Orientius

ON SAINT ORIENTIUS,

BISHOP OF AUCH IN NOVEMPOPULANIA.

Orientius, Bishop of Auch in Novempopulania (S.)

G. H.

Augusta of the Ausci, by others Auscium, the Ausci and the city of Auch, also called Auxis, Auxium, and the city of Auch, is the metropolis of the County of Armagnac, Auch a city of Novempopulania. on the river Gers, six leagues distant from Eauze once the metropolis of Novempopulania, under which in the old Notices eleven cities are placed, among which, sometimes in the last, sometimes in the next place, is constituted the city of the Ausci. The last Bishop of the Church of Eauze is reckoned Sennocus, who by the witness of Fredegarius chapter 54, in the year 43 of Chlothar II, of Christ 626, with Palladius his father, because they had been privy to some rebellion of the Vascones, was thrust into exile. From that time the metropolitan dignity was translated to the city of the Ausci, and hitherto contains under it ten Suffragan Bishoprics. The tutelary Patron of this city is St. Orientius the Bishop, St. Orientius the Bishop, is venerated there and at Toulouse commonly Sant-Orens: to whom in the city is dedicated a most wealthy monastery of the Cluniac Order: in which his sacred body is preserved with due veneration.

[2] May 1 Famous also was the cult of the same St. Orientius among the people of Toulouse, a chapel or oratory being erected to his memory in the city itself, which afterward was delivered to the Crucifer monks, when these from the suburb, destroyed on account of the English war, migrated into the city: but that his ancient veneration might be more stabilized, some of his Relics were brought from Auch to Toulouse, and on July XII of the year 1354 offered to the Religious of the Holy Cross, and deposited in the church of St. Orientius. Hence St. Orientius as he is attributed to the city of Auch, so also is ascribed to that of Toulouse. In the very ancient Epternac transcript of the Hieronymian Martyrology, written nine hundred and more years ago, on the Kalends of May these things are read: In the city of Auch in Gaul of St. Orientius the Bishop. But three other copies of the same Martyrology, namely the Corbie printed at Paris, the Lucca and the Blumian MS., ascribe him to the city of Toulouse: which the Reichenau or Augia the rich MSS. follow, the Roman of Cardinal Barberini, and the Trier of St. Maximinus, with the Appendix of Ado. Usuard celebrates him with this eulogy: At the city of Auch of St. Orientius the Bishop, who adorned with virtues is written to have rested with a holy end. Bellinus, Greven, Maurolycus, Molanus, Galesinius, Canisius, and others follow with the present Roman Martyrology, and various MSS. The old Cahors Breviary on May IV prescribes the cult of Orientius Confessor Pontiff. His memory is celebrated on the day May XIV in the MS. Florary and in the Auctarium of Greven, May 4 and 14. without mention of any place. And these things concerning the ancient cult of St. Orientius, and his Episcopate of Auch, are indubitable. Would that as certain things concerning his lineage, the time of his life, and his other deeds we could bring forth, and that without prejudice to any nation. To truth alone we profess that we are devoted.

[3] Triple Acts of St. Orientius we have, but not all equally sincere. The more ancient and better we give in the first place, as those from a notable MS. Passional in the monastery of Bödeken among the Westphalians John Gamansius described for us; The first more ancient Acts from MSS. and at Toulouse among the collectanea of Bernard Guido Bishop of Lodève with the Fathers Preachers Peter Possinus found; whence the same also had William Catel, and before others praises in book 3 of the History of Occitania in King Theoderic page 461. But we collated them with the somewhat more contracted edition of the same by Philip Labbe, in volume 2 of his new Library, professing thus to have received it from the Collectanea of the Most Illustrious and Most Reverend D. Francis Bosquet, Bishop of Montpellier. From these Acts the time, in which St. Orientius flourished, would have to be referred to the fifth century of Christ, when at Toulouse resided Theoderic King of the Goths, and ruled widely through Aquitaine and Novempopulania, and to that King was subject St. Orientius: and by him was sent to the Roman Generals Aetius and Littorius, as in num. 2 is indicated. But the rest of the authors agree concerning these Generals, according to which he had gone as an envoy for the Goths to the Romans especially Idatius in the Chronicle on the year 12 of Theodosius the Younger has these things concerning Aetius: The Burgundians, who had rebelled from the Romans, are vanquished, Aetius being General. Then, what especially pertains hither, in the year 15 of the same Theodosius he hands down these things: In the Gothic war, under King Theoderic at Toulouse, Littorius the Roman General more inconsiderately rushing in with an auxiliary band of Huns, these being slain for the most part, he himself wounded is captured by the Goths, and after a few days is slain. Cassiodorus in the Chronicle, Theodosius XVII and Festus being Consuls, that is in the year 439, thus writes: These being Consuls a war against the Goths with the Huns as auxiliaries is waged, and Littorius the Roman General is captured by them. Which same things more largely describes on the said year Prosper in the Chronicle: and Isidore of Seville assents in the History of the Goths in these words: Littorius, deceived by the signs of demons and the responses of soothsayers, imprudently entered into war with the Goths; and the Roman army being lost, miserably overcome he perished.

