Eusebia

ON SAINT EUSEBIA, ABBESS OF HAMAY, AT MARCHIENNES IN GALLO-FLANDERS.

ABOUT THE YEAR 680

Preliminary Commentary.

Eusebia, Abbess of Hamay, at Marchiennes in Gallo-Flanders (S.)

Section I. The age of S. Eusebia: the Life written. The association with S. Amatus in exile wrongly attributed to her.

[1] Among the very many monasteries built by Saint Amandus, Bishop of Maastricht, as we have extensively related on the sixth of February before his Life, there is the famous monastery of Marchiennes on the river Scarpe, built on the estate of Saint Adalbald the Duke, husband of Saint Rictrudis, in the year of Christ 645 and the following, when Saint Eusebia, their daughter, had been born two years before, The birth of S. Eusebia, and was received from the font of holy baptism by Dagobert I, King of the Franks, and Nanthild, his wife, or at least by this Queen: to whom they gave possessions and very many revenues in Francia, all of which were to benefit the Church of Marchiennes, as Raphael Beauchamps indicates in his treatise on the Westgoths, appended to the Franco-Merovingian History of Andrew Silvius, page 379, and some things are reported below. After Saint Adalbald was killed on the second of February in the year 652, Saint Rictrudis with Saint Eusebia and her other two daughters, Saints Clotsendis and Adalsendis, entered the monastic life in the said monastery of Marchiennes. monastic life, At that time, on the other side of the river Scarpe, now assigned to the County of Hainaut, there was the monastery of Hamay, also called Hamagia, in which the grandmother of Saint Adalbald, Saint Gertrude the widow, flourished as Abbess: with whom Saint Eusebia lived for some time, the governance of Hamay, and succeeded her when she died, in governance at the age of twelve, and accordingly about the year of Christ 655 or the following. Thence recalled to Marchiennes by her mother Saint Rictrudis, she lived with her for some time, perhaps for one or two years: and afterwards sent back by her to Hamay, she presided there for another twenty-three years, death, having died about the year of Christ 680. Another Gertrude, also a most noble widow, succeeded her in governance: who built another much more magnificent church, to which Hatto, the first Abbot of the monastery of Saint Vaast, translated the sacred body of the most blessed Eusebia after the year 691, translation. in which year he was consecrated as Abbot by Saint Vindicianus.

[2] We give the Life of Saint Eusebia from the manuscript codex of the Monastery of Marchiennes, Life published from MSS., which Peter Francis Chifflet also gave us at Dijon, copied from another codex. The name of the author was not added, whom Rosweyde judged to be Hucbald, a monk of Elnone, who in the year 907 wrote the Life of Saint Rictrudis for Bishop Stephen of Liege. But the author of this Life must have been another, and perhaps much older than Hucbald, collected from written records and tradition. who at number 9, where he asserts that a fragment of the rods with which Saint Eusebia was whipped had put forth leaves from the tradition of antiquity, wonders why those who wrote other things withheld this from the knowledge of posterity: sufficiently implying that he drew those things from certain historical records preserved from the Norman devastation, which the later Hucbald quite openly indicates in his Life of Saint Rictrudis. Both Lives were then described in heroic verse: the former of Saint Rictrudis was published by John, a monk of Elnone, to Stephen, a monk of Ghent, at the request, indeed the command, of Erluin, Bishop of the Church of Cambrai, who held that dignity from the year 996 another written in verse: to the year 1011 or the following. The above-mentioned Beauchamps cites the poem about Saint Eusebia under the name of John the Benedictine monk, that is, the one who composed the poem about Saint Rictrudis. Molanus in his additions to Usuard at the sixteenth of March judges the author to have been the same, and a certain one of deeper learning, who published the deeds of the same Eusebia both in prose and in verse. history of miracles The said words are read in the History of the Miracles of Saint Eusebia the Virgin, which we recently received from Marchiennes, and which we add here.

[3] When Saint Rictrudis recalled her twelve-year-old daughter Eusebia from the monastery of Hamay to herself with a royal edict, The name of Dagobert inserted for Clovis, the author of the Life written in prose is silent about the name of the King, who was Clovis II, the son of Dagobert: meanwhile the poet wrongly writes that this was done by the judgment of King Dagobert. But a greater error in both is that it is said that at that time, around the year 655, Saint Amatus the Bishop and monk was summoned by Saint Eusebia, and of S. Amatus, and at night completed the office of the daily course with others at Hamay. These things are more clearly indicated in the Poem in these words: Having summoned indeed those whom a similar ardor united to her. Among these was the venerable Amatus, formerly a Bishop, but then a monk in exile, who hastened to Hamay, spending the night there performing the divine offices, supplying what was due for the whole day. Saint Amatus, as is said at number 6: first Bishop of Sens, accused of infidelity before King Theoderic, and exiled from his See, had been commended to the same Maurontus, servant of God. The predecessor of Saint Amatus in the See of Sens, according to Claude Robert and the Sammarthani in Gallia Christiana, is established as Emmo, Bishop created in 675. whom two writers of this monastery relate in their Chronicles to have died in the year 675 and been buried in the monastery of Saint Peter the Living, Odorannus in volume 2 of the writers of French History published by Chesne, and Clarius in volume 5 of the Spicilegium collected by Luc d'Achery. From that time, therefore, Saint Amatus presided over the See of Sens: and was expelled thence, after King Childeric was killed in the summer of the year 679, and his brother Theoderic recovered the kingdom. Saint Amatus was then brought to Peronne, taken into exile at Peronne in 680. and under Abbot Ultan he remained consigned to custody for no small space of time, until Ultan was carried by an Angel to the heavenly homeland. How many years he was there is not exactly indicated in the manuscript Acts of Saint Amatus, preserved at Marchiennes, from which we have drawn the aforesaid and following things. When Ultan therefore had entered upon the way of all flesh, Saint Maurontus, the brother of Saint Eusebia, was ordered by the King to keep Saint Amatus in custody in his newly built monastery... When the journey was ended, not far from Marchiennes, a place situated on the river Scarpe, and afterwards at Hamay, they stayed for a while in the monastery of Hamay. These two, neighboring and convenient to each other, lived under one rule and in friendly association, so that although separated in place, they nevertheless joined all their vows in simple harmony of the holy life: in one, Saint Gertrude, the grandmother of Saint Adalbald, with her great-granddaughter and virgin Eusebia; in the other, Jonatus, the disciple of the renowned Bishop Amandus, and Rictrudis with two daughters, flourished with similar devotion. So far the text. These things are also read in Surius but in altered style: to which other things are added in the Duai manuscript of the collegiate church of Saint Amatus himself in these words: Meanwhile Gertrude, the handmaid of Christ, completing the fullness of days of her holy old age with good works, as if she had buried the widow S. Gertrude, departed from this world, and was buried there with great veneration by the blessed Bishop Amatus. But her great-granddaughter Eusebia, the sister of Blessed Maurontus, educated in holy manners by Gertrude herself in the same monastery, was a girl of good character: who, being of tender age, namely twelve years old, through the preaching of Blessed Amatus, consecrated her virginity to Christ, and succeeded in the place of governance to her great-grandmother. She, going daily to the preaching of the holy Bishop, and retaining from him the words of salvation, so lived on earth that she prepared for herself an eternal dwelling in heaven. But before she had completed, as it is said, the course of two years in the office of this governance, and after two years S. Eusebia the Virgin. on the seventeenth day before the Kalends of April, full of sacred virtues, she was taken up by Christ. The sacred Bishop Amatus buried the sacred body in the aforesaid monastery of Blessed Peter the Apostle: in which her venerable great-grandmother Gertrude had been buried by him. So far the text, which is read in nearly the same form, but with great confusion of events and times, in the Life of Saint Rictrudis.

[4] We have no doubt that most of these things from Saint

Amandus, Many things wrongly transferred from S. Amandus to S. Amatus. who was then residing principally at Elnone, already called by him Amandopolis, were wrongly transferred to Saint Amatus: to which some things were added at the pleasure of writers for the purpose of explaining the matter. Thus the outstanding deeds performed by the same Saint Amandus were attributed to the Bishops of Bordeaux, Worms, and Strasbourg, and perhaps of Castellon, because they were called by the name of Amandus; indeed they were even transferred to Saint Amantius, Bishop of Rodez, and Alanus of Lavaur, as we have shown in the Life of Saint Amandus. And other Acts of Saint Amatus confirm us in this opinion, which we ourselves copied at Arras from the manuscript codex of the Cathedral Church: from which Balderic published chapter 22 of book 1 of the Chronicle of Cambrai and Arras, in almost the same words in both cases: and the following pertaining to our subject is read: Amatus and Maurontus resume their journey, they arrive at Hamay. In which place staying for a very long time, these are absent from his better Acts: they rendered no small fruit to God, with no mention made of Saint Gertrude the great-grandmother or Saint Eusebia: who had both already departed to Christ by that time. Saint Rictrudis still survived, and her conversation with her son Saint Maurontus is indicated.

