Sivard

ON ST. SIVARD, ABBOT OF ANISOLA IN GAUL.

IN THE YEAR 687.

Sivard, Abbot of Anisola in Gaul (Saint)

[1] There is an old and famous monastery in Gaul, in the territory of Le Mans, in the sixth century of Christ

[8] Further, Camerarius indicates that he drew what he writes of St. Marnan from the Aberdeen Breviary, the Chronicles of Scone, and the Calendar of Regius and other sources. We recited the words of the Aberdeen Breviary above. We have seen the Calendar of Adam King, Others report that St. Marnan lived in the 10th century, in which Marnan is said to have lived under King Indulf, who, according to the Scottish writers, reigned in the tenth century, three hundred years and more after Aidan and Eugenius. The Chronicles of Scone, which Camerarius often cites, he does not indicate where they now exist, nor does he anywhere quote their words. Thomas Dempster, Ecclesiastical History of the Scots, book 12, chapter 832, also refers him to the times of Indulf, saying that he flourished in the year 962, and wrote much, but that the titles of only a few survive: among these, For Keeping the Covenant, book 1; Admonition to the Churches of his Country, book 1. and that he wrote books, and that he is venerated on March 2. Where do these exist? That author holds to an old habit of his, of passing over no one of the old Scots famous for the reputation of holiness without attributing to him some literary monuments. He adds in the same place and in his Menology, citing the Calendar of Regius, that he is venerated on the second day of March, whereas Regius and others place him on the first.

[7] What the same Camerarius appends may seem more probable to someone: "St. Marnan," he says, "survived King Aidan's death by many years, and counseled King Eugenius, the fourth of that name and the son of Aidan, [By the counsel of St. Marnan, Oswald and other Englishmen are said to have been kindly received in Scotland and converted,] to receive the English refugees, although they were most hostile enemies of his own people and of the Christian name, with the greatest humanity and liberality, because the force of charity and humanity is great for gathering unbelievers to Christ. And King Eugenius did so, receiving most honorably the fugitive sons of Ethelfrith, King of the English, recently slain by the English, and diligently instructing them in the Christian religion. Nor in vain: for Oswald and Oswy, the sons of Ethelfrith, taught the faith by the Scots, when raised to be Kings, promoted the Christian cause among the English with great zeal." So Camerarius. And indeed, after Aidan was defeated by Ethelfrith, as we related above, until the time when Bede wrote his history, by King Eugenius, a man of peace, the Scots inhabiting Britain did not molest the English nation at all, as the same writer confirms in book 5, the last chapter, in these words: "The Scots who inhabit Britain, content with their own borders, contrive no plots or frauds against the English nation." Now he was writing, as he indicates afterwards, in the year of the Incarnation 731. Yet Fordun, in Ussher, page 710, reports the contrary of Aidan's son Eochaid Buide, or Buydwelf, whom the Scots commonly call Eugenius: that he rarely gave his care to peace, but continually to war; that he always harassed the regions of the Saxons, and sometimes of the Picts, with grave incursions. But Bede, nearest to those times, deserves greater credence. Of St. Oswald, who, after his father Ethelfrith had been slain in battle in the year 617, was carried off with his brothers into Scotland although others deny this, and was there instructed in the mysteries of the Christian faith, we shall treat on the 5th of August, on which day he is venerated.

founded by St. Karilephus on the river called Anisola, where many springs bubble up with cold waters, as is found in the Life of that Saint on the Kalends of July. Papirius Masso in his description of Gaul by rivers calls it the Ainsula. St. Sivard, Abbot of the monastery of Anisola. In French the river is called Anisle, and the monastery St. Calais or Calais, from St. Karilephus himself, about whom more fully elsewhere. The Abbot here in the century after Karilephus was St. Sivard, called by others Civardus, Sevardius, or Sevardus. We found his manuscript Life both at Paris in the monastery of St. Victor and at Sens in the Cathedral Church, and we collated it with the one inserted in the third edition of Surius. It was written by a contemporary author, apparently a monk at the same place. For in number 1 he says thus: Concerning a certain servant of God, our Father Sivard, the Life written by a contemporary, an outstanding Priest. And a little later: For in our own time this holy offspring existed among us. Then in number 2: whose holy and most honorable way of life from his youth we knew very well.