[4] a little before their General was captured by them in the year 439. Most illustriously the whole matter depicts Salvian book 7 on the Providence of God. When the Goths, he says, feared, we presumed: we put hope in our forces, they in God: when peace was asked by them, by us it was denied: they sent Bishops, we repelled them: they even in foreign Priests honored God, we even in our own despised them: thus to them was given in the highest fear the palm, to us in the highest elation confusion; to them exaltation was given for humility, to us for elation dejection. For that General of our part knew this, who entered the same city of the enemy, which the same day he presumed himself a victor about to enter, a captive: who had the confidence of a plunderer, was made plunder: presuming a triumph, was a triumph, surrounded, seized, bound, he bore his arms twisted back on his back: he beheld the hands, which he thought warlike, bound: he was a spectacle of boys and women: he saw the barbarians mocking him: he sustained the derision of a promiscuous sex: and he who had the greatest haughtiness of a brave man, underwent the death of a coward. These and other things Salvian concerning Littorius, but his name being silent. But by the Bishops sent to him, St. Orientius could be understood, if these things be compared with the things related below concerning this legation. Hence moreover can be said to have arisen the veneration of St. Orientius among the ancient people of Toulouse, so that, as if he were the tutelary Patron of that city, so was he inscribed in the ancient Ecclesiastical Calendars, and honored with a proper church.

[5] Other Acts we give in the second place, preserved at Toulouse in the church of St. Orientius, which to us from there also transmitted the above-mentioned Possinus. other Acts from MSS. are given. We collated them with others, which distinguished into eight lessons are found in the Breviary of the Church and diocese of Albi, in the first Aquitaine under the Metropolitan of Bourges, that even thence it may be established how widely is dispersed the veneration of the said St. Orientius. The former part of these Acts from the old Breviary of the Cluniac Order is extant also in Gononus book 4 on the Lives of the Fathers of the West page 244. In the same, which from the siege and liberation of the city of Toulouse

regard, are narrated in few words, and are augmented with inept additions, so that we reject them for that reason into the Notes, equally as some other things which pertain to his death. Saussay published a compendium of the same Acts, with almost all omitted, which we have thought ought to be omitted. The rest as probable we leave. Other Acts finally we received at Paris from the collectanea of the Fathers of Feuillants, which are said to have been compiled from the year 1609, after the translation of certain Relics of the same to Huesca, by mandate of the Most Christian King of France Henry IV and the assent of the supreme Pontiff Paul V. Here in the beginning many things are heaped up concerning the kindred of St. Orientius: the third Acts are omitted as fabulous, to which afterward the rest from the second Acts are adapted; but without any congruity at all. There is adorned also the legation to Aetius or Agentius and Littorius, which is agreed from the things alleged above to have been made in the year 439, and yet the Saint is said to have died in the year 384, and to be the brother of St. Laurence the Martyr, born of the same childbirth with him: to whose parents Orientius and Patientia Pope Sixtus, fleeing into Spain on account of persecution, had turned aside; and had consecrated a church to the honor of St. Laurence, whom he knew was to be adorned with martyrdom; and so, after St. Laurence was taken to himself as a companion, Sixtus had withdrawn to other parts of the Spains. Which things plainly seem to us absurd: since Sixtus scarcely presided over the Church three full years, nor is notice of that journey had elsewhere. What of that the martyrdom of St. Laurence pertains to the year 258? But he was of mature age when he suffered: how aged therefore would his brother Orientius have been when he went as envoy to the Roman General in the year 439, born more than two hundred years; or, if you reject that Legation, at least one hundred and fifty.