[5] These things needed to be drawn out more fully, because later writers, not having properly examined the earlier Acts, transferred the death of Saint Gertrude the great-grandmother to the times of King Theoderic, with an error of nearly thirty years. Among these writers is Jean Buzelin, who in book 2 of the Annals of Gallo-Flanders, page 80, reproaches Jean Molanus, an error of 30 years in other writers: because he records that Saint Gertrude departed from the living in the year 655, which we also do with Molanus. He then rebukes the opinion of many authors, and by no means minor ones, who attribute only twelve years to Eusebia when she was placed in charge of the community of Virgins, since however the long series of many years which is woven from the death of her father to the arrival of Saint Amatus brought here, by no means tolerates this view. But among the by no means minor authors are Hucbald in the Life of Saint Rictrudis, the writers of the Life of Saint Eusebia both in prose and in verse, and of her miracles, and of the Life of Saint Amatus reported from the Douai codex. The Marchiennese poet John in the Life of Saint Rictrudis was also of the same opinion, asserting about Saint Eusebia that she was still in the flower of her childish age, and accordingly, as is found below in the Life, Maurontus was ordered by the mother to restrain her infancy with rods: which chastisement Bucelin admits, but in a matron already advanced to forty years, which she never reached. In the Lessons which are recited at Matins at Marchiennes about Saint Eusebia, she is said to have been of the age of about three times four years at the death of Saint Gertrude the great-grandmother, but there is complete silence in them about Saint Amatus.

Section II. The birthday of S. Eusebia. Translations of the Relics.

[6] The name of Saint Eusebia is inscribed in the manuscript Martyrology of Usuard, augmented for the use of the Church of Marchiennes, Sacred veneration on March 16, in which the following is found in the first place: On the seventeenth day before the Kalends of April, the deposition of Saint Eusebia the Virgin. In the manuscript Usuard of Anchin, the prefix is: At Hamay, that is Hamay. But Molanus in his Supplement to Usuard says: At Marchiennes, the deposition of Saint Eusebia the Virgin. But Molanus treats more fully of the same in his Index and in the Birthdays of the Saints of Belgium, Miraeus in the Belgian Calendar, Saussay in the Gallican Martyrology, Ghini in the Birthdays of the Canonical Saints, Wion, Menard, Bucelin in the Benedictine Martyrologies, and many others. On the following day, the seventeenth of March, she is inscribed in the manuscript Martyrology of Prague, Saint Eusebia the Virgin. and March 17: the elevation of the body Her body was elevated on the fifth day before the Kalends of November, as is said below in the History of Miracles: on which day her elevation is celebrated in the said Benedictine Martyrologies. But at Marchiennes it is observed on the eve, that is, the twenty-seventh of October, October 28 and 27. on which day Molanus has the following: The Elevation of the bodies of Saints Eusebia and Gertrude. She is also inscribed with her mother Saint Rictrudis in the Ado manuscript of Saint Lawrence at Liege, in the Benedictine Martyrologies, the German one of Canisius, and others. translation, November 18. But the translation to the new church, which Saint Vindicianus the Bishop was consecrating in honor of the Virgin Mother of God, is reported in the History of Miracles, number 4, to have taken place on the fourteenth day before the Kalends of December; on which day in a village of the territory of Beauvais, called by the corrupted form of her name Saint Isoia, the day of the translation is most solemnly celebrated, on the fourteenth day before the Kalends of December, as is reported there at number 18: which Molanus copied from there for this day.

[7] The same Molanus testifies that he found it written there that the monks, having been impoverished, sent certain preachers with the body of Saint Eusebia to England, another to Marchiennes because that kingdom had the wealthiest inhabitants and those most generous toward Saints in need. But the Blessed Eusebia neither wished to shine with miracles there nor to be enriched with alms. Whence, with the English offering nothing, they returned poorer and confounded, and at the same time declared that necessities could not be lacking to them unless they first abandoned the rigor of monastic discipline. So Molanus. Miraeus in the Belgian Calendar says that she rests at Marchiennes in a very precious silver shrine. Rayssius in the Belgian Sacred Treasury, page 292, calls it a most precious and most sumptuous shrine: deposition in a silver shrine concerning the fabrication of which there is discussion in the History of Miracles, number 13. The same Rayssius, page 411, reports that in the Collegiate Church of Saint Peter of the city of Douai, a complete rib of the most illustrious Virgin Eusebia is preserved, a rib is preserved at Douai. along with a larger joint of the hand of Saint Rictrudis her mother, in a silver case having glass set transversely in the form of a Cross. This is established from the following document appended to it.

[9] To all who shall inspect the present letters, James Doene, humble Abbot of the monastery of Marchiennes, of the Order of Saint Benedict, of the diocese of Arras, eternal salvation in the Lord. Since the venerable and discreet Master Peter Manare, Priest, Master of Arts, Dean and Canon of the Collegiate Church of Saint Peter of the town of Douai, recently our familiar and member of our household, who is piously devoted to our said monastery, desired, as became known to us from his words, to have some Relics from the bodies of the Holy Saints of God Rictrudis and Eusebia the Virgin, her daughter, so that through them the honor and glory of the said Saints might be multiplied and increased in the aforesaid Collegiate Church of Saint Peter, and might be sincerely venerated by the people there; therefore we make known that on this day of the date of the present letters, when the Reverend Father in Christ and Lord, Lord Paschasius, in the transposition of the relics into a new casket, Bishop of Salubria by the grace of God and the holy Apostolic See, was attending to the translation or transposition of the said bodies of Saints Rictrudis and Eusebia, which he was performing with our care and solicitude in our abbatial house situated near the said town; before he would have the same bodies placed from the old shrines into the new caskets, made at our cost and expense; he uncovered and examined the bodies themselves, or relics, enclosed and wrapped in silken cloths, and showed and exhibited them to those present and standing by, who were present at this translation as witnesses invited for the testimony of truth. From which bodies or relics enclosed in silken cloths, namely from the body or relics of Saint Rictrudis a joint of one of the fingers, and from the body or relics of Saint Eusebia one rib, we took and removed: which portions or parts of the said relics, taken and removed by us, on account of the singular affection of devotion which the aforesaid Master Peter Manare is seen to have toward the worship and veneration of the said Saints, and the favor which he bears toward our monastery, we have freely given and offered to him in reality and with affection: donated under however the condition and promise made to us by him, that he will take care to enclose and place the said relics, received by him from us freely and as a gift, in some honest and decent casket or vessel. Present at these proceedings were the aforesaid Reverend Father Lord the Bishop of Salubria, and the Reverend Fathers and Lords, Lord Charles of Anchin, Augustine of Arrouaise, and John of Vicogne, Abbots respectively of their monasteries, with many other ecclesiastical and secular persons summoned and invited to the act of this transposition or translation... In the year of the Lord 1537, in the year 1537. Indiction 10, on Thursday the vigil of the feast of Blessed Matthew the Apostle and Evangelist, the twentieth day of the month of September, in the third year of the Pontificate of the most holy Father in Christ and our Lord, Lord Paul, by divine providence Pope III.

Peter Bonnenuyt, Apostolic Notary and Secretary and Scribe of the distinguished Collegiate Church of Saint Amatus.

LIFE

From the manuscript codices of Marchiennes and Burgundy.

Eusebia, Abbess of Hamay, at Marchiennes in Gallo-Flanders (S.)

BHL Number: 2736

FROM MSS.

PROLOGUE

[1] When I first applied my mind to writing, I believed that I must labor greatly in this, that the small work of my slender talent, which was to be commended to the notice of others, should neither be obscured by too contracted a sense and language, nor be tedious by too diffuse a style. For I preferred to consult the many through mediocrity, rather than to please the judgment of the few through elegance: and yet I did not wish the little work to be rejected for an inferior reception, and the benefit which the narration derives from it. For although, according to Sallust, the deeds of brave men are the more illustrious the more distinguished minds have been able to extol them in words; those should by no means for that reason be considered despicable in every way, whom a more abundant text of their most illustrious deeds renders obscure, by which the discipline of the grammatical art is offended. The author excuses the neglect of style, Nor should writers of this kind be blamed, because they have not happened to have drunk from the Hippocrenian fountain, or dreamed beneath twin-peaked Parnassus, and have presumed to undertake what they did not know. Indeed, after the entrance to the house of the Lord was forbidden to the uncircumcised, the Doctrine of Christ is not constrained by the rules of Donatus: since the simple rusticity of fishermen has certainly contributed more to Christianity than the exquisite urbanity of philosophers. And if he is unskilled in speech but not in knowledge, whose teaching makes the Evangelical faith resound through nearly the whole world; who, caught up to the third heaven, heard ineffable words, not like the African's foolish dreams, to be fanned by the commentaries of Macrobius. Therefore what lying Greece relates, what poetic garrulity adorned with falsehood reports, is to be considered worthless. We are not indeed forbidden by ancient law to take a foreign wife: but unless, with her head first shaved and other superfluous things removed, she be led legitimately, we are compelled to fear the javelin of Phinehas. But that wicked servant in the Gospel was therefore sentenced by the judgment of eternal damnation, because he preferred to commit the talent of understanding to the earth rather than to direct it to heaven. Therefore since these things are by no means unknown to me, and when inserted appropriately could win some favor from readers; I preferred to work at the familiar rather than to labor at the recherche. Here therefore is the narration, more precious than refined gold, of the life and conduct of the most holy Virgin Eusebia, which, compelled by the obedience of fraternal charity, I transmit in writing for the notice of posterity; aspiring especially to this reward of labor, that by the merits of the same Virgin, the Lord might grant me deliverance from the harmful things with which I am overwhelmed. Nor let anyone be disturbed by certain things placed at the beginning which less

may seem less conducive, because without them the narration itself could not begin.

CHAPTER I

The noble and holy lineage of S. Eusebia. From the death of S. Adalbald her father, the monastic life with her mother.

