Medard

ON SAINT MEDARD, BISHOP OF NOYON AND TOURNAI,

LAID TO REST AT SOISSONS AND DIJON.

IN THE YEAR 545.

PREVIOUS COMMENTARY.

Medard, Bishop of Noyon and Tournai, laid to rest at Soissons and Dijon (S.)

BY D. P. AND G. H.

§. I. Various Acts written. Time of life and death.

[1] Among the illustrious Bishops of Gaul flourished in the sixth century of Christ, as we said above, S. Medard, in life, death, and afterwards miracles famous; Life by Auct. Fortunatus written, first in verse by which he soon deserved to be honored with a church built, by Kings Chlothar and Sigebert; and to obtain as a writer of his deeds Venantius Fortunatus: who, as the Anonymous of Soissons prefaces, to the Supplement of the same Acts, asked by S. Gregory of Tours, when he was at Poitiers, succinctly indeed the Life of the glorious one, and with all reverence to be named, our Lord Medard, both in prose and verses, but with elegant speech touched on. Another however, equally of Soissons, but a Monk,

Author of a Sermon soon to be more fully cited, says of the aforesaid Fortunatus, around the year 570, that he published the Life of the same Father in meter and the briefest speech, that is, in shortest prose. And indeed in meter earlier than in prose. For the Poem, with praise and benediction of Sigebert the King still living, and holding Soissons with his brother Chilperic conquered, and therefore after the year 563, or about 570, ends in this manner:

And your temples Sigebert honors with great honor, Insisting on the work prompt, by your love. The Guardian on high who led the temple on high, Protect for his merits him who gave the roofs to you.

The Prose however, at the end, prays well to King Theodebert; then asks the Saint, that he deign to grant eternal rest to the soul of the once King Sigebert, who devoutly extending the spaces of his temple, brought it to the lofty coverings of the summit with sumptuous adornment.

[2] Sigebert King of Austrasia died in the year 575, Theodebert however his grandson (whose felicity, dilated by frequent successes, and far extended over external nations by just right of ruling, the Author wishes to be long-lived) first began to reign in the year 593, not yet 14 years old, then in prose, after the year 600. nor did he begin to possess Soissons until the year 600. How widely however at that age the kingdom of the Austrasians extended, so that it included even Tours, Poitiers, and the other peoples of Aquitaine, see the Acts of S. Sigebert the King num. 28. on the 1st of February. Therefore Fortunatus, what he had written younger in verse, now older and made Bishop of Poitiers in the year 599 according to Charles le Cointe (for the Sammarthani, who make his predecessor Placidus, his successor, has been shown to err enormously in the Acts of S. Germanus of Paris, on May 28 num. 2: where however I would wish something corrected, and instead of the end of the 6th century in which Fortunatus died, the first years of the 7th century to be placed, in which he still lived) could, I say. Fortunatus, now Bishop, render in prose, in order to the divine Office, what he had written in verse when younger: the Monks of Soissons could also, for the favor of Theodebert now their King, have changed the final clause (for there is reason why I doubt about this, which below will be set forth) it will remain however, that what I said above, that the Verses are older than the Prose is; and therefore that they are to be placed in the first place.

[3] This therefore we do, extracting them from the Poems of Fortunatus, Both are given from MSS. published in the year 1574 by Jacques Salvator Solanus at Cagliari, and 1617 by Christopher Brower at Mainz; and collating with the very ancient Augustan MS. of Marcus Velserus and another of ours; we also will correct some scribal errors, although common to all, from reasonable conjecture, the sense altogether demanding it. The Prose we shall give from the very ancient MS. of the same Velserus likewise, to which the name of Fortunatus as author is expressly prefixed; collated with the Dijonese and Noyon ones, received from our Peter Francis Chifflet; likewise with the St-Omer of the Cathedral church and the Trier of the monastery of S. Maximinus: which is also extant in MSS. of the Cathedral of Prague, of Caesar-Island, and of the Queen of Sweden. The middle and prior part, is printed in the Floriacensian Library page 150 and following, as the third Sermon on S. Medard; the whole Prose however is most accurately had printed in vol. 8 of the Acherian Specilegium page 397 and following from three Parisian MSS. of the best note, namely of S. Germain des Prés, of Claude Joly the Canon, and of Antoine Wion d'Herouval. Indeed Ferdinand Ughellus tom. 1 of Italia Sacra mentions the same Life, from a MS. of the Library of S. Augustine at Rome published by Vincentius Bellus, and dedicated to Jerome Manellus Bishop of Nucera toward the end of the last century.

[4] To these Acts could be subjoined eulogies of the Saint, excerpted from Gregory of Tours' History of the Franks and Glory of the Confessors, except that the latter, and that the better place, in the Supplement is wholly described. Meanwhile these two authors, Fortunatus, I say, and Gregory, can be held as Synchronous, as those who when S. Medard was already ordained Bishop at least were born, or even were growing in some age, if to this same Gregory Fortunatus inscribed his poems. To both the Lives written by Fortunatus we subjoin the Supplement already mentioned (so rather it ought to be called, with the Supplement written around the year 890: than another Life) written by some Soissons writer, as it appears; because in the Prologue calling the Saint, he uses the title of our Lord; he indicates however he wrote in the 9th century, when at num. 16 he says, that the Basilica newly built by Louis the Pious the Emperor, was recently burned by the Marcomanni. For this the book, which is entitled Deeds of the Normans, refers to the year 886 in these words: After this Sigefrid, most famous King, burned the church of B. Medard with fire, and the royal palaces, the inhabitants of the land having been killed and captured. The Author indeed prefaces, that those things also which the historian (Fortunatus) interwove in elegiac meter, that they might be more manifest to readers, he expressed in prose: but those things are either very few, or in the Resbacensian codex, whence this writing Acherius gave us, after the Acts published by Fortunatus, were omitted by those seeking brevity: wherefore we think nothing on that account should be changed from the title, born for us from the matter.

[5] From both furthermore, that is from the Acts of Fortunatus and of the Anonymous Supplementer, was composed in the century, as we think, end of the 11th or beginning of the 12th, another Life, which Ildephonsus Vrayet, Corbeian Monk, and most affectionate to our studies, sent to us, most neatly copied from a codex of Compiègne of S. Cornelius. The same Life Philippus Labbe our man found in the Thuana Library, and indicated its beginning and the titles of the Chapters; adding that it agrees with the Life; which Laurentius Surius published with nothing changed in style, also Life 2 from MSS. and Surius, written, as if it had been written first by Fortunatus the Presbyter: to which however, says Surius, by some other learned

[6] We have nonetheless a third certain Life, also after these (as it seems at least to us) composed; which, Life 3 published by Boscius, with the deceptive title of Fortunatus prefixed, the aforesaid Boscius published; about which if anyone wishes rather to treat the Author of the Sermon, than the Life sent to us under the name of Radbod, I will not greatly strive against: but at the same time I shall judge, that this very sermon is of very little antiquity. Nay even for this we are inclined to believe, because of the aforesaid Dedication he mentions not even a word, as if that matter had already nearly gone from memory. However it is, we believe also this third Life itself to be no older than the 13th century; and written by some Sammedardensian Monk; who instructed by no new monuments, sought rather to dilate the context of Radbod, and to supplement from others at times, for the sake of exercising his style; lest, if he should bury the talent received in the earth, he should provoke the very Lord of the talent to anger, as he says in the Prologue; where he professes to touch on continuously all his praises handed down to memory. This Life we have, in our MS. of the Acts of the month of June, and we have collated it with the MS. codex of the Queen of Sweden marked num. 136, and in the original MS. shamefully interpolated, but without wrapping and beginning. In these many things are inserted not sufficiently coherent among themselves and with the truth; and therefore not published by Boscius, or certainly in the Floriacensian MS. omitted. It displeased him I believe, and indeed rightly, that all things which pertain to the church are attributed to King Chlothar alone, no mention being made of his son Sigebert, who by the will of his father completed it. Besides it does not slightly offend the skilled, that to this same Chlothar is attributed the confirmation of the privilege obtained with the supreme Pontiff, granted by S. Leo, Bishop of the holy Roman city, and other venerable Bishops. For here must be understood some Leo, later than the very foundation of the monastery; namely the second Pope of this name, who sat from October of the year 672, until May of the year 674; or certainly Leo the third or fourth, who in the 8th or 9th century presided over the Church. Nor does seem some Chlothar I, of the Merovingians to be able to be substituted for obtaining the said confirmation; but Lothair must be assumed from the Carolingians, son of Louis Transmarinus, who succeeded him in the year 954, and survived until the year 986. Meanwhile no Pontiff has been assumed, who flourished in the time of such a King; it is omitted. but Pope Hormisdas substituted, who sat indeed in the time of the first Chlothar, but died long before S. Medard was ordained Bishop, or the monastery built in his honor. Henschen had begun to prepare this Life for the press and to illustrate it with Annotations, but when he came to this labyrinth, removed his hand from the tablet, nor judged it to be inserted in this work: only therefore I note, that it seems to have been written in the 12th or 13th century, long after the incursion of the Normans and the destruction of the Medardensian temple. Robert Quatremarius, in the Privilege of S. Medard defended, Article 25, opines, that one and the same Author is of the Life and Sermon aforesaid: but in this is so prolixly commended the magnificence of King Sigebert, in perfecting and endowing the church of S. Medard, that this alone could suffice, to distinguish the Author from the author of the Life, who of Sigebert, as I have said, nowhere makes mention.

[7] The time of life and death we have discussed at length on the Life of S. Eleutherius §. 2, which we do not wish to repeat: The time of the See is defined, enough to indicate, that we showed him to have died in the year 531, and that S. Medard succeeded him then; but before consecrated Bishop of Vermandois, which we judge happened about the year 530; and then transferred the See to Noyon, which could have happened in the year 531, and finally in the year 532 also assumed the rule of the Tournai Church. Because however Fortunatus asserts, that he, ordained Bishop, by heavenly conversation, for three times five circles of years, was a precious Priest in the sanctity of this office, of death, and then worn out by long life, having asked for rest, breathed forth his spirit, therefore we judge that around the year 545 the triumphal athlete (as is there added) ascended the vaults of heaven, and was truly then wearied by long life; who as a boy and innocent, had foretold to S. Eleutherius an equal little boy the Episcopate. And because the Authors, especially the later, of age, wish S. Eleutherius dying to have reached the seventy-sixth year of age; and so since in nearly the same year S. Medard was born, he would have reached about the ninetieth year of age (which does not please us enough) we would prefer to attribute to S. Eleutherius about sixty-six years of age, and to assign to S. Medard altogether eighty years: willingly however we will give in hand to those bringing forth more certain marks. Now in what place he was first established Bishop, we do not wish much to inquire. and the location of the city of Vermandois. Charles le Cointe in the Annales Francorum on year 53 num. 24 and following deduces this controversy, where namely Augusta Viromanduorum was situated, which for many years gave its name to the Vermandensian Bishops: whether on the river Somme, where today is the town of S. Quentin,

or rather on the Dalmanion stream, where today is seen Vermandia, or Vermandum, a monastery of the Premonstratensian Order. We with Cointe judge rather that it was Quintinopolis: the arguments the reader will be able to see in him.

* al. perfectus.

§. II. On the monastery of S. Medard and its Privileges.

[8] When S. Medard died, King Chlothar survived for sixteen years altogether, in which he began more to honor him, famous for miracles, Of the Church of S. Medard and to begin the new fabric of the Church, which his son Sigebert brought to the lofty coverings of the summit with sumptuous adornment, we said above from Fortunatus. To this soon was added a monastery, and indeed of the Benedictine Order, they wish to be proved from the Privileges then there given. There was at those times Roman Pontiff John III, created in the year 559, dead in the year 572, under whose name a privilege given is alleged by Baronius, [it is not proved that the monastery was soon added from the Privileges, attributed to John 3 and Gregory 1,] in his Notes on this 8th of June, in these words: For the excellence of the merits of so great a man S. Pope Gregory granted, that his monastery should be the head of all monasteries of all Gaul, and added other privileges; and what once by S. Pope John had been bestowed on the same, he confirmed and stabilized. There are extant of these Apostolic letters in the Register book 12 Indict. 7 chap. 32. Besides both privileges, namely of John and Gregory, Baronius mentions on the year 654 num. 33. The Privilege of Pope John hitherto unpublished we have from the collection of Nicholas Belfortius, the other indeed of Gregory the Great at the end of all the epistles is added as a kind of Appendix. To each is added the year of the date of the Bull, and to the first thus; Given at Rome in the church of S. Sylvester the V Ides of March, in the year of the Lord's Incarnation 562 Indiction tenth. But the charter of S. Gregory has this clause: Given the VII Kalends of June, in the year from the Incarnation of the Lord 594 Indiction XI, which pertained to the preceding year, to which some refer the said Privilege, or certainly for Indiction XI, the XII is to be set. with the note of the years of Christ, But that is not so much worthy of consideration, as that the year of Christ is ascribed to each privilege, which in the said sixth century and even the following had not yet been used by any secular Princes, or Ecclesiastical Bishops, and Mabillon judges it first began to be done in the 9th century in Italy, even later it pleased the Roman Pontiffs.

[9] To the Privilege of John, Pope, Simplicius, Notary of the holy Roman Church, And by the subscriptions of Bishops, subscribed and sealed: But to the Gregorian subscribed Gregory of the holy Roman See Bishop, Euterius Archbishop of Arles, unknown to others, (nay then S. Virgilius presided over the said Church) Gregorius Bishop of Porto, Andreas Bishop of Albano, known only from this, and so doubtful whether they ever were; Augustine Bishop of the Cantuarii, not ordained until the year 601; Anastasius Bishop of Tibur, who also subscribed to the Roman Synod in the year 595; Petrus Bishop of Anania, Agnellus Bishop of Sutri, also known only from this; Mellitus Bishop of London, but ordained only in the year 604; John Bishop of the Volaterrani, who also subscribed to the Roman Synod in the year 595, and perhaps the same as Bishop of Falaritana subscribed the Roman Synod in the year 601; Tiberius Bishop of Silva-Candida elsewhere unknown; many of whom did not exist in those years. Marinianus Bishop of the Ravenna Church, but who succeeded John dead in the year 595; Vitalinus Bishop of Sipontum, nowhere else found hitherto; John Bishop of the Syracusans, successor of S. Maximianus, in the year 594 on the 9th day of June (as then will be said) first dead; Sabinianus Bishop of the Tudertini, elsewhere unknown; Eulogius Bishop of Alexandria, Dominicus Bishop of Carthage, whose subscriptions Labbe asserts to be rightly suspect; Fortunatus Bishop of the Neapolitans, John Bishop of Sorrento, who at least flourished in these times; Primaevius of the Nursians, elsewhere not yet found; Felix Bishop of the Portuenses, notwithstanding that already above Gregorius Bishop of Porto subscribed; But Felix was present at other Roman Synods in the year 595 and 601; Gloriosus Bishop of the Ostienses, hence first known; Constantius Bishop of Narni, subscribed to other Synods aforesaid; Constantius Bishop of Milan, then flourishing; Sutellius Bishop of the Bordelians, of whom all catalogues of better source are silent, the Sammarthani indicate; Vitalis Bishop of the Vesontians, Bonifacius Bishop of Piacenza, elsewhere unknown; Syagrius Bishop of the Augustodunensians sitting in those times; Flavius Archbishop of Reims, who 40 years earlier had departed life; Ansericus Bishop of the Suessores, or Soissons, who succeeded Droctigisilus, around the year 602 (as the Sammarthani set forth) dead, after whom he presided until the year 652; then King Theodericus, namely for that year in which his father Childebert still reigned, and that only among the Austrasians, while among the Soissons the kingdom was held by Chlothar; Queen Brunichildis, grandmother of Theodericus; and finally Peter of the holy Roman See subscribed and sealed.

[10] Behold the subscriptions of all the Bishops, on account of which the Sammarthani in the Archbishops of Besançon under Sylvester II assert, Those Privileges, as set forth, are rightly disapproved, that this diploma is marked with so many notes of falsity, that it is wonderful they have not yet been detected by all: But Philippus Labbe in his Councils, before this Gregorian privilege premises this observation: This Privilege, which is attached as a kind of appendix, was disapproved among the orthodox, by Cardinal Perron, Sirmond, Launoy, and other most learned men; among the heterodox by Blondell: but lately defended, in a book published against Launoy, by Robert Quatremarius O. B. Falsified however the subscriptions, neither do they agree with those times even Baronius himself voluntarily confesses, and afterwards adds, To argue the subscriptions to be false, would be easy for anyone even little versed in the history of those times; who also notes various things in the margins on the text of Gregory itself, whence this privilege is believed by some to have been fabricated. The same could also more be shown for the privilege of Pope John III, which is said to have been given in the year 562, by the clemency of the most excellent Chlothar persuading … and before King Chlothar and all the people of the Franks … and confirmed by the hands of Kings, and made by the consent of Bandared Bishop of Soissons, and consolidated by the authority of seventy Bishops. could have been given long after by some John and Gregory: Meanwhile King Chlothar had ended life in the year 561, and Sigebert his son, of whom no mention is made in the said diploma, extending the spaces of the temple, brought it to the lofty coverings of the summit with sumptuous adornment: as Venantius Fortunatus testifies, no mention being made of any monastery. Therefore we judge that it was added later; and then in following centuries (when the Rule of S. Benedict, which is prescribed in the said Privilege, flourished through all regions of Gaul) was given by some Roman Pontiff John (for there were very many of this name) the aforesaid diploma, which then some Gregory, perhaps IV or V or VI confirmed, but lovers indiscreet of antiquity transferred to John III and Gregory the Great, with too unhappy an attempt, and with circumstances of matters and witnesses added, on account of which the Privilege itself cannot stand has been judged by many. Nay even if all the above-named Bishops had flourished in the said year 594, with no verisimilitude could it be feigned, that all those from such diverse domains of Italy, Gaul and England, even from Egypt and Carthage, which groaned under the Arian Vandals; together with King Theoderic and Queen Brunechildis, had assembled at Rome on the said day VII Kal. of June and subscribed.

[11] Nevertheless that there was added to the church, perfected by Sigebert, of which I have said, the basilica and monastery of S. Medard some congregation of Monks, while the sixth century of Christ was still running, many things persuade us. And first, that S. Gaugericus, Bishop of Cambrai and Arras, near the walls of Cambrai on the brow of a mountain built a basilica: are built by S. Gaugericus at Cambrai: which endowed from his own resources according to opportunity in honor and memory of the holy Confessors Medard and Lupus (whose Relics he always carried with him with special love) he consecrated: and with Brothers established to serve there perpetually, set over them his brother, by the name of Lando. These things from very ancient Acts, to be given on the natal of S. Gaugericus August 11, we anticipate. Nay that the name of Medard alone remained for the place, the Acts also indicate in these words: But S. Gaugericus was buried in the basilica, which is on the top of the mountain, built by this same holy man in honor of B. Medard. We judge however this was done at the beginning of the seventh century, in the likeness of the Medardensian monastery, built near the city of Soissons. Of Soissons S. Bathildis benefits There flourished in the same seventh century S. Bathildis the Queen, who after the death of her husband Clovis II, dead in the year 656, administered the kingdom with Chlothar III her son. Her double Acts we illustrated on the day January 26, in the earlier of which num. 9 the following is read: We ought not to pass over, that through the senior basilicas of the Saints, Lord Dionysius, and Lord Germanus, and Lord Medard, and S. Peter, or Lord Anianus, or S. Martin, or wherever the notice of him reached. By persuading the Pontiffs or Abbots out of zeal for God she ordered, and sent letters through this to them, that under the holy regular order the Brothers settled in those places ought to live. And that they should willingly acquiesce, in a privilege she ordered them confirmed, or even immunities granted, that it might better please them, for the King and peace, to entreat the clemency of Christ the highest King. These things there, which are repeated in the other Life.

[12] The first monastery of S. Dionysius near Paris Dagobert the first had founded, and witness Fredegarius chap. 79. He had ordered Psalmody there to be instituted in the manner of the monastery of the holy Agaunensians; which also flourished in the monastery of S. Medard the Sammarthani write in this manner: In this once lived four hundred Monks, who continuous psalmody in the choir, which they called perpetual Praise, day and night succeeded each other in turn through troops, and nonetheless in the public academy professed divine and human disciplines: in which S. Dado or Audoenus, in it was continuous psalmody. Chancellor of King Dagobert and Archbishop of Rouen, was instructed in good letters. From this depend two hundred and twenty fiefs, seven Priories, seven Prepositures, in all of which, no otherwise than in the very castle of S. Medard, and many other towns, the Abbot exercises Episcopal jurisdiction, independently of every Bishop or Archbishop, because by no medium does it pertain to the Apostolic See. Thus the Sammarthani. The Benefices at this time depending from the Abbey of S. Medard are listed in the Register of benefices of the diocese of Soissons page 30. The author of the Life of S. Deicolus the Abbot, written in the 10th century, and by us illustrated on the 18th of January, num. 4 writes the following: The city of Soissons is thus distinguished by the merits and by the sublimity of miracles of B. Medard the Bishop, so that to none does it seem to be second. In the History of the Translation of S. Sebastian to the said monastery, S. Medard is called, *of the Soissons people in

all things the protector*. Similar things are read in the History of the Miracles of S. Vedast, published on February 6.

§. III. On the second church of S. Medard, built by Louis the Pious; and the third, dedicated by Innocent II.

[13] In the collection of Nicholas Belfortius are said the cloister, dormitory, refectory, and hospital to have been built by Charlemagne most sumptuously and with truly royal work; and is brought forth the decree of the Synod of Douzy of twenty-one Bishops, Charles, the Great and the Bald, are said to have benefited the monastery: held in the year 871, in which are confirmed the donations made by King Charles the Bald to this monastery, and plenary refections are prescribed to be conferred each year. On this Synod consult many things, in the VIII volume of the Councils gathered by Philippus Labbe, but without mention of such a decree: therefore let its credit rest with Belfortius and the Sammarthani, with regard to Charlemagne, I find that he did nothing else, than that a certain very rich Monastery, founded in honor of S. Medard the Confessor, for love of his son Hugh, he augmented (as they say) that is, joined to Novalicium, the most celebrated monastery in Italy, where this same Hugh presided as Father, as is read in a fragment of the Novaliciensian Chronicle, in Tome 2 of the Frankish writings of du Chesne page 229. There however soon it is narrated, which however he subjected to Novalicium. how the same Hugh, coming into France, where many cells were, under the dominion of the Novaliciensian monastery … in the aforesaid monastery of S. Medard, died on the Ides of June; and there his sacred body honorably rests buried; concerning whom, after many years, the Abbot of the place related, that with them many virtues and miracles through him the Lord wrought in that place, and with what great veneration he was held by the inhabitants of the place; whence we shall take occasion on June 13 to inquire into his cult. Meanwhile we note, that it is not to be numbered among the benefits of Charles, that he subjected the place itself to another.