[6] Concerning this fraternity it will be able to be treated more exactly on August X at the Life of St. Laurence, if ancient monuments are at hand to prove it solidly. until it be more certainly proved that he truly was the brother of St. Laurence. Some Tamayus-Salazar alleges on the day March XV, in which is asserted by him first Flavius Dexter, second Julian of Peter, and to these others are subjoined with the Breviary of Huesca, whose authority we should hold much more powerful than those, if from similar fabulous authors those lessons themselves had not been drawn. Philip Labbe, after the Life of St. Orientius indicated above, published a brief eulogy of the same Orientius, but as he prefaces, stuffed with fables, in which similar things concerning his kindred are related. The same Tamayus celebrates on the day September XXVI the translation of some sacred pledges of St. Orientius, from the city of Auch in Gaul, to Huesca in Celtiberia of Tarraconensian Spain, performed with solemn pomp and famous applause; and then sets forth the Acts of the Translation, which can be seen in him, which have him also to have been the son of SS. Orientius and Patientia the spouses, and the twin brother of Blessed Laurence the Archlevite.

[7] Saussay mentions the monastery dedicated to St. Orientius among the Ausci in the Supplement of the Gallican Martyrology on the Kalends of July, The monastery of St. Orientius. in the eulogy of St. Clarus Bishop and Martyr, where he says, that the Sacred remains of this one are honorably preserved in it.

THE LIFE

From the Bödeken and Toulouse MSS., collated with the edition of Philip Labbe.

Orientius, Bishop of Auch in Novempopulania (S.)

BHL Number: 6344

FROM MSS.

To discourse even in part of the most sacred acts of the most blessed Priest Orientius, I am compelled, not by the flow of skill, but by admiration of so great matter: so that what I know not how to speak, I cannot be silent about. Therefore the most blessed Orientius, the squalor of worldly slipperiness laid aside, Bishop of Auch, devoted and delivered himself wholly with a chaste mind to the Divine Majesty, and higher honors obtained, ascended the dignity of the Pontifical Chair in the city of Auch. For most excellently instructed in Ecclesiastical dogmas, he corrected the people committed to him with sacred discourse, he converts the Pagans: and destroyed the perversity of the Pagans: and so most fully learned, with so great doctrine he instructed them, that the vileness of idols being despised they knew their author; and to His law, receiving the grace of baptism, they attained. For so the excellent Shepherd recalled from the diabolical jaws the perishing people, that those whom he had received wounded by the sword of the envious dragon, healed by the medicaments of divine doctrine, he had rendered to God, to whom they had now well-nigh perished.

[2] Therefore when in his breast devout faith fervently glowed, and he had done such things that his virtue was shown among the people; he sought the mountain Narveja, raising its summit conspicuous with immense height, he frees the mountain Narveja from the infestation of demons: which from a shrine once consecrated by the Pagans to demons received this name, where also by the infestation of demons it was permitted to have no passable way, whose most fertile roots the inhabitants of Auch could not till. Thither Blessed Orientius goes, the standard of the Cross going before, enters the shrine, and the inhabitant guests force being made the demons are altogether put to flight: and what had before been greatly filled with unclean spirits, becomes by holy prayers pacified to God. No one thereafter of the citizens dreaded the wonted snares of the unspeakable spirits, no one thereafter is contaminated by any rite by the most wicked ones. Finally St. Orientius purified the whole place by his prayer, that he might turn all fear into security, and empty it of the nefarious spirits by his virtues: so that many also had heard their wailings, that it was not permitted them on account of St. Orientius to remain in their wonted dwelling. This virtue namely being learned, the whole people gave thanks to God, that the Lord deigned to give them such a Shepherd, who freed them from the diabolical infestation. ^a In which place sounding forth with psalms, passing the night in vigils, and persevering in prayers, with large alms he heaped up the grace of the supernal goodness.

