ON S. MAXENTIUS THE PRESBYTER,
ABBOT IN THE TERRITORY OF POITIERS.
ABOUT THE YEAR 515.
PRELIMINARY COMMENTARY.
On his monastery, the Acts written by a contemporary, and his cult.
Maxentius, Presbyter and Abbot, in the territory of Poitiers (S.)
G. H. & D. P.
[1] In the fifth and sixth century flourished S. Maxentius, illustrious for the glory of virtues and miracles, within the borders of Poitiers; the name of whose monastery, The cell of S. Maxentius says Gregory of Tours, in book 2 of the History of the Franks chapter 37, we have not put into the reading, because the place is up to this day called the Cell of S. Maxentius. Thus still in the said sixth century, and also in the following, Ursinus and another contemporary author in the Life of S. Leodegarius Bishop of Autun, call it the cœnobium and monastery of S. Maxentius, and the monastery. in which he had first been constituted Abbot, and his sacred body buried. Among other Abbots, famous in the tenth century, was Ebulus, sprung from the Counts of Poitiers and the Dukes of Aquitaine, created also Bishop of Limoges, who restored the monastery of S. Maxentius, and completed a castle round about it: as Ademar, Monk of S. Eparchius, and another in the Chronicle of S. Maxentius, commonly called of Maillezais, testify. And so gradually the Abbey grew, so that it is deservedly reckoned among the towns of the upper territory of Poitiers, set on the river Sèvre or Sèbre, in which the Dukes of Aquitaine chose also their own burial.
[2] The Acts of S. Maxentius himself we here give, received by us from an old Ms. codex of the Queen of Sweden bearing the number 13: The Acts are given from a Ms. from which many others are found everywhere contracted, for the more convenient use of the Churches, that they might be recited as Lessons at Matins: and such we have in our excellent codex of the month of June: likewise copied from the Mss. of Arrouaise and Beaupré. Such too Luc d'Achery and Jean Mabillon edited from the Mss. of Compiègne and Hérouval, the abridgments being omitted. among the Acts of the Saints of the Order of S. Benedict in the appendix to the first Volume. The Author wrote after the death of Childebert King of the Parisians, who departed life in the year 563, whom in number 25 he calls "of illustrious memory." Yet it could seem that he wrote in the same century, These seem to have been written in the century not the 6th, but the 7th, from the fact that Gregory of Tours, in the place already cited, says; Many other virtues too he wrought: which if anyone shall diligently inquire, reading the book of his Life, he will find all. But, since in number 8 he compares the Saint with the venerable man and most holy father Benedict, on account of the miracle of a dead man raised, from others much more prolix. related in the Life of this latter written by S. Gregory, and edited by us on the 21st of March number 11; and while in number 29 he excuses himself for having related, of the miracles of the living man, a few out of many, which innumerable both by the narration of the ancients and of those after are ascertained; but how many, after the passing of the Saint, were miraculously cured, he denies can be told by human mouth: while, I say, he thus speaks, he seems not to have written, except in the seventh century at the latest, when also the books of the Dialogues of S. Gregory, containing the Life of S. Benedict (written before by no one, so far as is known) were now everywhere known in Gaul; and the Benedictine Rule introduced into the Monastery of S. Maxentius; but to have merely tasted the book alleged by Gregory of Tours, and a few things excerpted from it to have adorned in a more brilliant style; whence it came about that in some circumstances he varied from the account of Gregory of Tours, as we shall see in the Notes.
[3] The time of his Life. Yet even thus these Acts are very ancient, and deservedly to be esteemed of great worth; and in them the first character of time now to be noted by us occurs, in which S. Maxentius lived; namely when King Clovis the first conquered Alaric King of the Goths in war, in the year of Christ 507: after which year, when S. Maxentius, then already an old man, had lived yet some time, he died on the sixth feria, the 26th day of June, and so with the Dominical letter D, which letter fits the year 509, or rather 515. But because the Saint, being sixty-seven years old, departed life; he would have been born about the four hundred and forty-eighth year; and after a life from adolescence passed in monasteries both as a subject and as an Abbot, about the year 448 he would have been enclosed.
[4] The cult conferred on him not long after his death is understood from the Acts already indicated, The cult, and from the History of Gregory of Tours, that he is continually called S. Adjutor by his former name, and S. Maxentius: and this in the following century the Authors of the Life of S. Leodegarius followed, and others everywhere in their Chronicles. His memory too is inscribed in the old Martyrology of the Queen of Sweden, his memory in the calendars, published by Lucas Holstenius in the Animadversions to the Roman Martyrology, in these words: At Poitiers, of S. Maxentius the Confessor: which Usuard sets forth a little more amply thus: In the territory of Poitiers, of S. Maxentius, Presbyter and Confessor glorious in miracles. In other Mss. he is found added, with the title of Abbot and a man of admirable sanctity. There follow Bellinus, Greven, Maurolycus, Felicius, Galesinius, and others with the present Roman Martyrology. Nay, what is to be wondered at, the same one Wion, Dorganius, Bucelinus inscribed in the Benedictine Martyrologies; who however, before S. Benedict was born, was not only a Monk, also in the Benedictine ones. but also was elected Abbot: because, namely, the Rule of S. Benedict was afterward introduced into his monastery. Furthermore in the Charter of Pippin King of Aquitaine, indicated by Mabillon, the monks in the year 828 laid down complaints, that they did not have an Abbot, according to the Rule of S. Benedict handed down, that is,
as S. Benedict ordered Regular Abbots to be instituted. The same S. Maxentius is celebrated with some elogium by Castaneus at the Litanies of Poitou on the 25th of June, and is inscribed on the 27th of May in some Ms. Benedictine Calendar; as also in Greven in the Supplement to Usuard, and Canisius in the German Martyrology.