[14] More certain is, that the son of Charles, Louis the Pious, leveled the first Basilica to the ground, Louis the Pious, after the year 825, built by Kings Chlothar and Sigebert; and built a new one in honor of SS. Sebastian and Medard, after the year 825, in which there were brought thither from Rome the Relics of him, as is narrated in the proper book on that matter on January 20. But although in that book the history is brought down even to the death of the Emperor himself, occurring in the year 840; and there is narrated the solace, divinely offered to him there enclosed by his sons; nevertheless no mention is made (which is sane marvelous) of any such structure. Of it nonetheless abundantly we are made certain, made a new church: by the writing of the 9th century itself, the Supplement to the Life of S. Medard; with which agreeing the Author of the first Sermon cited above, writes that the earlier house was so utterly overthrown, that stone upon stone in that whole structure was by no means left: in place of which the glorious Caesar … another temple of much greater quantity began … which, when it obtained the ornament of all virtues, and presented the appearance of all dignity and glory, was inferior to none, when by the elegance of itself it shone to be superior. But not long it so stood, but (as the same Sermon continues) by the Marcomanni once, that is in the year 886, burned, from the greatest part of the honors of the steps fell, of which it consisted; and, which was burnt by the Normans in the year 886, as if for the disgrace of posterity, only there was left surviving an immense heap of piled stones. Hence I understand that this second church stood in an entirely different place, than the present one stands: for of this seems soon to speak the Sermon, I do not know how cohering with itself, that which to these times survives even today, which measured by three intervals, presents the vast quantity of its body to all, namely eminent in arch, in length and breadth most excelling.

[15] Claude Dormay, to the first volume of the History of Soissons, subjoins that ichnography of the old city of Soissons, which seems much to make for understanding the present matter; and in volume 2 chap. 31 narrates, how Odo, recently elected Abbot, to dedicate the new church of S. Medard, another arose dedicated in 1130. invited Innocent II (who in the year 1130 had come into Gaul; and at Orleans had blessed him as Abbot) that on October 15 he should consecrate it, as he did, in the name of B. Mary the Virgin, and the Holy Apostles and Martyrs, and S. Medard: which day afterwards annually was held festive, with pilgrims running together everywhere to that celebration. Receive therefore the part of the aforesaid ichnography pertaining hither; and see the site of the present church, on the northern side of the monastery; on the southern side however, an empty area, in which the author designates the chapel of S. Trinity and the Croviacensian palace. That for Kings, residing among the Soissons people, it was a suburb, contends Dormay vol. 1 chap. 14, where he alleges an old MS., in which the Abbey of S. Medard is called Fiscus Croviacus, and agreeing with this Hadrian Valesius, on the opposite side of the monastery, in the Notice of the Gauls, Vicus, he says, Croviacus, commonly Crouy, is not far distant from the Soissons monastery of S. Medard, and pertains to the same: which vicus (as the name and proximity even today indicate) seems to have been part of a royal or fiscal villa of Croviacus. Surius writes Croiciacum; Boscius, Chroniacum; which should be reckoned to scribal errors, and corrected from so many better MSS., persuades the commonly used name today Crouy: to whose parochial church leads the northern gate of the trans-Aisne suburb, by a way soon bent to the East, with the Abbey of S. Medard left on the south.

[16] In this consigned to custody by his rebellious sons King Louis, complains, among the miracles of S. Sebastian num. 93, that to the church only, and to the Brothers rarely was a way open for him, as proves the Oratory of S. Trinity, and that with the greatest watchfulness of the guards. Then num. 24 he narrates, how having entered the nearby oratory of holy Trinity of the prison, after the completion of Matins, alone there he passed the night: and when through the window outside, he directed his gaze, he saw lying nearby his guard, lulled by sleep and pure wine; and his sword, by the frequent impulse of the pillow on which he had been laid above, leaned by the foundations of the Basilica; whence it came into his mind, from one of the standards of the Litanies standing nearby to seize the spear; and to it the cord received from elsewhere with a noose he tied, and through the same window threw, and by this art the seized sword he lifted. From which it appears, that this Oratory of S. Trinity (although so capacious, once adhering to the Lodovician Basilica. that by Flodoard book 3 hist. Rem. chap. 11 is called church, where Hincmar in the year 853 celebrated a provincial Synod with twenty Bishops, and many Abbots and Presbyters) appears, I say, that Oratory adhered to the major basilica itself, so that into this from there a passage was given, and therefore that the same Basilica was south of the monastery, if Dormay rightly noted the site of that Oratory: he thinks however that rightly, because from the account of the senior Monks, who say they saw on that side foundations of prodigious thickness; and also around the place, which he himself assigns to the royal palace, they exhibit a triple ditch.

[17] I confess however not to see, how the Sermon coheres with itself; where, after describing that church which Louis had built, he immediately subjoins. This, I say, house was once burned by the Marcomanni etc. and then immediately after, repeating the same pronoun, says; This even to these times survives today. For if these things are to be understood of the church, dedicated by Innocent II; how then still, from the Lodovician church, was surviving an immense heap of piled stones, which could and ought to have been entirely consumed in laying the foundations of the new work and raising the walls? I therefore strongly suspect, that the whole comma about the Marcomanni was inserted by an interpolating hand; and therefore that only the Lodovician Basilica, even in those last words is described, and this still stood when the Sermon was recited; and so that the title proposed above suits it best concerning the ruin of the first and the resuscitation of a new church. Hence indeed it would be consequent, that this Sermon (whence at num. 5 we took testimony, about the Life of S. Medard written in compendium) is older than that, which we shall give, as Supplement to both texts of Fortunatus; consequent also it would be, that this compendium with new style Radbod gave and polished; just as afterwards the lucubration of this same the author of the third Life again with ampler phrase reformed.

§. IV. Sacred cult. Relics in various places.

[18] The memory of S. Medard is everywhere ascribed in all the Latin Calendars, Cult on 8 June, and to the copies themselves of the Hieronymian Martyrology, near the end added by posterity in these almost words: In Gaul in the city of Soissons, the deposition of S. Medard Bishop and Confessor. Similar things are read in the genuine Martyrology of Bede: to which Florus added: From whose mouth a dove was seen to go out, when he was ending the present life. Rabanus composed for him this eulogy. VI Ides of June, in Gaul in the city of Soissons, the deposition of S. Medard Bishop and Confessor: whose life, full of virtues, has been written down. For he was generous in alms, famous for virtues, had the spirit of prophecy, for three times five years held the Episcopate of the city of the Vermandensians; at the last migrating to the heavenly, his body was translated to the city of the Soissons, and there his tomb shone with many titles of virtues. The Life, which is said to be written, is that which we give with Fortunatus as author, who also mentions the Vermandensian Episcopate alone. By the same Fortunatus that the Life was nobly written down in both prose and meter Notker testifies in his eulogy. The same celebrate Usuard, Ado, and everywhere all manuscript Martyrologists and with them Bellinus, Maurolycus, and other later writers, often indicated by us elsewhere. Some of the same

[19] With a long encomium on this day Saussay honors him in his Gallican Martyrology, and besides on the 9th day of September concerning the translation of the body writes the following: and 9 September on account of certain Relics preserved at Dijon. At Dijon, in the cenobitic basilica of S. Stephen Protomartyr, the repositing of the Relics of S. Medard, Bishop and most glorious Confessor: which brought from the suburban Soissons monastery, by James de Vitry the Cardinal Legate in the shrine or casket were placed upon the high altar. Thus there. In the said church of S. Stephen of Dijon is celebrated the feast of S. Medard on this 8th of June, under double rite of the first class; and in the sixth Lesson are said his sacred Relics there to be preserved in the highest veneration. Besides on the 9th day of Sept. is celebrated the feast of the Revelation of S. Medard, under double rite of the second class: and in the fourth and fifth Lessons is treated of this Translation of Relics, whose history below we give, but in the sixth Lesson these particulars are recited: The sacred Relics having been brought into the Stephanian basilica, so far grew religion toward the new Patron, that from S. Medard rather than from S. Stephen it was commonly named. Whence the counsel was taken of raising another temple nearby, into which with the name of S. Medard also the title of the parish should be transferred. No one

in either place pours forth prayers to S. Medard in vain, especially if one labors in eliciting rains from heaven, or in averting other public calamities. Celebrated furthermore is this day, from the lifting of this Saint's sacred bones from a humble repository, and translation into a more ornate reliquary, by the hands of Jacobus the Cardinal Bishop of Praeneste, Legate of the Apostolic See through Gaul, in the year of Christ thirty-eighth above the two-hundredth and thousandth made. Thus there. The aforenamed Cardinal is Jacobus, as said, de Vitry, Bishop first of Acon, then not of Praeneste, but of Tusculum: of whom we treat at length on the Life of B. Maria of Oignies written by him on June 23.

[20] In the Duchy of Brabant the town of Geldonacum or Geldonia, in Gallo-Brabant Judoigne, two leagues from Tienen, Others are had, of Geldonacum, but four from Louvain distant, is celebrated by the cult of S. Medard, of whom the Pastor of the place Francis Collet being asked wrote the following: That I may satisfy your request, I would have you know, that we have as Patron of our town of Geldonia S. Medard; whose entire jawbone, except however for the teeth, from immemorial time is in our church: but no authentic writings of that matter do we have: for by reason of preceding wars they were lost, as appears. The said jawbone to the heads of those disturbed or frenetic is applied for nine alternate days, with as many days of Mass sacrifices offered in honor of the said Saint, with the jawbone present; and other accustomed prayers during the novena are poured forth to God. Which assuredly is not without effect: for rarely are they disappointed of the intended help; and I have seen almost no one depart without some, even if not full, alleviation of his sickness and fury. There were however three or four who did not recover health (perhaps because they were afflicted from elsewhere) among more than thirty-four or five, whom in the six years that I have here exercised the pastoral office, I have seen healed. These are what I am able to communicate to your Reverence: because however we have nothing authentic here, I beg if perhaps you have anything peculiar deign to signify to me. Given at Geldonia this 23rd of January in the year 1657. Thus he. There is a Life in French published for the people of Geldonia, in which the same miracles are narrated.

[21] That there is a tooth of S. Medard in the church of S. Martin, at Tournai and some Relics at Douai in the Collegiate church, and also in the Liessies monastery, asserts in the Hierogazophylacium Belgicum Raysse. In the village also of Berthem near Louvain is a church dedicated to S. Medard, at Tournai, Douai, Liessies, where also some Relic is said to be had. In the village of the Ghent territory Seven-eyken, or At-the-seven-Oaks, S. Medard used to be held among the Patrons, and to him some altar was dedicated. Aegidius Gelenius, among the Relics preserved at Cologne, numbers the arm of S. Medard, in the parochial church of S. James: at Cologne, of the same some he says are in the Collegiate church of S. Gereon, and in the Abbey of S. Martin the Greater. Brauweiler is a celebrated monastery a league's journey from the city of Cologne, at Brauweiler, of which we treated on April 22 at the Life of B. Wolphelm the Abbot; has however a church dedicated to SS. Nicholas and Medard, and there in the reliquary VIII, is enclosed the shoulder-blade of S. Medard. How however the Relics of S. Medard were first brought thither, and again in a long-desolated chapel found, gave occasion for restoring this, and afterwards founding a monastery beside it, read at length related in the Prologue, to the Life of B. Erenfrid the Founder May 21, which is wholly on that argument. But only there are said to have been found the Relics of S. Medard and other Saints, with a charter composed into a packet. Perhaps when the monastery was founded more was obtained. In the Trier church of S. Matthias, among the Relics of the great altar, at Trier, some also of S. Medard, is read in the history of the Relics, after the Acts of S. Matthias chap. 4. Thomas Johannes Pessina, in the Diary of Relics of the Metropolitan Church of Prague, at Prague, indicates on this 8th of June, the arm of S. Medard brought as a gift from Gaul to Charles IV the Emperor in the year 1356, and given by him to the Church of Prague: of whose and of other Relics solemn reception there, see at the common feast of them on January 2 in the Addenda to the Praetermissi of that day Tom. 2 page 1084. At Lisbon also, in our church of S. Roch, some Relics of the same Saint are had, will be found at the translation made there in the year 1587, among the Praetermissi on the day January 25.

[22] These things notwithstanding, the above-praised Ildephonsus Vrayet judges, that the body of S. Medard was preserved in his own monastery, and never carried away to Dijon; at Paris, and that the Parisians for the famed parish of S. Medard, did not seek from Dijon, but from Soissons the Relics of this Saint, which with great ceremony they received. On the contrary wrote to us our Peter Francis Chifflet, in the year 1650 on the 2nd day of August at Dijon, that the people of Noyon, having recently sent a legation, at Noyon, obtained from the people of Dijon the bone of the second femur of S. Medard, and from him they expect, that he would affirm by certain testimonies of the ancients the history of its translation: which whether he did in writing published in print, we have not learned. Meanwhile the narration of the said Ildephonsus Vrayet also mentions the aforesaid donation and translation; to which from the letters of Lord la Haye Dean of the Church of Noyon, given at Antwerp in the year 1688, on the 12 Kal. of February, it is permitted to add, that S. Medard in the diocese of Noyon is held Patron of more than forty Parochial churches. * In the Catalogue of Relics sent to us, his Episcopal foot is also said to be had there. Claudius Dormay, book 4. of the History of Soissons chap. 25, writes that in the time of the Norman devastation the body of S. Medard was brought into the city of Soissons, and deposited in the church of the same Saint. We would wish to obtain certain documents, at Soissons, from which it would be established, in later centuries to have existed there either the body of S. Medard, or at least various from the sacred bones; which we indeed believe; but yet thought it to be of our duty, to set forth the monuments which we had obtained, without prejudice to any party. That there was also at Liciacum in the field of Paris a church of S. Medard, at Liciacum, is indicated

[23] Thus far, if you except a few things added by me, P. Henschen: who when he had left to me to arrange the Acts and illustrate them with Notes, Monuments of the body translated to Dijon. offended by that confusion of times and persons, which he had found in the originals of Life 3; I was compelled by doing this same, and observing many things in each detail, for a few periods, from which he had begun the previous Commentary, concerning the order and age of the Authors, to compose a Paragraph very large from new, also a disquisition about the churches of S. Medard; likewise to interpose a third new Paragraph between the second and the fourth. In the meantime there came into my hands, after Chifflet's death, what he long ago had gathered into matter for the treatise promised to the people of Noyon: whence we shall give a not unwelcome Appendix of notable monuments, proving the truth of the Translation made to Dijon, and the continuous possession from the year 901 through nearly each century; with nine instruments received around the Relic, as I said, brought to Dijon, and most festively received. Furthermore while from our College at La Flèche I sought something else, and at the same time inquired, who is the Saint, under whose name between La Flèche and Lude is the parish commonly called S. Mars; I understand that there are many of this name, among the Cenomanni and Andes, villages and churches, which venerate as Patron this S. Medard of whom we treat on June 8, nor is any other to be sought.

METRICAL LIFE

By the Author Venantius Fortunatus.

From various Manuscripts and printed editions.

Medard, Bishop of Noyon and Tournai, laid to rest at Soissons and Dijon (S.)

BHL Number: 5863

BY FORTUNATUS.

[1] Among the worshippers of Christ, whom action has borne to the heavens, A great share for your merits, Medard, lies open to you; He gains heaven by flight from the world. You so lived as a guest in earthly shores, That you believed heaven to be your country. The world was exile to you, who avoided the muddy, And now the pole rejoices that you remain its citizen. Stripped of darkness, clothed in a covering of light, After death you enjoy a more free day. Sown from the earth, made possessor of Olympus, And leaving mother with father, you hold joyful things, Conqueror of human vice, above the stars you triumph; And burn the flesh, give rest to the soul, While you walked among the worldly briars, we confess, That treading on the thorns you earned roses.

[2] The field full of flowers pours forth sweet fragrances for you, Balsams; incense, replenishing what paradise has. Cautious through the narrow path setting your steps, So the strait path gave you a journey of light. and of pleasures: The broad road of pleasures which sinks to Avernus, Nourishing the sweet things of the flesh, prepares the bitter of death, On this you never bent your sacred steps, Nor could perverse things hold your feet. A hard journey to praises, a heavier road leads on high; Where the labor is greater, the glory will be greater. What first shall I begin of the miracles of the sacred deed; When whatever you do, all the first things shine? While there was life to the upper in human body, Fleeing from the eyes, light was for you of the heart.

In the midst of darkness the open day shone. One who wished for the cause of theft secretly to penetrate, You binding sits, you unloosing flees, A thief without success, deceived by an empty wish, Restoring all things, has the crimes of fraud: a thief seized in the vineyard, For as soon as they plucked the soft grapes of the branch, They could not bring back their steps thence outside; Nor could the robber draw the booty by his feet, But his booty drew away from the robber his feet. Therefore he began to be miserably bound by his own snares: He had come that he might take, but himself was taken. Nor touched he the must, but with wicked mind is turned about: Before he could drink, the drunken band lies. he permits to go: He began to keep more, than to bear the bunches; And he was given as a guard, who came to be rapacious. Until, Holy one, you by your words ordered him to go, That he might complete the theft; taught by the enemy, he returns. What is this piety of soul that remains, most holy Bishop, Who make the one harming go with your help? A bell another poor man seizes, more wicked, that one, Which is wont to hold the necks of beasts: And hides in his bosom, blocks the opening with hay, And holds it himself with hand lest it manifest the deed. the bell stolen, he is compelled to return it: When you came, holy one, the cause uncovered the hidden things, With ringing beginning already as if to speak the thefts. Nothing can be hidden, nothing closed, nothing held, With eloquent noise it betrayed all the evil. It revealed its own cause as if before a judge, Fearing nothing about the thief with freer sound. It indicates, accuses, convicts, condemns, embitters; You being present however it is not permitted to be guilty. You absolve the thief by the love of your accustomed piety, Adding warnings, that he enter the road cautious; Ordering him to carry off with himself the complaining booty, Lest sad with empty hope the poor man should return.

[5] Hence however, as I shall be able, when you had been seized from the world, What signs to be revered you have given to the peoples, I shall speak. When the pious limbs were borne on a prepared bier, A blind man deserved to have the day withdrawn: That anxious one received light from the sacred shadow, And your death was for him the origin of light: And while they gave the tomb, the buried eyes returned, while the body is borne to burial, a blind man is illumined. Then that sleep of yours makes this one wake. When you flee from the world, the world is given to him with light, You leaving day then the darkness flees. The ancient face was astonished at modern light, And to the old fabric the first window came.

[6] Another bound with strong fetters and manacles, Soon touched the temple, the iron chains fall. So heavy a fragment, it is grief even to behold the punishment, That so many weights miserable feet have endured, If they were connected, an elephant could not loose them, Nor would he himself be able to move the rigid steps. It is no less to him, than with a storm overturning On Libyan shores a broken anchor lies. He looses the bound from fetters The punishment indeed heavier fell with triumph increasing, To conquer a savage thing was greater glory. Not so many chains had that wretched bound man to suffer, But that your virtue might deserve more work by it. When they were soldered the chains did not so resound, As when they tinkled when the locks crackled. What was at first wickedly bound with excessive chains, Now favors you who loose with a free right hand.

Which by similar merit suddenly split, fall: And no delay, scarcely had he touched the threshold of the sacred temple, Thunder is in the heavens, bearing arms to you. The great weights of divided wood fell, And he who bore the burden, fell down himself at the same time: He was terrified suddenly at liberty received, And feared more, when he was loosed. What was the reason, why he fell prone in the fields? Great joys indeed are often wont to fear. While he is amazed whence health was returned to his torn soles, With wondering mind the loosed members flow. Then an old woman, with peril likewise being born, heals a withered hand. With the wound of nature bore dead members. She held diseases enclosed with a numbering finger, Nor could she give threads with the thumb drawn. Born with her indeed, but not her own right hand hung, Joined to her body it was an alien thing. But late in time, when now broken hope was lying, Before your tombs the hand was vivified. So grace commends the unexpected vow. Despaired salvation is wont to be sweeter. Mobile therefore came the use to the torpid fingers, And dispensed vigor flowed in the nail. The dry junction of the sinews stretched itself, And the loosened vein recognized its place. The palm began to be moved apt for ministries, Learning service, the right hand was free. Nor only did your piety restore the fugitive limbs, It also restored food, with the hand drawing the work.

And restoring the limbs you grant more of soul. Betrothed to a husband by mortal law she lay, Now in the chambers of Christ a consecrated virgin shines. The spouse indeed radiates with modest virginity, Enjoying better hope as a married woman to be held to the poles. Nor does she lose the burden-laden fruit of a sterile womb; With the flower of modesty pleasing to be held mother: She acquires all, also has not one son, And begets offspring for herself by the love of God. he heals a hand withered from birth:

[9] Hence with a similar disease the deplored infancy of a little girl Coming into the light drags slain members. Death and origin together proceeded from the wretched womb, Generating an extinguished hand the panting mother. Commended to your tomb she returned medicated: What perishes from the mother, she receives from the tomb.

[10] While another helpless lies, his sight closed with darkness, Blind, nor to the wretched was light a light. Already for the fourth month a long night pressed his eyes, he illumines a blind man, In light more obscure, living an image of death; You by medical voices admonished him in time of sleep, That he should swiftly direct his step to your temples. Soon with day coming, but not for himself, pressed by shears The man shone, on his head shorn for Christ. He removes his shining locks that he might have eyes, And with the hair purchasing buys gifts of light. Who with stumbling step drawn arrived at the hall, For two days reclining before the tombs was. The third light returning had dissolved the nocturnal shadows, And met the blind man thus the day called back: On every side the darkness fell limpid from the brow, A wave of blood watering washes the black of light. The dry lamp shone with new burning oil, And the pilgrim light obtained its place. he makes the mute speak.

[11] What shall I report, who gave words by word to the mute? Casting out what oppresses, placing all that helps. I do not enumerate all: your praises overcome me, And if I could not, see that I wished to have been. Behold your temples Sigebert honors with great honor Insisting on the work prompt by love of you: On high guard him, who led the temple on high: Protect for his merits, who gave you the roofs. This few things bearing I Fortunatus with love, Help I ask, grant me vows, I pray.

NOTES OF D. P.

The sense, clear under this correction, the scribes had corrupted thus: Qui voluit furti causas penetrare latentes.

d Printed, perfecto.

p So better, than tonsa comis: it is indicated however, that for the vow's sake that blind man received the Monastic or Clerical tonsure before sight.

q Limita i.e., serene. Printed Limatae.

r Everywhere indeed was read amore: but be it far that I should believe Fortunatus in the same distich twice used the same word, which he repeated again after the next distich; and the word honore more agrees with the sumptuous adornment, with which in similar sense he praises the church built by Sigebert in the prose published afterwards.

s Huic requiem praesta, Velserus orders to be read, following the prose: but this rest less suits the living, than the vow, by which is asked that the King be long preserved on the height of his kingdom.

t Printed Haec pia pauca: but I think I have given a clearer sense.

LIFE IN PROSE

By the same author Ven. Fortunatus.

From several MS. Codices.

Medard, Bishop of Noyon and Tournai, laid to rest at Soissons and Dijon (S.)

BHL Number: 5864

BY FORTUNATUS FROM MSS.

[1] Prologue. The Life of the Most Blessed Bishop Medard, which through the whole world is set forth by notable virtues, we have not been able to pass over in silence, although we are not able to touch on all his deeds. And because his solemn day, perspicuous by veneration, the principal commemoration of his Deposition invites the throngs of all peoples each year to seek; let devotion grow in the breasts of all by the ardor of faith, while the greatness of the Saints is shown: that if in this it be rare that there exist an imitator of the work, his intercession may make all the more powerful. Therefore the origin of him for this reason the suggestion of our discourse first insinuates, that no one perhaps by the obstacle of desperation more to be blamed may offend: since to love God with whole love, the divided distinction of nations does not make, but the united plenitude of faith; lest the divine grace, which is shown general to all who wish, by the deceiving judgment be believed to be special.

[2] His father therefore, by the name of Nectardus, of the strong race of the Franks, was not lowest in liberty. Of an illustrious lineage born a boy among the Vermandensians. His mother indeed Roman, by the name of Protagia, shone with a birth freed from servitude: who in Christ's tabernacles (as we judge) fruitful with precious birth pleased more, than if with integrity preserved she had by no means given herself to manly bonds: of whom in the Vermandensian territory both the habitation is known to have been, and the origin.

