ON ST. HOSPITIUS THE RECLUSE
AT NICE IN PROVENCE.
ABOUT 580.
PRELIMINARY COMMENTARY.
Concerning his cult, the title of Abbot, his native land — whether Egypt?
Hospitius, Recluse of Nice in Italy (St.)
BY THE AUTHOR D. P.
[1] Nice is an ample city with a capacious port and a most fortified citadel, on the shore of the Mediterranean sea, two miles from the mouths of the river Var and the boundary of Italy and Gaul, commonly Nice de Provence, because formerly it was under the Counts of Provence, by whom it was transferred to the Dukes of Savoy with the County of its name. Not far from this city there flourished in the sixth century of Christ St. Hospitius the Recluse, The time of his life. renowned for austerity of life, the grace of miracles, and the gift of prophecy; Whence the Acts edited. whose Life he testifies that he had heard to have been written by many, Gregory of Tours book 6 of the History of the Franks chapter 6, where he describes his chief virtues and pious death, and from him Paul Warnefrid book 3 on the Deeds of the Lombards chapter 1. The same Gregory in the book on the Glory of Confessors chapter 97, narrates a miracle, which was wrought on occasion of dust taken from his sepulchre. his burial through Austadius Bishop of Nice, Which also we here subjoin. St. Hospitius died about the year 580 or the following, on which he is referred in the Chronicle of Sigebert. At his burial was present Austadius Bishop of Nice, whose predecessor Magnus as Bishop of Cimiez subscribed to the V Council of Arles in the year 554, under whom Nice and Cimiez, the latter now destroyed, were committed to the rule of one Bishop in the year 565. To Austadius, omitted in the Catalogues, succeeded Catulinus, who in the year 585 sent a substitute to the II Council of Mâcon. After Catulinus governed the said Church St. Syagrius; whose Acts below on the day XXIII of May we give.
[2] Sacred cult May 21 The memory of St. Hospitius is inscribed in the present-day tables of the Roman Martyrology on this XXI of May with this phrase: At Nice in Gaul St. Hospitius the Confessor, notable for the virtue of abstinence and the spirit of prophecy. The same on the said day refer Greven and Molanus in the Additions to Usuard, Maurolycus, Felicius, Canisius, Galesinius, and with a longer encomium Ferrarius in the Catalogue of Saints, Saussay in the Gallican Martyrology, and Peter de Natalibus book 5 of the Catalogue chapter 27, with an enormous error which Maurolycus transcribed, substituting Nocera a city of the Neapolitan kingdom for Nice of Provence. He is commemorated in the monastic Martyrologies of Wion, Dorgan, Menard, Bucelin. But Mabillon in the first Benedictine Century referred him among the Saints passed over. Baronius in the Notes adds, that his venerable body is said to be preserved in the Cathedral church of Nice, and Oct. 15. and venerated on the fifteenth day of October: on which day Saussay venerates him with a very long Eulogy. The Reverend Dom Pierre Joffredi, a Priest of Nice, in the work whose title is, Nice the city illustrated by sacred monuments, struck at Turin about the year 1658, in Part 1 which is on holy men and those illustrious by piety, title 10, sets forth the life of St. Hospitius, and toward the end adds, that in the church of St. Mary, with the title of Abbot. for many centuries were preserved the sacred relics of St. Hospitius, enclosed in a decent casket; although now some part of it both the Cathedral church of St. Reparata, and the parochial churches of Villefranche, and La Turbie and others through the diocese enjoy. Moreover in the Annotations he teaches, that in the most ancient Calendar, which the archive of the same Cathedral preserves, on October XV is noted the name of Hospitius the Abbot: and that in the place of Villefranche, where on the said day his feast day has long since been venerated, the Priests celebrate a Mass of an Abbot, and not of a Confessor only.
[3] The place of his reclusion, The very place the same Pierre Joffredi describes in this manner: It is a peninsula about three thousand paces distant from the city of Nice, near the jaws of the Herculean or Villefranche port toward the Eastern region, called from the worms which there St. Hospitius drew, by a vulgarly corrupted word San Sospir, where still are extant the ruins of a monastery, from which, separated by many paces at the summit of the peninsula, stood a tower, within which the Recluse lived. But the ruins of this tower and of the temple founded there to St. Hospitius, are said to have been cast to the ground, in the building of the citadel, ordered to be constructed there by the Most Serene Victor Amadeus Duke of Savoy, as the Annotations indicate, and so within the years 1630 and 1637, in which he ruled. But near the place of the monastery in process of time, as the same Annotations teach, was built a church of St. John the Baptist, and of the monastery. in ancient monuments called the church of St. John of the Olive, which about the year of the Lord 1070, when the place was now destitute of monks, Langerius Rostagni, of Nice, augmented with revenues by his father Rostagnus, remitted to Archinbald Bishop of Nice: who a little after, namely in the year 1078, ceded the same to the monks of St. Pons and to Elrard the Abbot, the Canons consenting.