[3] invited by the King of the Goths, And when by the Lord granting it he prolonged a long life in the world, it happened that by the Emperor Aetius the Patrician, and Littorius, were sent with an army to subdue the King of the Goths ^b. By whose coming the King himself terrified, when he could not resist with arms, especially because with the Lord all his confidence before, on account of trust in the Arians, had grown worthless; thus compelled, he asked protection from the holy servant of God Orientius, and resolved to set forth his legation, that by his aid he might mitigate the terrible onset of so great power. he comes to the Roman Generals: Which supplication Blessed Orientius embracing with a willing mind, did not despise on account of the squalor of the error of heresies, but that he might succor his tribulations, the servant of God forthwith undertook the journey: he met Aetius and at the same time Littorius. Which seen, Aetius leaping from his horse, prudence persuading with all veneration humbled met him, by Aetius kindly, and supplicated specially that he would deign to pray for him: which afterward how much faith profited him, the fame of the deed runs. But Littorius disdained to meet him, and despising the legation of the holy man in this manner, by Littorius malevolently received: answered nothing concerning peace: but promised to enter into the city of Toulouse, about to give destruction. Then St. Orientius the Bishop praying, Littorius, a plague being sent from heaven, is so encompassed with the obscurity of a cloud, that deceived of the utility of the counsel that would have profited him, he approached the gates of the city wickedly about to perish: and captured by the people of Toulouse, who had asked the patronage of Blessed Orientius, paid penalties with his blood: for also Aetius the Patrician, who had asked prayer for his welfare, the holy Pontiff freed unharmed with all his army: who by the intervention of so great a Pontiff returned to his own. but this one being captured he frees Toulouse: And so it was brought about, that the crowd of heretics of the ^c Getae, rendering thanks to God, met the blessed man, whom before they had despised, because through his servant they had now been freed from the extreme time of life, in which they were to perish.

[4] This blessed and worthy of God Pontiff Orientius, was much necessary not only in preaching, he promotes the faith: and also in the liberation of his country, but also freed the bodies of many men besieged by demons: he provided return for the poor and pilgrims: he transferred the minds of the troubled into security: he redeemed those about to perish from death: he redeemed the bound and imprisoned. In his times, he laboring, peace and security, for which he much labored, entered into the world: Christianity advanced, the foolishness of the heretics was annulled: what authorities are to be guarded against, and what to be observed, by the testimony of divine reading the Apostolic herald was not silent. For while we cannot speak so many things, we have written down at least in some part those which we know are to be re-read.

[5] A certain man therefore most noble in lineage, from the Spains, very rich in resources, incurred the envy of a most wicked accuser: with whom the mind of the King was so aggravated, that by that law he was to be exhibited for killing. To the patronage therefore of holy Orientius were sent the faithful, who besought him, that for the space of his life he would intervene. a Spaniard to be killed by the machination of the envious Then the Saint rejoicing came to the King, and by him was invited to a banquet. And when at the beginning of the royal dinner, after the wonted manner of the barbarians, the table had been loaded with great dishes of flesh; that King with humble prayer asked, that St. Orientius, which by his custom of parsimony he would not do, for charity's sake should eat the carnal refection. Which if he should do, whatever he wished he should obtain from the King. Then he, that he might satisfy the Royal minds, by his touch sanctified the dishes, and blessed: and hence he asked faith from the King, that whatever he wished with the King's mind he should obtain. To the contaminated flesh therefore an unwonted ^d food is mingled upon it. Which seen, lest he should have been able to obtain what he asked from the King, the crowd of the powerful standing about began to threaten him. admitting the Royal banquet he frees him: But nevertheless Blessed Orientius asked the reward promised by the King: who sought not talents of gold and silver, not the summits of estates, not the spaces of fields: but asked the life of that Spaniard to be granted to him, before whose face a terrible death threatened the exit of life with the sword now drawn forth. To whose supplication the King not able to come against, granted what he asked.

[6] Understand how great things he could obtain for abstinence, who in his foods is proved to have been health to his citizens and life to strangers. For how great virtues, with us ^e beholding, after the time of his life living he wrought, shining with miracles from his death the crowd of the citizens of Auch is not ignorant, of which even one for the present we shall take care to relate. A certain pilgrim, the nerves drying up incurring the force of debility, and with knees contracted and hands constricted languishing with long pain, he heals a contracted man. to the solemnity of Blessed Orientius the Bishop, while he sought the virtue of the heavenly physician, he found: and there with faithful prayer he ceases not to supplicate. Virtue proceeds from the tomb, and so much health is rendered to the dried-up one, that the blood being infused revived, the members were filled by the grace of health with vital warmth. So therefore the well-nigh dead hands are recalled to their former use: whose fingers had been so before constricted, that even their prints, fixed in the weak palms, appeared putrid.