[3] Then when more often to the oracles of the temples, the admonition of faith promulgating, he ran; and the years of tenderness, excelling in every virtue, tempering with character balanced by patience by the judgment of his own will; while by avoiding he despised the allurements of the world, he received the office of Priest, equally converted both in soul and in habit. Excelling by the brightness of character, immediately he shone, with the Bishop of the city excellent in conversation, with all sincere in purity of mind. Never did he exalt himself more with the abundance of joy, never disturbed by the bitterness of sorrow. He was always tolerant in adverse things, mild in prosperous; preferring all to himself with assiduity of obedience, succoring the needy with large compassion: and from all with the kindling of vices trodden upon, the path of the narrow way, with the step of holy conversation rising mounting, is ordained Presbyter: whatever was adverse he shuddered at, whatever was precious, he chose. What more? That he might be seen as a guest in the world, and already be a possessor in heaven, then with the offices growing through each honor of the Priesthood, the discretion of times being interposed, traversing the tenor of ecclesiastical custom, the office of the Presbyterate elect he received, approved he obtained: and so afterwards he began to publish himself by holy virtues, that he was thought by Christ's merit a nursling.

[4] It happened therefore that in autumn time, the fruit, with the juice of the grape ripening, abundance showed a straggling vintage, through which the rashness of a thief should publish his grace. In the dead of night therefore, when rather in human bodies, a thief seized in the vineyard the variety of cares being shut out, with silence dominating, the burden of soft sleep presses; his vineyard, driven by lust of fraud, a thief sought to be seized, broke in to be held. Then seizing the prey with cutting sword, himself more taken as prey, within the open enclosures is constrained; and what he wished violently to break open, by no means did he escape. Afterwards captive by his own crime, he did not deserve to have a taste of the fruit, and the entrance for returning back

drunken he did not find: lets him go gifted with grapes: nor could he lose what he had presumed, nor had he right to carry off what he sought: but when there at first dawn, the master of the vineyard foreknowing the matter met him; he found the thief, whom his own prey had now bound, and each kept the other with right changed. Then so far the Saint's vengeance raged on the criminal, that plucking the grapes with his own hand, he granted him with profuse offering rather an augment, and chastising the offense with rebuke, granted the entrance for returning.

[5] By equal punishment therefore he deserved to be struck, or with the snare enduring to be coerced, who anticipating his vessels at home by nocturnal creeping in, had stolen them stretched with honey. he frees the snatcher of bees from their stings: The guards by clever deception he could deceive, the herd which he had snatched the rash man did not escape. The taken bees were leaving the dwellings of the camps with indignation; everywhere enriching the thief not with chaste work, but pursuing him with the savagery of their stings: until at last the thief's confusion uncovered, returned to the Saint what he had defrauded, and prostrate found pardon. But not undeservedly the pious indulgence of the Priest did not condemn the guilty from his crime, whom the very avenging prey was tormenting.

[6] There happened also a similar mystery under this revelation. While a certain traveler near his house, the thief of his ox with bell, passed by the abundance of his journey-making, taking by his cunning fraud his bullock, by the crime of theft snatched the bell from his neck; and condemning the opening of it with pressed-in grass with fraud, by the consideration of no one detected he went off: and when now he judged himself either to have escaped the danger of the crime, or to have gained profits through the theft; with no obstacle held back, the very prey gave a tinkle, desiring to return to its master's guard: this bell sounding spontaneously he is compelled to restore the ox. which however placed in hidden recesses by diligent zeal, or thrust back by the iron locking of bars remained; with ringing circuit the crime no one modulating it published, vomiting forth with vast opening, with double complaint confounded the author of the crime. Then the thief remembering past things, struck with confused mind, brought back to the master terrified what he had taken away, what also by zeal of piety he did not keep. So at length restored to the right of nature, the inanimate object began to hide itself, and not to disclose itself by sound unless struck. The holy athlete of Christ therefore, without his own guilt, for the offense is confounded of another: and therefore he granted a reward to the guilty one for the fault, lest with empty desire he should return sadder.

[7] At a certain time the most excellent King Chlothar in array, moving the army of the Franks, Royal soldiers are compelled to release things taken away. when he had crossed the river whose name is the Somme, plundering all places they found and the cattle; arriving between the castle, which is reported Noviomagum, and the river Aisne, whatever there was of vehicles, drawing carts or pack-animals, fastening their feet, by no means did they move from the place for three days. At the village of S. Medard, which is called Sellentiacum, they meet the most holy man: and prayer given unloading what they had borne, loosed they pursue their journeys.

[8] Pigs driven off, return by themselves from afar. Nor must this be omitted, which was done by a miracle. When his swineherds had led the pigs to the acorns, and they had been carried off by wicked men in theft; soon by divine power alone, from a far region, no man following, they were led back to the holy man. Nor let this among the other marvelous signs pass. A certain man by the name of Tosio, a demoniac is freed. gravely oppressed by the infestation of a demon, deserved to be cured by the expressed signing of the man of God.

[9] Made Bishop he sits 15 years: But when he now shone with the manifold zeals of virtues, and his fame through diverse spaces of the world with grace growing excelled; the Bishop of the Vermandensian city being dead, in his place he is consecrated Bishop. Where by heavenly conversation for three times five circles of years in the sanctity of this office he was a precious Priest: and except that a striker of the body was lacking, the Confessor fulfilled martyrdom. He sustained constantly with the devil fighting calumny, but arrived victor by his merits at the crown. Then the most blessed Pontiff, with the compact of members, with extended long life worn out, breath of rest having prayed for, breathed forth, and to the vaults of heaven the triumphal athlete ascended. Among the rest, signs at his death. also affirming (as he saw) Willacarius the Presbyter, that when S. Medard received the transit of body, at the moment of that hour the heavens were utterly opened, and before the little body of the Saint for almost three hours divine lights stood with all seeing: and soon on the earth a great flood flowed, so that there rained much warm water from the cloud.

[10] At the bier Of whose body the solemn pledge, by the devotion or time of the most excellent Prince Chlothar of the Franks, the city of the Soissons, of so great a gift

[11] After therefore, by the devotion of the faithful, the urn of his tomb rose adorned, supported with the greatest beauty; also paralytic it is too long to narrate, with what virtues, with what trophies it lifts itself up for the cleansing of the weak the clamor: from whom whatever is asked with prayers poured forth, without doubt is obtained by effects. Before the doors of this temple therefore a certain paralytic deposited and cast out, whom the weakness of all members afflicted by different right had condemned, deserved to receive augments of former soundness, and to obtain the glory of health; that with vigor returned to each limb, immediately with the remedy supporting he stood unharmed: and a mute; and whose tongue before fixed to the palate had confounded the use of common speech, with the structure of the mouth loosed he praised the virtue of the holy Bishop.

[12] captives are freed, Immediately namely often openly with the mystery triumphing, those whom the wicked restraints of iron weight had bound with steps denied, to the oracle of the temple the supreme Bishop granted the faculty of coming; and overcoming the robust nature of metal, broke the vast bonds of fetters. Many therefore of mixed sex, whom the wretched weakness of members had contracted, with uses restored the medical virtue indiscriminately loosed. the sick are healed. More frequently also to those captive in the light of eyes, with darkness purged, he granted the guard of contemplation, and restored the profits of revived light to the deserted dwellings. Many also and innumerable insignia of his virtues, which day by day according to custom grow, our account has passed over, that the magnitude of the work should not lie hidden in silence, nor the so great prolixity of speech consume the space of the day.

[13] Felicity is wished for King Theodebert. His pious majesty therefore let us entreat with prayers ceaselessly poured forth, that [the felicity of our most clement King Theodebert, dilated by frequent successes, and extended far among external nations by just right of ruling, for his piety let him make long-lived: and the eternal rest of the soul of the once most clement King Sigebert deign to grant, who devout extending the spaces of his temple, brought it to the lofty coverings of the summit with sumptuous adornment; so far as with the same interceding, the height of the royal diadem preserved, the scepters of royal power may be extended: and likewise the cure to the peoples, and peace let him grant to all]: let him also confer the asked general guard for the indulgence of offenses to all, who today bestowed on the world the special ornament of his solemnity.

NOTES OF D. P.

p This far the Life published in the Floriacensian Library of Boscius:

q Things related under this number, were lacking in the MS. of S. Maximinus; they are in others, even the one Andreas du Chesne used, who relates them in Tome I of the writers of the history of the Franks page 545.

r To others Somma, commonly la Somme; to older Somona.

s Whether perhaps Nigella, commonly Nelle, a town midway between both rivers? Life 3. Between the river Aisne and the city of Noviomagum, as if the army had already crossed this, which I less approve. Radbod says the matter was done between Noyon and the Aisne.

t Vehicles, that is horses, in French Voitures.

u MS. of Velser Saumas, alt. Sagmas, and Sagmata: in Radbod, plaustra are written, in the Soissons Monk, carpenta.

x MS. Noviom. Salenciacum, commonly Sallancy, near Noyon.

y Discaricare, commonly descharger, to unburden, to lay down the burden.

z Jonas in the Life of S. Eustasius Abbot of Luxovium 29 March, calls num. 16 S. Eligius, Bishop of Vermandois, under whom, then Bishop of Noyon, he was writing.

α In other MSS. Willicharius, and Walcharius.

β In the 3rd Life chap. 24, his infirmity he so explains, with each foot bent backward, in any way half-living he was held an image of life; because his hands were idly empty from work, nor could they be put forth nimbly for anything, nor scattered at least suitably applied to the mouth.

γ Here ends the MS. of Caesar's island. Chifflet also had certain MSS., in which were lacking the vows for Kings soon to be named.

δ I have already said, this Theodebert began to reign, even in Aquitaine and among the Pictones, in the year 593, and was extended through victories in the year 600.

ε Although in the division of the paternal kingdom, to Chilperic the elder by birth, Soissons with the kingdom of Neustria; to Sigebert the youngest of four brothers, the kingdom of Austrasia to be held at Metz by lot fell in the year 561; Chilperic however invading the cities of the brother's dominion, and advancing as far as Reims, his attempt turned out badly; for Sigebert returning from the conquered Huns in the year 564, witness Gregory of Tours book 4 chap. 22, not only received back what was taken, but also occupied the city of Soissons, which he held for quite many years, so that the work begun by his father, but neglected by his brother, a lustful and wicked man, he could complete: but he died killed in the year 575 by the machination of the same brother, whom stripped of nearly the whole kingdom at Tournai he was besieging, at the age of about forty. Dormay judges, that Chlothar the father, recommended to Sigebert, as more dear and more approved, the things begun: which cannot be said, unless we wish Chlothar, while he still lived, to have established another partition of the kingdoms, through which to Sigebert had come Soissons: but this has no foundation in History, but rather the contrary, Gregory calling it the legitimate division, which the brothers themselves made by lot among themselves, without any mention of an earlier division.

ς In Acherius, from the MSS. Corbeian and Resbacensian, the last paragraph, much more suitable for annual use in sacred things, was read in this manner:

His pious Majesty therefore let us entreat with prayers ceaselessly poured forth, that he confer for the indulgence of offenses to all the general guard, who today bestowed on the world the special ornament of his solemnity. Because all the praises are not only of him, who received that for us as worthy

may assist as advocate; but rather of the holy and inseparable Trinity, to whom be honor and power, virtue and dominion, praise and jubilation in every nation, place, and time, and through the infinite ages of ages.

SUPPLEMENT

By an Anonymous author of Soissons of the IX century.

From a MS. edited by Luc d'Achery, Volume 8 of the Spicilegium.

Medardus, Bishop of Noyon and Tournai, laid to rest at Soissons and Dijon (S.)

BHL Number: 5865

FROM THE SPICILEGIUM.

PROLOGUE.

Here begin the Acts of Medardus, the gracious Bishop. a

[1] Fortunatus, having come from Italy into Gaul, Fortunatus, by nation an Italian, a Presbyter of Ravenna, the most learned of his time, going forth from Ravenna and approaching as a pilgrim the borders of the Gauls, chose for himself a convenient station in the country of Poitou. At that time Chlothar, son of Clovis the great, formerly Prince of the Franks, was governing with powerful direction and royal scepter the paternal monarchy, which after the death of his brothers had been brought under his dominion. b At the same time also, among the Gallican Bishops, c Gregory the Historian was held distinguished at Tours in speech and deed. familiar with Gregory of Tours, He, having learned of the fame of the said man, affectionately loved him with the embrace of brotherly charity: for he was endowed with the highest keenness of intellect. They more frequently conferred on serious matters from the Scriptures, now in words, now in writings, discussing them with mutual interchange. Then, requested by the same venerable Pontiff, he published many d little works, especially playing in meter, on the life and virtues of Saints; wrote the Life of S. Medardus, among which also the Life of our glorious lord — to be named with all reverence — Medardus; e succinctly indeed, both in prose and in verse, but nevertheless with a brilliant style he sketched it.

[2] To what end is this asked at such a beginning? That anyone may know that he related not things seen but only things heard, and these from far off f and being placed in a foreign region. There could indeed be made out of those things which from boyhood the glorious man himself performed, being placed far away and from another's report; many volumes, if anyone curious and diligent had decided to search these things out, and to investigate them, and to commit them to pages. The whole series of times being examined, it is clear that at that same time liberal studies had grown cold; because the cult of the new Christian law in these parts of the Gauls was still developing, and the vain superstition of idolatry had not yet wholly grown obsolete. It is plain therefore that hitherto literary studies had so far collapsed, when studies were greatly languishing, that their followers were held to be quite precious; since a man of foreign nation, separated by such a great interval of regions, applied himself so summarily a briefener to writing his Acts. For those things which the divine power worked through him were very great and admirable, which the account of the aforesaid Author, many things being passed over. as he himself confesses, omitted.

Many things are reported to this day about him, from which we ought neither in any way to detract, nor to resist their sound credibility. These being omitted, lest I be accused of having written fabulous things rather than true, only two, which I have ascertained were faithfully narrated by men of higher standing, I have, unskilled though I am, ventured to commit to a humble little sheet and common speech: those things also which the aforesaid historian wove into elegiac meter, that they might be more manifest to readers, I have expressed in prose. g

NOTES OF D. P.

CHAPTER 1.

Two miracles of his youth, his death, his burial.

[3] A boy endowed with the best manners, Therefore the Blessed Medardus meditated in the law of the Lord from the very tender nail day and night; conceiving this in meditation, turning it on his tongue, completing it in work, according to that of the Psalmist: With my lips have I pronounced all the judgments of thy mouth. Ps. 18:13 And because nothing is weaker than he who is overcome by the flesh, he strove, like a good athlete, to contend that he might conquer; lest he be conquered, cutting away the enticements of the flesh, he strove to undertake a perfect grade of life. His gait, speech, and bearing agreed in this, showing himself humble in prosperity, mild in adversities; imitable by all in the good of obedience, praiseworthy in frugality, and in every probity of manners he was held distinguished. He had the zeal to refresh the poor, to nourish the needy, & especially merciful toward the poor, and whatever he could receive from the paternal substance, he diligently expended for their uses. I have judged it worth the labor to relate one out of many works of piety and mercy, which he performed as a little boy; that he who desires to imitate may know what and how great he grew up from boy to youth, then from adolescence into how mature an old age he increased.

[4] One of the days Nectardus, a most glorious man, his father, returning from a journey, came back home with his own. from the horses entrusted to him by his father, His household servants happened then to be away, nor was anyone at hand who might lead the wearied horses to pasture to be guarded. The father enjoins his beloved son to lead them to pasture, and to guard them for an hour: which he undertaking, he led them where he had been ordered, skillfully applying all diligence. Meanwhile, while he was intent on these, he beholds from afar a traveler, carrying an equestrian saddle and reins hanging from it on his back. Calling him, he asks who he was, whither he was going, why he was going off so burdened. And he sets forth the order of the matter. He professes himself a man unknown, that the horse on which he was riding had perished by death, by which...

[5] Meanwhile a meal is set up for those wearied by the journey; he is protected from the rain by an eagle, and now lunch being imminent, one of their number goes to summon the venerable boy: he however had withdrawn under a certain tree, because the day was rainy. He therefore who had been directed to bring him in, while he was conversing with him, intent upward beholds an eagle, with the oars of its wings spread out and its whole body distended, sheltering the boy with such a suitable covering, that he was in no way at all touched by the shower. Having marveled at this for a long time, he advises him to return home, and be present at the paternal banquet. He refusing, says: I pray, returning home, hold me excused. I think, desiring to delay on this account, that the aforesaid horseman might in this dawdling be drawn farther off, so that, if he were pursued by anyone, he might not at all be found.

[6] Things which had been seen and heard from the son were reported to the father by the inquilinus. which also the summoned parents see: Wondering greatly over these, the meal being deferred, having taken companions, he himself proceeds to the place, longing to contemplate the omen of this prayer himself. And when he had come there, he looks more diligently; and what he had learned by report, he proves by sight; and prudently reads inwardly what was happening outwardly. Meanwhile his colleagues count over the horses, find a loss, recognize that one is missing: at length they coax the little one with flatteries, that if he were aware of the deed, he might confess it. For there was somewhat of suspicion in him about this matter, because it was now widely known, that he would be munificent toward the needy with hasty largesse from affection of piety. So he discloses to his father the piously committed crime: and though he had suffered loss, yet he congratulates himself on the happy advance of his most welcome offspring.

[7] Meanwhile the servants, having more curiously again and again counted the horses, suddenly find their sum restored; and the loss, which had been incurred by pious fraud under the compulsion of charity, but the number of the horses in the pasture is found whole. they find nonetheless marvelously restored by charity's bounty. Therefore the father, astonished with all with great joy, not so much over the recovery of the loss, as over the increase of blessed virtues in the son; giving him his hand, leads him to the house. The mother embraces the son, and those banqueting alike rejoice, marveling that the grace of God was so diffused in him by so evident an indication of overshadowing. Thereafter the father, after he had been amply gladdened, says: Dear son, use as it pleases you the things granted us by God: refresh from these the needy, only with this equality, that while others are refreshed, there be not tribulation for us; but that our abundance be the supplement of others. Bestowing devout service on Christ, as you have begun, raise up for us in the station of paradisiac pleasantness a tabernacle, where we may rest with you, to abide without end.

[8] While he was still a little boy staying at home under the guardianship of his parents, He designates the boundary of a piece of land, it happened that there was a dispute among his kinsmen over the boundaries of a certain field. And when by common consent on the appointed day they had gone out to see the confines of the fields, it happened that the venerable boy, of whom is the tale, was also present with them. When they had come to the place of which the discussion was had, he sees close at hand a stone fixed in the earth, as is wont to be done in the boundaries of fields, on which putting his foot: This, he says, is the boundary and confine of these acres. At whose very light touch the stone so subsided, as wax melts before the face of glowing iron. There appears indeed the imprint of the sole of his foot in the same rock so subtly expressed, leaving a footprint impressed on the stone; that by no craftsman could it be more expressly sculpted or marked. Thus the contention being settled, glorifying the Lord, arbiter of all things, who works great things in the least, they returned to their own. The same stone exists to this day in the monastery of St. Medardus, and is greatly esteemed & puts the dispute to rest. and held in veneration by many. Let it suffice to have said only these two things of his boyhood: now let us turn our pen to his passing.

[9] About to die, he agrees with the King, that his body be carried to Soissons: At the time when the most excellent Chlothar, King of the Franks, returned from Brittany, his son Chrannus a having been burned with his wife and daughters, the glorious Confessor of the Lord Medardus, the grace of the Lord summoning him, at the castle of Noviomagum b had already laid his head on the little bed. When the King had entered to visit him, supported by a throng of Nobles obsequious to him, making his last farewell to him, he most devotedly seeks and receives his benediction. So when in this Royal visit discussion was had concerning the place of his burial, the most blessed Priest judged that he should be commended to the turf at his own See. On the contrary the King disposed that he should be carried to Soissons, and there entombed; asserting that he would construct a basilica over him, and build a monastery. Therefore the beloved of God yielded to the Royal will, and so full of virtues, full also of grace, he migrated to the Lord. At whose passing, as is inscribed in the book of his life by Fortunatus c, divine lights flashed before all present. which is fittingly arranged Flying rumor, herald of so great a grief, summons the peoples of the whole world to his obsequies. The most holy body is embalmed with spices, adorned with precious vestments, gold

woven cloths wrap it, the bier is composed: golden palls are heaped above with shimmering pearls. There arises an immense grief of the peoples, an evident joy of the Angels: choirs run together from this side and that, after the obsequies are celebrated, they resound psalmody, others redouble lections: in vigils of sacred devotion the whole night is spent, and between griefs and joys one comes to the beginnings of the day. Bishops and Primates who happened then to be away from the palace come together vying with one another, a multitude of peoples runs together in crowds: trained in lamenting, swarms of the needy promiscuously rush forth from villas and hamlets.

[10] The way being arranged, the King proceeds to the church, in which the heavenly treasure was preserved, surrounded on this side and that by stoled Christians and chief men in their cloaks. They come to the body of the Saint: the things which are of God are performed. After these the gentle Sicamber d first puts his arms underneath, then the Bishops, then the leading nobles: the King himself takes Him up on his shoulders: access is given to whomever wishes. The coin most worthy of heavenly treasures is raised up above with kisses. They feel the burden light, walking without offense in the way. There arises a confused clamor, with these psalming, those weeping; and amid choirs of those psalming and ranks of those mourning, voices thunder through the clouds. What shall I recall? Shall I call this a day of joy, or of mourning? or of mourning and joy together? It is less right to confess one without the other, in order to magnify the quality of so great a day. weeping mixed with joy, It remains therefore that the day itself be called both of joy and of mourning. For who was not to mourn over his corporal absence, especially the sheep deprived of their pastor, to whom after his passing not even the clod of his body e was allowed? and to whom was there not to rejoice over his so evident glory, to whom the heavens lay open, the divine luminaries did service, and the Royal power served? a blind man is enlightened Therefore they press on with the work begun, walking along the royal road. The palatine cohort flows together from every side, eager to bear the noble pledge. Meanwhile a certain blind man, coming amid the throngs of those hastening, having been laid beneath the bier, with darkness soon put to flight, recovered the use of seeing by the virtue of the Saint.

[11] They hasten to complete the journey begun, while throngs of peoples flow together everywhere, and they arrive at f the villa of Attipiacum. There the river Aisne being crossed, they bend their steps to the city of Soissons. The whole city of Soissons rushes to meet them, with the venerable man and worker of great virtues, Bandaridus, g then Pontiff of the same city, going before as leader, with crosses, candle-bearers, and censers. he is received honorably at Soissons, On every side a multitude of Priests, a choral throng of the whole order of Clerics, an immensity of peoples, all singing together to God with manifold voices, throngs that heavenly pearl. With turns alternated, one after another, vying to thrust themselves forward, they put their necks beneath. One is pushed off by another, these retiring, those wishing to succeed. He thought himself rewarded with a great revenue, to whom there was opportunity, if not of bearing, at least of touching the bier. a mute is healed. At last the city of Soissons, ennobled by the reward of so great a gift, solemnly receives the most sacred pledge of the most blessed body of Medardus: it festively embraces its Patron, from then on to have as proper guardian of its country, the inextinguishable light of the universal Church. Meanwhile a certain man comes to meet the Saint, with the entries of his ears impaired, struck for a long time with deafness: who as soon as he touched with his hand the pall with which the sacred body was covered, with faith girded, and kissed it; he was found worthy to recover at once by the virtue of the Saint the use of his defrauded sense. The King exceedingly congratulates himself, the Priests with the Primates rejoice together, the peoples exult, and there is joy in the heavens on account of the merit of the great Confessor.