[2] St. Sivard died, moreover, as is said in number 7, in the eighth year of the reign of the Lord King Theodoric. Not Theodoric I, King of Austrasia, son of Clovis I. For he died in the year 533, before perhaps St. Karilephus built the monastery of Anisola: he died in the 8th year of Theodoric, son of Clovis II. nor did the people of Le Mans pertain to him, but to his brother Childebert, who for the foundation of that monastery granted as much land as the Saint could travel around in one day while riding a donkey. Nor did Sivard die in the eighth year of Theodoric, King of Burgundy, as Wion and Gabriel Bucelin supposed, who nevertheless wrongly believed that the eighth year of the same King corresponded to the year of Christ 608, since he succeeded his father Childebert in the kingdom of Burgundy in the year 596: who, however, had no jurisdiction over Le Mans, since these were under the rule of Clothar II — although for a short time Theodoric and Theudebert held that dominion and other territories seized from Clothar, but were soon forced to restore them, so that it is not probable that this writer would have borrowed his time marker from the unjust kingdom of a usurper. The Theodoric, therefore, in whose eighth year St. Sivard departed this life, was the son of Clovis II, who after the murder of his brother Childeric recovered the kingdom in the summer of the year 679, and from the beginning held Neustria and within it Le Mans, and upon the death of Dagobert II obtained the entire monarchy of the Franks. His eighth year, therefore, began from the year 686, of Christ 687, and on the following Kalends of March, in the year 687, St. Sivard died.

[3] His name is inscribed under this day in the Martyrologies — the common Roman one, and those of Peter Galesinius and of Molanus's appendix to Usuard; also in the Ephemerides of Constantius Felicius, inscribed in the Martyrologies on March 1, and the Gallic Martyrology of Saussay; likewise in the monastic ones of Arnold Wion, Hugh Menard, Benedict Dorganius, and Gabriel Bucelin. The same, as previously said, is elsewhere written as Senardus, Sevardus, and Sevardius. So the Martyrology printed at Cologne in the year 1490 has: "On the same day, of Saints Simplicius and Senardus, Confessors." The manuscript Florarium has the same, but the name Sevardus in place of Senardus. Hermann Greven, in his addition to Usuard printed in the year 1521: "On the same day, of Sevardius, Abbot." also under the name Senardus, And the same is read in the manuscript Martyrology of the Church of St. Gudula at Brussels. André Saussay records him again in the appendix to the Martyrology, at the 4th of December; to which day he also assigns his father Sigiramnus, together with another St. Sigiramnus. and on December 4 Besides those cited so far, two very celebrated writers of the history of the Bishops of Le Mans, Antoine Le Corvaisier and Jean Bondonnet, treat of St. Sivard, whether a great-great-grandson of St. Bertrand the Bishop and they report that he was the great-great-grandson of St. Berthramnus, Bishop of Le Mans: who indeed in his testament seems to call Sichannus, son of Sigechelmus, his sweetest great-grandson, whom they suppose to be Sigiramnus, the father of St. Sivard. Of St. Bertrand we shall treat on the 30th of June.

Sivard, Abbot of Anisola in Gaul (Saint)

BHL Number: 7799

[1] Most beloved Brothers, it behooves us to praise with all the strength of our mind the almighty Lord, who is ever wonderful also in his elect, whom he both foreknew and predestined before the foundation of the world: and although each one tries to do this according to the capacity of his understanding, The Life of St. Sivard written yet it behooves the rational creature assiduously to glorify and praise its maker. For what else shall we render to the Lord for all things which he himself has bestowed upon us freely and abundantly, except that, considering all his benefits with a shrewd mind, we render to the Lord for [a] each of them the sacrifice of praise, which is in his sight a true and acceptable victim, if it proceeds wholly from a devout mind? Whence also this little history, which we have thought it truly fitting to compose for the praise of God, takes its beginning from the present little work, plain, that is, and simple: by whose loving gift there is bestowed on each whatever of profitable [b] learning is found in his servants. Concerning, then, a certain servant of God, our Father Sivard, an outstanding Priest, we have decided, at the request of certain friends, to write here a few things both of his admirable life and of his holy way of living: so that the brotherly concord may be edified by his excellent example of piety, by a contemporary. and the praise of Christ may always increase through his faithful servant aforesaid. For in our own time this [c] holy offspring existed among us, through whose mouth God gave his Church to drink of the ample cups of his preaching.