[2] That the kingdom of the Franks from its very beginning in the perfection of its state flourished amid many difficulties, After Clovis and other Kings of the Franks the histories of other nations and especially of them bear witness; from which it is sufficiently probable that it was always administered by the industry and valor of the most vigorous Princes: for by valor the solidity of the kingdom is believed to endure. For where valor is joined with counsel, even the smallest things are raised to the greatest advances. The worship of the Christian religion has also supported the moderns: which, happily begun for them through King Clovis, Chlothar II was succeeded by Dagobert, with Saint Remigius Bishop of Reims acting, is now even more happily increased. What occasion there was for receiving the faith, either for the King or for the nation itself, can be found most fully in its proper places; the summary of which it has pleased us here to set forth as an indication or confirmation of our narrative. The fourth from Clovis, Chlothar, having received the governance of the kingdom by ancestral succession, when he had ruled it most vigorously for a period of nearly forty-six years, died, leaving his son Dagobert as his successor. He, after the death of Charibert, sole ruler having obtained power, in no way forgetful of the piety and kinship of his own (as it has been an abuse, alas, for many) associated his brother, though not uterine, named Charibert in the kingdom, assigning to his control the districts and cities from the river Loire to the borders of the Gascons. He, endowed with that honor, and an emulator of the best part of the breadth and wealth of his brother, although what had been assigned could have sufficed for him for every kind of expenditure on attendants, yet satisfying his mind desirous of praise from virtue, overcoming the neighboring kingdom of Gascony in frequent wars, he compelled it to yield to him. But when he was removed from human affairs, what had been given or acquired was reduced under the power of Dagobert.

[3] under whom S. Adalbald, a Frank At that time, when by the various occasion of events, Gascony and the Franks and the natives were mingling by the commonality of passing through; a certain Frank, named Adalbald, not one of the mediocre sort; but among the Palatine Lords the most powerful, the wealthiest in estates and revenues of innumerable dependents, having seen there a girl named Rictrudis, already approaching marriageable years, takes as wife in Gascony S. Rictrudis: as far as her freeborn status and most noble condition were concerned, his heart falling for her, he sought a marriage from her parents. And because he was, as has been said, most highly regarded in riches and lineage (for indeed his mother Gerberta was the daughter of Saint Gertrude, now resting in the monastery of Hamay which she herself had built), it seemed good to the parents of the said maiden not to oppose the requests of so illustrious a man. Therefore what the foreknowledge of God had disposed should come to pass was then brought about, although without the consent of certain blood-relatives of the maiden. And according to custom, with the betrothal gifts given and the dowries enumerated, they were united after the example of the Patriarchs, destined to propagate a seed which would be blessed by all generations forever.

[4] Nor was the mother barren in conception; she bore a son to her husband, from them are born SS. Maurontus distinguished in baptism with the name Maurontus, who later for the merit of his disciplined life was also given the rank and honor of the Diaconate. She also received three daughters from the same husband: Clotsendis, who later presided over his monastery at Marchiennes, and Eusebia and Adalsendis, who, having rejected carnal marriages and embracing virginity which is more precious than these, Clotsendis, Adalsendis, and Eusebia merited to exemplify the heavenly life on earth. These parents therefore, desiring to aspire to higher things, strove both by themselves and through servants of God who were familiar to them, to make their children perfect and praiseworthy in the law of the Lord. For Maurontus, the holy Priest Richarius, most worthy of the praise of all good men, was his spiritual Father: Clotsendis was received from the sacred font by Bishop Amandus, made known everywhere by the fame of his virtues: Eusebia by Queen Nanthild, received from the sacred font by Queen Nanthild. the wife of King Dagobert. In the reception of spiritual children, the prayer of such great Fathers prevailed, which rendered them both commendable to God and imitators of Him as far as they could be. For how great was their affection toward the Lord, the effect of the miracles and virtues shown through them is the proof.

[5] The illustrious man Adalbald, therefore, husband of the most blessed Rictrudis, compelled by certain causes of family business, set out on a journey toward Gascony, one that would prove fatal to him, as the outcome shortly proved. For while traveling he was ambushed by those whom we said above had not consented to his marriage. When S. Adalbald was killed, Their wickedness therefore prevailed against an innocent man, and having taken him from the eyes of men, they presented him to the divine sight, made in the completion of his contest equal to those adorned by their own blood. The company of God's servants was immediately present with their service, from whom he received the honorable place of burial due to him, which to this day merits experiencing whose pledges it holds entrusted to it. Nor could it be concealed from the mother of the family, S. Rictrudis what had been foreknown to be going to happen. She, made most certain of her husband's consummation, although she was saddened at her widowhood, yet rejoiced in his glorification: inasmuch as she knew that he, clothed in the white robe of immortality, was already reigning with Christ. Therefore, having celebrated the funeral offices for the time, she took counsel with the Christ-lovers who were her intimates, about the accomplishment of her salvation: among whom Blessed Amandus was preeminent in the perspicacity and wholesomeness of his counsel. by the counsel of S. Amandus, At his exhortation and admonition she undertook (what she had even planned to do while her husband was still alive, if something should happen to him), and she resolved to devote herself to the divine service under holy Profession. Accordingly, a place most suitable for this purpose was chosen, named Marchiennes, a monastery situated on the river Scarpe. Which, as far as can be conjectured, had been built in the time of the younger Chlothar, that is, the father of Dagobert, by the care of Blessed Amandus and the resources of the faithful, and had flourished most magnificently up to those times, inasmuch as very many appeared to be applying their efforts to its support. she enters the monastery of Marchiennes with three daughters. The venerable Matron, therefore, choosing this place as offered by God for her salvation, also offered with her three virgin daughters, a treasure desirable to Christ beyond gold and precious stone.

[6] But their brother Maurontus, still rather more impeded in body than in spirit by secular dress, was devoting himself to royal services, as befitted his office and nobility. He too at length, having obtained what he desired according to his wish, S. Maurontus, tonsured by B. Amandus, lives having renounced all secular honor and pomp, was marked with the clerical tonsure by Blessed Amandus. Also received into the monastery in the manner of converts, he who was the last of many in order soon became the first in religious conduct. To him, as a singular model of justice and holiness, the Lord deigned to add to his community Saint Amatus, so that in him he might have a mirror of a more perfect life. He, formerly Bishop of Sens, accused of infidelity before King Theoderic, another Nero of his times in the persecution of God's servants, and exiled from his See, with S. Amatus, the exiled Bishop of Sens. had been commended to the same Maurontus, servant of God. This blessed man, in so many adversities befalling him, in no way murmured in heart or lips, knowing that all human life on earth is a trial for the proving of oneself.

e In the year 628.

h In the year 637.

p Saint Richarius is venerated on April 26.

q We gave the Life of Saint Amandus on the sixth of February, where we said these things were done about the year 640.

r The Marchiennese monk in the Life of Saint Rictrudis asserts that Saint Eusebia was received from the sacred font by the hands of King Dagobert and Queen Nanthild, about the year 643.

s About the year 652 we have shown in his Life.

t Rather of the younger Clovis, after the death of Saint Dagobert, which we have shown to have occurred about the year 645, in the Life of Saint Amandus, section 11.

u Saint Amatus is venerated on September 13.

x After the recovery of the kingdom by Theoderic in the year 679.

CHAPTER II

The governance of the monastery of Hamay by S. Eusebia. Her death, translation.

[7] At the same time, the most holy Gertrude, of whom mention has been made, S. Eusebia at twelve years of age in the first place at the monastery of Hamay, yielded to the debts of her nature according to her disposition, taken up from the long hope of active exercise to the retirement of contemplative rest. In whose place of governance the most prudent Virgin Eusebia, her great-granddaughter, of the age of about three times four years, succeeded. is placed in charge of the monastery of Hamay Wherefore the mother, taking precautions on her behalf against the wiles of the most wicked persuader (for she was well aware of what his machinations are against even those already mature in years, much less that a fragile Virgin might withstand his cunning) ordered her to be summoned to herself, and wished her to live with her in the monastery. She, having recognized the will of her mother, summoned by her mother, refused her command in every way. It was attempted a second and third time, but she was found the same as at first. Accordingly the mother was compelled to appeal through intermediaries to the royal authority, and obtained her wish through a written decree, that she might exercise maternal right over her daughter. unwillingly she migrates to the monastery of Marchiennes: When a legation was sent again with a royal edict, the Virgin immediately gave her unwilling assent: and taking her grandmother's coffin and some of the Relics of Saints deposited therein, as seemed good to her, she withdrew with all her followers from Hamay to the monastery of Marchiennes. The whole Congregation came out to meet them; the Saints were received with candles and censers and a choir of chanting, and with the due affection and love of those carrying them.

[8] But the mother, having obtained what she hoped for, for how many days to act

with her daughter, so that no distress about returning might settle in her mind: rather she should erase the first desire with a second: she should learn also to be humbly subject: not to wish to be in charge from any pride or desire for worldly things. But she, making no progress in that in which she was overcome by the greatness of her desire, added oil to fire in another regard: because what was burning more fully, she inflamed most fully. What more? What the reciprocal love daily renewed in her through longing could not be erased from her mind. Day and night this was the whole intent of her activity, that the Lord might grant the due effect to her desire: and satisfying her spirit, since this was not permitted in any other way, she would rise in the silence of the middle of the night, leaving her sandals before her bed as a precaution against being noticed: secretly every night she hastens barefoot to Hamay for the sake of prayer: and summoning, as had been agreed, Saint Amatus the Bishop and monk with certain others who had formerly been of her congregation, she would hasten back to the desired monastery of her own governance. Spending the night there in the celebration of vigils and prayers, she also completed the whole Office of the daily course, so that she returned either at cockcrow itself or at the morning star heralding the day, so as to be present even for the vigils of the Brothers' assembly. Nor did any harshness of cold burden her, although she walked barefoot, and was of the most tender age and body: because the force of love made the nearly impossible possible.