[12] They cross back over the river, and hasten to an estate near the shore of the aforesaid stream, near which he was to be entombed, and to this day there is a stone post h, having on top the standard of the holy Cross sculpted, the body deposited for a while at Crouy with the name of the Priest. There setting down the bier of the sacred funeral, they fortuitously weave a little delay, either because the King had not yet come, or because in the things which pertained to the right of burial there was some imperfection, which in this dawdling was to be completed. Now that estate, where these things were being done, was of the dominion of the royal fisc, whose name is Crouy i, anciently devoted to the profane worship of idols. For even up to these times of the Danes k a two-faced stone of great breadth stood before the doors of the sacred building in the same place. The field therefore being cleared of rubble and reduced to a plane, a noble mausoleum is constructed, most worthy for the reception of so great a guest. The place is consecrated, in which the sacred hive of the sheep of Christ, most famous throughout the whole world, was to be.

[13] moreover, he cannot be moved; Therefore at the arrival of the King the cohorts of nobles are gathered together, the plebeian multitude of the peoples apply their hands to the bier, about to bear the holy body to the tomb, they strive vying to lift it up: but, what is wondrous to say, it remains so immovable, that it could be moved by no one at all. Others succeed after others, vainly expending strength. The Basileus l stands astonished at the outcome of so great a matter; stupor possesses all in common. At length, with a sagacious mind conjecturing what the matter portended, having made a transfer of the half of the aforesaid fisc, having summoned the Commentariensis, he orders a deed to be written, to be confirmed by his own ring. Then more confident of better hope, that the very villa be given to the Saint: they apply their arms again to the bier. The virtue of the miracle is redoubled, the devotion of the Saint is laid open. It is raised up on one part without any heaviness of weight; it remains on the other part fixed with such immobility, that one would think it the form of an immense leaden mass, not the material of a human body. Then the King, abounding in most liberal kindness toward the Saint, having again summoned the Commentariensis, and having made a donation in the solemn manner, delegated the fisc, written up in its full integrity, and sealed with the impression of his own ring, to the Saint to be possessed for all perpetual ages. Then propped up by most certain hope, they lift over their arms the burden of the most blessed funeral, so lightened, that you would think it had acquired the lightness of stubble in place of the heaviness of bronze. Tearful joys arise everywhere among the people, and with psalmody resounding they proceed to the tomb, most richly filled.

[14] bound on arms and legs, he is loosed: While this journey is being made, there is present amid the mingled wedges of those hastening a certain man bound with vast fetters of iron chains on his arms and legs m, so that for him in walking liberty was difficult. He, while, supported by another's help, he had been set before the Saint; as soon as he touched the pall with his hand, the steel being broken, and the bars of the chains being burst and fallen even to the ground, is rendered loosed and free by the virtue of the holy Bishop, proceeding with the rest, propped up by faith, joyful and alert to the tomb of his bestower. doves seen at the body. So when they came to the place, the most precious clod of the body, full of virtue and glory, is commended to the tomb of the most blessed Priest, soon most evidently made known by illustrious signs. For when his most sacred members were being closed in the tomb, the heaven was opened, and two doves were seen to have descended like clouds, and from his mouth there came forth a dove white as snow.

NOTES OF D.P.

CHAPTER II.

The Church erected over the body, miracles wrought, a Bishop injurious to the monastery punished with death.

[15] After the obsequies of so great a service, Out of a temporary wattle chapel, festively celebrated by the King's ready munificence, there is erected over the tomb of the Saint, according to the opportunity of the time, a little hut, constructed of slender wattle; until, as the Royal dignity had decreed, the expenses being heaped together for the work, a most famous hall might be fashioned with skillful zeal. Immediately his most ardent devotion was attended with following effectiveness. Then, the costs for the work being abundantly heaped together, there succeeds a basilica, begun to be built up by the King's order; which were exhibited not only by the Royal, but also by the gift of all the faithful with ready devotion; the venerable temple of God is begun with the wondrous skill of the stone-cutters; and it would have been in a short time consummated by a swift hand, if death had not unexpectedly resisted his endeavor. For going to Tours to the tomb of the most blessed Martin, he prayed for a very long time, and conferred many gifts there: through many basilicas of Saints also he bestowed many gifts. which, with him dead and there buried, Returning thence, while in the forest of Cotia he exercises hunting, he is seized by a strong fever; and returning to the palace of Compiègne, with his discomfort growing worse, he is laid on a bed; and so paying the common debt to mortals, he gave an end to his reign and life a. Hence sorrow occupies Gaul, the French people are clothed in mourning, oppressed with tears, hindered by sobs. Thence carried to Soissons, in that very basilica which he had begun and not yet finished, and which he had enriched with the revenues of very many villas, and heaped up with the greatest gifts, before the tomb of the glorious Pontiff he obtained, deservedly, an honorable burial.

[16] his son Sigebert completes it, After which his son Sigebert, fervent with no less devotion toward the Saint than his father, completed to the end the work which by the death of his father had been delayed for an interval, adorned it within with the variety of diverse species, enlarged it without with the revenues of fields. And not long after, he too, when he was disposing to besiege his brother Chilperic at the city of Tournai, by the craftiness of his wife Fredegunda, at the villa of Vitry b transfixed in the sides by the swords of two men of Thérouanne, brought upon himself the death which he had prepared for his brother, also there entombed, and brought immense grief to his own. Hence carried by his brother to Lambres and buried, thence afterward brought back to Soissons, in that very basilica which he had laboriously constructed, joined to the side of his father, he was honorably laid down and buried c. Let no one suppose that this is the basilica which formerly, begun by Louis the Caesar d, was lately burned by the Marcomanni e. But that former one, completed by King Sigebert, for which in the 9th century a larger one was raised, burned by the Danes. on account of the frequency of the peoples, on account of the marks of every kind of virtues at the memory of the egregious Martyr Sebastian f flowing together, by Rodoinus then Provost of the same monastery, by Imperial command, with the always cooperating Hilduin of good memory, Archchaplain g and Abbot of the aforesaid Monastery,

was utterly destroyed, and in a most ample circuit more august has been restored.

[17] Here interrupting our own narrative, what Gregory the historian relates of the virtues of this most holy Pontiff, A woman with a feeble hand is healed by the merits of S. Medardus. we have judged should be inserted into this Little Work. Medardus, he says, the glorious Confessor, rests near the city of Soissons, at whose sepulcher we have often seen the fetters of the wretched broken. After the writing of the book about his miracles h, a woman with a feeble hand devoutly sought the protections of the blessed Priest. Then with the rest she celebrates the vigils with whole faith, trusting that her hand, bound by humor, could be loosed by his virtue, who removed the chains of the unhappy by the power of his virtue. Now it came to pass, while the Masses were being celebrated, with the dry ligatures of her nerves dissolved, giving thanks to the Confessor, approaching the holy altar, she received the grace of the benediction whole. And because before the temple was built, there was over the sepulcher of the Saint a cell woven of slender twigs, and the temple being dedicated, was removed, it is worthy that we should set forth something great about the thinness of the wood itself. Toothaches are mitigated. For often little splinters made from it, somewhat sharpened, brought remedies to the pain of teeth. Hearing this, Charimer i, who was then held Referendary of King Childebert, while he labored from this pain, sought the basilica of the Saint, that, about to take some of the wood, he might merit to receive medicine from the virtue of the Saint: but coming, he found the door barred. Confident therefore that the virtue of the Blessed is everywhere present, drawing his knife, he took a chip from the door, and as soon as it touched his teeth, the harmful pain departed. We have among us also his staff, from which very often the sick have experienced medicines k. Hitherto having digressed elsewhere outside our purpose, calling back our own subject by a kind of postliminium, let us follow out the things we have begun. Wooden chains are dissolved. A certain man, insolubly bound with the wooden thongs of chains, sought the suffrages of the glorious Confessor of Christ, famous throughout the whole world, suppliantly demanding that he be restored to secure liberty. As therefore inspired by faith he touched the thresholds of the sacred building, by a sudden crash in one and the same moment the heaven thundered, and the vast bonds of fetters, burst, leap far apart; the man, restored to his much-desired liberty, struck with stupor, is prostrated on the ground. Then, fear set aside, he proceeds, his limbs already lightened, before the most sacred tomb, returning praises to the Lord and thanks to the Confessor for the recovered liberty. The so swift and efficacious operation of divine virtue becomes a wonder to all, which the Lord, gloriously triumphing in his Saint, on account of his merit to be made clear to his faithful, by the wondrous instinct of his omnipotence, deigned wondrously to bring about. A woman's withered hand is healed. A certain elderly little woman, surviving her own corpse, to whom the very rising of her natural nativity had taken away every hope of health; among the wedges of either sex hindered by the discomforts of diverse calamities, swiftly betaking themselves to the protections, experienced throughout the whole world, of the most blessed Priest, she betook herself, propped up by the devotion of great faith. For she had from her first cries a withered hand, exhausted of all health of moisture, with the fingers of her palm twisted, hanging from the top of her arm as if a thing alien. As she had submissively set herself before the memory of the blessed Confessor, immediately by the merit of the Saint the suffrage of divinity was present. There is restored in her, what had been defrauded or sinned by the fault of nature; the natural integrity of the members is repaired; and what she had less of from the womb, the Saint sent back from the tomb. The youthful hand revives in the senile arm; and she who before sought alms from door to door, because she had been incapable of labor; afterwards made docile at spinning, began more conveniently to live now by her own wages. So made whole she rejoices, is glad, glories, exults, magnifies the holy Priest, glorifies, venerates, adores, repaying due praises to the Lord, votive thanks to her bestower.

[18] In the progress of times, when the place itself was now held distinguished, there arose a certain man Warinbert by name; From Abbot made Bishop, frequent in the Royal court, and very influential among the King's domestics. He after the death of Aubert l, the venerable man, who had stoutly ruled the same monastery, succeeded by Royal command; in dignity indeed, as afterwards appeared, not in merit. Having held which for some years, when Drauso Bishop of the city of Soissons m departed life, he is substituted in his place.

[19] Now there was in the district of Le Mans a noble estate, as much excelling in size as in revenue, which Sigebert formerly King, whom we mentioned above, on account of his love for the most blessed Medardus, whom he had loved exceedingly, had conferred upon his monastery; to which from two languages, namely Latin and Brittonic o, since it was bordering on the same people, the name was anciently given Mat-vallis. Mat-vallis therefore, that is good valley, the estate itself was called: because, as we have said, it was excellent in the confine of broad turf, and filled ample purses with very much revenue. But since it was difficult that the annual and abundant fruits of the same estate could be carried to the same monastery, for which to carry the produce they were sold annually; and in other species, by which there seemed easier abundance of carrying and conveying, their prices were expended on honey and salt, and other species; and so each year very many wagons loaded were led down to the aforesaid monastery: but the aforesaid Bishop made them be diverted to his Bishopric, to be expended for his uses. By this gain he was purchasing the destruction soon about to be deadly of the present life, and the inevitable detriment of eternal gehenna. With him pressing such frauds, the servants of God were saddened; insisting upon prayers, they continued fasts; weeping before the sepulcher of the Saint, they drew deep sighs.

[20] Therefore on a certain occasion when the wagons laden as usual were coming, when the Monks vindicated them to themselves as their own, about to fill the storeroom of the Bishopric, it happened that the Bishop was by chance absent. So the servants of God, having seized the occasion of his absence, go to meet them, lead the wagons to the Basilica of the Saint, place in their own storerooms what had been brought by the p Clerics. Immediately he is inflamed with fury, his anger blazes, his madness is disturbed; he threatens that he will come, and that he will avenge himself on them. Meanwhile the soldiers of the Lord, fearing the destruction promised to them, run together to the hall; through three days they implore the clemency of the Lord, they uncover the altars, extinguish the lamps q, block up all the doors, he, coming to avenge it, and through that three days neither are the bells rung in it, nor are the divine Hours sung in public. The furious Bishop returns to the city, and having learned what was being done, he boils up in renewed madness, his anger is rekindled and repeated; and rising up early, he crosses the river; hastens his journey to the monastery, as about to take vengeance on the Clergy, ignorantly hastening to the destruction looming over him.

[21] So when he had arrived, carried by fury, before the Saint's basilica, the doors of the church being broken open and found not only no one awaiting him, but also saw all the doors fortified; his men began irreverently to shake the doors of the holy temple, and to cry out that they should open. But those who were held within, more earnestly demanded the help of the Saint. Again and again those who were outside knock at the doors: those tarrying within weave delays. Why do I linger longer? He himself, now not a Priest, but a savage enemy, the more his madness boiled, so much the more he shakes the doors. At last they are opened by one warden r of the gates. He soon entering the sacred building, when he saw the Cleric, who had given him entrance, standing; with the staff which he then bore in his hand, he struck his head so violently, that he was wholly bloodied with blood. But he, as he was grieving, he strikes the warden; imprecated from his soul, which soon appeared in the deed. He proceeds, alas wretched! now not a Bishop, but a man of blood, with buskined step before the tomb of the Saint, with bloody hands about to pray, but soon horribly to die. and soon with his entrails poured out he dies, For as he bent his knees before the tomb of the Saint, immediately through the secrets of his belly his vitals burst forth; whose body was deposited and buried in the cemetery of the same monastery, with the honor befitting him s.

[22] You, you, I say, who are called Pastors, Abbots, and Rectors of Churches, this tale, no tale, but a thing truly done, regards you; it instructs you, it admonishes you. See that not abusively, or only in name, for the terror of Prelates similar to him. you have obtained the dignity of these names. Pasture faithfully the flock committed to you. What is faithfully? that is, without fraud. For fraud is said as broken faith. For Ananias and Sapphira, because they broke faith, and lied to God, were punished with temporal death. Beware that you do not commit fraud against the Spouse of Christ, that is His Church, lest more truly you be called His mercenaries, or what is more deformed, wolves; and the death which those Pastors, and he of whom this discourse is woven, suffered in body, you suffer in soul. Weigh and consider, if he of whom we speak had any before him similar with a like outcome of death. Look upon Judas the traitor, and consider Arius the heresiarch, of whom one strove to extinguish the humanity of Christ, the other His Divinity, both as they lived empty of sense, so also empty of belly they perished.

NOTES OF D. P.

p Acherius in the margin: Thus then they used to call the Monks, he says. So Gregory of Tours everywhere, as Hadrian Valesius learnedly observed in book 17 of Frankish Matters, page 556, and at length in chapter 6 of the Disputation on Basilicas. I would not for that cause contend. Radbod, by a name common to both, calls them Brothers.

q That is, lamps and candles, says the same Acherius in the margin: hence Pharo-cantharus in Anastasius the Librarian for a greater candelabrum, otherwise Cerostata.

r Regiæ, that is, the principal door-leaves: of which see many things in Magrius in the Hierolexicon, and Cange in the Glossary.

s This was the modesty of those good men toward one so ill-deserving, and extinguished in the very crime in which he could be judged to have incurred excommunication so notoriously.

ANOTHER LIFE

By the Author Radbod, Bishop of Noyon and Tournai.

From MS. codices and Surius.

Medardus, Bishop of Noyon and Tournai, laid to rest at Soissons and Dijon (S.)

BHL Number: 5866, 5867

BY AUTHOR RADBOD. FROM MS.

CHAPTER I.

Birth, illustrious deeds in youth, the Priesthood.

[1] Born at Salency among the Vermandois, The most blessed Medardus, a man of egregious sanctity, born of a father Nectardus, and indeed of a mother Protagia, at Salency, the hereditary possession of his predecessors, was born and brought up. Now that estate Salency is situated in the Bishopric of Vermandois, but in the region of Noyon; which Noyon, although at that time it was held a castle or fortress, afterwards by the ordination of the same glorious Pontiff Medardus, is instructed in the studies of letters: was raised to the honor of a Pontifical Cathedra, as we reserve to say afterwards. The holy boy therefore, diligently educated under the guardianship of his parents, by the providence of divine grace instructed in the studies of letters, in a short time by the light of inspired knowledge shone more eminently than the rest of his fellows.

[2] as a boy he predicts that S. Eleutherius will be Bishop, Now he had at that time a certain fellow, by name Eleutherius, whom he himself, like to like, namely boy to boy, companion to companion, loved with great familiarity. So this one, when they were once conversing with each other, as if inspired by the spirit of prophetic grace, the boy himself predicted would be a future Bishop; and not long after his spiritual foretelling, the Holy Spirit Himself, through whom he had prophesied, fulfilled it. For when grace had divinely breathed upon him in age and manners, he was raised in the city of Tournai, by God's nod, to the Pontifical Cathedra. Thus Medardus already proved by divine spirit, as if a prophet, what he had predicted, afterwards ordained of Tournai:

[3] merciful toward the poor, He had care for the needy not small, so that while still a little boy, he tamed himself by much abstinence, distributed his allowance to the poor, and benevolently bestowed his garments upon the needy. On a certain day, while he had in his hands a little cloak which his mother had made for him of no small price, he by chance met a certain blind man; he gives a garment to a blind man: taking pity on his nakedness which he then suffered, he most kindly held it out; and although he revered the indignation of his temporal parents, yet what he had received from them, he did not doubt to present to his spiritual father God.

[4] It happened at that time that his father, whom we have named above, had returned from a journey, and had entrusted his horses, which were wearied, because the servants were then away, to this holy boy, that they might be refreshed in the meadow under his care. bearing the care of horses entrusted by his father, The boy at his father's command cheerfully took up the horses, and assenting to his will, hastened most officiously to fulfill the office enjoined on him. When he was intent on guarding them, he saw by chance a certain unknown man pass by, and bear on his back an equestrian saddle, and the things which befit a rider. The boy began to inquire, for what cause he so walked burdened, since to a traveler the way alone seemed sufficient impediment enough. My horse, he replied, happened by chance to have perished, and yet the things which were of the horse seemed useless for me to have lost: for it will be easier for me to procure a horse alone, than both a horse and the things which befit such an office, to repair. But the boy of good disposition, compassionating his so great fatigue, from these he gives one to the afflicted man: when he had now seen him sweating from too much labor and almost now failing, from the most pious affection of his mind; In the name, he says, of the Lord, take one of these, which I have here received in custody. And when the traveler, doubting this was not in his power, delayed somewhat; Take, he said, as I have told you, and wherever it happens that you pass, you will have me without delay as author and patron of this concession. The horseman, persuaded by the boy, most willingly, being very wearied, obeyed; and as quickly as possible the horse being saddled, with many thanksgivings departed joyful.

[5] seen by the servant to be protected from rain by an eagle, After his departure, when now things were prepared at home, the boy is invited by his parents through one of the servants to be present at lunch. He however, who was sent for this, looking forth from afar, sees the boy on account of the rain, which then happened to be falling, to have withdrawn somewhat from the horses; and as if seeking a hiding place on account of the pouring of the showers, to have deviated from his office; and lifting his eyes on high, he sees an eagle with the expansion of its wings, and with its whole body extended for this, so suitably to cover the boy, that he could in nothing, although that rain raged round about, be touched by the inundating outpouring of that air. Having marveled at this for a long time, at length not without much trepidation approaching, he most humbly came to the holy boy, and most diligently invited him, at the command of his father, to be present at the paternal banquet. But the boy refusing to go; I pray, he says, brother, returning home, hold me excused before my parents on this. For this cause perhaps he desired to delay, that the aforesaid horseman might in this delay be carried farther off, lest perchance he be found by anyone, if he should wish to pursue him. Returning...

[6] Meanwhile the soldiers, whose horses he had guarded, the horses being counted, find one missing, which (as is the custom of men of this kind) they intently inquire after from the boy. They bland and lightly soothe the boy, urgently inquiring from him, confessing that he gave the absent horse to a traveler, whether they could find through him any recovery of this loss: for there was somewhat suspicion concerning him in such matters, because they knew him to be munificent toward the poor, and whatever he could find anywhere, they had heard him expend for the uses of the wretched. And when by the servants he was reproved on this account both privately and publicly, approaching his father he sets forth the matter in order. The father wonders at the most clement compunction of his son; and although he was not unaware that some loss was looming over him, yet he greatly congratulated himself with benevolent compassion over the benevolence of the boy. The Lord, looking upon the so great service of this boy in his own will, at that same moment deigned suddenly to show a great miracle. For when again they were solicitously counting the number of his horses, he receives another divinely substituted: the divine majesty so working, they unexpectedly find their whole integrity. Those standing by marvel, the whole family rejoices. The father with the mother very familiarly embrace their son, and tearfully exhort him to rise to higher things. Son, they say, all our things are yours, use ours as it pleases you: use, they say, your patrimony and ours, as it seems good to you, in the grace of God, that you may have us as companions with you of perennial life as a reward. For they did not distrust that they would be saved by the prayer of him, whom they now saw illustrated by such great virtues from God. And saying these things, they bring the boy with them; and with much joy, in these and other acts of their good offspring, giving thanks to God, they gratefully refresh themselves.

[7] he settles a dispute about the boundaries of a field, It happened afterwards, while the little boy was being kept at home, that there was among the inhabitants a certain not small altercation, namely about the boundaries of fields, as is frequently seen to happen, a continual and endless dispute. They quarreled many times from morning until evening, and (as is the custom of such rustics) had now almost progressed even to arms, by upbraiding one another. For this rustic kind of men, if any dissension has arisen among them, do not know how to terminate it except with much ignominy. When at last however, by common consent, they had set out to settle the confines of their farming; it happened that this venerable boy was also present with them. When they had come to the place, imprinting on the rock the footprint of his foot: while diverse felt diverse things; the boy saw a stone fixed in the earth, as is generally wont to be seen in the boundaries of fields: on which putting his foot; This, he says, is the boundary, and the most certain limit of this contention. At whose very light touch that stone so subsided, as wax melts before the face of glowing iron. There appears indeed the figure of his sole, in the same rock so subtly expressed, that by no craftsman could it be more expressly sculpted or marked. Thus the contention being settled, glorifying the Lord, who works great things in the least, they returned to their own. The same stone exists to this day with us, and is held in great veneration among those by whom it is known. Let it suffice to have said these two things, which we have known to have been done in his boyhood: but from now on the whole intention of mind is to be directed, with God Himself granting, to those things which in his more mature age the Lord worked through him.

[8] placed under Episcopal care, Now his good parents, looking upon the benevolence of their good offspring, and attending to his industry in the service of God, commended him to the Bishop who at that time presided over the Church of Vermandois; praying most devoutly, that with Episcopal benediction he be promoted to the office of Clericate. The bishop therefore kindly received him commended to him, benevolently embraced him, and diligently nourished him; and as an only and uterine son, he liberally labored to educate him in the Ecclesiastical faith and doctrine. How great liberality, how great sanctity or chastity he showed from boyhood, with how great humility or reverence he shone both with God and the Pontiff of the City, to declare for certain is not of our possibility. He was magnanimous in adversities, mild in prosperities, he excels in every virtue: preferring all to himself in the diligence of obedience, excelling in clearness of manners, succouring the needy with large pity. And so manfully trampling down the tinder of vices, ascending the narrower ladder of virtues; whatever he felt contrary to God, he turned aside; but whatever he knew pleasing, he pursued with all effort. He was indeed assiduous in prayer, intent on fasts and vigils, tearfully compassionating the tribulations of others as his own; he was made all things to all, that he might comfort all to eternal consolation. What more? With many attesting, he was a pilgrim in the world, and was now for certain believed to be a dweller in heaven; his face was cheerful, his tongue eloquent, his mouth was always open in praise of God. Reluctant to the pleasures of the flesh, a more perfect...

he followed with all effort the line of spiritual life; in the virtue of obedience he showed himself imitable by all, praiseworthy for frugality, and distinguished in every probity of manners. Ps. 83 He passed from virtue to virtue according to the Psalmist, that he might merit to see the God of Gods in Sion.

