Drausius

ON ST. DRAUSIUS, OR DRAUSCIO, BISHOP OF SOISSONS IN GAUL,

AFTER THE YEAR 675.

Preliminary Commentary.

Drausius, or Drauscio, Bishop of Soissons in Gaul (St.)

[1] The city of Augusta of the Suessiones, in Belgica II, on the left bank of the river Aisne, was formerly the royal seat of Syagrius for the Romans, and afterwards under the Franks was the seat of several Merovingian Kings in the tetrarchic division of the kingdom; it is now distinguished by the title of a County. There is also an ancient Episcopal See there under the Metropolitanate of Reims, over which St. Drausius presided in the seventh century of Christ. His birthday falls on the fifth day of March, inscribed in the manuscript Usuard of the monastery of Anchin, The sacred cult of St. Drausius: and of the Church of St. Gudula in Brussels, likewise in the manuscript Ado of the monastery of Lobbes, and the manuscript Florarium, in nearly these words: "At Soissons, of St. Drausius, Bishop and Confessor." The same or similar words are in the Additions of Molanus to Usuard, and in Galesinius, Canisius, and Ferrarius. In the ancient manuscript of Tournai, St. Martin's, under the name of Bede, the following is found: "On the same day in Gaul, in the city of Soissons, the burial of St. Drautio, Bishop." Thus Drauscio is called and subscribes to the Privilege of Corbie.

[2] We give the Acts of St. Drausius from the manuscript codex of Rouge-Cloître near Brussels, which Andrew du Chesne also had, and from which he published a fragment in volume 1 of the Writers of the History of France, pages 679 and following. Life written: We began to collate these Acts with the manuscript codex of Nicolas Belfort. But since these were condensed from the earlier text and agreed more in sense than in words, we desisted. The author testifies that he saw the miracles with his own eyes, number 15, indicating that he wrote at Soissons. Andrew Saussay in his Gallican Martyrology published from these Acts a sufficiently long encomium, in which he adds that the body shone with miracles sent from heaven, which stirred up a perpetual concourse of the faithful to his tomb. To which even St. Thomas, Archbishop of Canterbury, thirsting for martyrdom the pilgrimage of St. Thomas of Canterbury to the relics of St. Drausius, and already preparing the final battle for the defense of ecclesiastical liberty, is recorded to have gone for the sake of prayer, to commend his struggle to him — following the custom of those who, when about to fight, fled to the patronage of so great a helper, since experience taught that those who devoutly spent the night at his memorial always emerged victorious. That the glorious athlete of Christ received the desired consummation of his pious confidence is shown by the triumphant return he carried back from his contest. St. Thomas is venerated on December 29, and we have very many of his Acts. Here we only relate the words of John of Salisbury, letter 139, concerning this pious pilgrimage of St. Thomas, which are as follows: "Our Archbishop, prepared for the process of pronouncing sentence, set out on a journey to the city of Soissons for the sake of prayer, so that he might commend his struggle with his prayers to the Blessed Virgin, whose memory is celebrated there, and to Blessed Drausius, to whom those about to fight have recourse, and to Blessed Gregory, the founder of the English Church, who rests in the same city. Blessed Drausius is a most glorious Confessor who, as the Franks and Lotharingians believe, renders invincible those combatants who spend the night at his memorial, so that people come to him for such need even from Burgundy and Italy; for Robert de Montfort also spent the night there when he was about to fight against Henry." We judged these things worthy of insertion to confirm the ancient veneration of St. Drausius, which the author of the Life also frequently emphasizes.

[3] Concerning the age of the Saint, some things are offered by conjecture. Saussay asserts he was born in the time of King Dagobert. the time of his birth and ordination as Bishop. Why not under Chlothar, this man's father, before the year 628, in which he died, especially if he was created Bishop in the year 654, as the Sainte-Marthes transmit, so that at that time he had either completed or nearly reached his thirtieth year of age? A Privilege of liberty granted to the monastery of Corbie by Bishop Bertefrid of Amiens was published by Sirmond in volume 1 of the Councils of Gaul, made in the seventh year of the reign of King Chlothar, that is, the year of Christ 668 or the following. Where among many Bishops the second to last subscribes: "Drauscio, though a sinner, consented to and subscribed to this privilege." Indeed, the privilege itself, in the form of a letter, is inscribed: "To the Lords holy and sitting at the summit of the highest eminence, the prospect of the Pontifical Chair, to the Brothers in Christ Nivo, Genesius," and after nine others, in the last place, "Drauscio" — so that he appears to have been the most junior in the episcopate among them.