[4] Whether he was its founder and Abbot? Further of the aforesaid monastery, in which Pierre Joffredi judges the Rule of Lérins to have flourished in the age of St. Hospitius, he likewise esteems the Founder and Abbot to have been St. Hospitius himself: but of this assertion, as to the first part indeed, he brings forward no foundation: for the second he thinks the Turonensian makes, because the monks admonished by him of flight, call him by the name of Father. The same more expressly favors Paul: for where the Turonensian only puts, To the monks; he writes, To his monks: and the Lombard, whom the Turonensian says in the same place to have been converted and to be held a monk with the head tonsured; Elsewhere his images in churches. him, he himself says, St. Hospitius made a monk with the head tonsured: which was of an Abbot. Also in all the ancient pictures St. Hospitius is expressed marked with no other than the Abbatial habit, and not as a Solitary only, as Father Aloysius Inglans expressed. Let there be seen the ancient effigy of St. Hospitius, which is in the chief altar of the Parochial church of St. Michael of Villefranche; and which is seen at Nice in the temple of the Preachers, in the altar dedicated to the same Archangel Michael; where are beheld on the right side St. Anthony, and on the left St. Hospitius, Abbots; and lower is painted St. Hospitius, celebrating the Chapter of his monks. That another effigy of St. Hospitius likewise mitred is venerated in his own country church, which is near the castle of Le Bausset (and the same observed elsewhere through the diocese) reported witnesses beyond all exception. So Pierre Joffredi: which I wished to relate, not so much that it be affirmed that St. Hospitius was truly Superior of monks, although tradition bears it, having perhaps no other foundation, than the custom of the Egyptian Monks, calling their Elders Fathers and Abbots; as that it may be understood that through several churches, where such images, and indeed by a more recent usage mitred, are beheld, the cult of St. Hospitius was diffused.
[5] He seems to have been previously a monk in Egypt But that both the monks and St. Hospitius were of Egyptian institute, nay that he himself was first made a monk in Egypt and thence conveyed thither, the use of Egyptian roots in the days of Lent persuades, the traders exhibiting them to him, as the Turonensian says. Wherefore I make no great account, that, according to Peter, he is believed to have been a native of the city of Nice. Even less is to be made, that in the Gallican Life, which, found in the archive of the aforesaid citadel, a certain Capuchin sent to the Consuls of Saint-Tropez, the same Saint is said at the end to have been son of Jacob and Maximilla, Christians from the place of St. Torpes: of which place much was treated at his Acts May XVII. For what is so lightly asserted by more recent writers without the authority of suitable antiquity, is prudently repudiated, equally as the figment of Aymatus Flaccus in the history of St. Anthony concerning the same St. Anthony, that he was the son of Brita or Guitta of Ventimiglia, although this is followed by Bonfinius, Ughelli, Raynaud, and others in our Oldoinus in the Ligurian Athenaeum. Further from Egypt to these parts could have attracted several the fame of the disciples of St. Cassian, just as St. Ampelius famous for the monastery of St. Victor founded near Marseille, and known also in Egypt, where he had spent seven years, through the books of the Conferences translated into Greek. So St. Ampelius the Egyptian Hermit (who is venerated at Genoa on October IV and is believed to be Apelles, praised in the Lives of the Fathers collected by Rufinus book 2 chapter 5) chose anchoresis on the Ligurian shore. The same perhaps happened to that St. Anthony, who on the same coast between Lucca and Pisa cultivated the eremitic life; although that he lived long before the fabulous Acts of St. Torpes have made it believed, which can be considered in retracting April, at the XXVII on which he is venerated. For if this one had lived in the V or VI century, and perhaps also St. Anthony who is venerated at Lucca. he could even by conjecture be said to have been born at Ventimiglia, to have brought back thence into Italy the form of living received in Egypt, and to have been contemporary with St. Hospitius, so that accordingly with him equally he began to be named, although wrongly confused with the Great Anthony.