[7] May St. Orientius himself give me pardon, who from the ethereal seat, shows to men the virtue which he receives from God: because if I could not set forth what I wished, at least I have invited the minds of others to this, that out of the abundance of the heart they may adorn the holy Pontiff, which I with the tip of my mouth scarcely could taste. Now it remains, that he who

deigned to grant to St. Orientius the grace of His piety, he is invoked by the writer. may not deny to us by his prayers pardon according to His majesty: to whom is honor and glory forever and ever. Amen.

ANNOTATA.

THE SECOND LIFE

From a Toulouse MS. and the Breviary of Albi.

Orientius, Bishop of Auch in Novempopulania (S.)

BHL Number: 6348

FROM A MS.

[1] Prologue Let us all exult in the Lord, dearest Brethren, and rejoice in the solemnity of the most blessed Confessor of Christ Orientius the Archprelate: since of the most holy Father excellent, of the most benign Prelate, and of the solicitous Shepherd, in preaching most eloquent, in edification and in all other virtues whatsoever adorned, and our most pious Patron. To Him therefore rendering copious praises and thanks with the highest gladness, let us most devoutly recite his life, conversation, merits and miracles: that by his merits and prayers we may deserve to obtain pardon of our offenses and eternal joys.

[2] Blessed Orientius was from the parts of the West ^a, the son of the Duke of Urgell, Noble by birth, who at that time performed the office of Proconsul, having a brother older than himself, who after his father succeeded in the inheritance. But he educated by the diligence of his parents, is delivered to liberal studies, and giving himself to prayer and reading, shone forth not moderately learned. Who at length, his parents and brother being dead, obtained the rule of the Dukedom. But observing that he could not at the same time serve God and mammon, he lives holily, he resolved to assume a solitary life: he dispersed all his goods and gave them to the poor, and his slaves he manumitted. But he was so full of divine grace, that by his prayers he obtained his wishes: and from him many miracles were done. Whence to the fame of his virtue very many flowed together, famous for miracles desiring to receive from him the benefits of healings. But lest popular favor should extol him, his country being dismissed he sought secret places: to which the Spirit of God led him, under the appearance of a visible arm and hand, blessing him, and directing him to ^b Bigorra in Vasconia, he flees into Vasconia: to the valley which is called ^c Levitania.

[3] Coming therefore to the said place, congruous to a solitary life: there on the sloping side of the mountain he set up an oratory. A mill also in the rivulet ^d Isaurium, he builds an oratory and a mill. which flows by before the doors of the oratory, of a quality dissimilar to others he nevertheless studied to construct (of which it is said that lasting a long time, it remained altogether unconsumed) at certain times retaining itself and bursting forth: the corn set to it at opportune times restoring into flour. In this place while the man of God Orientius remained, on a certain day he saw coming to him a multitude of peoples: which taking ill, he seized flight; and a footprint being impressed on a rock, by the divine nod he descended where a most great gaping chaos appeared in it, he flees into a rock, so that to him no access could be had. Where persisting for many days in prayer, fasts and vigils, remaining with himself he devoutly gave himself to God. For every day he said the Psalter once, remaining in cold water up to the navel: and from his labor eating bread, and herbs: water only he had for drink: the bare earth was for a bed to him: nights and days he led sleepless, content with a cloak and a single tunic, and using a chain for a girdle.

[4] At that time ^f St. Ursianus, Archbishop of the city of Auch, St. Ursianus Bishop of Auch being dead, having entered the way of all flesh, the people desolate of the comfort of a Shepherd, a three-day fast being indicted to itself, urged with God, that He would provide for it a fitting Shepherd. And so to those persevering in prayer a voice was heard, that they should choose Blessed Orientius as Shepherd. The election therefore being celebrated they go to Blessed Orientius, and found him laboring, and humbly saluted him as their Shepherd, and indicated the business for which they had come. At which the man of God astonished prepared flight; he admits the election made of him, induced by a miracle: but he was detained by those who had come. Then humbly he poured prayers to God, and if it were His will, asked that a revelation be made to him by Him. Who when he had fixed in the earth the rod which he bore in his hand, suddenly that rod put forth leaves and flowered, and spread genuine branches, and grew into a great tree. Which miracle seen the man of God, knew himself to this called by the Lord; and presently submitted himself to the divine will, and humbly reluctant undertook the care of that flock.