[4] We subjoin a Privilege granted by St. Drausius to the monastery of Blessed Mary at Soissons, published by Melchior Regnauld in his Compendium of the History of Soissons, among the Proofs, page 2, in these words: "To the holy and Apostolic Lords, the Brothers of the Provincial Companions of the city of Soissons, Privilege given to the nuns of the monastery of St. Mary: to Bishop Nomomus and Audebert, Clement, Bertefrid, Audomar: Drausius, though unworthy, a Bishop, humbly sends greeting in the Lord. Although the established provisions of the ancient rule it is fitting and proper for us to keep in all things, yet this should be added for preservation: that what does not stain the orthodoxy of a definition should be observed for the peace of religion. And because Ebroin, of good memory, the illustrious man, Mayor of the Palace of France, and his illustrious wife Leutrudis, and their only beloved son Bovo, with their religious petition striking the courts of our ears, have also penetrated the innermost recesses of our heart, so that the petition of their charity invites the heart inwardly to the visceral affect of piety, that it would seem irreligious of our soul not to grant what is asked, or certainly not to most willingly fulfill what is requested. Kindled, therefore, by holy ardor, within the precincts of the monastery they constructed basilicas in honor of St. Mary, the Mother of the Lord Jesus Christ, and of St. Peter and St. Genevieve and other Saints, in the place called within the walls of the city of Soissons, where young women, Virgins consecrated to God, under the Abbess Etheria, having left the pomp of the world, under the rule of the most blessed Fathers, are placed to sing the praises of Christ day and night for eternal reward. And they have asked the extremity of our unworthiness with a suppliant petition of prayer, that we and our brothers with the Abbots, Priests, and also the Deacons, but also with all the Clergy of the Church of Soissons, whose subscriptions are contained below... which we, treating with charity, benevolent to the household of faith, by deliberation have granted this privilege in the name of God to be given to the aforesaid monastery, built within the city of Soissons; by which, rather, according to the sex of the aforesaid Virgins consecrated to God, holy institution may have the means to be more secure, so that within the monastery the Virgins and chaste ones should serve the Lord, according to the vow of the often-said God-fearing persons who built it, following the Rule of St. Benedict, so that after they have entered to serve the Lord in that monastery, they shall not have permission to go out of the monastery, and in the manner of the monastery of Luxeuil, which Blessed Columban held, they should strive to keep the rule in all things for the benefit of their souls. Done at Augusta of the Suessiones, on the sixth day before the Kalends of July, in the fourteenth year of the reign of our Lord Chlothar, most glorious King."

[5] Thus far the Privilege; but written in such obscure words and manifestly corrupted that, unless we had used some benign correction and reduced them to a proper sense, changing some characters and letters here and there, almost nothing certain could be understood from it as thus written; although even so, some things seem to be surreptitious and

intruded. In it, moreover, whatever it may be, the Bishops, except for Clement, are the same as those in the cited Privilege of Bishop Bertefrid; but there Nivoni is written, here Nomoni. Furthermore, it does not agree with the Acts to be given below that the monastery is said to have been built within the walls of the city of Soissons, and again within the city of Soissons; whether that monastery was built under St. Drausius within the city. for the Acts, number 11, state that it was founded outside the wall of the city of Soissons, above the very channel of the Aisne river; but after the death of St. Drausius it is said to have been founded within the walls of the city. If faith is to be given to this Privilege, it must have been done while St. Drausius was still alive, and in the time of King Chlothar III, in whose fourteenth or last year of reign this Privilege was signed, which was the year of Christ 675. How long after that St. Drausius lived is entirely unknown. The Sainte-Marthes transmit that he died around the year 680, but whether some years sooner or later is entirely hidden. Around the same year, Claude Dormay assigns his death in book 3 of his History of Soissons, chapter 43, where he published a Compendium of the Life, citing the manuscript Life which we give here.

THE LIFE

By an anonymous author of Soissons, from manuscripts and Andrew Du Chesne.

Drausius, or Drauscio, Bishop of Soissons in Gaul (St.)

BHL Number: 2335

CHAPTER I.

The parents, education, and election of St. Drausius as Archdeacon and Bishop of Soissons.

[1] The most blessed Drausius, therefore, ordained Bishop of the Suessiones by the grace of God, strenuously governed the flock committed to him; and he diligently provided the food of life to those over whom he had pastoral care. And those to whom he adhered as a father, he solicitously protected with paternal governance. St. Drausius was from the territory of Soissons: In what manner, or in what order, and on what occasion he was set over such a height of dignity, is not to be stated now at the beginning without some delay, for the following sections will set it out more fully in the very course of the Life. It is to be noted first of all that the territory of Soissons brought forth this gem, visible to nearly all peoples, which scarcely any land before this had ever been able to produce. Whence the citizens of Soissons exalt themselves with excessive rejoicing and triumphantly claim this distinction for themselves: that, namely, a heavenly pearl has arisen for them within the territory of Soissons. born of noble parents, This Saint, therefore, not only drew from the proud blood of his parents a sufficiently notable line of nobility; but also subjected that very noble birth, reduced to a condition of servitude, willingly to God. For he preferred to submit himself to God rather than to be raised up in the favor of the people by the windy chatter of nobility. He also perhaps said to himself in the thought of his heart: "I shall then be freer in mind, if I shall be outwardly reduced to nothing for the name of God, and shall have served the author of all good things, God." He also brought the resolution of his pious mind and the vow of his religious will, as he first offered it to God on the altar of his heart, to the very summit of perfection, as afterwards was clear in public to men of good will. But since we have hitherto exalted the nobility of this holy man to such a height of dignity, let us now bring forward the family of his parents, so that it may also be known to the faithful from Leudomar and Rachildis, from what parents he drew the lineage of such great nobility. The father of the aforementioned holy man Drausius was called Leudomar, a sagacious and industrious man; and his mother was called Rachildis, a very noble matron and in all things pleasing to God, who, to reward the merit of both, distinguished both parents with the privilege of such an offspring. O truly happy were both parents, who merited to beget such a child for the Lord. No less happy also — indeed, much happier — was the boy, whose most proven life his father and mother, composing it with spiritual probity of character as an example of living, and also with humble bearing of body and with the most lowly attire of garments, devoted to piety, were foreshadowing figuratively in a most regular manner... Adorned with these and similar virtues, therefore, both parents, persevering in good works, advanced daily to better things, so that nothing might be lacking for the progress of their soon-to-be son.