[9] by the mother's order she is beaten with rods: Nor indeed did the matter remain hidden for long: there were those who brought this to the mother's ears. When she learned of it, again both by herself and through her people, displaying both threats and blandishments, when she saw her endeavors consumed in vain effort, judging it profitable to restrain her childishness with rods, she commanded her brother Maurontus to carry out her orders in this matter. He obeying, not from consent to cruelty but with the intent of correction, the Virgin was subjected to the decreed chastisement. But while amid the blows she tried to evade the strokes by turning this way and that, the pommel of a sword, with which the one holding her happened to be girded, struck her side. Which blow was inflicted so heavily that on this account she very frequently coughed up a certain thick mixture of blood, and as a testimony of patience and submission she was not free from this affliction until the day of her death. a fragment of the rods suddenly putting forth leaves, They report that another thing also happened then: that a twig knocked from the rod while she was being chastised stuck in the ground, and without any increase of sap immediately put forth leaves. Among the common people this is indeed a matter of belief, which is repeated from the tradition of antiquity: and it is a wonder why those who wrote other things withheld this from the knowledge of posterity in this way. For this reason it seems incredible to some, but to the wise, by no means so to the palate of the heart, because they know that He was powerful even in this, at whose nod the rod of Aaron, already condemned to dryness, could not only revive and flower, but even sprouting, bring forth the fruit of its own seed.

[10] she obtains from her mother permission to return to Hamay: By these and similar things the mother, made certain that these things did not happen without the divine will, summoned Bishops and Abbots, that by their counsel she might learn what she should do about her daughter. Who, succeeding one another in every kind of exhortation, when all their hope of bending the Virgin's constancy was eluded, gave counsel to the mother to leave her to her own will. She consented, though unwillingly; which the daughter embraced with a willing spirit. There was great joy among all her followers at the granted return: but also some sorrow at the separation of the fraternal fellowship, through which by the intercession of charity they were, as it were, of one congregation from two: which however the urgency of the time endured. Kisses were multiplied, mutual commendation to the Lord was repeated in affectionate prayer: all of which was ended with a last farewell. Meanwhile, having prepared the journey in the most orderly fashion, confirmed by the mother's blessing and by exhortation to persevere in her purpose, she was released to depart with her supporters. With their holy companions going before in their exultation, they came to what was no longer their monastery, but was, through long solitude, like a certain neglected dwelling, soon to be made a habitation of delights by the unbroken practice of religion through the unanimity of its inhabitants. For who could adequately relate what increases of virtues grew there thereafter? Charity burned there, and obedience no less, constancy in the continuation of prayers, likewise of vigils, and, so to speak, it was there a gathering place of all virtues.

[11] she leads others by the example of various virtues: For what the rest of the members would deem worthy of imitating or doing was exemplified in the head. For the very mind of the most prudent Virgin, by the quality of her character and the disposition of her way of life, presented itself as worthy of imitation in every kind of virtue. Prudence in her words and deeds, justice in discerning judgments, temperance in what was permitted, to say nothing of what was forbidden, fortitude in adversity as well as prosperity. And what need is there to adduce something specific, where the general premise bears witness to the presence of the particular? For these four virtues are marked as more excellent than all others even by the authority of the wise men of the world: and the rest are subordinated to them as particular virtues. Whenever the necessity of governance compelled her to attend to secular affairs, nothing of these things at all clung to her mind, from which even the very will and desire of possessing was denied. But lest this ethical composition be tedious to anyone by being too prolix, we use this compendious epilogue: that nearly no one of our times excelling in this grace could so possess individual virtues as she possessed them all: which as she labored to deserve, so she also endeavored to conceal.

[12] In exercises of this kind, therefore, twenty-three years of this life having passed, she foresees the day of her death: when from a divine forewarning she had foreknown that the day of her glorification was at hand; she summoned all who served under her in holy Profession. And although she knew it would be grievous to them, she nevertheless indicated that her passage was being hastened. She exhorted them to remain in the charity of brotherhood, to keep their profession unimpaired and inviolate, to carry out obedience most promptly, and not to despair of divine providence, even though her presence should be withdrawn from them. And when she had rendered them consoled by these and many such words, and commending them to the Lord had bidden a last farewell; the building illuminated by heavenly light, suddenly the house in which she lay was irradiated with such splendor of light as human eyes could scarcely ever have seen: or if they saw it, as those standing by experienced, they were by no means able to endure it. When it departed, the cause of its presence was clear. she dies. For that blessed soul, of truly inviolate flesh, with the cooperating grace of the Holy Spirit, freed from its prison, taken up with that same brightness, was presented to the gaze of the heavenly Bridegroom, robed in the most brilliant garment of virginity and adorned with the most precious jewels of virtues: where, performing the song of the undefiled, she dances following the Lamb. What lamentation immediately arose from the bitterness of grief and sorrow, the human mind easily understands through compassion, from that very daily experience among the manifold events of this more miserable condition, although in such cases one should rather rejoice, she is buried: because precious in the sight of the Lord is the death of His Saints. Then according to custom, funeral services were performed; placed on a bier she was carried into the church consecrated to the name and honor of the Apostles Peter and Paul: where, not without repeated groaning and lamentation of her followers, in the hope of the Resurrection, earth was committed to earth.

[13] But that Church, as far as the dignity of the place and its importance were concerned, was altogether too small to retain the pledges of so great a treasure. A certain most noble matron, named Gertrude, the widow of a certain Ingomar, a truly illustrious man, having from a secular woman become one of monastic life, seeking Christ as the consoler of her widowhood, was placed in charge there for the merit of her life, she is transferred to a new church: to hold the place of governance. She, while arranging other things most prudently, strove to ennoble the place in every way, namely by building a more magnificent temple: to which she might transfer the relics of the most blessed Virgin. When the resources were assigned as far as possible, and the work was pressed forward daily, at length brought to completion, it was dedicated in its time. Then, having invited a certain Atha, believed to be a holy man, Father of the monastery of Arras, with a very great crowd of neighbors of both orders, and also lay persons, they resolved in common to hold solemn litanies, with a three-day fast intervening: that the divine clemency might deign to make clear what would be pleasing to it regarding the translation of the body of the Virgin. Already the vigils of the third night were being celebrated, after the two preceding had been completed with equal devotion; and behold it seemed to certain ones, whose special merit was for this, as if a hand of a man had been sent, which, attempting to move the sepulchre of the Virgin, was indicating that it assented to their prayers. Immediately, all doubt being removed, raising the sacred relics, with the choirs alternating in modulations of their chants, they carried them from there to the new basilica, and there, having celebrated Masses, they placed them in the designated location. she is illustrious for miracles: And as long as that place enjoyed living by the treasure committed to it, it experienced by the merits and virtues of her through whom it flourished, those oppressed by any infirmity recovering there, to the praise and glory of the most almighty Deity, in the unity of the Trinity, abiding now and for ever and ever. Amen.

a About the year 655.

THE SAME SECOND CHAPTER SET FORTH IN VERSE.

How the little maiden shone forth growing in her first deeds.

[1] The blessed Rictrudis, abounding in love of outstanding By S. Rictrudis her children are commended to perfect Masters: character, gave to them a teaching of entering upon a life adorned with these virtues, with herself as guide. Whatever her prayers were for this, let no one of them be deprived of the eternal kingdom by his own merit and effort. And just as it is the custom of those who have this care, to engage expert masters in every art for those to be taught, so that what hidden knowledge conceals may be more fully revealed: so wherever she had learned of someone whom divine action blessed regarding her children, whom she perceived should be trained in these exercises, thither she would send him, that there he might reach the desired result of true perfection. With similar affection the simple Eusebia was instructed S. Eusebia is given to her great-grandmother S. Gertrude to be educated at the expense and by the justice of her grandmother Gertrude: She is reported to have been placed in charge of the monastery which she is said to have once built with generous devotion, and fame truly confirms; the present age from its fathers calls it Hamay. Here was that sacred community, and the Order a master, in the monastery of Hamay. a subduer against vices, and a company contemptuous of the world; and when the grandmother died, the blessed Virgin was placed in charge: nor was there anyone who was opposed in this, all with one voice agreed. Already she had passed through twice two times three Decembers: and succeeds at twelve years of age, although she is poor in years and in counsels,

And whatever might be to her salvation afterward, inclined in any direction, unknowing of her lot mature beyond her age. and her own measure; yet she knows how to guard against these things; the prudence of her mind was greater than her years, and her skillful conduct surpassed aged elders. By the force overpowering, she leaves the place she had been given to govern.