[9] Having therefore run through with much honor the orders of the lower Grades, after their good administration; after the other Orders received with divine grace breathing upon him, by the manifold testimony of either sex, he was promoted to the Priestly office. As soon, however, as he was promoted to so sublime a dignity, with how great parsimony he macerated his body, who could explain? He indeed afflicting himself with much abstinence, refreshed the hungry; himself thirsting, he refreshed the thirsty; the naked, not sparing his own nakedness, he mercifully clothed; and his own uses and those of his own being set aside, whatever he could take away from himself, he kindly bestowed upon the poor and needy. he is consecrated Priest. After the blessed man therefore had attained, as has been said, the dignity of the Priesthood, by the grace of divine disposition, he merited to be made public by manifold declaration of miracles. For God, to whose holy institutions he himself manfully labored to obey, did not deign to declare him through many marks to the world.

CHAPTER II.

Wondrous benevolence toward thieves. Other prodigies. Episcopate received.

[10] A thief who had entered the vineyard by night, It happened on those days that a certain robber had broken into the vineyard of the same Saint by night, and had with much greed irreverently torn off grapes and shoots, and whatever he could seize. He cut with a sword what he could not tear off by hand, and what could escape his hand, he trampled by treading with his feet. But Saint Medardus perhaps at that very same hour was leaning upon his usual prayers; and, as befits a man of such kind, he was entreating God for enemies as much as for friends. but unable to go out with the grapes, Whether he prayed or not, however, the watchman of Israel did not slumber, nor did He sleep. For when the wretched robber himself with hands full of plunder strove to escape, going around the vineyard the whole night, he could not find a way out; nay rather, willing or unwilling, until dawn bound by his own theft, he remained there the whole night. What should he do? From the top even to the top, now creeping, now running about, he went through the vineyard everywhere: feeling his exits blocked, so when caught by the keepers he was greatly tortured by the malice of his iniquitous conscience. The wretch himself could not let go of the grapes he had plucked, nay rather as if his own he was compelled to reserve them for the augmentation of his judgment. As dawn therefore was shining, the keepers suddenly come together; they find the vineyard trampled, the shoots broken, and the vintage irreverently cut down; and immediately they pursue the robber everywhere. Greatly stupefied, the unhappy plunderer lay hidden in the vineyard, whom his own plunder had almost condemned, as already judged. He held the plunder in his hands, nay rather he himself was held by his own plunder; no escape lay open now to the wretch, nay rather in his hands he carried his own judgment openly. Drawn at last from his hiding place, and confessing himself guilty, he confessed in public the ignominy of his confusion. He confessed that he had broken into the vineyard for the sake of plundering; and, when he had labored to that end for the greatest part of the night, he had found no exit. There was there to see misery, to see the wretch himself bearing in himself the sentence of his damnation, who had both seized the plunder, and publicly confessed himself confined by his own very plunder. He could not taste of his theft, he absolves him and permits him to depart laden: and because he was unjustly pursuing the holy Priest, he did not unpunished escape the peril of his condemnation. Adjudged therefore he was now being compelled to punishment, when the holy Priest himself unexpectedly running up, became a defense for the wretch. For mindful, the servant of God, of the Lord's Prayer, in which we pray; Forgive us, as we also forgive our debtors; he scarcely snatched him from the hands of his pursuers: and gently and lightly soothing him, he clemently absolved him from this guilt, and freely permitted him to depart as he was, laden.

[11] With this same patience the holy man very often used to others also. For at a certain time, when by night another robber had taken away his bees; the bees themselves in vengeance of the holy man, leaving their own vessels, with most sharp goading pursued that malefactor fleeing about everywhere, to another who had stolen a hive and was tortured by the bees, he condones: until, willing or unwilling, he returned to the Saint; and prostrate at his feet, supplicantly begged pardon for the committed crime. To whom as soon as the Saint extended his hand of blessing, the bees as obedient ceased from their pursuit of him, and evidently returned themselves to the ancient lordship of their master.

[12] About the bull also, which was likewise taken from him by theft, it is not to be silent, lest malefactors not know, that God has no small care over the oppression of His faithful. A certain malign man dared to lead away his bull by theft into foreign parts, and lest he be caught by any pursuer, the bull taken by theft, he recovers by the sound of the bell: the little bell which was hanging from its neck, having been snatched away, he stopped up with much impression of grass. When therefore with no one pursuing he had come into his own, and did not despair that the alien herd was now certainly of his right; into that little bell, which he had so condemned, the sound returned; so that wherever it was placed, it both continually sounded, and was heard everywhere. Often hidden in the chambers of inner rooms, frequently put away in a chest or coffer, always however and everywhere with the freest sound, it declaimed that robber's crime. The neighbors heard and marveled; not yet knowing however what the matter portended, they judged that something great was being designated. The fraudulent robber at last, long tortured by his conscience, when he already feared that he had been judged in divine presence for so great a miracle; to his friends and kinsmen, because he could no longer hide it, tearfully recounted this most flagitious action; and using their wise counsel, he suppliantly restored to S. Medardus, what he had malignly defrauded.

[13] King Chlothar afterwards moving his army, violently crossed the river Somme; soldiers with their stolen goods made immobile, and wherever he could, plundering, he devastated all the adjacent territory. When with much plunder he was returning between Noyon and the Oise; truly because he had plundered both the Bishopric of Vermandois and the Churches which lived under it, he did not escape the sentence of divine vengeance, worthily and laudably to be proclaimed. The Lord sparing both Chlothar himself, and those who were with him as participants of this crime; their horses however and all the vehicles, namely wagons and others by which the plunder was being carried, He so fixed divinely, that through three whole days they could in no way be moved from that place. Now seeing this so great miracle of God, they suppliantly take refuge with the holy Priest of God Medardus, the plunder being deposited, he releases them: who at that time was tarrying at Salency; and with unanimous devotion restoring to him what they had plundered, when they had received absolution from him over the things committed, loosed from that divine bond, they returned to their own joyful and alert. O wondrous and ineffable clemency of God! Those whom God Himself had bound with the most just condemnation of His judgment through three days, the holy Confessor Medardus in one moment loosed with granted absolution. Truly the tongue of Peter and of those who receive from him, are the keys of the kingdom of the heavens, to whom it is granted so powerfully to absolve the truly penitent from the bonds of sins a.

[14] A certain Tosio afterwards, who was so called, oppressed by the most grievous infestation of a demon, an energumen he frees by prayer and the sign of the Cross: was led to the man of God not without much fatigue of his parents or friends. But the Saint himself grieving, that the image of God had been preoccupied by the devil, poured out a most confident prayer to God; and soon with the sign of the Cross imposed, by the most powerful virtue of the Holy Spirit, he both expelled the devil, and restored that man to pristine health. The whole people so admired this servant of God, that whatever they had received from his mouth, they more studiously followed with the highest devotion. For he was just in judgment, provident in counsel, in prosperity mild, in adversity strong; he was patient in tribulation, succouring the wretched with large pity; and though he himself was judged more excellent than all, he most humbly served all, as more excellent; excelling plainly in every virtue. and through all things obedient to his Prelates, he showed himself amicably affable to his subjects. He was assiduous in prayer, large in alms, others' tribulations etc.

[15] It happened therefore at that time that the Bishop of Vermandois, the Bishop of Vermandois, although unwilling, is ordained, who through the course of some years had ruled the same Church, the clemency of God so pre-ordaining, was summoned to the divine judgment; and the spouse of the Church being snatched away, that Church was widowed for some space of time. The vigils of their Bishop being performed not without much weeping, by the assent of the King and the Nobles, all that people of Vermandois, and all bordering on the same province, unanimously acclaimed that the most holy Priest Medardus be consecrated Bishop for them: to whose petition when the man of God, judging himself unworthy, had resisted for a long time; at length by divine disposition, wearied by their manifold prayers, he gave assent, and undertook the care of the Vermandois Episcopate to be governed, not without the most devout compunction of his heart b. For that people wept, fearing the so hardhearted obstinacy of the holy Confessor: the Saint also himself was compunctious, marveling at the so mournful devotion of that people. he fulfills the parts of a true Bishop. At last the suppliant prayer of the supplicating people, and the obedience which was urged upon him by the holy Pontiffs, prevailed; and, though unwilling, yet he undertook the ecclesiastical helm. What he undertook unwillingly, he happily and intently administered. Raised by the honor of this Prelation, and confirmed by the sacrament of the most holy Unction, day and night he meditated in the law of the Lord, and indefatigably persisted in divine praises; and since from very infancy he had diligently sweated in caring for the poor, then especially applying greater diligence in this, he did not distrust that in them he himself embraced the majesty of God. With diligent preaching indeed, he freed the souls of his subjects from diabolic seduction, comforted them by the good example of his conversation, and recalled by preaching whomever he knew to be deviating or erring from the very jaws of death to life. What more? What he preached with his mouth, he did not neglect, without dissembling, to fulfill in work, lest he be made reprobate to others.

NOTES G. H.

CHAPTER III.

The See translated to Noyon. The Episcopate of Tournai adjoined. Illness. Death.

[16] But before the most blessed Pontiff had been raised to the Episcopal Cathedra, On account of an irruption of barbarians made and to be resumed, by the frequent and intolerable raids of the Vandals, Huns,

Hungarians, and other nations, all Gaul was devastated. With cities destroyed, the Gallican Church lamented for the demolitions; with the wombs of mothers cut out, the unburied bodies of infants were cast forth; with husbands slain, matrons remained widowed; and through too much desolation, almost all the inhabitants had come even to extermination. Therefore the blessed man grieving over the desolation already made of that city of Vermandois, which he had undertaken to rule, and fearing that the irruption b of the Pagans would be repeated; he places his Cathedra at Noyon, he, with a quite sound counsel, constituted Noyon, which we have named above as better fortified, the Episcopal See. For that region is fertile and pleasant, abounding in vineyards and gardens, and with much cultivation of grain; producing warlike men, and in Ecclesiastical offices persons of either sex generously serving God: and the region itself is surrounded with woods and marshes, and by its very own aptitude not a little fortified against hostile excursions. in a pleasant and fortified place: Noyon itself also is constituted between twin rivulets, on the East flowed around by the Galliola, on the West by the Margareta, both of which a third certain one receives, which is named Versa; and so flowing together they together fall, not far from those walls, into the Oise, which is of great name. Everywhere there orchards flourish, there is a pleasant plain, and most pleasant with flourishing meadows and pastures, smiling not a little on its inhabitants. The place itself is also from East and West so walled with rocks and rivulets, with mountains too and tunnels of valleys, that against the greatest incursion of enemies it can most conveniently be defended by a few.

[17] There therefore, lest they should further lie open to the plundering of the nations, the Episcopal See being confirmed, he constantly insists on preaching: the holy Bishop of the Lord comforted the sheep of his pastoralship with the much insistence of preaching. He preached urgently to penitents the promised remission of sins, he preached to all that the kingdom of God draws near, and that the judgment of God would soon be. By these and other manifold preachings, he was both dear to God, and was held very lovable among the people.

[18] When therefore he most happily was governing the Church which he had constructed at Noyon, and was comforting his own, as we have said, to eternal remuneration; with S. Eleutherius dead it happened that S. Eleutherius, Pontiff of the Church of Tournai, whom he himself as we have said had predicted in his infancy would be a future Bishop, put off the man; and after the happy administration of his Pontificate, migrated to be crowned from earthly things to heavenly. After whose mournful obsequies, when they were disputing among each other about the election of a Pontiff; a three-day fast having been completed, and the solemn victims of hosts having been devoutly offered to God; he is elected Bishop of Tournai. by the sudden inspiration of the Holy Spirit inflamed, they unanimously elected this holy Medardus, trusting that by his prayers they would be fortified against the assaults of malignant spirits. This the Clergy, this the People acclaimed; in this the King himself and the Magnates of the palace, especially the comprovincial Bishops, consented. For they had read, that the voice of the people is the very voice of the Lord; and what so unanimously the people had desired, with every excuse removed they judged should be done.

[19] The distinguished Bishop of God most humbly refused, what the people so unanimously acclaimed; and after much resistance, he undertakes the rule of both Churches with obstinate mind, crying out that he was impotent and unworthy, he magnanimously resisted them. At length conquered by the Pontifical authority, namely of the Metropolitan and his Comprovincials; and by the assent of the King and the Magnates, and compelled by the incessant acclamation of the people, he scarcely conceded; and by unanimous, namely Pontifical and Royal authority, he made those two Churches one; that egregious Pastor took up either fold, by the counsel and authority of the comprovincial Bishops, in the time d of Pope Hormisdas, under the most holy Remigius Archbishop of Rheims, by assent...

[20] In this holy Pastor is confirmed the veridical sentence of the supreme Pastor, which the holy and Evangelical history teaches us; He performs Evangelical signs, Signs, He says, shall follow those who shall believe in me: in my name they shall cast out demons, they shall speak with new tongues, they shall take up serpents, and if they drink anything deadly it shall not hurt them; they shall lay hands upon the sick, and they shall be well. Mark 16 Demons indeed the holy Athlete of God cast out; when he relocated the image of the Creator from the worship of idols, by preaching the remission of sins. We do not distrust that he spoke with a new tongue; but spiritually, when at his preaching, which till then they had not heard, we know that the unfaithful passed over to the faith. It is manifest that he cast out serpents; when by the antidote of holy preaching, it was granted him to heal the hearts of the languishing nations from the venomous injections of the execrable serpent. He drank deadly many times, but it did not hurt him; when, always struggling against profane persuasions, he succumbed neither to the devil nor to his ministers. He made the sick be well; when he converted them from the most infirm incredulity to the soundness of true faith. John 10 Thus therefore in imitation of the supreme Pastor, who, as we have received from Him in the Gospel, having other sheep, made of two one fold, the holy Pontiff Medardus associated that fierce nation of the Flemings to his Church of Noyon; and through the space of fifteen years, for the fifteen years of his Episcopate: although they were separated by some interval of journey, he labored unceasingly to inform them in divine worship. For fifteen years he sat in the Cathedra divinely committed to him; in which time, not without much labor, he educated the incredulous and unfaithful to the Catholic faith: with churches rebuilt, those who should serve God there, he becomingly consecrated, not without the imposition of his sacred hand; and whatever he knew pleasing to God, he ordained unceasingly and with unthinkable devotion e.

[21] Therefore this space of time being passed, it happened that the holy Pontiff of God was oppressed by the most grievous infirmity of body; seized by a strong disease, and with the disease growing strong, his corporeal senses gradually failed from day to day. The body of the Saint lay deprived almost of all its own virtue; but his spirit, because it had always desired Christ, with all effort sighed for Him: the wearied body panted toward its own matter, but the soul stretched toward that inheritance whence it had proceeded. They flowed together from everywhere, those whom he himself had undertaken to rule, to the tearful visitation of their holy Pastor: there flowed together from everywhere sons, to those coming he impresses the faith of Christ: mourning that their paternal consolation was being taken from them. But, although that grave imminence of death had occupied his body and his corporeal senses, yet from the office of preaching the eloquence of his most holy tongue was not retarded. He sighed for God in his heart, and confessed Him with his mouth: he incessantly preached God, and to the Catholic faith, even to the very moment of his death, urgently exhorted whomever he could.

[22] he is visited by King Chlothar: Now when this blessed Pontiff was drawing near to the exit of life; it happened that King Chlothar, after he had burned his son Chranus with his wife and daughters, was returning from the region of the Britons. Now having known the illness of this Pontiff, he humbly hastened to visit him; not distrusting that he would be fortified by his benediction against diabolic infestations, and reconciled by his intercession with the divine majesty. When therefore in this royal visitation, in the sight of him and the Princes, there was treating of the burial of the Pontiff; with this disposition of burial being left, with the assent of his sons the Saint himself pre-ordained that he was to be buried at his own See. To which sentence the King resisting with obstinate mind, established that he be transferred to Soissons; asserting that he would becomingly build a basilica over his body, and ordain to the praise and glory of the divine majesty a cenobial rule of the servants of God. The most blessed Pontiff therefore yielded to the royal disposition, he piously dies: with heavenly luminaries appearing. and indefatigably commending himself and his to the Lord, the prayer being finished, he breathed out his spirit. O happy body, and more happy soul! Soon, by the most certain testimony of those who were present, the heavens were opened; and divine luminaries, for almost the space of two hours, appeared before the presence of the Saint, signifying for certain that he had passed from transitory darkness to perpetual light. Animated by this so great miracle of the most blessed Bishop, they were inflamed with greater desire to transfer him. So with the holy body composed and brought to the church, on that night they celebrated the funeral vigil with much devotion f.

NOTES G. H.

CHAPTER IV.

The body translated to Soissons. Various miracles performed.

[23] The body is carried to Soissons, with the King bearing it on his neck. But morning being made, when the Bishops, whom it had happened to be present, had celebrated their office for the deceased; an unanticipated multitude of nobles came together: from castles and cities, from fields and adjacent municipalities an inestimable convention ran together, some devoutly desiring to be present at his obsequies, others greatly mourning, that the father was being separated from his sons. Through the midst therefore of the tears of those weeping, the King breaking in with the Bishops and Magnates, took up the most holy body on his own shoulders; wishing, as he had predicted, to carry it to Soissons to be buried. At that hour indeed, those whom it happened to be present, dreaded the ineffable groan of the mourning people, while not only in that church, but throughout the whole city and in the suburb, through alleys also and streets, they heard one and the same voice of those weeping. For the inhabitants of that city recalled the most kindly preaching of the most holy Father, amid the tears of the Vermandois: by which till then they had been informed; and they grieved and were vehemently distressed, because, although they had lost the Father, they were also being frustrated of the Father's burial, by the violence of the King and the Magnates. Those who had come over compassionated the so great compunctive weeping of that people; but because the royal dignity urged, they intently sweated for the translation of the most holy body. Scarcely therefore and not without much labor, with the father snatched away from the mourning and lamenting sons, as they had received from the King, they begin the journey.

[24] This translation of the most holy Confessor being heard, and not despairing of the clemency of so great an intercessor, a blind man receives sight: amid the wedges of those bearing it, a certain blind man humbly submitted himself to the bier; and immediately according to his faith, because he had hoped well, through the merit of S. Medardus, he received sight by the free gift of God. What more? Those who before in the city had heard the so great devotion of those mourning, and then over this enlightenment of the blind man saw so great a miracle of God and the holy Pontiff, most willingly put their arms under his holy conveyance. He thinks himself enriched with great remuneration, who though not to bear, at least it was permitted in any way to touch that bier of the Saint. The Bishops and Magnates cheerfully exhort themselves to this office; and feeling that burden light, by the King's order at the villa of Attipiacum, they cross the river Aisne by boat. Afterwards...

directing their journey against the wave of the same river, as the King had pre-ordained, they bend their way to the city of Soissons.

[25] By the grace of God and the holy Pontiff, Bandaredus Bishop of Soissons, the Bishop of Soissons meets them with his own: with due procession reverently met them, and as was fitting honorably received the most holy body. So solemnly that happy city of Soissons received the holy Confessor of God, festively embraced its Patron, henceforth to have its own defender of the country. Among these wedges of those hastening, a certain man thrust himself in, defrauded for a long time of the office of his ears; who as soon as kissing he devoutly touched the pall with which the sacred body was covered, and a deaf man recovers his hearing; merited at once by the intercession of the holy Pontiff to receive the use of his defrauded sense. The King congratulates himself greatly, the Pontiffs also congratulate with the Magnates; great joy is made in the heavens, and all those standing by from their whole heart, not without tears, venerate God compunctiously.

[26] They cross back, by order of the King, the aforesaid river Aisne, and arrive at the estate where the King had pre-ordained the burial. There, with God disposing who foresees and foreknows all things, the bier on which his holy body was being carried, The body cannot be moved from the place; I know not for what cause, happened to be set down. And behold the miracles are reiterated and redoubled, and in the universal sight of those standing by, the merits of the most holy Bishop are glorified. For when they wished, from the office enjoined on them, to carry his most holy clod to burial; by divine nod they felt it to be of such weight, that in no way could they move the body of the Saint from the place, where they had set him down. Others succeeding others labored with all their strength at the conveyance; some rebuked others as invalid and impotent. But, though they accused others as weaklings, yet they themselves when they had prepared themselves for it, were wholly frustrated of their desire. The King and those who were present diligently reckoning the outcome of this cause, when they entirely did not know what the matter portended, suppliantly entreated over this the help of God alone. No little tumult resounded over this delay among the people, with some saying; that because he had been led away from his See as a captive, this was happening divinely and deservedly; with others on the contrary objecting, that the King had reverently transferred the holy body from the zeal of true devotion.

[27] but with the offering of part of the royal villa The King exceedingly astonished approached the bier of the Saint not without much devotion, and a solemn transfer being made of that royal villa of Crouy, in which the Saint himself was to be buried, he confirmed by the impression of the Royal seal half to be had perennially by the same Saint. Immediately a thing wondrous and laudably to be recited happened. then of the whole For soon, with arms placed under, that most holy burden, on one part indeed they could raise up without any difficulty; but on the other part they felt of incredible weight and entirely immovable. At this the King with quite a cheerful face, it is easily transferred reflecting on the so great grace of God; as quickly as he could to the dominion of the most holy Confessor, ordered the residue part, which he had retained for himself, to be re-sealed over. Without delay: by the grace of God they soon took up the saint so lightened, that what till then they had despaired of, was, without any difficulty, carried by a few to the sepulcher.

[28] & with the bonds of arms and legs loosed, The holy body therefore is carried to burial: but on that journey God did not deign to glorify His most precious pearl. For before the holy body was buried in earth, a certain man, bound in arms and legs by vast thongs of chains, through the midst of the throngs of those hastening cast himself in, not without much difficulty; to whom as soon as it was granted to touch the covering of the holy Confessor, all the bars of the chains soon leaped apart, he is buried, and the bonds of the fetters being burst, most freely with much thanksgiving he followed his bestower. They came at last to that burial which the King, not without the providence of God, had pre-ordained for him: the Bishops with the Abbots, having first performed the things which were of God, most becomingly commend that most holy body to the earth.

[29] with three doves appearing. Behold the holy glory of the Saint is reiterated. For when his most sacred members were being shut in the tomb, the heaven was opened, and two doves were seen to have descended like clouds, and from the mouth of the Saint there came forth a dove, white as snow. So therefore the athlete of God Medardus, called away from the lands, rejoices with the Angels; taken away from his mourning sons on earth, with his Brothers, what he had always desired, he is crowned in the heavens, where henceforth congratulating with the same Brothers, he follows the Lamb wherever He shall go. He therefore follows the Lamb, and dwells in inestimable light; from earthly inconveniences he rejoices that he has been transferred to celestial prosperity; he congratulates himself, that he has been translated from this our transitory unhappiness to perpetual convenience, from these darknesses to incomparable light.

CHAPTER V.

A Church constructed for him. Other miracles. The dire death of Warimbert the Bishop, injurious to the monastery.