[2] his mother abstains from wine after conceiving her son, Moreover, the aforesaid mother, as if excelling by the virtue of merit — although she seemed to be, as she was, of the weaker sex — when she knew herself to be heavy with the salutary burden of her offspring, foresaw beyond her customary measure of abstinence that from the day of the conception of her son she ought to abstain entirely from the drinking of wine, as if about to dedicate the birth of her natural offspring. And indeed, with her vow ever growing to better things, from the birth of her son she is asserted to have led her life with sobriety and to have preserved it thereafter. with almsgiving Besides this, she not only did not pursue avarice, but also strove to assist and show mercy as she could to the want of the poor and the complaints of the wretched, and the need of companions and relatives. For she perceived in doing this what great rewards await the good in the sublime court of the Angels — those who have consumed their estates and resources and nearly everything necessary for human frailty in a similar work, and by other means she helps the poor: retaining nothing for themselves except daily sustenance, and striving with all their hope toward heavenly things. Moreover, it is not necessary to praise in her the marks of other virtues, in which she flourished as if they were naturally occurring to her without labor. For under the shadow of her roof, pilgrims took the rest of repose; the poor who came seeking necessities from her never returned empty-handed. If any came sorrowful, they by no means departed unconsoled; those arriving hungry never returned unfed; those coming naked departed clothed. What more? Her hand never appeared empty of gifts or alms for the poor. The sick were refreshed by her consolations; the imprisoned were comforted by her frequent visits. And so, adapting herself to pilgrims, guests, the naked, the sick, widows, strangers, the rich and the poor alike with gentle affability, all venerated her with pious affection as if she were a mother. And in all her actions she appeared so moderate and sober that, unless the conjugal partnership and the maternal affection toward her son had betrayed it, you would have thought her a virgin rather than a married woman.

[3] But is it to be said that the aforesaid Leudomar was lacking in these virtues? Far from it! Rather, according to our judgment, he was a participant in all of these: her father cooperates: just as in our times we see powerful men preparing necessities for their household from outside and within, and supplying provisions for their home, so too it is to be thought about the aforesaid man that he gathered everything in his house and faithfully delivered everything to be distributed to the poor by the hands of his good wife and to be reserved for himself for the future. Whence he also trusted and believed that he could become a participant by hereditary right in everything that was done by the hands of his wife. Both parents, therefore, were smiling at the holiness of the future life of their son in these and similar works of holy virtues, and as if prophesying by the prophetic Spirit, they foretold by the similar example of their honesty of character that he would live thus — they who were truly prophets of the future. At last, let this suffice to have commemorated thus far about the integrity and honesty of his parents. Henceforth, let us turn our pen to the acts and life of him about whom our discourse is woven. But should not the deeds of such parents, whose life examples were the figure of the son's life, have been rightly inserted into his acts? They should indeed have been introduced, and it was especially fitting to insert such things as would later serve the man of God as an example. St. Drausius imitates them, Let parents, then, learn to provide for their sons in the future, and animated by their example, let them strive to exercise in themselves such works as their children who succeed them may be able to complete without error. Let noble sons also strive in turn, provoked by the example of this holy man, to pattern their lives after their good parents and to take after them in all things.

[4] His parents, therefore, loving him as their only child, when with prescient heart they saw him wishing by the vow of his heart to serve God rather than to involve himself through military service in earthly honors, having already given him the liberty appropriate to his age to live as he wished from then on, he advances in the study of letters: they diligently gave him to be instructed in letters. It happened in him, however, in a wonderful manner, as if it were a miracle done by God from nearby: for while he was among the schoolboys, he merited to learn letters fully, as if in a brief moment of time, which we see others barely able to grasp in the longest course of their life. Indeed, this seems so wonderful to mortals that in acquiring the perfect measure of wisdom, the hand of the Lord was believed to have been with him. And so he wisely ordered his life in this time, to whom art gave the ability to walk uprightly and to discern the pattern of truth. For what holy virtue could be lacking in such a boy, on account of his pleasing manners, he is welcome to all: whom the generous hand of God's goodness was guiding? He strove, moreover, to bear and endure all those with whom he was, flourishing in the grace of true humility. He was hostile to no one; he never preferred himself to anyone. He showed himself affable, gentle, and mild to all with a placid countenance. And by doing this, without envy he found praise and gained friends equal to himself.

[5] Why should I delay with many words? His parents, therefore, seeing him excel in such wonderful virtues of character and wish to hold to a still more excellent way of blessedness, decided to entrust him to the illustrious man and memorable Father Anseric, he is instructed by St. Anseric, the Bishop, sometime Bishop of the city of Soissons, to be educated; so that if anything was lacking in him from the first master, it could be supplied in the second. Whence it happened that he did not flourish more in spiritual knowledge than he had been taught from childhood, than he afterwards also appeared astute in secular learning. We believe this was done by divine prompting, namely so that nothing would be lacking to the man of God who was soon to be a Bishop, and he would know whence to bring forth things new and old, and to distinguish spiritual from secular things. For the Lord bestowed upon him so much grace and abundance of blessing in the presence of the aforesaid venerable Father Anseric, he is loved as a son. that he was embraced by him with no less affection of love than an only son is loved by his father. And no wonder; for he adapted himself to nearly everyone with such great grace of humility and humanity, as we have said, that he became very pleasing to all and was regarded by all as a son. But if he was thus intimate with others, he clung most of all to this one, by whose governance he knew himself to be more diligently protected, by whose guidance he was more sweetly educated, by whose care he was more studiously instructed in the teaching of divine and human law.