[5] When he came to it, from every side running to him the Clergy and people, and those who needed the benefits of healings, all with the greatest joy received him, rendering thanks and praises to the Lord. The office of pastoral care therefore being undertaken, he converts the heathen: he converted the Vascones then idolaters to the faith; and from a certain mountain near Auch, which was called Narucia, toward the north toward the city he extirpated all the filth of idols; and the demons thence, bearing various appearances of men, by his virtue he put to flight. That mountain now has a church consecrated in honor of the Blessed Ciricus ^g and Julitta. He freed also a certain daughter of a certain Prince ^h of Gaul, Cornelia by name, vexed by a demon. But he received as a gift from the said Prince four very beautiful gospels, he frees a possessed woman: and a portable altar, of jasper enclosed in silver with Relics there hidden: which until today are preserved in his church.

[6] And when at his return from Gaul all the people flowed together, again he repaired to the desert place, that he might more freely give himself to God, from the desert he is led back to the Episcopate: and returning to the wonted place, urgent in vigils, fasts and prayers, again he is sought by the people of Auch, that he return to his See. But he most harshly upbraided the people of Auch, altogether refusing to return: but compelled by a divine revelation made to him, he assented to their prayers: and returning to his church, made it fruitful by his doctrines, examples, merits, and prayers … ⁱ Blessed Orientius therefore the Shepherd of the Lord's flock, the lover of all sanctity, leading an Angelic life on earth, made a mirror of good works, shining to the world with virtues and miracles, most efficaciously was famous.

[7] Finally when the blessed man's transit to the Lord was imminent his body growing old, his spirit strengthened; and the communion of the sacred Body of the Lord devoutly received, he saw the Lord Jesus Christ with a multitude of Angels and Saints calling him to the heavenly kingdoms. Which also was shown to two Brethren standing by at the same time: dying he is visited by Christ: and with this a most sweet odor filled the place. Whereby the most blessed man of God made glad, obtained from the Lord, that into His hand his spirit be laid, and from those devoted to him the malign spirit be put to flight, and the place of his sepulchre be perpetually safe from adversaries. And straightway to the two Brethren standing by him a divine voice was heard, saying: What thou hast asked I will fulfill, and if anyone worthily invoke thy name, he shall be freed from the trouble of any infirmity whatsoever or anguish, or peril or tribulation, and shall not be defrauded of temporal goods.

[8] But the most blessed Pontiff Orientius migrated in the forty-first year of his pontificate ^k … and was buried at Auch in the monastery of Blessed John the Baptist, he is buried with his predecessors May 1: with his other holy predecessors, ^l namely Paternus, Servandus, Optatus, and Pompodianus, on the first day of the month of May. For after his happy exit from this world he was famous with innumerable virtues and miracles. But in the place in which his most blessed body rests, so great and such miracles by his merits and intercession until the present day are done, that no one there devoutly begging his patronage ever suffered a repulse. For there those besieged by demons are freed; and those laboring with the epileptic disease and other various languors are perfectly cured: he is famous for miracles. returning from his most sacred tomb very often they rejoice, to the praise and glory of our Lord Jesus Christ, who is God over all blessed, forever and ever. Amen.

ANNOTATA.

Blessed Orientius coming to the liberation of the city of Toulouse, with one of them, namely Agentius, obtained peace: but Litorius persevering in malice, drew up a line of battle against the city: but by the prayers of the holy man overcome by the people of Toulouse he fell. And the King Olimbius himself with his people, since he was in the Arian perfidy, were converted to the Catholic faith. These things there. In the Toulouse MS. the Emperor is called Maximus, but no Emperor Maximian, or Maximus, lived with Aetius or Agetius and Littorius, unless maximus be taken adjectivally, and be understood Valentinian the third then Emperor of the West. No King of the Goths either was called Olimbius or Olimbrius, but it was Theoderic. For he who afterward was Olybrius Emperor of the Romans, does not pertain hither. Nor was the King of the Goths then converted from the Arian heresy to the Catholic faith, but he could have favored the Catholics more.