[2] But the mother Rictrudis is amazed at the deed, when she heard of her boldness, fearing also and taking precaution against that which is not a safe trust, when a fiercer enemy presses, since in this age there is the dregs of vices to the burning one. She commands her to be summoned; she sends her a mandate, recalled by the mother's order, she remains, to come to her, and not to leave of her own will. It is done, the message is delivered, the mother's wish is conveyed to her; but she refuses to comply. It was attempted repeatedly; but the Virgin cannot be dislodged by a second assault, standing firm in her first refusal. By the judgment of King Dagobert the matter falls short of legal right, compelled by the mother's account to abandon the case: to whom, with the King favoring, Eusebia is soon sent. with the addition of the King's command: She does not delay in hastening, though unwilling: departing, she carries away sacred pledges and the coffin of her Gertrude. The whole choir follows her, the very people to be governed recently received: unwilling, she comes to the monastery of Marchiennes. for it proved altogether just that every solace of piety should be brought to her. Few remained behind: but it pleased them too that official worship should not be lacking, nor the little place be abandoned. No delay in the journey: when they arrived, the saintly household company was received with hymns of praise, with the due affection of piety as the order requires. The holy desire cannot be erased from the mind.

[3] The mother's solicitude for her daughter had given way to her wish, with the remaining cares removed, this the last: to completely erase the hope of her former desire. she lives in her heart at Hamay. For with her dwelling there, the attempt was made in vain, since the mind was always present and pressed for this to happen, which hope desired and the will hoped for: hence the labor was without hope; the mother attempts this with a vain effort: she is not a reed that yields to the wind, resting on the foundation of a solid rock, she stands firm. In alternate turns one mind suffices for both. She laughs at terrors, and shudders at blandishments. There is no force that can take away or diminish the mind always loved, except change alone. And since she could not sufficiently do otherwise for herself, what was not permitted by day she very often performed by night: by night with S. Amatus and others: having summoned indeed those whom a similar ardor united to her (among these was the venerable Amatus, formerly a Bishop, but then a monk in exile), she would hasten to Hamay, spending the night there performing the divine offices, supplying what was due for the whole day. No delay in going, although the bare footsteps of her tender age could have burdened the undertaking: or though slightly burned by the slight cold on her foot. she goes there barefoot in the cold, And so, before her bed, when she departed from it, she would leave these foot-coverings, lest there should be any sign of them, if a shoe should stray while searching the pavement: because if the matching pair were present, it might perhaps falsely show that the absent one was there. When Lucifer, performing the office of Venus, heralded the morning to earth she returns in the morning and takes part in the Divine Office with the others: (for which the etymology of the name is well suited, from the safe hour by which it is designated), on the night in which the worship of religion keeps watch with divine things, having departed from Hamay she would return, and with the number increased by companions, she would conceal what she had done by singing psalms among them, thus hastening her return. She concealed it: but a tiny spark receives as much increase as care gives it fuel: barely visible, it now serves as a light for many. Hence the Gospel sounds, that a light hidden does not give benefit, which if perhaps the jar should be opened, great, while from it a spark of salvation shines for many. Beaten with blows, she is not conquered even so.

[4] The Virgin's affection of this kind under the love of her enterprise had been reported to the Mother: it was beyond what could be borne for her and for herself, by the mother's order she is beaten: with words themselves availing nothing, and as was fitting, a worthier effort to restrain more quickly: she attempts, raging, to expel the poison with blows. She believed it poison, by which holy virtue flourished: God searches the heart: but man is held by the flesh, he sees the confused face, like a motion of the mind: but he does not discern: God has made this His own. It is said (and the saying is very close to the truth) that while the Virgin was trying with all her might to steal her limbs from the scourges, the pommel of a sword struck her side: struck by the pommel: with which the one ordered to hold her happened to be girded. With her inward organs twisted, and her exterior wounded by the blow, blood frequently issued from her mouth mixed with spittle, and she is said to have borne these torments until the last day of her life. Hence a sign shines forth which should not be passed over, from which you can grow green and in which there is something you should take up. For after the scourging, after the wounds and after the blows, the Martyr Eusebia, adorned with the name of piety, addresses her brother, who was complaining about this matter: O Brother, why do you seek the broad way in this? she excuses herself to her brother S. Maurontus Seeing shining shadows, you marvel even at these: you will find another, which they call narrow. What the right hand does, the left should not know. In darkness the holy Nicodemus sought the light, the light that truly illumines the earth and the stars. Joseph was just and simulated justice, and prudently hid his good deeds in secret. But the pious prayer of our Savior made at night on the mountain saves us: whose servant I am, whose footsteps I trace. He is my mirror and at the same time my venerable model: in which I gaze upon my face; in which I finally purify my mind: He first established what He wishes His children to do. With these words said, she took the rod, trusting in the Lord, and fixed it in the ground, dried (wonderful to tell), she fixes the rod in the ground, which soon puts forth leaves: and it produced a green leaf of fresh beauty; and the extended rod is stretched out with ample shade, and it remains a witness of such great virtue through the years. Her brother soon stands astonished, and asks forgiveness, and the prudent Virgin Eusebia, his sister, pardons him. The return is granted because she cannot be held back.

[5] The mother wonders why her daughter should attach such weight to being afflicted: she is amazed at the miracles of the deed, and no longer thinks counsel sufficient for herself alone: she persists in her good purpose: she summons all those whom fame makes celebrated as most eminent in religion, and the cause is narrated in order. It pleases them to use counsel, and they attempt the mind of the girl again; her constancy mocks the vain attempt; as if a tale were told to a deaf man. and by the counsel of prudent men she is permitted to return to Hamay: They yield, defeated: they give counsel that stands more firmly for the mother; let her be left to her own will and her own judgment, since she cannot be torn from it. The mother consents, though unwillingly; which the daughter accepts exulting: this becomes a celebration for those supporters to whom she had been set over, and for whom she will still be able to do good; they rejoice in spirit at the accepted hope of returning. Yet from here also affection suffers, because they are being separated. Love not feigned was most fully theirs, whose true virtue is united with the true quickening of the Holy Spirit's love; while many are as one in effort, which is marked by every end of honor. The end of honor is the right of sacred religion, which when perfected gives the supreme good: we believe this to be God, whom whoever has tasted, knows to excel all that is, could be, or ever will be. Meanwhile activity burns through all the buildings, hastening the return; they bring sacred gifts with them, having returned, she restores the place: namely the very treasure of the Relics. Those lead the way: these follow in the harmonious agreement of voices, which the spirit rising higher moderates, such harmony of song continues all the way to the place where the road leads. With the practice changed, the former Order is also restored; by these the place is worthily restored for the performance of religion, and the pillar of those who remain. The community, increased by her fervent endeavors, received a more perfect accumulation of interior goods, she leads others by the example of virtues: and then more richly of exterior goods. She, a shrewd stewardess, knew how to make her companions cautious by blessed examples on both sides: to look after food, and clothing when necessary: sobriety, piety, great patience in her, and discretion the companion of judgment, gentleness no less: never overcome by reproaches she does not falter: she taught nothing by words that she did not also show by deeds. And to speak briefly, prudence greater than her age had made her excellent in every kind of virtue. The prudent Eusebia departs from the lodgings of the flesh.

[6] With these increases for twenty-three years she accumulates merit, she foresees the day of death; which to know further the advancement of the flesh's sweat brings forth: hence the Creator Himself shortens with rest what was to be extended with labor. The skillful industry foreknew this, with the Holy Spirit inspiring; she tells her own that she will very soon be taken from them, but they should not despair: having exhorted her followers: for the present power of the Deity will preserve them. Let them only be mindful that they must watch over His commandments; thus they can earn the rewards of life: let them preserve the inmost depths of their heart inviolate from the enticements of the world, which deliver to perdition the wretched souls that have used these corruptions. She had finished consoling and exhorting her own: but sudden terror invades them, for a splendor driven from heaven the building illuminated with heavenly light, is spread fearfully through the whole dwelling where the lady lies: such light overwhelms the eyes of those present, trembling they cannot discern what it is, until the light recedes, and with it receding she dies: the pure, holy spirit of Eusebia departs from the lodging of her inviolate flesh, which, amid the Angels singing hymns and new songs in praise of virginity, by the bridegroom Christ is crowned: meeting the Bridegroom, is willingly taken into His chaste embraces, which she merited by her virginity. In garment, with a robe shining above refined gold, a laurel crowns her head on which lilies bloom, on her breast a jewel gleams, overshadowed by a living emerald. Then, nearer to the throne of the Bridegroom, she marvels at the summit of heaven beneath her feet, the sun and the globe of the moon gleaming beneath her, or whatever are the best of things for earth-dwellers: she sees the ancient Behemoth grown old in crimes, swelling against her with fervent bile, because he does not increase his own gain among the perishing. She laughs at Kings, Magnates, and nobles swelling with honor, fed with vain hope, as if the glory of the world were given to them perpetually; which if it remained for a shorter time, will not also endure without end. What proper reward she obtains in the heights by her merits.

[7] Hence having obtained the rewards proportioned to her own merits, she resounds in turn, joined to the highest heavenly beings: to whom noble modesty, the celibate state, added this honor. she is compared with the Apostles, She dares to climb the Apostolic heights, leading a small flock before her, though of a smaller number, yet chosen, for whom, in earning a crown, she watched, driving them by examples to better things. What of the Martyrs? The passion is witness, how great the Martyrs, a title shines from this, although the greatest virtue is to conquer the enticements of the flesh by the struggle of the mind. Why, since she is thus joined with the Martyrs, should the equality of the Confessors be denied to her? This riddle proves it: every Martyr is a Confessor: but not every Confessor is also a Martyr. the Confessors: If this is accepted, I come to my senses in saying that she is associated by her merits with those as well. Among the virgin dances with auspicious step, the Virgin she dances among the Virgins as a Virgin: dancing, learns to sing the new hymn; which those of Zion, accompanying the Lamb with praises, sing in hundreds of thousands, twice ten times, and four: nor can anyone modulate this doxology whom the integrity of life has not taught this war-cry. This immortality perpetuates, what resurrection hopes for, suffering no ecstasy, but seeing the truest things after the death of the flesh; when double glory for the just, and conversely double hell to be increased for the unjust, then ten times tenfold fruit from the seed's yield you will receive, O Virgin; now hold the sixtyfold

The rewards, now rest, no more expecting labors.