[6] Nor should he be believed to have been entrusted to the custody of such a patron without divine direction, for he was soon to be elevated to his honor, by the disposing clemency of God. For not long after, under Anseric's successor Bettolenus, when the number of his days had run its course, God calling him to his reward, he put off the mortal man, filled with the fruit of good works, and closed the last day of his life. Lest so great a people be longer without a ruler, which was unbecoming, Bettolenus, a religious man, succeeded in his place in the Pontificate, though with some dignity; yet he was held by some to be unworthy, because he had wickedly seized upon himself the burden of so great an honor, like one who was incautious. I therefore say he was worthy of being elevated to the honor of the episcopate on account of the great religiousness of life by which he is read to have lived; but I have stated that he was unworthy according to the judgment of some, on account of the treasure of money given for obtaining that same dignity. We do not say this rashly, however, since he himself afterwards judged it to be improper, as we have seen fit to record in what follows. But lest Blessed Drausius should seem ever to act without episcopal testimony, he is placed under him in a vicarious degree of dignity, namely in the office of Archdeacon. he becomes Archdeacon:

[7] When Blessed Bettolenus, therefore, after some time had passed under this governance of the episcopate, had shown all solicitude in pastoral fashion, as far as he could, for the people committed to him, he himself also revealed who and what he was, and did not wish to end his life under this entanglement of faithlessness, but cried out that he was completely guilty, as if he had committed sacrilege, because he had presumed to buy the sheep of the Lord as if with a price. He did this, when he voluntarily relinquishes the episcopate, however, not terrified by the fear of anyone's threats, for at that time there was entirely lacking anyone who would faithfully correct such a fault; but rather he was concerned about the salvation of others, both present and future, namely lest anyone, deceived by similar audacity for the worse (God forbid), should fall into the same and graver crime. O man in every way benevolent and provident for the salvation of others, who condemned himself as guilty lest others, as if unaware, should fall into the same snare of cupidity! He therefore convokes the elders and leading citizens, by whose counsel and wisdom he was accustomed to act or to judge in all matters of importance. And revealing to them the resolution of his mind, he indicates that he wishes to be deposed from such a height of dignity, and that for the above-stated reasons he cannot any longer be a faithful steward of the house of God, into whose fold he had not entered as a shepherd through the gate, but had climbed up by another way like a thief and a robber. he himself is elected Bishop: When the nobles of the people learned of his firm resolution, some bore it with difficulty, while others, although reluctantly compliant, were more lightly affected. Those grieved who feared for their own party. Those on the other hand rejoiced whose murmur was among the people, saying he had been unworthily elevated to the episcopate; or, what is more truly believed, those who more ardently desired Blessed Drausius to be placed over them in the pastoral office. And so, seeing the servant of God persevering in such a vow, they cry out with unanimous voices and demand that Drausius, the holy man of God, be given and ordained as their Bishop. This was not merely the voice of the noble Princes and powerful magnates, but also of the middle class and the poor, and of nearly everyone of every sex and age. And since we believe that the will of God is sometimes done according to the repeated voice of a unanimous people, this was not only the desire of the discerning populace, but indeed the will of the predecessor Bishop was also present, with the consent of the entire people. Hearing, therefore, the unanimous prayer of so many voices, Bettolenus did not delay but rather strove to fulfill the wish of many. He therefore urged the Royal Majesty that this should be done, of whose life and character he asserted himself to be a witness, and whose most proven life he knew from a long time. he is consecrated: Without doubt, therefore, the will of God is believed to have been present where the Royal Majesty, the Pontifical dignity, and the unanimous will of the powerful and the poor in such a work all agree together. What more? Blessed Drausius is thus elevated to so great a height of honor; he is placed over the people of Soissons, ordained in the Pontifical See according to the wish and will, as has been said, of all. Once he was ordained, the man of God Bettolenus returned to the monastery in which he had formerly lived under the regular path, and there he is said to have led an excellent life, and to have persevered there until the end of his life. He should not be thought to have retained any rancor in his heart for the loss of so great a dignity willingly relinquished, since he had appointed a worthy heir for himself, and had arranged everything, as was stated above, according to his will in an orderly manner.

CHAPTER II.

Exercises of virtue in the episcopate. Two monasteries constructed. Death and burial.

[8] Once the holy man of God Drausius was confirmed and established in the episcopal See, with all things prosperous and favoring him on every side, he gradually began to admonish the flock committed to him and to provoke them to higher things by heavenly counsels. He leads by example. Nearly everyone strove to obey him as a father and to comply with his instructions, because what he commanded them to do, he himself first took care to fulfill in action. For he set before himself in his mind the Apostolic saying, lest perhaps while he preached to others and did not fulfill the words of his preaching in action, he himself should be found and be reprobate. 1 Corinthians 9:27 And also another: "Not the hearers of the law are just before God, but the doers of the law shall be justified." Romans 2:13 He strove, therefore, to commit not only this to tenacious memory, but also to treat in his mindful breast that saying which is stated elsewhere: "He whose life is despised, it follows that his preaching also is contemned." Who, then, would reject the proclamations of so great a man, whose life, adorned with every probity, graced with honesty of character, and full of holiness and grace, could be seen? And so he diligently exhorted, as has been said, all whom he found idle and sluggish in good work, to strive rather on the wings of virtues to seek high things than to lie longer in the lowest. he excels in the love of God Certainly on those same wings by which he himself was accustomed to climb to lofty things, he also diligently encouraged others to soar to the heights of heaven. What twin wings of virtues shall I call them, except the love of God and of neighbor? For just as any bird is raised in the extension of its twin wings in seeking the sky, so also this Saint of God, persevering in the charity of the twin love, was borne up to the very stars. He observed the love of God in many ways, but especially in this: that he did not cease to scatter the seeds of the divine word among the peoples for the refreshment of those whom he saw to be sluggish in carrying out the commandments of God and tepid in doing anything useful. and of neighbor: He asserted that he observed the love of neighbor by relieving the poor with alms, showing hospitality to pilgrims, covering the naked with clothing, refreshing the hungry and famished with food, giving drink to the thirsty with whatever beverage, relieving the sick and those thrust into the prison of a dungeon with visitation and consolation alike, sympathizing with the infirmity of a brother as if it were his own, and moreover, generously helping various persons in the various necessities and misfortunes of different people with abundant mercy. For himself, amid all this, he particularly gathered these things: namely, persevering service in the praises of God and continuation in the vigils of the night; humility in prosperity, the fortitude of most patient endurance in adversity, and thanksgiving as well; moderation of sobriety in drink, and excessive frailty of abstinence even in his very meager food.