LIFE
By a contemporary Author.
From a very old Ms. codex of the Queen of Sweden.
Maxentius, Presbyter and Abbot, in the territory of Poitiers (S.)
BHL Number: 5805, 5806
BY A CONTEMPORARY FROM THE MS.
Chapter I[1] As often as, with the Divine grace assisting, we busy ourselves to describe and commit to writing the deeds and life of the Saints; The Prologue, the rashness is so much the more to be feared, the more the sublimity of their deeds or merits can by no means be fully comprehended. For human frailty ought cautiously and truthfully to discuss what in them the divine Majesty kindly disposed. Yet by no means ought their virtue be covered over with silence; The Life of the Saints worthily to be set forth for imitation. since it ought, according to what the divine bounty shall bestow, to be made known even to those after, for imitation. Faithfulness too rejoices in augmentation, as often as the yearly solemnity of the Saints recurs; and when the abundance of their virtues is declared through the servants of God, what else appears, except that some, who through sloth were sluggish toward punishment, hearing of their virtues, are roused toward the palm?
[2] The holy Adjutor therefore, an inhabitant of the city of Agde, first called Adjutor, sprung indeed from noble parents; yet in merits and faith surpassing the birth of infancy, came to the vital reward of divine sublimity. Who when, the divine grace accompanying, he had come to the intelligible age; he is handed over to be imbued b to the holy Abbot Severus in his monastery; he is instructed by S. Severus; that in him both divine learning might advance, and he himself might somehow merit to come to the crown of those lawfully contending. Meanwhile by salutary and assiduous discourse he is admonished by S. Severus; that is, that fleeing and shunning worldly things, he might be able, Christ granting, under regular instruction, to attain the clerical discipline: hence already he prudently uses the arms to be employed in the warfare of Christ. And when he lent an ear to his words, and his teaching abundantly prevailed in him; he so began to devote himself to the divine work, that to all who beheld him, as one already to be a Prelate in the Church, he became a model and an example.
[3] And when in him the Evangelical precepts shone forth, the shrewdness of prudence was discerned, he flees both praise and envy: and the simplicity of the dove was held; certain ones began to exalt him with excessive praises, but certain ones, kindled with the zeal of envy, to envy his happy deeds. Who, abhorring more to be praised by the peoples, than to be reviled by detracting rivals; is said to have departed from his own region, so that neither might he be hurt by enemies, nor even unwillingly be praised by the citizens. And when the same holy man departed from his own soil; returning to his homeland, the long-desired rain follows him: so great, as they say, a barrenness of water occurred, that for two and more years it did not at all rain in that region. And when not only by his parents, but also by all the citizens of that region, at length being sought he was found, returning he is said to have gone back to his own place. But when, now returned into the aforesaid region, he entered with happy arrival; so great a plenty of waters is said to have flooded, that not only men and beasts of burden, but also the shrubs and the crops rejoiced. O man ineffable and worthy of praise, whom neither tongue could utter, nor anyone's mind explain, of how great merit he is! To whom shall I call him like? To whom shall I liken him? except to Elijah, who, closing heaven by prayer, rendered the earth deprived of rains, and again by prayers filled the same with the salutary flood of waters.
[4] But when in the aforesaid city of Agde the same S. Adjutor, sprung from illustrious birth, was strong, and from his very cradle almost, S. Severus teaching, his goods being distributed to the poor, wholly set in the work of God, dwelt with him like a strong athlete; going forth again from the region in which he had been born, to the diocese of the city of Poitiers, in which the seat of S. Hilary was held, all that was his being first left and dispersed to the poor; he came in haste (mindful of the divine precept, which says: If thou wilt be perfect, go, sell all that thou hast, and give to the poor, and come, follow me) and there in the monastery of the most reverend man c Agapius, Presbyter or Abbot, providently placed himself. And when into the same monastery by the same venerable man Agapius and the other Monks he was gladly received; he is received at Poitiers in the monastery; forthwith the appellation of his name, which through the grace of baptism, being reborn, he had assumed, lest by the affection of kinsmen, or the love of the citizens of Agde, under the name of Maxentius, in the way through which he had begun to follow Christ, hindered, he might go back backward, he secretly willed to change for himself: so that he who before had been called Adjutor, should thenceforth in that monastery be called Maxentius.
[5] He is created Abbot, Whose works or merits, and at the same time of what place he was a native, the same B. Agapius learning by divine revelation, esteeming him worthier than himself and all the Brothers, by the nod of God they unanimously chose for themselves that he should be appointed Abbot. Nor is it a wonder, if in a monastery a Master and Teacher is chosen, who is proved to have been for some years the disciple of the most holy and in all things most prudent Severus, the follower of all good works. For the same Maxentius was in chanting assiduous, in vigils experienced, he profits himself and others, in fasts continuous, in alms prompt, in prayer most frequent, in humility grounded, in charity perfect, in chastity glorious, in conversation most holy, in letters learned, and in all doctrines educated. But his discourse in conversation among the Brothers and all other faithful was no other, than that the allurements of the world and the burdens of the age must be forsaken; and that, given over to the remedy of penance and to the bounties of alms and the other virtues, they should follow the Lord Jesus Christ free and unencumbered. By no means could the ancient enemy find in him, through the cunning of fraud, either what he might maliciously persuade by deceitful devices, or what he might wound by venomous bites.