She is laid to rest in a church dedicated in the honor of Peter.

[8] The spirit in heaven is blessed with this reward: but on earth the law of funeral rites is now expended upon the limbs themselves. She is buried in the church of S. Peter: The heavenly key-bearer, by whose intercession the entrance above lies open to the spirit, also deigns to shelter her limbs under the covering of his title; the church stands dedicated in his honor, in which she rested buried.

How the place was renewed with a better temple.

[9] Nor was the place itself suitable enough for the hospitality of so illustrious a body; although the name of great honor stood on modest walls; but in the succeeding years, an estimable matron was placed in charge of the place for this purpose. And she is reported to be called Gertrude, who, from the ample delights of the world, bound herself to the laws of a poorer life. Already pitiless death had widowed her of her illustrious husband: under the auspices of Christ to a new church she is consecrated to Him with the sacred veil, striving for integrity of mind and desiring to have pleased Him: she, placed in charge by due merit as has been said, attempts to make the narrow little place a more magnificent temple, eager to bring the relics of the Blessed one there. Having prepared the expenditures for this work as far as possible, she sets about the undertaking: the work is pressed: nor did she think time should be redeemed, because contracted hope forbade it. At length the roof is raised and the temple dedicated. Atha at that time was the Procurator of the monastery of Arras; he is invited, and together with solemn procession it is translated: a very great assembly of both orders and both sexes from everywhere; so that the multitude, accompanied by holy merits, by continuing their prayers might prevail upon the ears of the Deity, that He might allow to be done what would yield to His honor. They decree that a three-day fast should be supplied; by night they celebrate vigils most readily with praise. After two had been thus completed, the third night was fulfilling the vows, when a vision is made manifest to those for whom the mystery was proved by the power of faith. As it were the sent hand of a man, signifying by signing what He commanded to be done by them: it attempts to pull the covering of the sacred tomb. They approach, and do not delay: they pull up the sarcophagus, with the people singing a hymn, and it is carried to the fitting shelter of the new temple. And after the Masses have been completed with solemn offering, the shrine is marked in the designated little place, she is illustrious for miracles. where upon the infirm the powerful medicine of health springs forth continuously: whoever suffering from troubles hastens there, with faith so accompanying, receives from there what is desired, carrying back the monuments of faith. As if it were an abyss, the wicked attacks fear to break into this temple, nor can they endure the ruin of the Virgin's right hand, by which they are driven from the church.

The first book of the poem is omitted, because the lineage of Eusebia is described in it, the principal part of which was published in the Life of Saint Adalbald her father. In the following book many and various moments of surrounding circumstances are explained.

b MS: this age.

n Immortal life.

* Rather of Clovis.

MIRACLES OF S. EUSEBIA

Eusebia, Abbess of Hamay, at Marchiennes in Gallo-Flanders (S.)

BHL Number: 2738

FROM MSS.

CHAPTER I

The Virtues of S. Eusebia. The Elevation and first translation of her body. Miracles.

[1] The Church of Hamay is four stadia distant from the shore of Marchiennes: on which a very ancient basilica of many years is seen, dedicated in honor of Blessed Peter, Prince of the Apostles, from a remote age. Over this place Saint Gertrude presided, In the monastery of Hamay the mother of Gerberta, the mother of the renowned Duke Adalbald. It is established moreover that this church was built in the times of Chlothar the Great, King, son of Chilperic. This place those who were before us have extolled with great praise in their writings: because there was practiced there a Paradisiacal life: because there were frequent assemblies of the servants and handmaids of God; because there in some the thirtieth, in some the sixtieth, in some the hundredfold fruit sprouted with spiritual fecundity, to be brought into the heavenly granaries: exercises of piety flourished, because for those living there and serving God, their manner of life was heaven. There for some time persons of Angelic dignity of both sexes lived together, and under the standards of the eternal King fighting bravely with valiant warfare, and engaging in frequent combats, they effectively prostrated the ancient enemy with the help of the Savior. These were, and SS. Amatus, Maurontus, and Gertrude flourished: that is, the Blessed Amatus, Archbishop of Sens, exiled by the command of King Theoderic, the Levite Maurontus, son of Lady Rictrudis, Gertrude the venerable Lady and ruler of that same place, and also the venerable Gerberta, mother of Duke Adalbald. This place therefore the glorious Virgin Eusebia, daughter of Blessed Rictrudis, and S. Eusebia is reported to have cherished above all others.

[2] After the peaceful dormition of the aforesaid Gertrude, handmaid of Christ, of outstanding virtue, at twelve years of age admitted to the governance of the monastery which occurred on the eighth day before the Ides of December, the virginal flower, most white as a lily, in place of her granddaughter, the aforesaid Eusebia, a most prudent Virgin, succeeded at twelve years of age, in the place not by the domination of windy ambition, but by charity, care, and solicitude, surveying the twofold people with sagacious industry, ceaselessly showing herself a mirror of virtue to all by the word of heavenly exhortation and the example of pious work, according to the saying of the Savior who said: Let your light shine before men, that they may see your good works and glorify your Father who is in heaven. Matt. 5:16 For whatever she understood to be mature in good things, she exhorted them to protect with strong perseverance to the end, and always to persist in this: she vigorously exercises her office: but whatever she perhaps knew to be less perfect in some, she unceasingly inculcated, encouraging them to extend themselves little by little to better progress and to climb up to the summits of virtue. When the blessed men had migrated from there, Archbishop Amatus and the Levite Maurontus, with those who seemed good to them, to Breuil, the monastery of the same Maurontus (which the inhabitants of the place afterward called Meurville, that is, Maurontus's villa, situated on the river Legia, which had fallen to him by lot from the division of the inheritance of his mother as a most excellent estate), Blessed Eusebia with the matrons of the religious practice and the other faithful resolved to persist there in the exercise of good works until the end, there persevering with other matrons, faithfully serving Christ day and night.

[3] It is not my intention to explain more fully with a running pen the life of this most sacred Virgin or the deeds of her actions: because a certain one of deeper learning has most splendidly published them in prose and in verse. This, however, must be said, and should by no means be incredible to anyone, that in the resolution of her holy life, while she lived in those her places, the rule of justice and the discipline of holiness flourished most famously, and the report and fragrance of her blessed virtues were widely spread and extended from there far and wide. the fame of her virtue spread far and wide, But this too must be briefly touched upon: that having manfully overcome the world with its enticements and lusts, and having triumphed over the malign enemy with his wicked suggestions, about to gain the prize of virginity and the reward of perpetuity, she happily departed to Christ on the seventeenth day before the Kalends of April. She had built for herself a very small chapel, that is, thirteen feet in length and seven in breadth, adjoining the church on the south side. she died on March 16 In this therefore, an altar having been built at the foot end and a mausoleum composed, the clod of her holy body, more precious than all gold, was buried in peace. This salutary oratory, bestowing benefits upon the people by the power of the holy relics, is very often frequented by very many burdened either with fevers or with whatever diseases: and buried in a small oratory who, seeking solace, not hesitating in faith, being lulled to a health-giving sleep on the tomb with their heads reclined, immediately experience the heavenly remedy and are restored to full health. she drives away fevers and other diseases: But the tardiness and slothfulness of writers, which negligently allows the omnipotence of God and the miracles which He mercifully works in His Saints to be concealed, is not to be moderately rebuked, but such negligence of those to whom the providence of the supreme Giver has given both the gift of knowledge and the ability to write, is to be vehemently blamed: so that they may make known to the sons of men His power and the glory of the magnificence of His kingdom, and Scripture testifies most clearly that it is honorable to reveal and confess the works of the Lord. Tob. 12:7

[4] At that same time, therefore, by the faithful dwelling in that place, and by the devout flocking there from various parts, and especially by a certain Gertrude, a woman of praiseworthy merit, whose industry in holy religion had been most vigorous, the body to the temple of the B. Virgin Mary, a temple was built in honor of the most blessed Mother of God and perpetual Virgin Mary, founded not far from the aforesaid basilica of Blessed Peter, on the right side. This Vindicianus, by S. Vindicianus the honorable Bishop of the holy See of Cambrai and Arras, the worthy successor of Blessed Autbert, solemnly dedicated to the name and veneration of the same holy Mother of God Mary, on the fourteenth day before the Kalends of December. In the timely office of whose consecration, with other ecclesiastical persons, the venerable Hatta was present, who, elected by King Theoderic, in the second year of his ordination, had been blessed as Abbot of the monastery of Blessed Vedast, Confessor of Christ, by the same Bishop Vindicianus, dedicated in the presence of Hatta, Abbot of Saint Vaast and of Blandigni and therefore was at the same time nobly governing the abbey of Saint Peter the Apostle at Ghent, which is situated on Mount Blandigni. The holy body of the blessed Virgin Eusebia, which had been elevated from the church of Saint Peter by divine revelation on the fifth day before the Kalends of November, was translated on the very day of the dedication into the church of Blessed Mary the ever-Virgin. translated on November 16.