[9] But what health of body could he have who deprived himself of everything that belongs to the human body? For during almost all the time of his life, he is said to have been of such great debility he is tormented by severe headaches, that he was thought to be frequently seized by the most severe headaches. Nor should it be believed that vigorous pain was lacking in the rest of his bodily members, which is known to have prevailed in his head, since by its vigor and health the other members are believed to be vigorous and healthy, just as, conversely, by its languishing everything is known to languish. Amid these injuries to the body, therefore, he always gave thanks to God and bore everything with equanimity, knowing it is written: "The Lord chastises the one he loves, and scourges every son whom he receives." Proverbs 3:12 On account of this excessive bodily weakness, not only did he not withdraw anything from his customary mode of abstinence, and other infirmities: but he even more sharply devoted himself to fasting, fulfilling the accustomed practice as far as his body could endure, by afflicting himself excessively in various ways. But supported by the prophetic exhortation by which it is said: "It is good for a man to afflict his soul during the day," he strove above all to submit to affliction, saying also with the Apostle: "When I am weak, then I am strong and powerful." 2 Corinthians 12:10 Whence he even rejoiced in his infirmities.

[10] Moreover, amid the aforesaid injuries to his body and the frequent sighs of his heart, leading long trials of his life, he was reminded of the benefit bestowed on him by God; and as if groaning that he was not rendering the vow owed to God, he spoke thus: "What shall I render to the Lord for all that he has rendered to me?" Therefore he believed nothing would be more acceptable he builds a monastery for men, that he could render to the Lord than if he should strive to build some monastery that would be suitable for the chaste morals and pure life of religious men or of sacred Virgins. And he voluntarily vowed that he would do this if God would grant both the will and the ability according to his desire. God is believed to have favored his will, since he is known to have satisfied his prayers. For there was a certain place beside the bank of the Aisne river, distant, as is said, from the city of Soissons toward the West by one hundred and forty-four stadia, which had been given the name Rotundae from ancient times; which the man of God Drausius is said to have bought from Bettolenus, formerly Abbot of Cauriacum, for a suitable price. and endows it: In which place he built with wonderful and sufficiently proper right an edifice of a noble church with a devoted mind, and also gathered there a small congregation of religious men living under the norm of holy life. Afterwards he raised the place to such a degree and enriched it with resources that gradually, as the fame of sacred religion grew, an abundance of all goods was gathered there from every direction, and all want of necessities was driven far away. Whence also from various parts a great number of the faithful was multiplied in the aforesaid place, not more in number than in merit. The place itself, moreover, was surrounded by every kind of fertility, namely the pleasantness of groves,

and every abundance of fruits and vegetables, and nothing whatsoever was lacking that was necessary for the life of the monks. This must be related as incomplete, because in this life nothing is found to be stable, entirely unchangeable, and perfect. For this reason, what is ambiguous about whether it will be so in the future should not be related as certain to the ears of posterity, and endows it: lest afterwards, if it should be changed from its prior state and different from what is said, it should seem to hearers a report of falsehood rather than an assertion of truth. Meanwhile, the aforesaid man of God was so solicitous about the Brothers of that place that he did not allow any of them to suffer any want of food or clothing; over whom he not only presided as a shepherd, but was also beneficial as a father. In order that the situation of the aforesaid monastery might be partly made known, we add only this: that the place itself opens itself plainly to human view on one side; on the other sides, however, it is flanked by very dense forests. Although it is set in the woods, it is known even to the stars from here, being as it were hidden from the view of men in the forests, namely Cotia and Lisica.

[11] When this monastery, then, had been organized and regularly established as has been said, not forgetful of the resolution of his good will, he also endeavored to construct another if he could; and if his own strength did not suffice, to persuade another to do it. At that time, therefore, when Ebroin [he arranges for another for Virgins to be built by Ebroin, with the help of his wife Leutrudis:] was held as chief in the royal palace and was intimate in the King's councils, and was also the most noble among the Princes of royal dignity, the oft-mentioned Bishop prudently chose first to reveal his wish to the ear of the most noble matron Leutrudis, the wife of the aforesaid Prince Ebroin. He asked of her, and with humble prayer requested, that for the fear and love of God she would deign to satisfy his vow: namely, that she should persuade her husband either to freely give him the means to construct a place for the life of Virgins in any of the neighboring locations, or that she and her husband themselves should undertake its diligent completion for the salvation of their souls. The pious wife, favoring his petitions, diligently persuaded her husband that this should be done, or at least that she should be permitted to do it, and by her prayers she inclined his ear. He, conquered by the pious exhortations and devout prayers both of his wife and of the holy man of God, promised that he would do or permit to be done what they asked. The merit of the man of God was also clear in this deed: that, although he knew himself to be suitable for establishing this work, he preferred it to be attributed to the praise of another rather than to frustrate himself from his own reward by the vain favor of the people. Whatever was obtained by his petitions should be entirely ascribed to his merits. A monastery was therefore founded outside the wall of the city of Soissons, above the very channel of the Aisne, in which the man of God Drausius, together with the aforesaid matron, established a choir of sacred Virgins, there serving God worthily. Concerning their character and life, the same Saint exercised all solicitude in care, lest the ancient enemy should seize upon any of the handmaids of God in any matter. For he protected them like a shepherd, conferring the nourishment of spiritual life; and he corrected them as a father corrects his daughters, sometimes coaxing with gentle words, sometimes deterring with harsh ones; and thus he fitted them to himself with holy character, namely by rebuking, reproving, and beseeching.