[6] Nor did I think this altogether to be passed over in silence, which is greatly to be wondered at by human minds. the birds flying to him he feeds: At that time when now, approved by his sacred deeds, the same holy man was held as Prelate of the monastery and Pastor; many times the wild birds, leaving the branches of the groves, of which they were inhabitants, flying to his hand, now took grains of wheat, now fragments of bread. From that time already both the name and the virtue of that most holy man shone forth: for when the untamed sparrows gathered in his right hand the remains of the table, the peoples ascertained his venerable gentleness and sanctity. O how sweet, o how mild and gentle a man was this Maxentius, by whose gentleness even the wildness of the birds is laid aside, and the reward of his sanctity is shown!
[7] That miracle too is not to be kept silent, which, although it be third in order, [to a boy to be baptized at seven months he gives the faculty of professing the faith:] in virtue could be held first. At a certain time it happened, that a certain one of the citizens of the aforesaid city of Poitiers, born of not the lowest parents, having a suckling son, raised for about seven months, came; and with suppliant prayer besought the holy Maxentius, to offer him to be washed in the sacred fonts, and, reborn from the water, to deign to lift him in his own arms. Which the holy man, moved by charity, at length kindly obeying, did not refuse. And when he had offered him to the venerable Presbyter Agapius with arms stretched to be baptized; forthwith by the nod of God the tongue of the untaught infant d is loosed, who did not yet know how to speak nor to be silent: and the same with his own mouth confesses that he believes the holy Trinity, and that the fullness of the Symbol profits believers unto life everlasting: for it is certain that by a third repetition he uttered this in his own words, he raises a dead man: at whose, the little one's, profession the Christian peoples exulted, the catholic faith was augmented, the Jewish crowd was saddened; while from the mouth of the infant, in the seventh month removed from the enclosures of the womb, between the hands of the blessed Maxentius, both the power of divinity is recognized in virtue, and the sanctity of Maxentius is illustrated in the work. How great, do we suppose, is the virtue in B. Maxentius, by whose merits the speech of an infant is formed before its time? But if his merits are justly weighed, he is shown of equal virtue to innumerable Saints.
[8] But it happened in those days, that the boy of a certain Sabel, in the seventh year of his age, a mortal mishap pressing on, the courses of life being ended, lay with his spirit breathed out. But when his parents, troubled with exceedingly lamentable countenance, beseeching the soldier of God, and imploring from him healing for the dead, had come even more swiftly to him; he, leaping out forthwith unwearied, came with swift step to visit the lifeless body. Who, when by weeping he beat heaven with the prayer of faith, the divine grace working in him, recalled the dead from the bier, gladdened the begetter through his offspring, and, the crowds acclaiming, glorified Christ through the work. Of what merit or faith shall we say this most holy man to be, who even merited to obtain, that a dead man should be raised to life; and he who had perhaps been given over to torments, should be rendered secure of eternal hope? This man too, mighty in sanctity, strong in eminent virtues, exercising himself in all the works of sanctity, can be compared with the venerable man and most holy father Benedict; who e restored one of the Brothers, by diabolical snares crushed under the ruin of a wall and his bones broken, by prayers and supplication sound from every harm of body.
NOTES OF G. H.
CHAPTER II.
The life of the recluse in his cell. A spring drawn forth. Miracles wrought before Clovis I. His death.
[9] But after the fiftieth year, or more, of the course of his age, the doer and lover of virtues chose a certain cell a of the aforesaid monastery, in which he might more secretly be free for prayer; that the more safely he was segregated
from men, the more freely it might be permitted him to war for the Lord with fasts and prayers. Into which dwelling-place very quickly completed, secretly entering, whatever pertains to the worship of divine religion, he unceasingly fulfilled: Living in retirement, he is visited by Angels, and therefore he was the oftener visited by Angels, because, the more secretly he wished to be from men, by so much the more was the vision of Angels near to him, so that with the splendor of the cell, in which, perpetually chanting, he dwelt, like globes of glittering stars, to his ministers and monks beholding, it often shone resplendent: in which, if the quality of his foods or his late refection should perhaps be more anxiously inquired by readers; barley bread he set before himself for banquets; the water of springs for Falernian wines: yet frequently he was fed with divine viands by Angels. But amid these laborious and to God acceptable repasts he busied himself to abolish base excesses, and is fed: he conquered the temptations of the devil with noble and great triumphs, and his virtue from heaven always grew: for even in the days of holy Lent, which he judged to be the tithes of the year to be paid to God by the affliction of his body, he so occupied himself with divine offices, so exercised himself with vigils, so applied himself to prayers, that, bending himself and humbling himself in the divine sight, after the manner of camels in his most sacred and to God dedicated members, as it were, humps seemed to be made; and by persisting in frequent abstinences his leanness, more and more attenuated, was rendered. And so it came about, that this most holy man, and applies himself to holy exercises: strengthened by the power of the Holy Spirit, strong in virtues, vigorous in sanctity, casting away all the prosperities of the world by the ardor of charity, not fearing adversities, exercising himself in sacred studies, and immolating himself a living victim to Christ; the more he strove by afflicting his flesh to subdue it outwardly, the more robust was he rendered inwardly.