[30] King Chlothar constructs an Oratory, The obsequies of the most blessed athlete of God being most celebratedly performed, King Chlothar ordered a little hut to be built over the venerable body of the Saint for a time, until he should prepare the necessities of expense for making a church there. Not a small sum of money having been collected from wherever he could, he was hastening urgently to begin that holy habitation of God, and with very many businesses postponed he labored more strenuously to perfect this: and he did in a short time what he had conceived in his benevolent mind, unless, according to what looms over each one, in which he is buried before the altar of S. Medardus: he had happened, too unseasonably, to depart from human affairs. For when in the forest of Cotia he was being exercised in hunting, alas! seized by a strong fever, when he had returned to the palace of Compiègne, a little time after, prevented by death, he was afterwards honorably buried in that same church, which he had already begun to build, before the altar of holy servant of God Medardus. The expenses indeed which he had prepared for this work, the building of the Church being commended to his son Sigebert. according to what King David had done for his son Solomon for the building of the temple of the Lord, he left to his son, Sigebert by name, to be expended for the building of the church which he had vowed to God; commanding and commanding again to him, that if any love of due charity toward his father remained in him, with every occasion set aside, he should apply his whole intent to this holy building which we have noted above, until it was honorably completed.

[31] But Sigebert, his father being buried, confirmed in the kingdom, Who, this becomingly constructed, largely pursued what he had received from his father in this business. For with an admirable construction of various kinds of stones, according to what he had received from his father, he adorned that church, with gold and silver and the necessary varieties of ornaments in the ecclesiastical office he abundantly adorned it; with revenue and rents, as befitted royal dignity, he affluently and most excellently enriched it. The church being elegantly composed, he ordained from wherever he could the more elegant persons to be consecrated there, that both his father's vow might be most kindly fulfilled, and that the ecclesiastical office to God for eternity might be perennially exhibited there from duty, namely for the universal salvation of him and his father and all the faithful. The same venerable King Sigebert himself, when he was disposing to besiege his brother Chilperic by name, at the city of Tournai, was at Vitry slain by the craftiness of Queen Fredegunda, is buried in the same place. and after they had first buried him at Lambres, by his same brother Chilperic afterwards brought back to Soissons, in the church which he had most becomingly composed, near the tomb of his father, was becomingly buried.

[32] But because for the building of that holy church, for the veneration also of the Saint to whom it was built, S. Medardus shines with miracles: and besides for the honor of the Kings whom we have named above, we have deviated somewhat from the work begun; henceforth we judge it necessary to return to the series of our purpose, and to commend to writing — though few of many — what miracles God worked after the passing of the most glorious Confessor in his honor. With the fame of this Saint increasing everywhere a, it happened that sick people detained by various languors, various sick are healed: flowed together from many parts of the lands to his memory; whom through the merit of His holy athlete, divine grace did not deign to succor. What therefore first comes to memory, let us first say: that from individual things not only individual, but manifold thanks may be returned to God b.

[33] That little hut, which we have written above was built over the holy body, pain of teeth at the touch of the wattle by the grace of divine disposing was found to be of such virtue, that if anyone touched with the pain of teeth touched the place of pain with the twigs from which it had been woven, immediately all that infirmity of the teeth was driven off, which was also divulged in the King's palace. For a certain man, Carimer by name, or of the chips of the doors, who at that time was held the Referendary of King Childebert, because he was laboring most grievously with this same disease, was led to the same basilica of S. Medardus. And when he had found the doors of the church closed, and the pain of teeth pressed him more and more, he confidently cut off a little splinter from one of the doors, and where the infirmity raged more he most confidently applied what he had cut off, other languors through the staff. and soon was freed from the pain which he had long suffered. His staff also is held with us, through which we have ascertained that very many sick have experienced medicines for diverse languors.

[34] A certain man also indissolubly bound by the thongs of chains, with most grievous fatigue, Chains are loosed: sought the holy suffrages of this Most Holy man, trusting that by his most holy intercession he could be loosed from that impediment. As therefore he touched the doors of the holy basilica, by a sudden crash, in one and the same moment, both the heaven thundered, and the vast bonds of the fetters being burst and leaping far apart, that man, still unaware of the granted liberality, struck with much stupor, was prostrated on the ground. Then his strength being resumed, when he now felt himself free, for the recovered liberty he began with high-sounding voices to magnify God and S. Medardus, by whose intercession he had obtained this. All marvel at the so very swift operation of divine virtue, and all with concordant acclamation praise together the most powerful intervention of the holy Bishop.

[35] A certain little old woman, very aged, and in a way the survivor of her own corpse, a withered hand is restored to a little old woman when a withered hand hung from her arm as something alien; though now from her too great age she despaired of life, yet to the memory of the holy Confessor, whose celebrated fame she had heard, with most devout mind she came; and with manifold prayers, not without much pouring of tears, importuned him over the recovery of her withered hand, by which she was greatly distressed. As therefore she set herself before the presence of the most blessed Pontiff with much wailing, suddenly through the merit of the same Saint there was present the suffrage of the divine Majesty. Soon there is restored to the woman what had been defrauded by the fault of nature: there is repaired in her the natural integrity of her withered hand: and what less she had received from her mother's womb, she takes back by the most kindly aid of her intercessor. The youthful hand revives in the already pre-dead arm of that old woman; & to another little woman and she who before had sought alms door to door as incapable of laboring, then made docile, began to live by the wages of her own labors. Made whole she rejoices and is glad, returning very many thanks to her bestower, adores and venerates God. Likewise also another...

[36] After however some interval of time,

when now the place itself was held in much veneration on every side, Warimbert Provost of the monastery of S. Medardus, a certain Warimbert who was so called, after the death of the venerable Autbert by royal command undertook the same cenobial monastery to be ruled. Having held which for some years, it happened that Drauso the Bishop of the city of Soissons departed life, and that See remained vacant without a rector for a while. After his mournful obsequies, by unanimous counsel of the King and citizens this Warimbert, whom we have named above, & at the same time Bishop of Soissons they substitute as Rector to that pontifical Cathedra, by their own choice rather than God's, as afterwards appeared. Having therefore obtained the episcopal regimen, he labored with much zeal, lest he be deprived of the prior dignity; and although with no small difficulty, he obtained what he had ill sought. Alas the too sluggish and ignoble mind of men! This wretch boiling with too much cupidity, while he ceases not to augment the commerce of his depraved ambition, alas! prepares for himself the destruction of his body, and (what is more to be grieved) of his soul also. Indeed attentive beyond measure to secular businesses, and panting after his own depraved cupidities more than is just, he began to hold that holy place in neglect; he abuses the goods of the monastery: and what had been deputed there by Kings and others for the bestowal of alms, to retain for his own ill uses. What faithful men had pre-ordained for those serving God there, by the grace of God and S. Medardus, he himself stored away in his own treasuries; and the solicitude of the servants of God being neglected, he irreverently distributed the revenues of the Church to his satellites. With his men belching from too much gluttony, that spiritual congregation hungered; with his men boiling with much wine, the holy family of the holy Bishop almost failed from the too great ardor of thirst. The naked and poor servants of God lamented and bewailed, but the household members of that most wretched Bishop gloried through the streets in most precious garments. The Bishop passed by the acclamations of the servants of God with a deaf ear; for since he was Prelate over them, their complaint, as if to be reproved by no one, not without much arrogance of heart and mouth, ignorant of the vengeance looming over him, he reckoned for nothing. To his liking it was permitted to that wretch, who had unworthily usurped to himself the name of pastor, to handle the sheep of the Lord that were not his own; but he could in no way escape the hands of Him whose they were properly. Let him therefore intently hear whoever discharges the office of ecclesiastical prelation, with how terrible a judgment for this protest of the servants of God he was struck.

[37] There was in the district of Le Mans a certain estate, & he vindicates to himself the estate of Matvallis: which King Sigebert, the builder of the same church, had firmed to the dominion of the Congregation which he had gathered there to the Lord. That estate was called Matvallis, namely from a Brittonic and Latin language name composed, which can be interpreted Bona-vallis in our and the Romance language's common speech. So that Matvallis, that is the Good-valley, because it abounds in many revenues, this Warimbert himself had usurped to himself unto his perdition, and with the Brothers wholly neglected, as we have said, he was applying the revenues of that villa to his own uses. and intending to recover from there the wagons brought to the monastery, The poor Congregation of Medardus groaned, because what was deputed for their uses, was, against canonical institution, badly squandered in the Bishopric. So on a certain day, when according to custom, the loaded wagons from that estate, as we have said, were being led down to the episcopal palace; the Brothers, the Bishop's absence having been ascertained, forced those vehicles, as those which were of their right, to turn aside to the church of the holy Bishop; not refusing for the defense of justice, if in any way it should be inflicted, to sustain bodily molestation. Having therefore placed their own with their own in storerooms, they tearfully solicited the merits of the most holy Athlete of God, that either by his intercession that furious invader might be appeased, or by his defense they might be protected from his madness. For they feared, what not long after came to pass, unless the divine grace had succoured the lamenting family with propitiating clemency. For as it came to the notice of the Bishop what had been done; alas! not reflecting on the canonical institution, nor revering the judicial sentence of God, with clubs and swords, now no longer a Prelate, but a man of blood, with much haughtiness of pride, with a gathering of unlearned people, he dared to hasten to the basilica of S. Medardus himself. And when they irreverently shook the royal doors of the sanctuary, and those who from the sudden expectation of their torments had blocked the entrance, furious he approaches, pursued them with contumelious reproaches; the Pontiff himself raging, breaking in through the midst of them, most presumptuously and with much pride, threatened to torture the guards, unless the doors were quickly opened for him.

[38] In so eminent peril of death, the servants of God trembling, commend their souls to God and S. Medardus not without much pouring out of tears; and so divinely animated, they order the church to be opened to those raging. Soon the unhappy Bishop entering the monastery, when he perceived him who had opened to him, he inflicts a grave wound on the doorkeeper, from too much fear lurking near the doors; he so strongly dashed the staff which he bore in his hand on his head, that almost his whole garment was bloodied with the overflowing blood. The stupefied Brother, and almost falling, sighed to God; and to Him the cause of this complaint, when otherwise he did not presume, he commended tearfully with the inmost murmur of his heart. Let tyrants hear the protests of the servants of God, and revere them; let all the faithful hear the most swift consolation of God, and be comforted. For immediately that most unhappy Warimbert, mindless and impenitent, he himself with his entrails poured out expires. as soon as he bent his knees before the memory of the most holy Confessor as if about to pray, terribly struck by divine judgment, with his entrails poured out through the secrets of his belly, miserably expired. But the Brothers of the church, unwilling to render evil for evil, the complaint of that Brother whom we have said was struck being calmed, honorably buried the body of the deceased in that same church.

[39] There often through the merit of the most blessed Pontiff Medardus glorious miracles are done: Glorious miracles are done. there those who faithfully pray obtain welcome remedies: there certain indulgence is not denied to the truly penitent, which to us also as sinners, yet not despairing of his grace, may He grant through the intercession of the same S. Medardus, who promised the consolation of eternal happiness to His faithful, Jesus Christ Son of God, who with God the Father and the Holy Spirit lives and reigns God, through all the ages of ages. Amen.

NOTES G.H.

DOCUMENTS

On the body of S. Medardus Translated to Dijon, and from thence a part communicated to those of Noyon.

Collected by Pierre François Chifflet of the Society of Jesus.

Medardus, Bishop of Noyon and Tournai, laid to rest at Soissons and Dijon (S.)

BHL Number: 5871, 5872

BY AUTHOR D. P., FROM MSS. CHIFLET.

§. I. Translation of the sacred body into Burgundy.

[1] Documents proving the truth of the translation, About to treat of one bone of the femur of S. Medardus, granted to those of Noyon in the year 1650, Chifflet judged that before all things he should establish for himself the trust of the body translated to Dijon. So I find his sheet, prefixed to the monuments collected by him, in these words. The reality of the translation is proved, not only from tradition, but also from various writings. And I from the Catalogue of Relics of S. Stephen, II from the archive of the same church, III from the Life of Garnerius the Provost, IV from the Chronicle of Bèze, V from the longer history of the translation, VI from the compendium of this. The continued possession is proved by, I three Translations, & proving continued possession at Dijon, occasioned by the threefold rebuilding of S. Stephen; II Erection of the Parish of S. Medardus, five hundred years ago, from the aforecited Life of Garnerius; III Graces and miracles; IV the Miracle of the Saint's shrine, unharmed under a huge ruin in the year 1488; V Chapter Deliberations, for opening or carrying about the shrine, to be instituted in supplications, on the cause of public necessities. But as he had noted that these things ought to be collected from the Acts, the diligent man did not however leave them collected, but being occupied with several at the same time, partly to be published, partly being prepared for publication; among which the Catalogue of Relics, so I do not find Graces and other miracles, except that one noted in the fourth place, nor the Life of Provost Garnerius: but I do find the Catalogue cited in the first place, as if described about three hundred years ago after the Martyrology, the Obituary and the Homiliary of that same church; where last of all is numbered the Head of B. Medardus the Confessor, the residue of whose body in a silver shrine, upon the main altar, is reverently placed.

[2] The Chronicle of the monastery of Bèze, Chronicle of Bèze, distant four leagues from Dijon, Acherius published in volume 1 of his Spicilegium, or, as the title has, the Book of memorable things or also of charters of the monastery of Bèze, by the author, as appears toward the end, John, a Monk of the same place, collected at the beginning of the 12th century. The author coming to the year 888, in which the desolation of the aforesaid monastery was to be narrated by him; premises, that when the Normans were devastating all France, and the Franks were not finding anywhere a safe firmness for resisting, many bodies of Saints were carried into the castle of Dijon, because it seemed most firm and impregnable: of which certain ones were afterwards brought back, with certain others remaining afterwards. Now those passed over which were brought back, that he henceforth treats only of those which had remained, and therefore numbers among them the body of S. Medardus, is plain from the following context, which is such: There was brought by the men of Soissons the body of Blessed Medardus the Bishop: there was brought also by the men of Thérouanne the body of Blessed Silvinus their Bishop. The body also of our Patron Blessed Prudentius brought to the same place, and placed in the Basilica of B. Stephen, remained for many years; until, namely, it was not only restored to them, but the body of S. Silvinus, which had remained at Dijon, was even given; and therefore also the body of S. Medardus ought to be said, from the sense of this author, to have likewise remained at Dijon, & history of the deed from 2 MSS. at least for many years. I believe that the men of Bèze themselves carried their Patron S. Prudentius, the Martyr of Langres, who is venerated on 6 October, to Dijon before or after the devastation of the monastery: perhaps the men of Thérouanne did the same, with the bodies of SS. Silvinus and Anglia, afterwards given to the monastery of Bèze: teaching, but about the manner and authors of that translation of which we here treat, a more distinct and certain notice is provided by a proper history, which from two MS. Codices, one of the Cistercian, the other of the Corneolensian Abbey, which is of the Premonstratensian Order in Burgundy, Chiffletius had, and which we also had described from the former, in this tenor:

[3] After the most glorious passing of the egregious Confessor Medardus, in what manner, by the choice of the pious King Chlothar, his most holy body was brought to Soissons, which, with the Normans devastating France, and how

by the greatest diligence of his own and of other good men flowing around from every side, it was reposed there; where afterwards the aforesaid King began over the sarcophagus of the same Confessor a most beautiful monastery, quite admirable for elegant work, we have not judged necessary to repeat: for to those willing to know, it is sufficiently explained in his a Life (as we have truly ascertained). How...

[4] Therefore, while the wild nation of the Marcomanni, inflamed with the torches of pride and wrath, at which time the church of S. Medardus was especially enriched, stirred up also by the hunger of insatiable cupidity, were invading the boundaries of the city of Soissons, and were depopulating with the atrocity of impiety the places consisting on every side; were also debilitating the men whom they had not bound with the bonds of their dire captivity, by the cutting off of members, or by the truncation of heads, or were utterly destroying them; were also consuming all their living things, together with all household goods, or were dividing them among themselves; they hastened their step at a run nearer to the basilica of the aforesaid Confessor, opulent with inhabitants and all worldly riches; that they might at least so satiate the irremediable madness of their savagery, by improbity of pursuit, and by the augmentation of plunder. Then at that time, with the Relics of S. Sebastian also brought there. to all the inhabitants of the whole of Gaul, the church of the blessed Bishop Medardus was held the chief; because there, with the clemency of divine operation succouring, those bound by the molestation of various infirmities, medicines were very quickly made: and therefore, because the gifts of celestial virtues, implored with sincere faith by humbly asking, and by the merits of Sebastian the Martyr resting there as soon as possible obtained, daily were augmented in abundance, the more the abundance of earthly things, from the offertory giving of the people there fulfilling their vows to the Lord, took no small increase.

[5] But he who had carried in the body of the aforementioned Martyr, namely Augustus Louis of pious memory, seeing that the first royal building could not surround the abundance of the flowing people, ordered it to be utterly destroyed, and enlarged it honorifically both by the raising of the roof and by the prolonging of the length. Which the most atrocious invaders named a little above attacking, and stripping the same of various spoils found there, at last also overturning even the very walls themselves by the burning of fire, they utterly destroyed: and so left it deprived of the glory of worldly felicity, in which it had abounded too greatly.

[6] At the same time however Ysmar c, Count of the territory of Dijon, having heard the fame of this extermination; while he was hastening to make his way to Gaul, for the sake of seeing how his own had it, with his wife d Lampadia (for partly his own, Count Ymar meets those carrying away the holy body he possessed many estates there, in the amplitude of his lands), and he now approaching the place, which the Franks call by the name Brierias e, such a chance unexpectedly happened, which compelled him most joyfully to return by the way he had come. For when he had entered a certain grove of that place, preceding his riders with him, the tinkling of a bell sounded in his ears. Who marveling at it, immediately halted with himself, and began solicitously to inquire from those following what it was. They confessing that they did not know, he ordered them to ride more swiftly, that he might experience more certainly, what the sound of the little bell might designate there, where coming previously no place of habitation had appeared to him. Now those whom they had heard were they, who had escaped by fleeing the pursuit of the Barbarians, and had brought with them, to that extent, the body of Saint Medardus the Confessor, which they held more dear.

[7] But when there approached more nearly to them the rush of horses, also the noise of arms striking against each other, and in the usual manner far and wide the wood, as if responding, doubled the sound; & left behind by those terrified, in too much fear (as I suppose) divinely besetting them, fearing that they were intercepted on every side, unloading the clod of the egregious Bishop from their shoulders, also setting down to the earth the candelabra and bells, and also all the apparatus necessary for celebrating Mass, they fled scattered hither and thither, and all most swiftly sought the dark hiding places of the wood. One of them however, not able to equal the rest of those fleeing in slowness of feet, was caught by the soldiers: who narrated in order to those inquiring the misfortunes that had befallen him. Hearing which Count Ysmar, bearing very ill what was related, soon prostrated on the ground with his own, began to implore the clemency of the merited Confessor, reverently takes it up, that through the presence of his soma f which they there venerated, he might obtain for him pardon of sins from God, and grant to them that they might be able to transfer his body with them to their own country. Which also was done. Then the words of the prayers being finished, he raised himself up: with the horses mounted again, he wished to proceed further, where he was going: but having taken up the most sacred body, with all things found in the same place, more swiftly than he could, he returned with thanksgiving whence he had come.

[8] He, some spaces of the lands of Gaul being traversed, having entered the borders of Burgundy, and the Monks and Canons being summoned he offers it: began now to approach to his aforesaid castle: and with messengers sent before him he commanded both congregations (namely the Monks g and the Canons), that they should congratulate themselves on the unhoped-for joy; and surrounded by the greatest assembly of those psalming, that they should not delay to go to meet him. And since God had bestowed such mercy on him, that with the benefit divinely conferred on him, he had returned to his own with no obstacle resisting; relying on the counsel of his most excellent spouse, which is given to them, he disposed to bestow something of his own on either Order, that he might grant to the Monks to place the most sacred body within the enclosures of their walls; but to the Canons he might grant a certain villa, distant about three miles from the above-mentioned castle, to be had by hereditary right. Hearing which the Monks, somewhat incredulous about the presence of the Confessor, also inflamed with desire of the villa, said, these preferring the villa; that they were very greatly enriched with the pledges of Saints, and that they rather needed the possession of land, whence the expense of their family especially might be supplied. About which happy commerce the Canons greatly rejoiced, saying, that they would altogether be blessed, if they should long enjoy the patronage of such a Patron. Nor was there any delay: and the Count decreed that the deliberation of both should be satisfied; that the Monks should henceforth possess the villa in their dominion, and the Canons should put the relics of the egregious Bishop in their monastery.

[9] Now it came to pass, the most holy body being honorably received by either Convent, but soon at the frequency of miracles the others repenting, and with the obsequy of procession the song of voice being prolonged in jubilation in rivalry, immediately there was present a huge congregation of people, running together in crowds from every side, who desired to behold the wondrous virtues, which over those who were sick were marvelously done through him. For whoever sick, detained by whatever weakness of body, approached; through his presence the clemency of the All-Powerful being entreated, he rejoiced that he had immediately recovered sudden soundness. Whence those who hitherto had been incredulous of his presence, namely the Monks, led by late repentance, at length began to be saddened, saying that they would carry the Bishop with them, as the Count had first disposed through his legation. To whom on the contrary the townsmen; By no means (they say) ought it to be done thus: for you asked presumptuously that what had been first granted be given to you.

[10] & vainly retracting the choice But the Monks improbably resisting, and neglecting to acquiesce to the words of the Clerics, more urgently labored to bring it about, that the Relics be carried over to their own with them. From the roar therefore of this disputation, on either side of the people immediately a vast apparatus of arms is made: for each one would rather thrust himself into every danger, than ever lack the solace of such a Patron. But the most excellent Confessor, who with God, by the confession of his inviolate faith, obtained to restrain the burning of lust, he himself at length also settled the flames of the tumultuating people's lawsuits: and by either convent his body was honorably reposed within the castle, in the basilica of the Protomartyr: where renowned for signs and virtues, he very often gives suffrage to those serving God there.

NOTES D. P.

§. II. The time of the first Translation, and the memories of the others that followed.

[11] That this Translation was made in the year 901, The premised history notes no year, nor does the Chronicle of Bèze; it only indefinitely designates the time of the Norman population, in which in the same year 886 we said above that the church of S. Medardus was burned, that is two years before the monastery of Bèze was devastated by the same barbarians. It is not however necessary that Ysmar fell upon the holy body in that very year, but rather it is credible, that not until the Normans had departed and the region was pacified, the journey from Burgundy into France was undertaken by him; and from the bell accompanying the body, I form a conjecture, that in time somewhat quiet, the Monks went about several times through France begging with the holy body, it is also probable from elsewhere, to gather alms for the restoration of the monastery or their own sustenance: and for that reason I think that this history can be deferred to the year 901: for in the year 899 Chiffletius notes the Normans defeated by Duke Richard, so that from them there could be some rest for several years.

[12] also from the donation then made; That the aforesaid year is also noted with the month of May in the Life of Provost Garnerius, the same Chiffletius had observed; nay rather he adds, that in the same month and year was given the charter, through which Ademarus himself and his wife Lampaja by name, as it is in the Chronicle of S. Benignus, gave to S. Benignus one mansus indominicatum, with the building above, and with the lands pertaining to it, and a wood: which mansus is in the villa of Ruffiacum: and there look to that mansus, except the indominicate lands, colonic lots and clothed mansa seven and five apsi. Now it seems altogether able to be held that this is the estate, for which the body of S. Medardus was procured, and by the Monks postponed, as is said above. Therefore without scruple we can receive, that which in the MS. Codex of S. Stephen, after the Martyrology and Necrology is found written, in these words: In the year of the Lord's Incarnation nine hundred and one, Indiction the fourth, in the month of May, under Benedict the fourth by divine providence Pope, with Charles surnamed the Simple reigning in Gaul, partly by the just judgment of God, partly by the inertia of the Princes, almost all Gaul was depopulated and devastated by the barbarian Marcomanni, by fire, plunder, and slaughter of innumerable of theirs. & from a compendium of the history from a MS. of S. Stephen, And when there was no one who resisted the ferocity of the barbarians, and there was no one who could save himself and the things dearer to himself, he implored the protection of flight. With that storm therefore increasing, it happened that many pledges of Saints were carried down from Gaul into Burgundy. Among which the virtue-bearing body of the most blessed Medardus Bishop of Noyon, by Count Hysmar of the territory...

of Dijon and his wife Lampadia, from the confine of the city of Soissons (in which once it had been given to burial, under the pious King of the Franks Chlothar), was brought down to the castle of Dijon, in the lower parts of Burgundy.