[2] And indeed his holy origin proceeded not from a rustic family, but rather from a noble stock. For he was born in the district of Le Mans, and in the parish [d] of Deablentica, of Christian and God-fearing parents, namely of his father, the servant of God [e] Sigiramnus, and also of his mother, a venerable and God-fearing woman, He was born of noble and pious parents, who was called Adda. Begotten of these noble and happy parents, this excellent soldier of Christ, Sivard, came forth into the world. Whose holy and most honorable way of life from his youth we knew very well. And indeed in his very youth he was very unlike the rest of his contemporaries in his conduct; young, that is, in age, but in character advanced in years. For he was not childishly light, grave and studious from boyhood, but rather grounded in gravity. And whereas youthful age is wont to flee the discipline and labor of letters, he sought it with the highest [f] cult of devotion. From which sacred practice, with the grace of Christ accompanying him, he so drank in the food of divine wisdom, as one hungering with greedy throat, that even when satisfied he always hungered for it the more, as the wisdom of God itself also says of itself: "He that eateth me," it says, "shall yet hunger: and he that drinketh, shall yet thirst." Ecclus. 24:29 From which sacred food this great child of God in a short time abundantly filled the little cell of his memory sufficiently from the treasure of God. And although the Spirit of wisdom and understanding was already shining in his mind by the gift of God, often consulted his masters: yet, so as to do everything in order, he often had recourse to his masters, most learned men, and assiduously and prudently questioned them. For a prudent reader teaches the more if he has questioned prudently: so too this servant of God both instructed himself more fully by thus conferring, and afterwards instructed many others unto salvation, and as a true master he was [g] most fitted for all. For he taught not only by words, but rather showed a wonderful example of humility.

[3] For he hastened to accomplish and fulfill the evangelical perfection, so that, like the best merchant, having sold all things he might purchase the most precious and heavenly pearl. For he desired the religious office of the clerical state, so that he might become a true and obedient monk, and, having left all things, might follow the footsteps of Christ by the way of humility and obedience. he becomes a monk, And this, the Lord consoling him, he rightly accomplished, when he openly appeared gentle and humble to all in his conduct. This man of God was, then, pleasing in aspect, placid in countenance, temperate in his ways, most devout in mind: his speech he always had seasoned with divine salt, and ready for [h] fraternal edification.

[4] He was made not only a monk, but also, by the election of the Brothers, gracious to all: a Priest and a great Father, most learned in all the disciplines of salvation. And by grace from above he advanced greatly, growing ever stronger, so that he became a splendid light to this world, and, placed upon the candlestick of holy Church, initiated into the Priesthood, he shone before men by good and holy works like an excellent lamp. And the brightness of heavenly grace shone clearly in him. He was, then, adorned with all virtues as with most brilliant gems. For strong in the virtue of faith, and established upon the solid rock, that is, Christ, wonderfully skilful in prudence, upright in justice, he gives examples of all the virtues, pre-eminent in humility, and distinguished in eloquence. Prompt in mercy, and always ready in brotherly love, he showed fitting honor to his elders, and the affection of piety to his equals, while to the younger he was careful to apply the rigor of discipline with the governance of temperance. Especially, too, in the grace of chastity and modesty he was always most pure from infancy, and cautious in speech, assiduous moreover in prayer with tears, and passing the night in holy vigils. especially devoted to works of mercy. In abstinence he chastised his body often: and lest anything should be done to excess, in every action he was altogether discreet and sober: compassionate out of piety toward the wretched and the sorrowing, and consoling the destitute. He loved pilgrims besides as his own, and was generous to guests, and a cheerful dispenser, giving food to the poor, covering the naked with clothing, and consoling and comforting the sick by visiting them. This man of God was certainly an excellent pattern and example before the eyes of the faithful.