[10] It happened, that at a certain summer time, the monks toiling amid their works were burdened with exceeding thirst: nor was there near at hand a place, by his prayers he draws forth a spring in which they might be able to find water from a spring, to refresh their thirst: for it was not for them at that time to take wine, for the devotion of abstinence. Then S. Maxentius, perceiving the great affliction and intolerable thirst threatening the Brothers; faithfully petitioning the Lord with versicles of the psalms, faithfully poured out prayers to Him. But the prayer being completed, the staff which his right hand held being fixed in the sand, in the sight of the bystanders a living spring and living water flowed downward: salutary for driving away diseases. whence too he, giving thanks to God, having tasted a little of the water, and also his Monks, amid the exceeding heat of summer, extinguished the strong ardor of thirst; from which too the weakness of many languishing and laboring with various infirmities, up to this present day, finds relief. For a basilica being constructed above it in honor of S. Martin the Bishop, in the same place by divine benefit many rewards of health are conferred. O worthy and truly venerable frugality in Maxentius, and reverend immensity of sanctity! which both sets food for the hungry in salvation, and grants water for the thirsting in virtue. For what greater thing was it, when Moses striking the rock twice produced water for the people; than when Maxentius in the most arid soil, the staff being fixed by his own hand, drew forth water unfailing in time and bringing health of body to many? O venerable man Maxentius! Thou canst be admired; but thy virtue or merit cannot be told.
[11] Is that too to be kept silent, which the divine grace conferred in him memorable? For at that time it happened that the Franks with the Goths came in warlike conflict, In the time of Clovis fighting with the Goths, Clovis the King preceding them. But when they had drawn near to the monastery, in which S. Maxentius was held the excellent Pastor, and had come into the village by the name of Vouillé, by the instigation of the devil they began to deliberate, that they ought to make war on the same monastery. But when they heard many things of the virtues of S. Maxentius, and thought it must be defended by his merits or prayers, they began to treat of his slaying, how they might be able to extinguish and punish him. Then the ancient enemy the devil, who never ceases to assail the elect of God with the snares of arguments: put into the heart of a certain one of the barbarians, who had come to make war on the monastery, that he should boldly stretch out his hand against the holy man, a barbarian wishing to kill S. Maxentius, and cut off his head with a sword. And when it was come to holy Maxentius, and the aforesaid barbarian stretched out his shameless hand, to behead him; b the sword being suspended in the air, the hand of the slayer remained stretched out, and the neck of the Saint remained unhurt; because the helmet of salvation saved him, and on every side the breastplate of faith protected him. Then neither is the sword of the perfidious executioner put into its sheath; nor does the hand even empty return to its former office. the raging man slays himself: But after a little while he began to mangle himself with his teeth, and to tear his own body with frequent wounds. But at last the same madman, kindled with insanity, became his own unhappy murderer, who had attempted in vain to exercise vengeance upon the servant of God: but the rest, who from the hostile line had come together to bring the comforts of this crime, his companions, so suddenly were blinded in their eyes, troubled in mind, changed in sense, that scarcely could one recognize another, or be able to return by the former path.
[12] And when these things had come to the ears of the Prince Clovis, hastening more swiftly, he himself came to the holy man; and c prostrating himself on the earth, humbly adored him; and asked pardon for himself and his own with great prayers. Which place, in which the same venerable Prince had lain at the feet of the holy man, after the approach of the King, in the same monastery up to this present day it is manifest to appear. Which is believed to have been done for this reason, the divine nod dispensing, that the same place might be reserved to be beheld by men for so long a time, that in it the virtue of the victory and miracles of S. Maxentius might be shown. Which being seen, the man full of God, since he was grounded in humility, filled with piety, rooted in most perfect charity; moved by these prayers, d the sign of the Cross being expressed over them, soon a blessing being bestowed on them of the fragment of the eulogiae of bread, by the sign of the Cross and blessed bread they are healed, brought them health, and permitted them to return whole to the camp. But those who with impious heart had remained in the camp, were suffering the same insanity. Which being heard, the man of God Maxentius sent them more swiftly sanctified bread, that they too might inwardly obtain salvation: and so it came about, that while one bit a fragment of bread for salvation, and handed it to another for cleansing, of the little leaven all received the medicine: the village of Milon is offered: and so the virtue of S. Maxentius, whom before they were persecuting, shone forth in the host; because the morsels of bread, handed to one another, saved them from death. But King Clovis, with many honors bestowed, honored the holy Maxentius; and gave him at that time a Village by the name of Milon, and also many other things. But from that day and thereafter he is said so to have loved him as his own son, because he recognized him a most holy man, or because he soon, as he willed, restored his army to health. O how great was the piety in Maxentius! who bestowed benefits even on enemies; and so prevailed in grace in Christ, that he persisted in the Sacrament of Confession; and yet did not lack the triumph of Martyrdom. For truly in all merits he is associated with Stephen the Martyr: because as that one, praying for them, suffered the rage of the Jews; so almost did this one experience the insanity of the barbarians.
[13] But after these notable and universally divulged miracles, it happened that a certain cultivator of crops, to pluck out by the roots a fern, contracted for violating the Lord's Day, hastened on the Lord's Day into the harvest. While he wished by force to draw out the wicked growths of that weed, his hand, drawn tight from that day up to the time of two years, with the structure of the sinews contracted, remained; so that none of the physicians could apply to him a profitable cure. But at last, admonished by a truthful report, he went to holy Maxentius. Whose, the man of God Maxentius, beholding the weakness, pouring out to the Lord a prayer for him, he is healed by the prayer of the Saint; restored to the man's hand entire health; the veins are filled with blood, and the fingers are governed by their own powers.