[5] The aforesaid Gertrude moreover and her companions, after the laborious administration of this passing life, after contests continuously endured in good actions and holy conduct, each one of them at the hour of her end and calling happily departed from the body, hastening to God the rewarder of all, with the certain hope of His piety and mercy: Other matrons are buried in the temple of S. Peter. and the members of their bodies were buried in the same basilica of Blessed Peter with magnificent honor. And even if by the disposition of God the bones of some of them are seen to have been taken from there, yet the remaining dust of their flesh and blood was left there in the earth, to be restored to its proper body and its own form in the general and final resurrection. Truly this place is holy, though neglected, and although the negligence of those governing is to be blamed, it has not been, as it deserves, most fittingly arranged.

and elevated.

[6] Unless I am mistaken, I recall having been told by a certain Priest and monk of good testimony, that certain sailors returning home with a loaded ship at nighttime were plowing through the river that flows by, by rowing. a light shining from the temple at night guides the sailors, The densest darkness of shadows had grown fearful: with neither moon nor stars appearing, but, as it seemed to them, from sky to earth through the empty air, as if the same shadows were occupying the whole world: when behold, suddenly around the fourth watch of the night, through the midst of that gloomy darkness, they beheld from afar through the open windows of that holy basilica a light of great splendor shining forth: so that the water, which had previously been hidden before their eyes, became visible to their sight, and they could more clearly see the reeds on this side and the foliage of the forest on that side: which continuation of light was seen by them for as long as it took until by gentle approach they were nearer at hand. It happened moreover, as the diffused radiance gradually thinned and diminished, that a certain most pleasant fragrance assailed their nostrils with the brightness of unfailing clarity: and refreshes them with a most pleasant fragrance: which completely restored those who were stricken with terror. Thus encouraged, the aforesaid rowers, holding the patronage of the Saints and the special place in veneration and admiration, completed their journey with immense exultation.

[7] But woe, woe to the malice of the worst of men, whose infernal wickedness and tyrannical rage and diabolical atrocity broke the laws of peace, and rendered the pleasantness of the pleasant air, the opulence of the very fruitful land in richest pastures with various crops, where the territory was most fertile, impassable, desolate, and uninhabitable, with the cultivator removed and the inhabitants driven away. For aged men, quite decrepit, have very frequently testified that when the province was still somewhat better off, then desolate, and the simplicity of men in every affair seemed to count for more than now, from the outer court along the bank of the river to the east, the dwellings of the citizens were extended in a long row, through the Wandingeias, for about two stadia, which is a quarter of a mile. From the other side indeed, toward the south, in a similar row the habitations of houses were likewise extended up to the forest. and very many houses Then there were no pirates nor assassins, nor those who are now called by the confused name of robbers, whose number now in almost every place is nearly innumerable, who as day and night plunderers always press upon people and are most hostile: they use violence, and violently search the inner rooms, bedrooms, and all private places of the poor, then devastated on account of brigands. and do not allow the race of men to have rest. It is not permitted for anyone to raise a sheep or a pig, nor a hen nor a goose, which those abandoned wretches do not plunder and swallow everything with their diabolical jaws. Such things are to be lamented and mourned, and one must cry out with grief of heart what was long ago said: O times! O customs! But leaving these aside for now, let us return to the order of the preceding narrative.

CHAPTER II

The Second Translation. Destruction and Restoration of the Monasteries. Translation into a New Casket.

[8] After the body was transferred to Marchiennes Concerning the second translation of Saint Eusebia, how she was translated from Hamay to Marchiennes, which should be pursued more clearly in writing, nothing certain occurs: but also concerning the other Saints, whose precious members illustrious with famous merits illuminate our place, by whose daily holy intercession and pious aid we are sustained, neither writing nor tradition indicates what ought properly to be recorded. Wherefore we have judged it more prudent to be silent about these things than to relate some fabulous invention. Those who now survive, both monks and inhabitants of the place, report only that while the age still consisted in a better peace and more pleasing prosperity, such a custom had grown up, that each year on the dedication of the Church, on the day before the feast day, the body of the Saint was transferred there with Relics and Crosses, each year it was carried to Hamay for one day. with certain members of the community of Brothers accompanying them, who with reverence and fear were accustomed to complete the Vesper and Nocturnal assembly. On the morrow, however, the Lord Abbot or the Dean would arrive with the remaining part of the college, and thus they would together celebrate the festive joys of the daily office. At mid-feast day, after the solemnities of the Masses and the sacraments of the heavenly mysteries had been celebrated, they would return to their places with eagerness of spirit and spiritual joy, in the voice of exultation.

[9] In the year of the Lord eight hundred and fifty, when the Normans had given over to fire the cities, castles, and monasteries of Gaul, and had killed the inhabitants; they also destroyed this place and the one at Marchiennes, with the inhabitants killed. Both monasteries devastated by the Normans, restored under Charles the Simple. But in the time of King Charles, surnamed the Simple, when the Normans had accepted the faith of Christ, Gaul, having received peace, again restored the churches, among which these were also restored. At that time when the nuns were expelled from the monastery of Marchiennes by Count Baldwin and Lietduin, Abbot of Saint Vaast, that same place came under the subjection of the monks of Marchiennes: and under the governance of Abbot Fulchard, having been reduced to the greatest poverty along with Marchiennes, the place of Hamay came into such contempt that they delegated the custody of the monastery to a certain peasant and his wife. Hamay labors under the greatest want. The Abbot also conceded the whole thing to a certain soldier, a relative of his, infirm and leprous, whatever he could receive there for his sustenance.

[10] Until the time of Abbot Amandus, there was no one who considered removing the burden of this poverty. But he, not unaware that he was destined for labor, while he was intent on rebuilding at Marchiennes, began to be afflicted in spirit on account of the destruction of the Church of Hamay, because the place was holy. And having summoned to himself a certain Brother, the monk to whom the restoration was entrusted excuses himself: who was religious and wise according to the world, lamenting with him the desolation of the place, he said: Brother, it is necessary for something to be rebuilt there by your industry. Go to the place of poor obedience, a diligent and cheerful executor, because I am certain that on account of your good will, the grace of the Lord will not fail you. At this word the Brother, astonished, said: A great labor appears, but no usefulness will follow. For the place has been neglected for a long time past, and I do not have the means by which I might rebuild what has been destroyed. Thus with the one humbly excusing what the other was enjoining, on the next night, after the Brothers had rested a little in their beds, they rose according to custom to praise the Lord. While they were chanting psalms in the choir, that Brother, whose mind was wavering about accepting the command, as if to determine more certainly what he should do, came before the altar of Blessed Mary, and rested his head, propped on his elbow, on a stone. While he was troubled by his thoughts, as is the custom of those who grieve, he fell asleep a little. And behold a certain Virgin of inestimable beauty, while sleeping in the temple he is encouraged by a holy Virgin, as it seemed to him, standing before him, was gently and softly admonishing him not to be troubled. And why, she said, do you refuse to accept the obedience that is enjoined upon you? Do not despair: accept it, our help will not fail you. At these words the Brother awoke, and she who was speaking with him vanished. Then, remembering the vision, he did not believe it had been in vain, and having received consolation, when morning came, he told the Abbot everything he had seen. And I, he said, most beloved Father, will go with your blessing to the designated place, he goes to Hamay: trusting in the Lord, because by your prayers I will not be deprived of the promised help. Both rejoiced therefore, but of the two, the venerable Mother of God and Blessed Eusebia, they did not know which had shown her presence in that apparition.

[11] The Brother, coming to the place, found no one: the peasant and his wife, who had been appointed guardians of the monastery, having already been expelled by the Abbot. While he saw nothing besides the deserted place and the walls of the monastery, in a certain crack of the wall he unexpectedly caught sight of twenty marks of silver, whence rejoicing even more, he took them, he finds 20 marks of silver: then knowing for certain that the vision he had seen was from the Lord God. Therefore, having acquired the things he needed and also having hired masons and wood-cutters, he endeavored that first the walls and roof of the monastery be restored. But when the beams to support the roof had been prepared, he restores the building: one was found to be three feet shorter in length than the rest. At which the workmen, made sad along with the monk, did not know what to do. They are asked to begin again to measure carefully, lest perhaps deceived by an error, the matter should stand otherwise than they say: they repeat what had been done twice: but the just measurement concerning the inequality of the beams answered no differently than at first. a beam found repeatedly too short, Then, the workmen say, our whole work is delayed on account of one beam, and while the days pass, we sit idle earning nothing. Either let what is necessary for completing the work be found for us, or we will serve elsewhere wherever we can, accepting the agreed wages for our labor. Hearing this, the monk, saddened, ran to the Abbot and, informing him of the matter, sought counsel and help. But he said: You see, son, that I cannot help you: go: let Him who has been present to you until now procure aid in completing the work. More sorrowful therefore than when he had come, he returned to the workmen, who wished to leave: I lack the money, he said, to acquire another beam: but I beg that you once more carefully consider the length of this one. Then they, growing angry, said: You mock us, he rejoices that it was suddenly found longer than the others: for whom a repetition, once and twice reiterated but in vain, does not suffice. At length overcome by the insistence of his pleas, they take up with the greatest care the length of the thing, which, having been considered so many times, they could not claim to be ignorant of. A wonderful thing! They find that beam not only equaled to the rest, but exceeding all the others in length by the measure of three feet. an infirmary is established there for the monks of Marchiennes: Whence, praising the Lord for the evident miracle, they completed the roof of the oratory with joy. From those days, four or five Brothers were assigned to serve the Lord there, and that place is very necessary for the sick Brothers of the community of Marchiennes, for the restoration of their bodily strength.