[5] After the death of his [i] father, St. Sigiramnus, the Brothers of the monastery of Anisola chose him as their excellent Pastor to preside over them. He not only with earthly, He is made Abbot of Anisola. but far more with heavenly and spiritual food often refreshed them, and, as a prudent man, built up the house of God itself most beautifully, both in structure and in spiritual rigor; and there he wonderfully completed the happy course of his life.

[6] He had an end of his calling almost like that of the Apostle John. For no one heard him lament or be saddened before his death. And at the going forth of his holy soul, a vision was then shown to one of the Brothers, so that it was openly shown to all how pre-eminent this man of God was in the height of holiness. For it seemed to him, as he said, after death he is led to glory by Saints Peter and Paul. that there was a light of the greatest brightness, and that it was approaching nearer to him. And while he was considering this wonderful vision, the most blessed Apostles Peter and Paul stood by him, and in

From old manuscript codices of Sens and of St. Victor at Paris, collated with the third edition of Surius, by a contemporary author, a monk of Anisola.

LIFE

in the midst of them the holy soul of the Lord Sivard shone with excessive brightness: and the two Apostles seemed to be holding each of his hands. And he is reported to have said to him: Brother, I give thanks to Christ, who has deigned to receive me now into His rest. Behold, I go with my Lords here present. But you, carry the blessed bread which I have prepared to my sister and her sisters. O true Priest, who even after his passing did not forget brotherly love, but more and more the fervor of the fullest charity always blazed in him. For faith and hope cease at some point in the saints, and only the flame of piety grows in them after death. So also it clearly appeared in the revelation of this Saint. Behold, among the Apostles that Saint was seen, who through the purity of chastity, the works of the fullest charity, the restraint of mortification, and the perfection of patience, is rightly believed to have attained Apostolic merits — among those in whose midst he appeared illustrious at the end, and by whom he was led into the heavenly homeland, to the greatest crown of glory. Behold with what reward that good servant is honored and set over many things, who was found faithful over a few things. Truly indeed this venerable Father always persevered with the Brothers, and did not cease to exhort them even to the end, and admonishing while consoling, that they should persevere continually in the holy order and remain in the praises of God.

[7] He receives death peacefully and devoutly. And when he knew his end was near, he was not greatly saddened but prayed soberly: and placing his holy limbs on the bed, he fell asleep quietly in peace. And indeed in the eighth year of the reign of the Lord King Theodoric, on the Kalends of March, he laid down the burden of his flesh, and was received with the holy Angels into the heavenly seat, and rests with our Lord Jesus Christ, whom he truly loved, to whom is glory, honor, and power for ever and ever, Amen.

Notes:

(a) So the manuscripts. But Surius: "to all."

(b) In the Sens manuscript: "the usefulness of instruction." Perhaps more correctly: "of usefulness and instruction."

(c) The same: "of the holy Church."

(d) Corvaisier writes that St. Tunbius built a certain church in the village of Diablenticum, which seems to be the same as this parish of Deablentica: for so the manuscripts read, although Surius read Deableutica. The village of Diablenticum: The same Corvaisier, having diligently examined the catalogues of all the parishes and abbeys of the district of Le Mans, says he could not determine what that village of Diablenticum was. Meanwhile, in the Life of St. Domnolus, Bishop of Le Mans, in Surius on May 16, we read: The villa of Tridens, situated in the district of Diablintica. So that one can scarcely doubt that a name long since known to Caesar is signified here, which in the more corrected reading of Fulvius Ursinus is given as Diablintes, where commonly Diablintres: the same as the Diablindi of Pliny, the Diaulitae of Ptolemy.

(e) In Surius: Sigirannus.

(f) The Sens manuscript adds: "to follow."

(g) Surius: "he taught."

(h) The Sens manuscript: "paternal."

(i) From this it is gathered that St. Sigirannus, the father of St. Sivard, was also Abbot of Anisola, who is recorded by Saussay under December 4.