EPITOME OF THE LIFE
By the Author St. Gregory Bishop of Tours.
Hospitius, Recluse of Nice in Italy (St.)
BHL Number: 3987, 3988
FROM GREGORY OF TOURS.
[1] There was moreover at the city of Nice at that time Hospitius a recluse, of great abstinence, Living in great austerity, who bound with iron chains to the bare body, clad above with haircloth, took nothing else than pure bread with a few dates. But in the days of Lent he was nourished on the roots of Egyptian herbs, which the Hermits use, the traders exhibiting them to him. And first indeed drinking the broth, in which they had been cooked, he took them themselves afterward. But great virtues through him the Lord deigned to work. For at a certain time, the Holy Spirit revealing to him, he foretold the coming of the Lombards into the Gauls in this manner: There will come, he says, he foretells the coming of the Lombards: the Lombards into the Gauls, and they will devastate seven cities, because the malice of the Gauls has increased in the sight of the Lord: because there is none understanding, there is none who does good, that the wrath of God may be appeased. For all the people is unfaithful, given to perjuries, liable to thefts, prompt in homicides, from whom no fruit of justice in any way grows: tithes are not given, the poor is not nourished, the naked is not clothed, the stranger is not received into hospitality, or satiated with sufficient food: therefore this plague will come upon them. But now I say to you: gather all your substance within the enclosures of the walls, lest it be plundered by the Lombards, and fortify yourselves in the most secure places. He saying these things, all astounded, and bidding farewell, with great wonder returned to their own. To the monks also he said: Depart you also from the place, taking with you, what you have. For behold there approaches the people, which I foretold. But they saying: We will not leave thee, most holy Father, he says: Fear not for me; for it is to be, that they will inflict injuries upon me, but they will not harm me unto death.
[2] by whom that he be not slain But the monks departing, that people came: and while it lays waste all that it finds, it came to the place, where the Saint of God was a recluse. But he showed himself to them through the window of the tower. They however going around the tower, could not find an entrance, by which they might enter to him. Then two ascending, uncovered the roof, and seeing him girt with chains, and clad with haircloth, say: This is a malefactor, and has committed homicide: therefore in these bonds bound he is held. And an interpreter being called, they inquire of him what evil he had done, that he should be straitened with such punishment? But he confesses himself to be a homicide, and guilty of every crime. Then when one had drawn his sword, to take off his head, his right hand in the very stroke being suspended grew stiff, nor could he recall it to himself: and so loosing the sword, he cast it to the ground. His companions seeing these things, he is healed by a miracle. gave a clamor to heaven, beseeching from the Saint, that he would clemently signify what ought to be done: he therefore the sign of salvation being imposed, restored the arm to health. But that man converted in the same place, with the head tonsured, is now held a most faithful monk. But the two leaders, who heard the Saint, were returned safe to their fatherland: but those who despised his precept miserably died in that very province. But many of them, seized by demons, cried out: Why dost thou, holy and most blessed one, so torment and burn us? But the hand being imposed upon them, he healed them.
[3] After these things there was a man, an inhabitant of Angers, who through an excessive fever had lost speech alike and hearing, and when he had recovered from the fever, he remained deaf and mute. Therefore a certain Deacon from that province was directed to Rome, that he might bring forth the pledges of the blessed Apostles, or of the other Saints, who fortify that city. he heals the deaf and mute Who when he had come to the parents of that sick man, they ask that he deign to take him as a companion of the journey; trusting, that if he should go to the sepulchres of the most blessed Apostles, he could forthwith obtain medicine. But them going, they came to the place, where St. Hospitius dwelt: whom being saluted and kissed, the Deacon discloses the causes of the journey, and indicates that he is setting out to Rome, and asks himself to be commended to those, who of the shipmasters were friends to the holy man. And when he yet tarried there, the blessed man felt through the Spirit, that the virtue of the Lord was present: and he says to the Deacon: The sick man, who is now thy companion of the journey, I ask that thou represent to my sight. But he without delay, swiftly goes to the lodging, and finds the sick man full of fever, who by a nod indicated his ears to give a ringing; and lifting him up he led him to the Saint of God. But he, the hair being grasped by the hand, drew his head into the window: and oil being taken sanctified by blessing, holding with his left hand his tongue, he poured it into the mouth and the crown of the head, saying: In the name of my Lord Jesus Christ let thy ears be opened, and let thy mouth be unlocked by that virtue, which once from a deaf and mute man cast out the noxious demon. And saying these things, he asks the name: but he with a clear voice says: So am I called. When the Deacon had seen these things, he says: Immense thanks I render to thee, Christ, who deignest to show such things through thy servant. I was seeking Peter, and I was seeking Paul, and Lawrence, or the others who illustrate Rome with their own blood: here I have found all, here I have found them all. He saying these things with the greatest weeping and wonder, the man of God with all intention avoiding vain glory, says: Be silent, be silent, most beloved brother: not these things do I do, but He who founded the world from nothing; who taking man for us, grants to the blind sight, to the deaf hearing, to the mute speech; who to the leprous the former skin, to the dead life, and to all the infirm abundant medicine indulges. Then the Deacon rejoicing and bidding farewell, departed with his companions.