[12] gold and silver taken from the casket of S. Eusebia is given to the poor: At an earlier time, under Abbot Adalard,

when the village of Saliacensis had been burned by fire, those who had previously led a poor life there were then reduced to starvation. They ran to the Abbot, humbly requesting something from him for their sustenance: who, taking up the vessel in which the body of Blessed Eusebia was preserved, did not delay to strip it of the gold and silver with which it was adorned on the outside. And distributing these to his people, as each one had need, he mercifully provided for the destitution of others.

[13] Afterwards, many days having passed, it pleased the above-mentioned Abbot Amandus, a new casket is fashioned from gold and silver: of Marchiennes, and the brotherhood of Brothers united in piety under the same Father, to prepare for themselves a vessel, to be composed of gold and silver, in which the sacred bones of the holy Virgin might be preserved, for the honor of the Lord and the greater devotion and expectation of the faithful. The sacred and venerable bones of the aforesaid most holy Virgin Eusebia were therefore transferred from the old into a new casket, fashioned and woven from gold and silver in quite beautiful workmanship, the relics of S. Eusebia are placed in it in the year 1133, May 17 in the year of the Incarnate Word one thousand one hundred and thirty-three, in the eleventh indiction, with the sixth concurrent, the twelfth epact, on the sixteenth day before the Kalends of June. This festive and fitting reposition of the relics and bones of the aforesaid Virgin Eusebia was carried out with an innumerable multitude of both sexes concurring, with the greatest exultation and heartfelt devotion: this was done, however, at the village of Asconium, in the possession of Blessed Virgin Eusebia, while Abbot Amandus of Marchiennes, of good memory, was still living, with certain Brothers of the same church of Marchiennes present there. The bones of the Blessed Virgin were found intact in the old vessel, but were placed with holy devotion and an outpouring of sighs and tears in a new casket with quite honorable adornment, with the testimony of the monks and also of the boys of the schools, after the inspection of the individual bones. everything without doubt was happily deposited. For on the day before it was to be carried to Asconium, satisfaction was given at Marchiennes to the crowd of people streaming in to see the body of Blessed Eusebia, for the faith of the Brothers. When it was brought forward, they laid it out before their sight, inspected it, and noted in detail whatever bones of hers lay within the old reliquary.

CHAPTER III

Various miracles wrought in the time of the Writer.

[14] a In the oratory of Blessed Peter, at the tomb of the blessed Virgin, many healings were bestowed by God upon the sick who came with faith at various times: of which we have deemed it worthy to write a few that we ourselves have seen. A certain monk, named Bartholomew, who among the religious monks of that time was preeminent in mercy, piety, and compassion, was at a certain time tormented by the most violent fevers, namely quartan fevers. Since he was weak from vigils, labor, and abstinence, Quartan fever is cured, and also feeble in his natural constitution, the aforesaid infirmity, combined with these things, greatly wore him down. Coming from Marchiennes with certain Brothers of his congregation to Saint Rictrude, whom he greatly loved, for the purpose of prayer and of seeing the Brothers, he disclosed his ailment to the Brothers of that monastery. The Brothers, greatly sympathizing with him, urged him to hasten to the tomb of the aforesaid Virgin to pray to God and to her for his infirmity. Hearing these things, the faithful man, not at all hesitating in his heart, took the aforesaid Brothers with him and came to Hamaticam: and thus, full of faith, he approached the tomb of the Virgin, prayed, and fell asleep, and rising from sleep, healthy and unharmed, he praised God who is wonderful in the holy Virgin, and departed giving thanks. These things we heard from the mouth of that venerable man himself.

[15] A certain one of our Sisters, of honorable life, was greatly suffering from an infirmity of the head: which infirmity began to rage so cruelly in her that she lost the hearing of her left ear. From the left, the deafness passed to the right: which, together with the annoyance of the infirmity, caused her great embarrassment: for in the household that had been entrusted to her by the Abbot, she could scarcely hear the servants shouting or the maids chattering. She therefore, thus afflicted, came to the tomb of the venerable Virgin Eusebia, deafness and headache, and devoted herself to prayer as best she could: after the prayer she took up dust lying in the tomb and placed it in both ears. Therefore, strengthened by faith, she rose from the ground bearing the dust in each ear, departed from the place and went away, and clearly heard all things as she used to: nor was she only saved from deafness through the grace of the Lord, but also from that very infirmity of the head. The aforesaid Sister told us this with joy, and urged the sick to visit the above-mentioned place.

[16] So that fitting honor may be shown to holy places, we add this example as well. A certain one of the servants of that church returned home from the work assigned to him as evening was falling, on account of neglected reverence due to the church his feet were bare, and covered with mud from the miry place whence he had come. Passing by the aforesaid church of Saint Peter, he wiped the mud that was clinging to his feet on the threshold of the door. He had not yet fully wiped his feet when suddenly, struck by divine power, he trembled, and lost the use of both his feet and his shins: and seized by a most violent pain in his limbs, he was emitting anxious cries. The Brothers who were keeping watch in the nearby basilica of Blessed Mary, the use of his feet and shins is taken away with pain hearing the cry of that wretched man, hastened there most quickly. When they inquired, he told the cause of his crying, and that he was being tortured with extreme pain on account of the injury inflicted on the holy building. The monks, hearing this and glorifying God, took up the sick man, and because he could scarcely walk, he was led back to his house by the hands of others. After some days, led to the tomb of the Virgin, and having prayed, he improved, he is restored: and by what had befallen him he taught that holy places ought to be honored by all. This also we heard from the Lord Wido the elder, Prior of that place.

[17] A certain young man named Engelrannus, from Piscatorum-curtis, was so atrociously tormented by a quartan fever that he lost the strength of his whole body. For when the fever came upon him, he scarcely recognized anyone, attended to no one, quartan fever is removed: and when it receded, he could neither take sleep nor food. Weighed down by this infirmity, he was wholly failing. It was winter, and none of the physicians promised him health before the spring season. He therefore, wishing to speak with the Lord Theobald, a venerable man who presided over the aforesaid place, came there on the night of the feast of Saint Martin, which is celebrated in the eleventh month. Revealing his illness to the aforesaid man, by his permission and counsel he spent that night alone at the tomb of the Virgin. When morning came, he arose, and having prayed, the fever left him completely. And giving thanks to God and the blessed Virgin, he departed from the place and went away.

[18] In the territory of Beauvais there is a certain most excellent village, which is called Saint Isoia from the name of Saint Eusebia, which formerly belonged to the monastery of Marchiennes: church and village of S. Eusebia among the people of Beauvais, but is now a possession of the Canons of the Bishopric of Beauvais. There is a church there dedicated in honor of the same Virgin; where her memory is celebrated by the inhabitants with the fullest devotion, but the feast of her deposition, which we celebrate on the seventeenth day before the Kalends of April, they themselves celebrate as a feast on the Octave of Saint Martin, that is, on the day of her first translation. Nor should one be silent about what divine mercy does there through the merits of the holy Virgin: for when the women of that territory are in danger from difficulty in childbirth, taught by ancient custom, they invoke her name. childbirth is made easier: Those who invoke her faithfully, without delay, after the birth has occurred, feel relief through divine clemency. When the days of their purification are completed, they customarily present themselves to the Priest at the aforesaid church, not with empty hands, giving thanks to God and their liberator, and return to their homes.

[19] Nor have we thought that this should be passed over, which in the territory of Soissons, among the people of Soissons is a village of S. Eusebia: b during the reign of Louis the Seventh, the Lord wrought through Saint Eusebia. For there is a village there called Verniacus, which Dagobert, the most exalted King of the Franks, and Queen Nanthildis gave to her when they received her from the font of salvation; for this alone remained to her from all that royal munificence had bestowed upon her in that territory c. From there, each year wine is brought to Marchiennes, whence it is supplied as possible for the altar of Christ, for guests, the sick, and the other Brothers and Sisters. At a certain time, however, when the monk who presided there by the command of the Abbot wished to have stones necessary for himself cut from a nearby cliff, there in a deep pit he is buried by a mass of stone he sent a certain mason with his servants, and commanded them to cast out the stones from the cavity of that cliff with all their might. But he who was the master of this work, descending into a very deep and terrifying pit, was cutting stones from the cliff with an iron hammer: the monk, however, was drawing them up by means of a wheel machine through the hands of his servants. But on a certain day, when that man was striking the cliff forcefully with his hammer, suddenly the whole mass of stone fell upon him with a terrible crash. All the inhabitants of the village came running, lamenting him as though dead. For who would not have believed him dead, seeing such a mass of stones upon him? When the stones were removed from the place with great labor of all, they found the one they had thought dead sitting alive among the stones. There arose a cry of wonder, praise, and exultation. The man was asked how he had escaped death. I, he said, seeing the cliff falling upon me, suddenly invoked the name of Saint Eusebia, Mistress of this place: once her name was invoked, the stones formed a chamber over me and did not touch me:

in this way, through God and his holy Virgin Eusebia, I was saved from death. by the aid of S. Eusebia he is kept unharmed. From these few things we have related, any faithful person can weigh the merits of the blessed Virgin. For all these things, God is to be blessed by us through the ages of ages, who is wonderful in his Saints. Amen.