[13] For the aforesaid Count making a journey on the business of his affairs, which he copiously possessed there, where the same thing is briefly narrated. had on his way in a certain wood men fleeing the barbarian persecution, and bringing nothing with them, except the little clod of the holy Confessor. And when there approached more nearly to them the rush of horses and the noise of arms striking against each other, struck by too much divine fear, fearing that they were intercepted by the barbarians, unloading the clod of the egregious Bishop from their shoulders, and setting it down to the earth, they fled scattered hither and thither. One however of them, not being able to equal the rest of those fleeing in slowness of feet, was caught by the soldiers of the aforesaid Count: who recited in order the misfortunes that had happened to him. Hearing which the pious Count Hysmar, the help of the holy Confessor being implored, swiftly and joyfully returned to the castle of Dijon: and bearing with him the aforesaid most holy body of Medardus, gave it to this mother Church consecrated in honor of the Protomartyr Saint Stephen, with great proclamations of praises and the applause of the people. Which also was honorably reposed in it, with Garnerius then Provost presiding in the same, and with Angrim of good memory happily ruling with pastoral dignity the Cathedra of Langres. And on account of the marks of virtues, which to declare the merits of the Saint God frequently worked, now it was called not the church of Saint Stephen, but of Saint Medardus. Wherefore another basilica was constructed, quite near to this church, consecrated in honor of God and the aforesaid Confessor: in which God continually through His faithful Confessor Medardus, to the peoples flowing together to the same, according to the measure and capacity of the devotion of each, bestows benefits not small.

[14] To this also makes a notable notice from the Chartulary of S. Stephen, There an alms of weekly bread instituted by the Count. thus transcribed and transmitted to us by Chiffletius. In the time of Ismar, Count of the villa of Dijon, by the mercy of God prevailing, and by his probity cooperating, the body of the most blessed Medardus he caused to be transferred into the church of the Protomartyr Stephen. There were...

[15] The first, which Chiffletius gave us signed, regards the year 1120, Relics placed on altars in the year 1120, when Guichard Archbishop of Lyon, on the 4th of the Nones of July, consecrated the altar of S. John in the crypts of S. Stephen, and placed under it some of the Relics of S. Medardus. Afterwards I find that the church of S. Stephen was burned down, on the Vigil of the Apostles Peter and Paul, in the 15th Indiction, in the year 1137, when the Relics were preserved with the greatest care, appears from the elevations and translations of the same that followed. The disaster being repaired; when in the year 1141, on the 5th Kalends of May, the Major altar of S. Stephen was consecrated; among other Relics certain ones also of S. Medardus were placed in it. & 1141: But all these being passed over, the Compendium alleged above thus progresses: But after these things, the space of many years being passed, namely in the year from the incarnation of the Lord 1238, on the fifth Ides of September, the aforesaid body of the most glorious Confessor Medardus was translated, Body translated in the year 1238 and honorably reposed in this mother church, by the Most Reverend Father, Lord Jacob the Cardinal, then Legate in France; afterwards by the Reverend in Christ Father, Lord Robert de Baubigney, Doctor of Decretals and Abbot of this church, becomingly reposed above the main altar, until the present day.

[16] The monument of this last reposition, in the Dijon archive of S. Stephen, & 1392, by Robert Chiffletius, the same who all the things noted above, found, conceived in these words: In the year of the Lord 1392, on Friday, on the Vigil of the Finding of B. Stephen the Protomartyr, 2 August, the most blessed body of S. Medardus was placed upon the altar of the aforesaid Protomartyr S. Stephen, by the Reverend Father and Lord D. Robert de Baubigney, Doctor of Decretals, and Abbot of the aforesaid monastery: with the Brothers being present, B. Peter de Liceyo, Prior of the same monastery, Brother Guido de Arcu, Galterus de Rupeforti, Peter d'Autroiche, Philip de Grave, William Preley, Parisetus de Lux, Maxellus de Erangiis, Philibert de Villa, Regnaud de Preria, Hugo Bonsonalle, Peter de Tanueria, John Laurentii, & William Vergerii: and the Priests of Puerum, Brother Perrenetus de Greyaco, John de Veronis, John de Lufomon, Michael Columbier, & Peter de Hedua, there devoutly assisting and psalming in hymns and canticles. afterwards Abbot of Besançon. Although however the same Robert, not long after passed over to the more important Abbey of S. Paul of Besançon, where until the year 1428 he lived; yet mindful of the Collegium of S. Stephen until his death, he merited to be commemorated annually from the Necrology, under this formula: 6 Kalends of March, the Deposition of the Venerable Father Robert de Baubigney, Doctor in Decretals, Abbot of the monastery of S. Paul of Besançon, and formerly Abbot of this Church: who gave to our Convent, for his Anniversary to be performed each year, and for one Collect for the deceased to be said on whatever day in our daily Mass, fifty crowns of gold: with his books, which from the goods of our Church by his industry he acquired, to be placed in our library.

[17] But before all these things memorable is the miracle, which in a certain old book of the often mentioned church, which is clothed in red parchment, is read written in the vulgar tongue, In the year 1488 with the tower collapsing and rendered into Latin makes this sense: In the year of the incarnation of our Lord 1487, according to the usage of the men of Dijon, who then began the years on 15 March or from Easter; which to us, who now begin the year from the Kalends of January, would be 88 of the aforesaid 15th century, on the penultimate day of the month of January, under the solemn Mass, while the Post-communion was being sung, in the church and monastery of the most glorious Protomartyr and pugilist of the Catholic faith Lord S. Stephen of Dijon, which is of the Order of S. Augustine and of the diocese of Langres; the stone bell-tower, placed upon the apse of that church together with the half of the vaults and arches and pilasters, fell; from the fault which had been induced, not only by the longevity of time, all in the choir remain unharmed, but also by the double or triple fire, which in past years the same tower with its vaults and walls had sustained: but the rest of the ruins of the vaults and arches contiguous were so weakened, that for fear of graver damage they had to be utterly demolished; whence the whole church most miserably desolated and destroyed lies. Although however all the Religious then were in the choir, singing the aforesaid Mass; nor was the frequent people of every age, sex, and condition far from the place of the ruin; yet, through the grace of God the Creator, none of those present, whether Religious, or Secular, or even Layman, was injured in any way.

[18] And what is even more, the shrine in which was and even now is the body of the glorious S. Medardus, & under the fall of the vault even the chest of the body, Bishop and Confessor, then exposed upon the altar between the images of SS. Stephen and Augustine, over which, namely the shrine, the images, and the altar, the whole vault fell, nor was it even in the smallest degree grazed: although however the said images and altar were so utterly crushed and broken, that it appeared to all that they would have no further use. Likewise also the reliquary, in which is enclosed the joint of the hand or bone of the fist of the glorious S. Stephen, with the relics of S. Stephen. inserted into the statue of the aforesaid S. Medardus, remained inviolate with the crystal, placed before that sacred reliquary of the holy Protomartyr. All which things, by the judgment of Theologians and learned Clerics, and several grave persons, were estimated and held as a miracle; and they said and say, that the things written above ought to be attributed to the sole goodness of God, ruling and governing all things, who through His great mercy, willed miraculously to guard, defend, and preserve the shrine, the body, and the aforesaid reliquary, together with all the people then existing inside the church: whence to God be praises, and humble actions of thanks.

[19] Chiffletius adds in his Annotation upon this context, that Richardus Chambellan, then Abbot of S. Stephen, by a diploma given, on Monday, the 21st of the month of April next following, The Abb. labors for repairing the ruin. indeed in the same year 1488, invited all the faithful to confer their aid for the restoration of his basilica; which he asserts was first founded in the three hundred forty-first year from the Lord's passion: and that...

[20] in the year 1524 Relics of the Saint are enclosed in the altars. Finally, lest any age be without testimony of the present body of S. Medardus at Dijon, the following also are read after the Martyrology of the church, from Sheets enclosed within the things which they call sepulchers of the altars themselves. Michael Bishop, Duke of Langres and Peer of France, in the year of the Lord 1524, on 25 April, consecrated in the church of Saint Stephen, the altar of the God-bearing Virgin, and of the Saints Mammes and Desiderius Martyrs, including in it the Relics of S. Desiderius, S. Medardus, and S. Anthony the Abbot. And again, in the same year the same Bishop on 23 April, consecrated for the third time the major altar of the church of S. Stephen, including in it the Relics of S. Stephen, S. Augustine, S. Medardus, S. Benignus, S. George, & S. Martin the Bishop.

* voltis.

§. III. A notable portion of the sacred body sought by the Chapter of Noyon, granted by that of Dijon.

[21] In the year 1650 Let us pass over to this 17th century, and the recent memory of the Relics communicated with those of Noyon, the beginning of which in Chiffletius's collectanea is made by the Letter of petition from the Chapter of Noyon of the following tenor: To the Most Illustrious and Most Reverend Lord, They write to Dijon D. Bishop of Chalon, Abbot of the Church of Saint Stephen of Dijon, of the more sacred Counsels to the King; and to the much-venerable Lords the Dean, Canons, and Chapter of the aforesaid Church of S. Stephen of Dijon, the Dean, Canons, and Chapter of the distinguished Cathedral Church of Blessed Mary of Noyon, salvation in the Lord. We have never been affected with a happier message, nor suffused with greater joy, Most Illustrious Bishop, Dean & Chapter of Noyon. venerable men, than when we have known the sacred Relics of our Most Blessed Father, Patron and first Bishop of our Church, Medardus, to be preserved with you, and to be held in the greatest veneration; hence we have hoped it would come to pass, that, through your benevolence to us, some portion of so great a treasure (which once Royal power withdrew from us) might come to us, and that by postliminium there might be restored to his See the Bishop, Patron of the Church, parent of the family, to be cultivated with due veneration, and to be more precious to us than any treasure. This therefore we demand from you with as ardent prayers and vows as we can, that you deign to give out some notable particle of his sacred Relics; that whom hitherto we have venerated absent, and even now we venerate by a solemn feast, & they seek some Relic of their S. Medardus. henceforth by your benefit, it may be permitted to venerate and kiss him present; about to enter into the greatest favor from us, never to be erased by any oblivion, if him whom we have wept as snatched away more than a thousand years ago, we receive restored in part, with the highest joy of our minds. This therefore is the cause of this our writing to you; and...

the sum of our vows is, that him whom in an alien See you accompany with such cult, in his own you would suffer to be celebrated with due veneration. Farewell, and at length make us partakers of our vow. Given at Noyon in our Chapter on the 7th Ides of April, in the year of the Lord 1650, signed Souillart, of the said Church's secretariat, by the command of the aforesaid venerable Lords the Dean, Canons, and Chapter of the Church of Noyon.

[22] I judge there is no need here to put a Latin tenor from the French of the credentials themselves, given to the Chapter's Legate Lord Crochet for the aforesaid, or of the resolution noted among the Capitular Acts; a gracious response to the supplication will suffice, which makes mention of either instrument in this way: Jacobus de Nuchezes by the grace of God and of the Holy Apostolic See Bishop and Count of Chalon, To whom the Bishop of Chalon as Abbot responds, and Counsellor in the more sacred assembly of the King, Abbot of S. Stephen of Dijon of the diocese of Langres, the Dean, Canons, & Chapter of the same Church; to all who shall inspect these present letters, greeting in the Lord. We make known, that by a suppliant little book and capitular deliberation, on the part of the Reverend Lords the Dean, Canons, and Chapter of the distinguished Church of the most blessed virgin Mary of Noyon, presented to us by the venerable Master John Crochet, Chaplain of the Most Christian King, and Canon of the same Church of Noyon, deputed and grounded by procuration, that, inclined by their prayers, taken in by the Royal Notaries Poignet & de Targny residing at Noyon, given at Noyon by the abovesaid Lords and the Dean, Canons & Chapter on the 7th Ides of April, of the current year one thousand fiftieth sic, 1650, by command of the aforesaid Lords, signed by Master Nicolas Souillart of the secretariat of the same Church; of which procuration and deliberation the cause and the sum of the votes of the supplicants is, that of the most blessed Father Medardus, Patron and first Bishop of the same Church of Noyon, whose body's translation was made into our same church of S. Stephen of Dijon in the year nine hundred and one, in the fourth Indiction in the month of May; and it is most religiously preserved from that time and held in the greatest veneration; we would be willing to impart some notable particle of the sacred Relics; that they may be able to transfer the same into the said Church of Noyon, and there be able with the highest joy of minds to preserve, venerate, and kiss it.

[23] Wherefore we, all these things having been heard and attentively considered, for the greater glory of God which shines in His Saints, desiring to satisfy the prayers of the said Venerable Lords the Dean, Canons, and Chapter of the Church of Noyon, as just and consonant with reason, & that he send them the bone of the femur, to all and singular by the tenor of these presents certify and attest, that on the present day, in our said Church, with the greatest devotion we could, we received and visited the same Relics of the most blessed Father Medardus, placed in the shrine preserved from of old over the main altar; and from the same Relics (as was declared to us by the testimony of the surgeons underwritten, who in our said Church, expressly called for it, convened) we took the bone of the left femur; afterwards honestly enclosed, and signed with the seal of our same Church, we have handed over and committed to the keeping of the faith of the aforesaid Master John Crochet Canon, and to be transferred to the said Church of Noyon: and therefore we rejoice and declare that the votes and prayers of the aforesaid two Dean, Canons, and Chapter of the Church of Noyon have been plenarily satisfied, and through Master Marcellus Coignier Presbyter we have ordered it to be fortified and sealed with our seal: and the same has been done on the part of Master Louis Bruns Secretary of the said Chapter, who has affixed to the same letters the seal of the Church and his own chirograph.

[24] Given at Dijon, in our Abbatial and Collegiate Church, on the first day of the month of July, in the year of the Lord 1650, with the noble John de Belleval being present, major Archdeacon of our Cathedral Church; and Masters John Cortabon, Canon of the same our Cathedral Church; under his and the witnesses' faith Julian Pean, Canon of S. Honoratus of Paris; Francis Cornu, Chaplain of the said Church; Leonard Guibauds and Stephen Courtaut surgeons, residing in the same city, witnesses called to this and signed below; besides also many other worthy men, whose names for the multitude remain in silence. The following subscribed:

Jacobus Bishop of Chalon, Abbot of S. Stephen. Peter le Souz-morin, duly signed: Counsellor in the supreme Court of Burgundy & Canon. Benignus Milletot, Dean. Anthony Bernardus Suyoi, Cantor. Joseph Milletot, Provost. Stephen Arnisis, Treasurer. Andoche Vernion, Canon. J.B.F. de la Chauziz, Canon. Anthony Loppin, Canon. Theobald Billebaudet, Canon. John de Belleval, Archivist. John Cortabon. Stephen Courtaut, surgeon. Louis Guibauds, surgeon. John Crochet, Canon of Noyon. Julian Pean. F. Cornu.

By command of the Most Illustrious Lord, my Lord, M. Coignier Place of the ✠ seal in red wax. By command of the said Lords the Dean, Canons & Chapter. Brunet Secretary Place of the ✠ seal in green wax.

[25] These things having been received, the aforenamed Legate of the Chapter of Noyon, whence soon an Instrument is drawn up immediately had this Act written and signed it: John Crochet, presbyter and Canon of the distinguished cathedral Church of B. Mary of Noyon, and Chaplain and Almoner of the Most Christian King, to all who shall inspect and see these present letters I make known, that when the Most Illustrious and Most Reverend Lord Jacobus de Nuchezes, Bishop and Count of Chalon, Abbot of the secular and Collegiate Church of Saint Stephen; the Venerable Men the Dean, Canons, and Chapter of the same Church, took out a portion of the Relics of the body of the most blessed Father and first Bishop of Noyon Medardus, from the shrine over the main altar of the Church of S. Stephen existing from of old, which the surgeons called for this declared to be the bone of the left femur; and granted it to the Venerable Dean, Canons, and Chapter of the abovesaid Church of Noyon from their pure liberality and benevolence, at the request of the legate of those of Noyon: to be faithfully preserved in the said Church, honored, venerated by all the faithful and diocesans, and the said portion placed in a case of white iron, fortified with the great seal of the abovesaid Church of Saint Stephen, to be borne with honor and reverence to Noyon, they handed over to me Crochet and committed, as by procuration founded for this granted by the abovesaid Dean and Chapter of the said Church of Noyon, before Poiquet & Carquy Royal Notaries residing at Noyon, made on the ninth day of April of the present year, subsigned Sovillard, by command of the said Lords; and therefore I the said Crochet, in that name giving and returning thanks to the abovesaid Most Illustrious Lord de Nuchezes, Bishop of Chalon and Abbot of S. Stephen, and to the Dean, Canons, and Chapter of the said Church of S. Stephen; I confess that I received the said portion, enclosed in the abovesaid case, with the greatest reverence I could; and I promise them, to deliver it faithfully; and to hand it over to the said Dean, and Chapter of the Church of Noyon: that of the reception of the said Relic, by letters, containing fuller thanks, they shall as soon as possible make certain the abovesaid Abbot and Dean, Canons, and Chapter; in faith of which thing I have subscribed the present letters. Given at Dijon, in the year one thousand six hundred and fifty, on the first day of July, John Crochet with paragraph.

[26] There was also one, who congratulated the city of Noyon on the obtained treasure, the received Patron, in these verses:

Roman conqueror, angered at Carthage's tower, in which the obtained desired treasure Forbade his limbs to be covered under his native star. Whoever shall believe Medardus angry with his country Will have known that he did not lie in native soil. But it was not anger, but indulgence: a body To these he denies, in whose mind he was surviving. He suffers his mortal spoils to be hidden in unknown earth, Whither the pious vows of the King draw. But his immortal mind preserved for his own, with whom He desires to live by the nobler part of himself. the Poet congratulates. But neither did he suffer the preserved body to be absent Perpetually, and his limbs to lie in foreign places. Behold after ten ages he seeks again his own household gods, And the pious Pastor returns to the known fold. Run to meet, and embrace the dear returning parent; Behold paternal bones enter their paternal homes, And what neighboring Soissons had taken from you, restores Dijon, great glory of the Burgundian soil.

[27] In the year of the world's reparation one thousand six hundred and fifty, on Sunday the twentieth of November. The Legate is gratefully received on 20 November: After Prime sung solemnly in the choir of the Church of Noyon, as is wont in annual feasts, with the Clergy, Magnates, and people convoked by the modulation of the bells, a solemn supplication was instituted: in which preceded the Capuchin Fathers and the Regular Canons of Divine Augustine, then followed the Clergy of the Church of Noyon in frequent number, and afterwards the Most Reverend Lord Bishop clothed in Pontifical vestments; after him some Nobles of the vicinity, the Magnates of the city and the Magistrate, the day before invited to that ceremony: who indeed all bore before them a candle or wax-taper of white wax, each given by the liberality of the Chapter; at last followed an almost innumerable multitude of either sex. By which order indeed after they had come into the building of the Franciscans, destined for celebrating this solemnity, the Lord and Master John Crochet Canon, bearer of the sacred gift which he had brought from Dijon, clothed in a cope, and stationed below the steps of the major altar, reverently offered that sacred pledge, which he carried in his arms enclosed in its case, to the approaching Lord Bishop, & delivers the sacred bone to the Bishop: with the Lord Dean, and the others deputed by the Chapter, the Canons and Apostolic Notaries, and some of the Leading men of the city being present; having first spoken some things about the grant of this sacred pledge, made by the Venerable Lords, the Abbot, Dean, and Canons of Divine Stephen of Dijon, to the Church of Noyon; through which there was restored to the same Church her Patron, to the See her Bishop, to the people her Pastor, snatched away so many years ago; and a new protection was being prepared for the city, a new garrison against the incoming assault of enemies. Which when he finished, the aforesaid Lord Bishop having congratulated him, received the sacred Relic of Divine Medardus from his hands, and deposited it above the main altar, and meanwhile public reading was had by me the Notary of the Chapter of the double instrument or public act of the grant and delivery of the aforesaid relic, and the oath was given by the aforesaid Lord Crochet, that that was the same sacred Relic which had been entrusted to him at Dijon; the seal moreover was accurately visited, by which the said case was closed, found pendant from a green silk thread and whole.

[28] At length the opening of the case itself was made by the aforesaid Lord Bishop: out of which was brought a long bone, who places it in a shrine prepared for this. wrapped in a green silk cloth, and fortified with a seal in various places; which indeed unwrapped from its covering, with as much reverence as could be done, turned to the people the Lord Bishop displayed it venerable, and to some also extended it to be kissed; and after it had been sufficiently beheld and displayed, amid the concords of sweeter music, and innumerable lights of burning candles, which then each one carried lit in his hands, it was reposed most becomingly in a wooden case prepared for that end; and afterwards the procession having gone forth sought again the Cathedral Church, with the aforesaid Franciscans joined to the rest of the order, and the shrine being borne by Lords and Masters Anthony Picard Treasurer, and Charles Bourdin Scholastic: which...

twelve huge tapers of white wax, distinguished by images of the Patrons of the Church, escorted between Episcopal and city torches. The shrine, when it was brought into the said Church, amid the melodies of sweetly sounding bells and the noise of warlike cannons, and most becomingly reposed in the middle of the nave; a learned discourse was held on the praises of the aforesaid most holy Patron, by the noble man Lord Robert de Romain Archdeacon. Which finished, and the aforesaid shrine being led into the choir with solemn rite; solemn Mass was celebrated by the Lord Bishop: at whose Offertory the sacred pledge brought out of the aforesaid case was extended to each of the Clergy to be kissed, then reposed; and after Vespers, also sung in solemn pomp, was placed in the armory, which is in the left part of the altar, where it is preserved with great honor, and is cultivated with great concourse of people. In faith of which premised things I Nicholas Souillart, Presbyter, public Notary of the same Church, have made up this public instrument; and was present at all things, together with the Apostolic Notaries deputed and asked by the Chapter, who also made their own public instrument for the future memory of the matter.

§. IV. Preparations for the reception of the said Relics, and instruments drawn up on this.

[29] After these things were transcribed for the use of Father Chiffletius, the same Secretary or Actuary added such an Appendix to the above: Lest anything in the description of this so solemn apparatus should seem omitted, I have judged it worth the labor, also from certain lighter circumstances, The Secretary describes the pomp of the reception, which the public instrument of the said reception could not capture, to weave in here some as a kind of coronis: and especially those, from which not a little of grace and ornament accrued to this ceremony. Among these the triumphal arch, which was conspicuously visible in the principal gate of the Cathedral Church, justly claims for itself the first place; which then by elegant structure, with paintings and emblems, by which it was variously distinguished, wondrously refreshed the eyes of spectators, and fed the souls of readers. It consisted moreover of two columns on each side, between which in the middle stood out, here Medardus, there Gildardus, most accurately depicted; with this inscription, inscribed on each of the bases of the columns.

Both shall sustain the beloved City.

Afterwards two tablets subject to either image were visible, the triumphal arch with its mottoes in which two hands connected in mutual covenants expressed their fraternal charity, and the similitude of their manners and minds, with this inscription:

Sacred to true brotherhood. One day brings forth twins, and anoints the twins, One destines two for the tomb, one for the pole. Whom in fragile bond concord has thus bound, Believe them certainly two, and not to be two.