[4] These departing, a certain man Dominicus (for so was the man's name) blind from birth, came to prove the truth of this miracle. likewise a blind man Who while he resided in the monastery two or three months, devoting himself to prayer and fastings; at length the man of God calls him to himself, and says: Wilt thou receive sight? To whom he: My will, he says, was to know things unknown: for what light is, I know not: one thing only I know, that it is praised by men; but I from the beginning of my age have not merited to see. Then making with blessed oil the holy Cross over his eyes, he says: In the name of Jesus Christ our Redeemer, let thine eyes be opened. And straightway his eyes were opened, and he was wondering and beholding the marvels of God, which in this world he saw. Hence a certain woman, as she herself declaimed, having three demons, was brought to him. Whom when he had blessed with a sacred touch, and he drives out demons: and from the holy oil had imposed the Cross on her forehead, the demons being cast out, purged she departed. But also another girl, vexed by an unclean spirit, he healed by a blessing.
[5] he foretells the day of his death; But when now the day of his death approached, he called to himself the Provost of the monastery, saying: bring forth an iron tool, and break in the wall, and send messengers to the Bishop of the city, that he come to bury me: for on the third day from this I go forth from the world, and go into the destined rest, which the Lord has promised me. He saying these things, the Provost sent to the Bishop of the city of Nice, who should announce these things to him. After these things a certain Crescens came to the window, and seeing him bound with chains, and full of worms, says: O my Lord, how canst thou bear such mighty torments? To whom he says: He comforts me, for whose name I suffer these things. But I say to thee, that already I am loosed from these bonds, he dies piously: and go into my rest. But the third day coming, he laid down the chains, with which he was bound, and prostrated himself in prayer: and when he had prayed very long with tears, placing himself upon a bench, his feet being stretched out, and his hands raised to heaven, giving thanks to God, he rendered up his spirit. And straightway all those worms, which perforated the holy limbs, vanished. But Austodius the Bishop coming, most studiously consigned the blessed body to burial. All these things I knew from the mouth of him, whom above I set forth as cured by him of muteness and deafness: who many other things also concerning his virtues narrated to me. But these I have not recounted, because I heard his life to have been written by many.
[6] Thus far Gregory of Tours book 3 of the History chapter 6, but in the work on the Glory of Confessors chapter 97 he has these things in addition: There was in the region of Nice Hospitius, The dust of his sepulchre with a notable miracle conveyed to Lérins a great servant of God, who endowed with many virtues, migrated from this world. And when he was buried, a certain one placing his hand near the sepulchre itself, lifted a little dust: which wrapping in a rough linen, he carried with him. And going forward the next day, he met on the shore a ship, which was preparing to go to Marseille: but this one desired to seek the monastery of Lérins. The men therefore, whose was the ship, were sprung from Jewish stock: which being the cause, the man would not indicate to the shipmasters what he was carrying. At length after they had advanced opposite the monastery of Lérins, the ship stopped in the midst of the sea; and the winds blowing it is moved in no direction. But the Jews being amazed, what this was? that man opened the truth, saying: I have with me the Relics of Blessed Hospitius, and now I desire to go to Lérins: which I feared to indicate to you: but now I know, that by his virtue your ship is held back, nor will it be able at all to be moved hence, unless you give consent thither, whither I have disposed to go. Which the men hearing, moved with stupor, the sails being changed, a favorable wind blowing, the man being now set down in the island of Lérins, they went freely whither they wished. And Pierre Joffredi adds: But the monks of Lérins, joyfully receiving that dust from the tomb of St. Hospitius, laid it among the other Relics of the Saints: whence, among the other Tutelaries of that monastery, they were wont to frequent the name of St. Hospitius.