[14] It is added too to these virtues to be set forth, that a certain woman, carrying the work of wool-spinning, by the impelling goad of cupidity, on the Lord's Day twisted threads, and her hand by a like condemnation grew stiff at the joints, and made through all useless, remained. But she, without delay of tarrying, hastens to the aforesaid physician: who too, the sign of the Cross being placed upon her hand, forthwith restored her to the reward of health: and the woman, having obtained soundness, rejoicing and glad, returned to her own. O truly happy and venerable man Maxentius, who both bestowed health on others by his merits, as also the woman likewise punished. and for himself merited from Christ happily eternity! Thence, I say, happy; because both living to Christ, he wished to die to the world, and the day of death he himself merited to know unto Christ. What more is to be said? for since it is long to go through each, let these or few of the many suffice: and let it be enough, in his excellent miracles, not to subtract the truth, and in many things to avoid distaste. For the same holy man, not at all ignorant, that unless the origin of sin be cut down in the heart, it is the sooner spread in the work; and while the kindlings of crimes are not pruned away, the more are the increases of vices accumulated; so, the fires of the flesh being wiped away from himself, restrained himself the more shrewdly, Famous for other miracles, that he might wholly die to the world without complaint, but, strengthened in faith, might always live to God. But how great benefits the Lord deigned to bestow on men through His servant, while still set amid the wave-tossed whirlwinds of the age, namely various infirmities being put to flight, and the sight of eyes, the hearing of the deaf most abundantly restored, the speech of the dead through the same laid open, it is not for our littleness, as is worthy, to explain in words through each.
[15] For the same holy man, after the space of seventy-seven years, and being 67 years old, in which, in a manner secreted from others, he had entered into the aforesaid cell, like blessed Martin Bishop of Tours, foreknew his death long before, and indicated to his Brothers the dissolution of his body. For so great grace he merited from Christ, that, not ignorant of his passing, he foretold to his Monks both the day and the hour: for he predicted to them, that he would pass from the world to Christ, on the sixth day before the Kalends of July, at the ninth hour of the day: which also befell on that e sixth feria at the time: for the event of the matter, as the holy man had predicted, he predicts the day and hour of his death: he proved in the same week. To whom too, commanding his body to be buried, in the wonted manner he admonished them with fatherly correction, that, with them eminent in charity, shining in chastity, and continually cleaving to Christ, there might always be over the ancient enemy, God aiding, triumphal victory; that afterward they might merit to reign with Christ in the heavens. But amid this holy and salutary conference with them, he sent to heaven his spirit, worthy of the assemblies of Angels, they themselves singing. O
most holy man, who merited both to share the consortium of Angels, he dies. and in death to have triumph over the author of death! But how great and what kind of benefits the Lord conferred in him, the human tongue, unable to explain, seems sluggish and as it were stammering: because it cannot attain all the mysteries of his miracles. f Yet, the Lord bestowing, let these few of many things said suffice.
NOTES OF G. H.
CHAPTER III.
Miracles wrought after his death.
[16] But that the faith of his miracles may grow clear by augmentation, and his transmigration to Christ may seem a changing of life for the better, From his death he is famous for miracles. not an ending; it remains that we study to make known, the Lord granting, certain benefits which after his passing through him He deigned to confer, for the heaping up of his praise: that, as has been said above of the most holy man Maxentius, from his works his life may be known not to have an end, but rather to remain in eternal rest, and there always without end to reign with Christ.
[17] But at a certain time it happened, that two mutes, drawing near, approached his tomb, and asked that the former office of voice be restored to them by the holy man himself, in mind rather than in the sound of voice. Then the man of God, Two mutes are healed at the tomb, although he lay buried in the sepulcher, yet in spirit joined to God, what they prayed for themselves more in mind than in voice, in their secret prayer he had understood: and soon to their jaws he poured forth a spiritual medicine, and to them, now about to speak clearly, both restored voice and speech together.
[18] Likewise it happened that three men, coming from different parts, condemned with one blindness, met together in the same place, where the body of S. Maxentius lay buried. And when they were prostrated on the floor of the oratory, expecting that by the grace of God light should be given them from the tomb, a remedy from the sepulcher; what was asked for, three blind men: the buried one held forth light from the sepulcher, and the eyes of the blind, he who was given to the earth, opened in a moment. Who in the host of the Saints is more to be admired? Who in their assemblies more worthily to be venerated, than the man of God S. Maxentius? who both in the present life conferred so great benefits on all, and in death ceased not to bestow spiritual aids on the needy. O Man of God Maxentius! May we feel ourselves made in our minds, what to their bodies thou deignedst piously to bestow.
[19] Thence not after long intervals of time it happened, a woman punished for a feast violated, that a certain little woman who was being led captive by the Saxons; was ordered by her Masters, on the same night in which the holy Virgin bore light to the world, to turn a millstone by hand, and to prepare bread for her Masters. Which when she had begun to do, by the wood with which she had begun to rotate the mill, the hand of the maidservant, for a testimony of the holy night, stuck fast: nor otherwise could the wood be plucked from her hand, until, led by her plunderers, she stood not far from the burial of S. Maxentius: and when with the same wood the hand of the woman had been placed upon the pall, which had covered the consecrated members of S. Adjutor; soon the wood being let go, which she held unwilling, the poor little woman resumed her own use in her right hand.