[30] Then the convex space of the said arch was filled with five tablets, which set forth the matter of the subjoined epigrams. The first represented the effigy of the city of Dijon, with this tetrastich:

From the gods (a Divis) once Dijon drew its name, That in the cult of the ancient Numens, it was prone: and with tablets From the Saints (a Divis) today let Dijon hold its name for itself, Powerful with the gifts and relics of the Saints.

The second the celebrated Church of Divine Stephen in the same city with this inscription:

The Stephanite Clergy sends the sacred bone of great Medardus, And by this gift blesses our walls. We receive it joyful, more precious than pure gold: If it were giving gemmed gifts, it would give less.

[31] & with epigrams. The third, as also the rest that follow, contained certain principal miracles of Divine Medardus; this, namely, the triple fiery globe, which was seen at his dying, with this hexastich:

While exulting you receive the rewards of the heavenly palm, Released, Saint, from the prison of your body. Behold the triple globe coalesces into one face, Fiery, and strikes the highest stars of heaven. Why do such miracles rise from the tomb? You return Victor to the highest, noble over a triple foe.

The fourth, the Apotheosis of Medardus, with this inscription:

Ardent virtue raised him to the ether. Once Tirynthian Hercules, monsters being everywhere removed, Visited his paternal realms from the Oetean ridges: So you, having suffered so many cares, so many savage discomforts, Virtue led to the stars, by a sublime way.

The fifth, lastly, contained the miracle of the bees, pursuing the thief with their stings.

Thieves had taken away the hives known to Medardus: The diligent bee perceived the fraud admitted: She pursues the fleeing enemy with all her strength, And lances his face and cheeks with her stings. Chaste things please the camp of the bees, and therefore To bring profane hands, you chaste bees could not bear.

At length in the very summit of the arch a great eagle was visible with expanded wings, as if covering anew the body of the returning Medardus; or certainly it was a symbol of renewed love, and of the mutual covenant of parent toward offspring, and in turn of offspring toward parent, which also the subjoined inscription indicated:

Ancient loves are renewed.

[32] The men of Noyon could not seem to be sated, with proclaiming and spreading abroad in every direction their joy over the obtained treasure: wherefore they also wrote a fuller Relation, which, signed with the chirographs of the Apostolic Notaries, and the Most Reverend Bishop of Noyon, and others of the illustrious men of the Noyon clergy and people, in perpetuity might be read thus; At length a fuller relation is written To the greater glory of God, and the honor of the Most Blessed Father Medardus, first Bishop and Patron of Noyon. By the tenor of this public Instrument be it known to all the faithful in Christ, both present and future, that to us Charles François and Peter Targny Presbyters Chaplains of the Cathedral Church of the Blessed Virgin Mary of Noyon, and Apostolic Notaries living at Noyon and subscribed, on the part of the venerable Lords the Dean, Canons, and Chapter of the said distinguished Cathedral Church of the Blessed Virgin Mary of Noyon, most recently such a relation, which follows, was made.

[33] Namely the aforesaid Lords always with a singular affection of piety and devotion toward the merits and egregious sanctity of the Most Blessed Medardus, once the first Bishop and Patron of this city of Noyon, have been moved, but especially since the month of March most recently elapsed; from which the venerable man, Lord and Master John Crochet, of the whole matter accomplished by the Legate sent to Dijon, Almoner and Counsellor of our Lord the Most Christian King of the Franks and Navarre, and also Canon of the said Cathedral of Noyon, lately on official business making a journey in the County of our said Lord the King through the Province of Burgundy, by express letters announced to the said Lords the Dean, Canons, and Chapter, that the Relics of the most sacred body of the said Most Blessed Medardus in the illustrious Abbatial and Collegiate Church of Saint Stephen, of the city of Dijon of the diocese of Langres, under authentic and most approved testimonies are kept from of old, and are perpetually exposed to public veneration; and that some part of the same Relics, from a promise made to him before by the Most Reverend Lord Bishop of Chalon, Abbot of the said Church of Saint Stephen, and by the venerable men Lords the Dean, Canons, and Chapter of the said Church, could easily be obtained, if it were supported by some procuratorial document or supplicant little book, emanating from the said Lords the Dean and Canons of Noyon: from which reading and contents of the aforesaid letters, such great zeal concerning the said Most Blessed Medardus was conceived anew in the minds of the aforesaid Lords, that in a general congregation celebrated among themselves on this account on the eighth day of April of the present year, by unanimous consent of all it was decreed, that to the aforesaid Crochet, having returned from the Province of Burgundy itself, and for then existing in the city of Paris, there should be written back, and in the place of the whole Capitular Congregation procuratorial letters and a supplicant little book should be transmitted, with the end of obtaining some part of the said Relics of Saint Medardus, just as in fact the aforesaid procuratorial letters, expedited at Noyon before Poignet and Targny royal Notaries, and the said supplicant little book, signed by Master Nicholas Souillart the ordinary scribe of the said Lords, by their command, under date Noyon the seventh day of the Ides of April of the aforesaid year, they transmitted.

[34] By which instruments thus legitimately founded and fortified the aforesaid Crochet, how he obtained the Relic, most willingly undertook the legation to the said city of Dijon, for the said Relics to be humbly requested and obtained, both from the aforesaid most illustrious Bishop of Chalon, and from the aforesaid Lords the Dean and Canons of the said Church of Saint Stephen of Dijon; and fulfilled the same with so happy and desired success, that by the same Lords respectively, to the said Crochet, stipulating in this part for the Chapter of Noyon, a notable part of the said Relics of the most holy body of Medardus was given by magnificent liberality, faithfully to be carried back by him into the city of Noyon, for the vows and satisfaction of the supplicants. Wherefore the aforesaid Crochet having departed thence, betook himself to the city of Noyon on Saturday the nineteenth day of the month of November of the aforesaid year; and brought with him the said Relics into the cenobial house of the Brothers Minor of Saint Francis of the said place; and being there, he gave notice to the aforesaid Lords the Dean, Canons, Chapter of the said Cathedral Church of his arrival at the city, and of the bringing of the said Relics. Which heard the aforesaid Lords immediately for the reception of the same Relics, & brought it to Noyon, in the more ornate apparatus that could be made, girded themselves; and on this account, the solemn service of Saint Medardus being announced, the next day Sunday at the eighth hour of the morning, with us aforesaid Notaries expressly called to see and observe the following, being present, from the said Cathedral Church of Noyon a solemn procession was instituted and performed, with the Most Reverend in Christ Father Lord Lord Henry de Baradat, Bishop and Count of Noyon, Peer of France, clothed in Pontifical ornaments, and asked by the said Lords the Dean and Canons to make the said reception of the Relics, with all the Clergy present, noble men, the chief men of the city, with an even more frequent concourse of peoples than has been seen before assisting on every side, to the said cenobial and conventual Church of the Brothers Minor of Saint Francis.

[35] Arriving there and entering its choir, they found the aforesaid Crochet standing at the steps of the major altar, covered with a stole, and holding in his hands a certain vessel about one cubit long, made of white iron plate: to which vessel was pendant a great seal of green wax enclosed in a pyx also of white iron, representing the effigy of Divine Stephen: to whom the said Crochet, namely the Lord Bishop, the Dean, Treasurer, Scholastic, and many others of the senior Canons of the said Cathedral Church, with the said leading men and magistrates of the city approaching, with great reverence and mutual salutation on each side, the said Crochet began with a loud and intelligible voice, also joined with many elegant encomia of the Most Blessed Medardus, to narrate the whole business of his legation. Namely how by the Most Illustrious and Most Reverend in Christ Father Lord D. Jacobus de Nuchezes, Bishop of Chalon, and also Abbot of the said Abbatial and Collegiate Church of Saint Stephen of Dijon, and gave it to be recognized; and by the same venerable Dean and Canons of the said Church he had been most kindly received; how also, in the place and name of the Lords Dean and Canons of Noyon, granting with singular benevolence the supplicant little book mentioned above offered, soon a part of the Relics of the body of Saint Medardus, beyond all hope and vow notable, drawn out of his most sacred case by the surgeons, called the bone of the left femur, and enclosed in that very vessel which he was showing, they had granted; as both in the verbal Process, by ordination of the said Lord of Chalon for this...

Bishop, and of the Lords Dean and Canons of Saint Stephen of Dijon expressly drawn up, and signed by them, with the great seals of both affixed to it, under date Dijon on the first day of the month of July of the aforesaid year, as in a certain conclusion of the said Lords Dean and Canons, signed by Master Louis Brunet their Secretary, under the same date exhibited by the same Crochet, and publicly read out by Master Nicholas Souillart, the aforesaid scribe of the Chapter of Noyon, is most amply contained.

[36] Which all things being so narrated by the said Crochet, the aforesaid Lord Bishop of Noyon, both in his own name and in the name of the said Lords the Dean, Canons, Nobles, Magnates, and of the whole people of the city of Noyon; said, that he greatly congratulated himself on the zeal and labor of the said Crochet, and praised his diligence in seeking out and procuring the said Relics; that meanwhile they, with an oath first given by the said Crochet upon the truth of the said Relics committed to him, were to be drawn out of the vessel which he held in his hands, seen, and examined. Wherefore the aforesaid vessel was immediately brought by the said Crochet upon the major altar of the said conventual Church, and at once the green silk thread, on which the aforesaid great seal enclosed in a pyx was hanging, being cut, was unsealed by the said Lord Bishop; which when the Bishop had done, and in it was found the bone of the left femur, wrapped in a green silk cloth, and fortified in many places by a small seal of red Spanish wax of the Chapter of the said Church of Saint Stephen of Dijon, conformably to the tenor of the aforesaid conclusion that had been read. Which bone indeed, the said Lord Bishop unwrapping from the said cloth, and taking in his hands, kissed with great reverence as is fitting; and raising it up on high, he showed it beforehand to the said Lords the Dean, Canons, Ecclesiastical men, Magnates, and to the whole multitude of the people of the said city, and gave it to several to be kissed. Which thus performed, with the organs sounding meanwhile, and with the whole choir of musicians jubilating in hymnodies and canticles, and also throughout the whole city with warlike cannons and other bombards resounding in token of joy, the aforesaid Lord Bishop brought back and reposed the aforesaid Relic in a wooden shrine, decorated with green plush silk cloth, and variegated everywhere with golden weave and fringes, placed in the middle of the choir of the said conventual Church.

[37] Soon by the same order and pomp by which they had processed to the said Church, with each of the Clergy and Magnates of the city bearing lit wax-tapers in their hands, the aforesaid Relic, thus composed in the shrine, was brought back into the Cathedral Church, by the venerable men Lords Anthony Picard Treasurer, had it borne to the Cathedral: and Charles Bourdin Scholastic; and in the middle of the nave reposed upon a table becomingly prepared. Where various canticles being sung by musical art, the Noble man Lord and Master Robert de Romain, temporal Lord of Fontaine, Presbyter Canon Archdeacon, and General Vicar of the said Lord Bishop of Noyon, held an erudite sermon on the virtues and merits of the Most Holy Father Medardus: which finished and the Relic having been brought back by the aforesaid into the middle of the choir of the said Cathedral Church, solemn Mass of the said Most Blessed Medardus was celebrated by the said Lord Bishop in pontifical rite. At whose offertory indeed, the Relic having been drawn out of the shrine by the said Lord Bishop; was extended to all, the Dean, Canons, Chaplains, Vicars, choir boys, and other ecclesiastical men, and also to the noble men and magistrates of the city of Noyon to be kissed, and was immediately enclosed in the said shrine: and the canonical Hours being entirely performed on that day, in a certain armory situated behind the altar, it was reposed and shut up; nodding to and nonetheless exhorting each of those present there, both the aforesaid Lord Bishop, and the said Dean and Canons, that the aforesaid Relic of the most holy Father Medardus, thus approved under so solemn rite, afterwards in future times, might be cultivated with due honor by the faithful of Christ. Of all which the aforesaid Venerable Lords, the Dean and Canons of the said Cathedral Church of Noyon, asked from us Notaries that an act or verbal process be made and handed over to them: which we granted to them and handed over.

[38] an instrument being drawn up for memory of this. These things were done at Noyon in the said conventual church of the Brothers Minor of Divine Francis, and in the Cathedral church of the Blessed Virgin Mary of Noyon, on the twentieth day of the aforesaid month of November of the present year one thousand six hundred and fiftieth, with the Most Reverend in Christ Father Lord Lord Henry de Baradat, Bishop and Count of Noyon, Peer of France, present; with the venerable and circumspect men Lords, Nicholas de la Haye Dean; Robert de Romain Archdeacon, and Vicar general of the said Lord Bishop; Anthony Picard Treasurer, Claude de Chipre Cantor, Charles Bourdin Scholastic, Louis Flamen, Ralph l'Evesque, Anthony Cottel, William Vielle, Louis Desme, Anthony Blattier, Louis le Febure, Presbyter Canons; the Noble man Lord Charles de Belloy, temporal Lord of Salency the birthplace of the aforesaid Saint Medardus, and also of the places of d'Amy and de Belloy, great Seneschal in the province of Picardy, Royal Counsellor, and one of the chief ordinary gentlemen of the chamber of our Lord the King; with also noble and most upright men Lords, François de Charmolue President, lieutenant of the royal forum of Noyon in civil matters; Claude le Blond, also lieutenant of the said forum in criminal and particular matters, and otherwise and for this time Mayor of the city; Philip Marcotte, Peter Goyer, Balthasar de Fourcroy, Royal Counsellors and Assessors; Henry de Sainct-Massent, Bailiff of Noyon; Anthony de Fourcroy, Counsellor of our Lady the Queen of the Franks and lieutenant of the aforesaid Bailiff of Noyon; Gabriel Beuffrin, Bailiff also of the aforesaid Lords the Dean, Canons, and Chapter of Noyon; and with other honorable men both of the Clergy and citizens, suppressed on account of their too great number, here with us aforesaid Notaries subscribed.

HENRY BISHOP OF NOYON.

There follow other chirographs of the aforenamed Apostolic Notaries, and of the illustrious men of the clergy and people of Noyon, with which it concerns nothing to delay. Rather let this tract be closed by the letter, through which the Cathedral Church of Blessed Mary of Noyon gives thanks to the Collegiate Church of S. Stephen of Dijon, for the Relics of S. Medardus received from it: and seals perpetual society with it, and a communion of spiritual goods, in this tenor:

[39] Thanks are given to the Chapter of Dijon To the much-venerable men, Lords the Dean, Canons, and Chapter of the Church of Divine Stephen of Dijon, the Dean, Canons, and Chapter of the Cathedral Church of Blessed Mary of Noyon. Although we have received many, and those the greatest benefits from you at one time, Venerable Men, which scarcely can the soul attain in thought, much less the tongue in speech. Yet we confess ourselves chiefly bound by a double bond, of Gift and of Love. Of Gift, in the donation of so notable a Relic; of Love, in such benevolent association. Of Gift, which is therefore most welcome to us, because it has proceeded from love, and is of the dearest thing of all to us; of Love, which is the more pleasant to us, because it calls us into the society of your minds, and admits us into a share of all goods. If by this latter we are bound, certainly by the former we are conquered. For since you have restored to children their Parent, to Clients their Patron, to the Clergy their Bishop and Pastor, there is nothing which either children for a Parent, or Clients for a Patron, or the Clergy for a Pastor and Bishop may set in return, by Letter; always far inferior will be whatever they may try to repay, even if they spend their life. But since love is given to be compensated by love, lest we be wholly, or seem to be ungrateful, we offer love copious in affection, indeed even in effect, prepared even to pass over into your breasts, if the laws of nature allow, and both to live and die with you: for how do we not love you back, by whom we feel ourselves so loved, and even in love anticipated? But since to pay off, and to expunge the contracted name of debt of Gift, is at hand to us from nothing else, than from action of thanks and perennial and continual memory; both that which most heaped we can we repay, and this we promise as perpetual in the souls of all of us shall endure, and shall pass to posterity in an eternal series; with whom your memory shall always flourish, to be erased by no space of places or interval of times; and no other than the end of the world shall receive your liberality, nay rather it shall survive even the world's pyre and shall be superior to time.

[40] But the society which you have desired to enter with us, and the vow of which, consigned in public monuments, was recently brought by you to us, & society between both is firmed. we receive with most willing mind; and we make an eternal covenant with you, not only by the joining of right hands, but also of minds, which mutually we knit by the indissoluble bond of charity, and we admit you to a share of spiritual goods, whatever they at last may be: which as we promise will always be present for you living, so also we promise will not be lacking for you dying. There is no reason for us to give over to you a seat and vestment in the choir, since in the very midmost of our breast, sculpted by the hand of Love the craftsman, you already sit. Which that it may be ratified and eternal, we adduce as witness of this covenant thus sealed between us him, who both for you and for us was the author of sealing it, Medardus; who may bless you eternally, and may heap the fruit of your piety by the augmenting of his gifts. Farewell. Given at Noyon in our Capitular hall, under the seal of our Church, and the chirograph of Master Nicholas Souillart Presbyter, our Notary and public Actuary. In the year of salvation 1650, on the 11th Kalends of December.

By command of the aforesaid Venerable Lords, the Dean, Canons, and Chapter of the Church of Noyon. Souillart.

§ V. Chapel of S. Medardus among the Velauni, distinguished by several anonymous Relics.

[41] Jacques Branche, Prior-Major of the Convent of Our Lady of Pebrak of the Order of S. Augustine, in his Gallic work on the Saints of Auvergne and Velay, printed about the year 1652, In the chapel of S. Medardus on the Allier, on page 421, with 8 and 24 June noted in the margin, treats of the Chapel of S. Medardus on the Allier, commonly Saint Mezard d'Allier, subject to a certain Parish, situated on the right bank of the same river, four leagues from the city of Le Puy, the Metropolis of the Velauni on the Loire, into which the Allier itself, having traversed all Auvergne, at length glides. The name of the Parish Jacques himself writes Saint Aond, the topographical chart of Languedoc Saint Avo. Neither name did Simon Peyronet, Presbyter Curate of Toulouse, know how to render in Latin, in his Latin Onomasticon of Saints (who however among the authors, under the Parish called Saint Aond: whence he took the Gallic names, also numbers the aforesaid Jacques), except that Avol, to him is said to be Avolus, I know not whence the name is taken, and nowhere have I yet found among the Saints, not even in Saussay; as I find no one in the same, whose name verges on the Gallic Aond, unless perhaps there is some S. Abundius Martyr, of which three suffering at Rome, besides two others elsewhere, and of the same name a Mansionarius of the church of S. Peter, the Roman Martyrology suggests, but no Gallican one. Therefore we hope from the place itself...

to learn who and on what day the Patron is venerated there. Meanwhile I come to the Relics, preserved in the said chapel, of which thus Jacques:

[42] There is shown in the same place, says he, a great quantity of Bones of unnamed saints, which suffice to fill four great stone arks; Four arks are shown, with a wooden shrine very worm-eaten and covered with white iron, and raised at the right side of the altar, which itself also is full of such bones; where among others may be seen four or five heads, partly whole, partly broken into pieces, and other members likewise held; from which it is clearly evident that they are of men killed, and taken away by violent death. The ark which is on the Gospel side, of which one is said to be of S. Medardus, stands quite high above the pavement of the choir, and bears the name of S. Medardus, almost entirely full of bones, great and small: and among others are five human heads of men or boys, all firmly enclosed and surrounded by an iron grate, with the effigy of S. Medardus standing out above. another of S. Ferreolus, On the Epistle side another is seen under the name of S. Ferreolus, I know not whether of Auvergne, or of Besançon. This tomb, raised above the pavement of the choir, stands upon four stones, in the same manner as the other of S. Medardus; but it is fuller of Relics than that one, and the most notable of them is the Maxilla, whole with no tooth missing, with some bones still cohering among themselves and clothed with flesh, above which tomb, lest anyone be able to climb irreverently, it is girded with a wooden enclosure.

[43] The tomb which stands in the middle of the nave of the temple, bears the title of S. Mauritius. the third of S. Mauritius, I know not whether some Relics of the Thebans are included in it, of which many in various places are known to be had; it is somewhat lowered into the pavement, and is well surrounded by an iron grate. The fourth finally, more deeply buried in the earth, and standing out only by its own half from it, is itself also well closed; the fourth of S. Caprasius. and girded with a wooden grate, it has the name of S. Caprasius, the Martyr of Agen, of whom also some Relics carried hither, the tradition handed down from elders has. And this also is entirely filled with bones, just as the same one ascertained who all the preceding, D. Henry de Maupas du Tour Bishop of Le Puy, visiting his diocese in these recent years. About a hundred or a hundred and twenty paces thence, there is a spring named from S. Ferreola; The spring of S. Ferreola is near, of which in the same place stands within a shell a little stone statue. That spring is very deep and is covered by a vault, and there is a common opinion, that some Relic of the same Saint is immersed there; and from this proceed so many miraculous cures, which a draught of water taken hence brings. She is said to be buried in some church of her name, in the district of Limoges; but of the translation of the body to the Velauni there is nowhere any notice.

[44] they are full of bones of Martyrs, as is believed, Thus far the abovesaid Jacques: who then investigating the occasion of so many sacred bones collected in the same place, could draw out nothing else from the inhabitants: than to believe that they themselves, in ancient times, the faithful Velaunians, with the infestations of gentiles and barbarians looming, were wont to receive themselves into hidden and more inaccessible places, such as is, he says, this of S. Medardus girded by several valleys, and almost lowered into an abyss, with very high rocks standing around everywhere; and what is flat, occupied by forests of tall trees. Then he begins to enumerate the persecutions, which the church of Agaunum has suffered; first from the Pagans, then from the Arians and Sabellians, and finally several times from the Saracens. The religion of the place, he says, is made more august by the multitude of those running there from the surrounding regions, on all Sundays and feast days, from the time of mid-Lent until All Saints, and the concourse of people there is frequent, but especially on the Nativity of S. John the Baptist, the feast of S. Peter the Apostle, and on the Birthday of S. Medardus: whose number often approaches a thousand. To be silent of Processions, wont to be led there throughout the year, from more than twelve neighboring parishes; and that with such profusion of alms, that they suffice for preserving the roofs in repair, for adorning the church, for feeding the Prior serving there. There is moreover a great number of those confessing there and communicating: which would be even greater, if the supply of Confessors were sufficient.

[45] Nor are miracles lacking and those frequent; but, that they have not been committed to letters, is ascribed to the carelessness of preceding Priors: meanwhile it has been noted, that sick people of every kind are carried there, with frequent miracles following. some placed on beasts of burden, between two bundles of straw, as on a bed; others leaning on under-armpit crutches, who return whole on their own feet; some on the second or third [day]; some after the ninth day of their devotion; as it pleases God for the honor of His Saints, whose names, although unknown to the lands, the book of life nevertheless holds inscribed. With charity growing cold in these latest ages, it permitted the hospital to fall down, which the piety of the elders had founded in sight of the church for the poor, of which now only the ruined walls are seen.

Gaufridus, Monk at D. Martial at Limoges and Prior of Vigeois, in his Chronicle which from King Robert, that is, from the year 886, he carried down to 1184, and which Labbe brought forth in Volume 2 of the New Library chapter 15, enumerating the more illustrious Saints in the Bishopric, Blessed Ferreola, he says, in the church of S. Martin; and B. Dominius, or Dominicus, S. Ferreola & S. Dominius near Tulle. in the basilica of S. Stephen, near the castle of Gimel, rest. That is a town near Tulle in the same place, about fourteen leagues from the city, whence we ask for a more distinct notice of this man and that woman, at least of the days on which they are venerated, if indeed that cult still survives.