[12] At last, therefore, when all things pertaining to the monastic life had been arranged, both in the aforesaid cenobium of monks and also in this monastery of nuns of which we were speaking, feeling confident about so great an order of holiness established among the faithful multitude of both sexes, his holy soul did not wish any longer to be covered by the veil of the flesh, and he sought to be released by the Lord from this mortal body. For the fitting time was pressing in which this Saint should now rest, wearied by the excess of his labors, and in which the reward of his life should be granted. he dies in a holy manner: And so, when the time was appointed in which he wished the light of the present world to be cut off for himself, the most severe torments of pain, without which we said he never lived, from the vicinity of all his limbs suddenly returned to his vital organs. Immediately, so great a misfortune became known to nearly the entire city; on every side came a throng of peoples, a confused clamor, a great tumult, and every kind of people rushed in with various services. Indeed, a flock of monks was present, and a very great multitude of diverse kinds of clergy, an assembly of nobles and of the poor laity, and also a chorus of sacred virgins, as well as a crowd of widows, and even a company of married women; and, so to speak, an utterly innumerable throng of diverse people gathered. When these had assembled and been gathered together in one place, all groaning and weeping over the imminent departure of their spiritual Father, the good shepherd committed for a time the sheep entrusted to him to Almighty God, to be guarded in perpetuity. Then, bidding them a final farewell, the holy soul of the man of God, stripped from the body, exulting and joyful, with holy Angels leading choruses to meet him, joyfully sought the lofty stars of heaven, where also with Christ, whom he served in life, he undoubtedly reigns forever.

[13] Then the aforesaid devout people of the faithful, seizing the precious little body of the Saint, he is buried in the basilica of the nuns: with due honor and reverence befitting him, fulfilled the funeral offices honorably in the same basilica of the nuns, which was adjacent to the aforesaid city. This basilica of the Virgins, through the merits of this blessed Father, long afterwards animated, seemed to grow each hour and moment with the grace of virtues. The burial of the oft-mentioned St. Drausius and his migration from the present life to the future is celebrated on the third day before the Nones of March, on the aforesaid day. His happy crossing to heaven should be a reminder to the faithful, since so great a man, borne in spirit to the summit of heaven, is believed to have found there the faithfully stored treasure, namely our Lord Christ. Moreover, although the just, when they change the present world, seem to die in the eyes of the foolish; yet according to our judgment, then they rather begin to be born, for whom to live is Christ and to die is gain. Whence we utterly erase from memory those very days on which one arrives at the hardship of this light, as if destined for death; but those on which one passes from corruption to incorruption, from death to life, from sorrow to joy, we call birthdays, as worthy of remembrance. Now, therefore, we shall proclaim this our Patron as dead, after whose death the greatness of his virtues is revealed to us. But, to confess more truly, let us assert him to be both dead and living: for dead to the world, he lives for God; dead in the flesh, he lives in the spirit. For these two elements, of which he consisted while living, he took from different sides. Whence in dying he returned his spirit to heaven, and committed the clod of his body to the earth as a deposit, to be resumed at the appointed time.

f After the year 675.

CHAPTER III.

Translation of the body. Miracles.

[14] In order, therefore, that we may more freely reach the point of describing the marks of the virtues of him about whom we are speaking, it must be said in a few words: that after the passing of this Saint from the prison of the flesh to the kingdom, the flock of sacred Virgins diligently educated by him, resplendent in number and merit, to the monastery of the nuns began so greatly to flourish in the devotion of sacred religion, and so greatly to increase by the plurality of persons, that the very land seemed in a way to cry out that it could scarcely contain them all. For it could not extend its bosom even in a small circle, both because of the opposition of the neighboring wall and also because of the frequent flooding of the Aisne river. For almost every year, when the river as usual rose above its channel, it swelled so much that it seemed almost to strike against the very doors of the buildings and often threatened the ruin of the same structures. What, then, were the handmaids of God to do, for whom, as was said, there was no place to retreat? When the noble matron Leutrudis perceived this — because she was of a compassionate mind — she grieved in spirit and groaned in her heart that the handmaids of God were treated so negligently. Coming, therefore, to the aforesaid Ebroin her husband, and drawing long sighs from the depths of her heart, she said: "Alas, my Lord, what have we done that we should afflict the faithful of God with such great distress and harm? For it is not only this malady, that they are subject to present evils and misfortunes; but what is worse, if ever a hostile assault should suddenly come upon us, or an unforeseen calamity, required by our sins, should fall upon us (God forbid), these innocent and blameless women would be put to the sword like sheep, and, as having no bulwark of protection, would be seized first. For this reason, by a change in the bad fortune, what should have been for the benefit of our souls will become the destruction of both of us in the future; and whence we should have purchased the grace of God, from that source, unless precaution is taken by action, we shall incur his anger. For this reason, may your clemency order a refuge to be prepared within the circuit of the city, to which they may flee, in which they may remain, and where, free from the incursion of enemies, they may be able to serve God there with a secure mind." transferred within the city With these and similar words, soothing her husband's soul and encouraging him with many blandishments, she at length inclined his mind to her wish. After this, Ebroin, Count of the Palace, conquered by such great prayers and persuasions of his wife, yielded to the one asking and acquiesced to the one requesting, and ordered a monastery for the nuns to be built within the walls of the city, to be dedicated to the name of the holy and inviolate Mary, Mother of the Lord — so that she, the mother of chastity, might always protect those subject to her with chaste services. When this had been founded not long after and properly endowed and adorned, he gathered there a very great company of nuns and placed over them an Abbess named Etheria, leading an ethereal life in her character, whom he had summoned from the religious monastery of Jouarre, so that she might show them, as those still inexperienced and immature, the way of living rightly under the norm of holy institution. But the apse of that basilica he extended skillfully outside the walls of the city, with a quite beautiful significance, namely so that anyone looking at that church, seeming to rise above the walls of the city on both sides, would see it as if a mother protecting both parts of the city. Although indeed it may be related at our discretion by way of analogy, the body of St. Drausius is brought there. yet it should be believed without error that by the merits of the holy Mother of God this is done without ceasing in truth, namely that this city is cherished by her patronage. Moreover, when everything pertaining to the aforesaid place had been arranged, the assembly of religious monks and the choir of most chaste Virgins, and together with them the flowing crowd of men and women dwelling round about, coming devoutly to the tomb of St. Drausius as if to so great a spectacle, took his most holy little body and with due honor and most celebrated veneration placed it in the apse of the aforesaid basilica, so that the sheep of Christ dwelling there might trust in the pastoral presence and, supported by the help of so great a Patron, might eagerly complete the work of God without any hesitation.