[20] But also in the same days it happened, that a certain paralytic from the village of Nieul, was carried to the tomb of this Saint; and praying that aid be brought to him by him, lay exposed on a pallet. At length his limbs began gradually to move with slow effort, A paralytic, and suddenly before the peoples standing around, the man's revived members, which lately had been dead, the languor being put to flight, suddenly stood by natural strength on their base.
[21] Nor is that to be passed over, that at a certain time a certain girl, daughter of a certain matron of a family, Betrudis by name; but also another, of a certain other, in the exceeding gravity of fevers, two burning with sharp fever. with face exceedingly pale, and with spirit too greatly failing, were held sick, and were brought before the sepulcher of this Saint. But with no space of delay interposed, the harmful pallor is shaken from the face, and in the girlish cheeks a new ruddiness is poured forth. Here the girls are raised safe, lest their parents should remain bereaved of them, but rather should pertain to the praises of S. Adjutor. For truly and worthily he is called Adjutor Helper, who both in life is proved to have been the helper of the needy, and after death stood forth the excellent consoler of the mourning.
[22] But after his power of virtues was now shown, and far and wide many times promulgated; it happened that a certain boy, son of a certain Matron, wished to exercise work on the Lord's Day; and also two women, on the same day were baking bread. To these is added a fourth, a certain man of Saintes, by name Francaredus, four punished in their arms, on the same day cutting the thong of a shoe; to whom suddenly the condemned knife stuck fast in his right hand. These four too, exercising works on the Lord's Days, were condemned with the devastation of their hands and arms: who too ran to the thresholds of this Saint, and continually begged that a remedy be given them: who, health being bestowed on them, after some days return with joy to their own.
[23] But it happened, that on the solemnity of the same Saint, in the village of Brioux, the bonds of the chains of those thrust into the workhouse of the prison were of themselves broken, and they themselves were loosed from the torment of punishments: captives are freed, and so it came about, that both they exhibited great gladness to the peoples, and they themselves escaped the punishment due to them.
[24] For that miracle too among the rest is not to be kept silent, which for his most holy merits is greatly to be venerated by us. But it happened that once water was drawn from his spring into a little vessel; but it was suddenly changed from heaven into the liquor of wine: from this health was attributed to many weak ones, the frenzied limbs were relieved by tasting the savor of the wine, which the vine had not produced in its branch. How great, do we suppose, was he worthy of the love of God in life, water is changed into wine: for whose merits, so great benefits he himself deigned to confer after death.
[25] But it happened after a long time, that Childebert King of the Franks, of cherished memory, sent a certain Prince, Vulcramnus by name, from the parts of France, to the people of Poitiers, for the settling of certain affairs. And when he had come to the aforesaid people, he began so to be wearied by great fevers, that scarcely at length could he so much as breathe with panting. Who when, growing faint through some days, he had begun to be sick, with great longing imploring, he prayed that the water of his sacred spring, which (as has been said) healed the rest of the sick, be brought to him for his thirst. Which when it had been offered to him, the same continual fever suddenly driven away: it is proved to have become purest wine in the hand of the cupbearer. But when the sick man had thence refreshed his own inward parts, all his health being purged, it so rendered him sound, as if he had suffered no detriment of body: and forthwith, his limbs being strengthened, he rose more swiftly from his little bed sound. To whom, the holy Adjutor appearing with Angelic countenance, with fatherly correction forewarned him, that with the highest piety he should preserve to the people of that city their proper privileges. But he, the office committed to him by the King being usefully and faithfully fulfilled, returning with health into his homeland, in honor of the same S. Maxentius devoutly built a cell with wondrous work from the foundations, and enriched it dedicated with fitting works. again water turned into wine;
[26] And also to a certain most noble man of the aforesaid city, Teodulfus by name, the vessels of the same spring being filled with water, a like mystery is shown. For water is drawn in the vessel; but the liquor of wine is served by the minister. O admirable and venerable faith of Maxentius! for since the Lord says; He who believes in me, the works which I do, he too shall do, and greater than these shall he do, while yet in another place He says, Without me you can do nothing; is it not a greater thing, that the Lord deigned to work through a faithful servant believing in Him while absent, than what He willed to be done through Himself present? For what wonder, if, the Creator of all things being present, soon as He willed, water was changed into wine; since He too, by command alone, created all things from nothing? But that too is for this reason held to be admired by men, because it is not seen to be done oftener. But this can be both believed and admired, that when this most holy man was absent in body, by the grace of God wine made from water he could marvelously give by his merits in virtue; for it is a wondrous thing and laid up in wondrous modes: the wave forgets its own savor, and the liquor of fragrant wine is recognized; that it may be shown, how great was the virtue in Maxentius, and how great the grace of his sanctity prevails. But how great this man, while still dwelling on earth, was endowed with sanctity, how greatly now in the heavens exalted in glory, I wish to admire; but in my very admiration I fail: whom the Lord exalted with so great grace, that even the very elements served him.
[27] At length it happened, that a certain thief, the malignant spirit instigating, having stolen from the basilica a jeweled Cross, in the nocturnal hours entering this basilica, dared shamelessly to snatch the cross, which at the head of the most sacred body was adorned with various stones, and stealthily wished to put it to his own uses. Which when it was done, that he stealthily carried it off, through the whole night turning in a circle, never could he advance by a straight path, because the cause of his most wicked guilt led him astray. To seek which the Monks, going forth more swiftly, came even to the place in which the thief was hiding, the shepherds indicating, and also holy Maxentius showing them the way, and found him plucking the gems from the cross. Him too they made, bound, carry it back to the tomb in public, who had boldly and stealthily snatched it in secret. But on the following night, the same thief being now seized by the ministers, and on his face, with the character and sign of the key of the tabernacle itself impressed, he is compelled to carry it back; it seemed to him that from the closed hand of the holy man he had received a blow on the breast. But forthwith his entrails descended into the shameful place of the body, so that, hanging between his knees, an immense weight fell down. When
but the unfortunate man, weighed down by the excessive immensity of his burden, could not go on foot in the usual manner; the wretch was borne empty through the streets upon two rolling wheels. For let us not suppose that this was done out of any harshness or cruelty of the holy man, who was full of charity and of the most perfect abundance of love; but rather that this same unfortunate man punished with a grievous hernia, who in heart seemed impenitent, not remembering his sins, but rather repeating with his own evil will the same evils by which he was held culpable, might not perish forever, nor display to others an example of his depravity, but rather, by a fatherly chastisement, might come to his senses, and at last, amended from his former evils, might restrain his soul.
[28] For this deed may also be understood according to the Apostle: that this man might in time be delivered to Satan for the destruction of the flesh, he is brought back to penitence: and that his spirit might mercifully be saved in the day of the Lord. For he did not kill him, nor turn him away unmercifully. But what? He rebuked him here, that he might amend, lest he perish in eternal damnation. 1 Cor. 5. 5. For what cruelty could so great a man possess, who had displayed such offices of piety? For since the Lord says: Be ye merciful; he himself had mercy upon him, when he mercifully called him back from the journey on which he was tending to his ruin, lest he perish forever. Luke 6. 36. He showed piety, who did not permit him to be condemned by the stroke of death or by the present sentence of a judge; but piously touched him with his fist, and in no way harmed his soul. To whom also the Lord, among other things, granted so great a grace, that after his death no one whatsoever, whether of his adversaries the robbers or of others, and the glory of the Saint before God is shown, who with their evils assailed others, was able with impunity to inflict violence upon those things that pertained to him, nor to prepare shipwreck for his disciples without the vengeance of God the Judge. How great a protection, we may suppose, this man enjoyed from Christ while living in the body, and how great a grace of dignity he now possesses with Him, since those things which seem to pertain to him are thus kept inviolate! O with how great holiness and merit does Maxentius shine in the heavens, reigning with Christ, to whom such and so great benefits are bestowed on earth! Rightly is he held to be venerated and remembered by men, who by such tokens, by divine grace bestowing it, is proved to have attained the fellowship of the Angels, to be fit for the companies of the Patriarchs, to have experienced the neighborhood of the Prophets, by the variety of miracles, to be joined to the band of the Apostles, to be made equal to the merits of the Martyrs and Confessors, and to have won the glory of unstained virginal chastity.
[29] But so great is the abundance of his miracles known to be, that neither tongue can utter nor any man's mind narrate them; which, innumerable, have both been heard in the narration of the ancients and been ascertained by those who came after. But a few of these many, the clearer and more manifest, have been set down by us in this little work: so that through these, those things which on account of their immensity could not be unfolded, might rightly be proved through individual instances to be no fictions. How many, after his passing, were enlightened by him as blind men, which the author, unable to enumerate them, the deaf and dumb restored to their proper functions; those weakened in all the joints of their limbs restored to health; lepers cleansed, the dropsical cured of their infirmity, the lame strengthened in their former gait, those mercifully and miraculously snatched from prisons, and how many were freed from demons, cannot be narrated by human mouth one by one: since, as has been said, on account of their greatness they are proved to be measureless. What more shall we set forth concerning his sacred deeds, since, even if all could be comprehended by anyone, time would fail sooner than words? This only now remains for us to do, that with a simple and devout mind we beseech him, that he who reigns in heaven may by his prayers obtain for us salvation of mind and body; he ends by imploring his patronage, that in the present we may be able to please Christ, and in the future may deserve to attain life everlasting, by his own help, to whom, with God the Father and the Holy Spirit, is all honor and glory, power and dominion, through all ages of ages. Amen.
APPENDIX G. H.
On the Translations of the Body.
Maxentius, Priest and Abbot, in the territory of Poitiers (S.)