[15] In which place, for the praise of his name, Christ deigns to confer such great grace upon his servant Drausius that whoever of the sick approaches his miracle-working body in right faith for the sake of obtaining health, illustrious for miracles, finds without any delay what he seeks, and immediately receives what severe illness had violently taken away. For we frequently perceive this with our own eyes, perceive it with our mind, and believe in our heart that it happens from heaven. intact after 4 years: The earliest proofs of his merits are presented by the pen running through memory: that the body of this Saint, having been buried and honorably transported to the aforesaid place, although it had now completed four years in its monument, was nevertheless found by those standing around with such complete integrity of limbs, so firmly joined together, that a finger or any of his members could not easily be pulled out without violent tearing or bloody cutting. To the crowning evidence of praiseworthy chastity preserved in the man of God, it has pleased us to add this remarkable deed. And so, while some of those standing around the holy body eagerly implored that some portion of relics from his tomb be imparted to them, one of them obtained by prayers when a tooth was extracted, copious blood flowed, what none could obtain by a price; who, humbly bending his knees, for the sake of obtaining relics, approached the body of the Saint and extracted one of his teeth. A thing so wonderful and unheard of in our times: for when the tooth was removed from his mouth, immediately a flow of blood followed. Although indeed the blood is believed to die in the body of the dying and entirely not to survive in the corpse of the dead (as it is read of someone: "He poured out his life with his blood." And thus someone says of another: "He vomited forth his bloody soul"), the Lord wished, however, to preserve these things in his Saint above nearly all other mortals, to confirm the minds of the faithful, so that while they saw his body indeed lifeless, but saw in it signs of life, they should not doubt that such a one truly lives for God, for whom he did not refuse to lose his soul in this present age, in order to save it in the age to come. All who were present were amazed, therefore, at the aforesaid event, with fear of those standing by: and especially the one himself who was struck with fear, by whose rashness — but not irreligious, as is believed — this happened. They ceased to request anything further of his members for themselves, fearing lest divine vengeance might come upon them if any of them should dare further to attempt something similar with such a rash act. Calmed by this occasion, they began humbly to cry out that it would suffice for them if they could in any way obtain, incorrupt on account of his preserved chastity: by the permission and will of the Saint himself, some hair or nail-tip clippings, as long as they suffered no evil for having been consenting to the presumption of one person. At last, when the long-desired requests were obtained by much prayer, they returned home safe and sound with their possessions, rejoicing that they had escaped all bodily discomfort, when previously they had seemed to be stricken with very severe terror. For the man of God did not wish to exercise any severity upon those who had come there devoutly for his sake; nor did he allow such a presumptuous act to be punished, nor did he consider it so unworthy, since it is known to have happened from the vow of pious religion. Nor should it be overly surprising to the faithful if God, wonderful in his ways, so wonderfully glorifies his Saint; whose mind, because it was not bitten in life by the foul desire of lasciviousness, neither did the putrefaction of the flesh disfigure his members after death. And because he refused to rot in his own filth, he was found after so many years' course in such great beauty. Behold, our Lord, who by the power of his might mercifully recalled to life a man four days dead in ancient times, now also, mindful of his divinity, has brought forth for us this man, dead now for four years, incorrupt, and has shown him stable to all the people. Praise to him who renews signs and changes wonders in his wonderful ones. How desirable and lovable is holy and inviolable virginity, which so exalts her lovers that she makes them companions of the immaculate Lamb, singing a new song and following him wherever he goes! How worthy of embrace and to be sought with every effort is the pure and heaven-aspiring chastity which so raises and advances those who follow her that she makes them incorrupt in mind even while living, above the rights of mortals, and preserves the dead in the flesh, lest any contagion of corruption infect them — which clearly appears celebrated in this Saint, whose festival we now celebrate in his honor.