BHL Number: 5808
A. FROM A CONTEMPORARY MANUSCRIPT.
[1] That there was in Armorican Brittany a certain monastery dedicated to S. Maxentius, and subject to the Abbey of S. Salvator of Redon, Mabillon indicates toward the end of the Life of S. Maxentius. Bertrand of Argentré, in book 2 of Armorican Brittany, chapter 26, asserts that King Salomon deposited in the said Abbey of S. Salvator of Redon the body of S. Maxentius, the body brought into Armorican Brittany sent to him from Aquitaine as a singular gift: and in chapter 27, in the charter of the foundation of the said Abbey, "In which," he says, "I have vowed that my body shall be buried, and also, for the increase of the felicity and peace of all Brittany, I have caused to be placed there the most holy Maxentius, a gift so great transmitted to us in times past." The year of the transmission is given as 866, at which time the region of Poitiers and neighboring Aquitaine were being devastated by the Normans, so that the sacred body was for a time entrusted to Salomon for greater security. in the year 866
[2] The same is sufficiently gathered from a certain charter, published by Jean Besly in his History of Aquitaine, from the cartulary of S. Salvator of Redon; which it pleases us here to give entire. In the name of the holy and undivided Trinity. Since the custom of pure truth truly stands, that whatever is just and religious, and is done in it, may, by divine as well as human authority, be committed to writing for the memory of the age. Therefore let it be known to all Christians fearing God, both clerics and noble laymen, in what manner Turgaldus, a priest of Poitiers, came, with the counsel and consent of the Lord Aimeric the Viscount, from Poitiers to Brittany, on account of the body of B. Maxentius, to us; and spoke with our Dean, that afterward it was carried to the Loire, by name Moroë, that we should carry it to its own place, promising us many benefits on the part of Aimeric. And we believed him, and consenting, carried him with the greatest labor to the river Loire. Then, while we were pitching camp there, we heard that the Pagans were devastating the region of Poitiers, and weeping and wailing we fell on our faces; because we had expelled the blessed man from his mausoleum, which Christ had prepared for him, since truly we could neither return, nor carry him onward to his own place. And when at length our grief had subsided, we then moved to the Church of Conde, upon that river which is called the Bebron, thence to the Church of Conde, purchasing it for sixty solidi with all its territory: and there our monks dwell in honor of S. Maxentius, with an ivory casket full of the relics of very many Saints.
[3] But the devastation of the Normans and the fear grew upon us, so that for safekeeping we determined to carry away the body of that man of God: and so we did, carrying it honorably into the district of Auxerre, with the help of Count Richard, then living in the body at that time. He indeed, with the Bishop and the Nobles of the whole region, willingly and devoutly wished to give to the blessed man very many benefits and estates and lands. But we, waiting, dreading the fear of the Lord and the stability of the agreement which we had with our confrere Tutgaldus, on account of whom the merits of the Saints had been moved from their places, then into the district of Auxerre, wishing to hold to it, so that this agreement might be made wholly settled, nor be reckoned void either on our part or on his. And therefore we sent the Provost Priest with two Monks to him at Poitiers, on account of that legation which he had carried to us on the part of the Viscount to Brittany on account of the blessed man. And the same sentence being agreed between us and Tutgaldus, he sent his own man with our brother the Dean, sending to Aimeric. And he, when he heard it, with a cheerful countenance, as is fitting, gave them a reply, promising to come before the Count and the Nobles of the whole city; which he also did; and he brought with him his brother, our Abbot, to Poitiers.
[4] And they assembled before Count Ebles, an inestimable man, truthful in speech, the Viscount with his brother, and our Monks, and the Archdeacon of B. Peter, Richard, and the Dean of the same Apostle, who is the truthful Doctor of the whole city, devout in mind, by name Mainard. They conferred among themselves concerning the body of S. Maxentius, the eminent Confessor, and how and in what manner we had obtained him, and reasonably examined everything throughout. In sum, our Monks promised, the acts teach concerning the return of the body to the people of Poitiers, and another man of ours, to carry the body of the blessed man with his head, except the jaws, to Poitiers; and his Life and the Missal. And Aimeric and our Abbot promised to give us gratefully a hundred measures, between bread and wine, this present year, and one mill with a charter on the part of Aimeric, and equally to divide the land cultivated and uncultivated: and that we should be the guardians of the same body without end, with the authority and security of Count Ebles. For in his mercy we have confidence; and if any of our number should wish to be clothed in such a habit, let him in no way be hindered. And all these things were done with an oath, confirmed by oath both on the part of the Abbot, both by himself and in the advocacy of his brother. And Count Ebles directed them to the church of the blessed Virgin Mary in the Canonry of B. Peter, where the merits of him are honored in the name of Christ and of the Blessed Innocents. The oaths were made in the presence of these nobles. Ademarus the Abbot, who swore. Aimeric the Viscount signed. Richard the Archdeacon signed. Meset the Provost. Joseph the Monk. Turgal the Priest. Glenhoiardus. in the year 924, This was done on the 12th of the Kalends of July, on the first day of the week, in the year 924 from the Incarnation of the Lord.
[5] Thus far that charter. Concerning Ebles, Count of Poitiers, and after the death of William the Pious, Duke of Aquitaine (from whom were begotten many successive Williams, Dukes of Aquitaine), we have treated on the 10th of February, number 12, at the Life of S. William the Hermit, sprung from the Comital lineage, and we have shown that he prolonged his life until the year 935. That the sacred body was then indeed brought back is established from the Chronicle of Maillezais; in which concerning the showing of it and the new burial these things are read: In the year 1059 the Body of Blessed Maxentius the Helper was shown, and this new sepulcher was made for it, and dedicated on the sixth of the Nones of October, in the times of the Emperor Henry, which was afterward shown in the year 1059. and likewise of Henry King of the Franks, and of Count Geoffrey and Isembert Bishop of Poitiers, and of Archambaud Archbishop of Bordeaux, and of the Abbot of the monastery of Maxentius the Helper. To these things the above-praised Mabillon adds, that a great part of the relics of S. Maxentius is even now preserved in the monastery of S. Leodegarius of Ebreuil in the diocese of Clermont, the relics at Ebreuil, and also certain particles in his own monastery at Poitiers.
[6] Andreas Saussay, in the Gallican Martyrology at this 26th of June, the church at Auvergne. after a long encomium taken from the Acts, adds these things: At Auvergne also a Church was long ago founded in his sacred memory:
in which, under the title of S. Maxentius the Helper, on account of the helps which he often bestows upon those asking with prayers before God, he is to this very day celebrated and venerated.