[16] To this inimitable triumph also pertains what is established to have been done through divine mystery. For when on a certain day one of the Sisters was hastening to prepare a lamp before the Saint's remains — since this was her duty to do — when she took the oil vessel, which is called by another name a cicendelum, hanging before the tomb itself, a glass vessel unbroken in its fall, with no oil spilled. it fell from on high to the ground so heavily that you would think the little vessel, which was made of glass, was utterly shattered and broken, and you would not doubt that the liquid of the oil was spilled all over the pavement. But in a wonderful manner the vessel itself was found so intact that no trace of breakage could be found in it. The oil too was found unmoved, without any diminution from spilling, and as if alien from all agitation of the fall. Both are to be wondered at in their preservation: namely, that the glass vessel, which is of a fragile and weak nature, also impatient of a fall, should be seen to have hardened in its collapse; and that the oil too, which is of a liquid nature and also incapable of immobility, rushing down a slope, should seem to have become inert and to have forgotten the course of its liquid nature. This, however, would be incredible and doubtful to many, if the power of God, so manifested to us, did not intimate something by way of signification through the event. We say, therefore, by the analogy of the event, according to the capacity of our understanding, that the glass vessel signifies the fleshy body of the Saint, and the liquid of the oil signifies the operation of his good deeds. The vessel is said to have fallen headlong, because it is not doubted that the Saint himself sinned in something while alive, which is impossible for every mortal, as it is written: "No one is clean from stain, not even an infant whose life is of one day upon the earth." But having fallen, it remained uncorrupted and lost nothing of its oil, because, although he may have sinned in something, yet he did not allow himself to be softened in the desire for sin; nor did he yield consent to it, but rather hardened in the very fall, and conquered the temptation and forcefully eliminated it from himself. And so he retained the oil of holy action within the compass of his mind without loss. There are, however, many who, when they publicly fall into some offense, if they have any oil within themselves, immediately pour it out, so that through it they may paint over and, as it were, whitewash before human eyes what they had previously rashly committed. This man of God preferred wisely and in good time to preserve the oil of good work in the lamp of his heart rather than to sell it for vain favors and to empty himself of the reward of good work, lest when the Bridegroom came, his lamp, deprived of oil, should be extinguished — and so he should vainly buy oil from the sellers, when no leisure for buying or selling could be found. What more? For to conclude this briefly, neither will the corrupt possess incorruption, nor will the incorrupt be able to suffer corruption.

[17] Nor should the miracle made by God be passed over in silence; a lamp often extinguished is spontaneously relit. nor is it less to be wondered at than the one described, indeed it is to be faithfully recorded for the faithful. On a certain night, therefore, with God's help, when the praises of Matins had been completed and some of the nuns were returning to bed, while others were continuing in the church with vigils, prayers, and psalmody, the lamp which was before the Saint's mausoleum, although it had previously been extinguished by the sacristan, was seen by divine power to be rekindled. When she, returning, saw this — not yet recognizing the mystery — she thought she had previously left it half alive, what she now saw as if alive again, and first deprived it of light, and again a second time. When the handmaids of God saw this, they marveled at the mystery of so great a miracle. For the more often it was extinguished by the sacristan, the more frequently it was rekindled before their eyes. And whatever oil the force of burning seemed to consume, they saw it again visibly replenished from an invisible source. A wonderful thing to say and relate, if it is not said to contain something wonderful. For we believe that God speaks to us through his servants when he reveals to us certain miracles through them. While, therefore, the man of God by his merits, in the power of God, does such things, he undoubtedly speaks to us and says: "Although I died in the flesh long ago, yet charity has not ceased to burn in me toward you." Whence, by Apostolic precept, I admonish you in holy charity, saying: "Watch and pray, stand fast in the faith, act manfully and be strengthened; let all your things be done in charity, and keep the oil of charity always stored in the vessels of your heart, and when the Bridegroom comes, run to meet him shining with a great lamp and with the palm of virginity." Consider, therefore, the instruction of the man of God and observe how the oil holds the likeness of charity. For it seems to surpass all liquids with which it is mixed, just as charity surpasses all the virtues of the human heart. He, therefore, who walks with charity — what companion and fellow-dweller does he have? Hear the Apostle saying: "He who abides in charity abides in God, and God in him." 1 John 4:16

[18] With whom, therefore, this venerable Father dwelt and dwells, the incredible brightness of light teaches, light seen over his coffin, which the day before these events was seen to have descended upon his coffin. For as many who were present saw, so great a light was shed upon him, as we have said, that no one could fully gaze upon it because of the excessive brilliance, as its rays, brighter than the sun, repelled the sight of those looking on. This event made known, indeed, that he had illuminated the minds of many people through charity, and a rising vapor of fragrant smoke: through which he is also a lamp burning before the Lord. That the fervor of charity was and is always in him is indicated by the excessive vapor of fragrant smoke which was some time ago seen to have risen from his sepulchre, thicker than a cloud, more fragrant than the scent of myrrh and incense. This was perceived in the following manner, if I am not mistaken: while the aforesaid spiritual Abbess Etheria was once in the church with a small group of her Sisters for the sake of devotion, she seemed to see, near the Saint's resting place, rising as from a newly extinguished candle, a small wisp of smoke. Somewhat disturbed in mind by this, she rebuked the sacristan, as if this had been done through her negligence. But the sacristan, wondering and saddened that such a thing was charged to her when she was not aware of it, nevertheless hastened with quick step to the very place to satisfy the Abbess and found no evidence of the charge made against her. But the Abbess

still asserting the same thing, and the sacristan denying it on the contrary, gradually the smoke itself began to grow denser and to spread throughout the whole place, and to fill all present with the fragrance of a most sweet odor; and thus both women ceased, having recognized the truth of the matter.

[19] To this little work we have wished at last to insert, in a very brief compass, a blind man is illuminated: that a certain man from the region of Reims, having lost the aid of the light of his eyes, perceived through the oracle of a dream that he was to be illuminated by the miracle of Blessed Drausius. Although he had been blind of eye for many long periods of time, not incredulous of the divine revelation, coming to the threshold of the Saint, when the sign of the Cross was placed upon his eyes deprived of light, they soon received the light long lost, but at last recognized and received.

[20] With these things thus written down, and, as we premised at the beginning, a few out of many recited in summary, at last we impose an end upon our words — not because there do not still remain deeds to be narrated, but because the matter itself, seeking brevity, demands this very thing. For such and so many things do we see done even today around the sick through his merits, that they should rightly be committed to sacred pages, if the scarcity of writers did not compel them to be omitted. St. Drausius should be invoked. Whence let us implore the bountiful benignity of this patron, so that he who confers health of body on the ailing may also obtain for us from the Lord the salvation of souls. He by whose pious intercession the Lord has mercy on the diseased bodies of the sick — by his merits and prayers may he also be propitious to our iniquities and deign to heal the sicknesses of our souls. Amen.