Ausonius the Martyr

ON ST. AUSONIUS THE MARTYR,

FIRST BISHOP OF ANGOULÊME IN AQUITAINE.

THIRD CENTURY.

PRELIMINARY COMMENTARY.

Containing the elogia of more recent writers, arguments of the cult persevering from antiquity, the prejudgment of Corleus concerning the ancient Acts.

Ausonius the Martyr, first Bishop of Angoulême in Aquitaine (S.)

BY THE AUTHOR D. P.

Engolisma, or Inculisma, a city of Aquitaine, is very illustrious and the head of its own province, whose Bishops various writers have set forth; of whom after Francis Corleus and Gabriel Carlonius, John Chenu published them; and concerning S. Ausonius, Elogia from John Chenu, who is venerated on this XXII of May, he has these things: First Ausonius, Gallic by birth, of Moriton, which is a town among the Santones, begotten of noble parents Albinus and Eugenia, disciple of Divus Martial Bishop of Limoges, and by him inaugurated Bishop of Angoulême in the year CCLX, died CCLXX slain by the Vandals. Then followed Claude Robert, and celebrates him with this encomium: Robert First, S. Ausonius, commonly S. Ausoni, disciple of S. Martial, of Mortania of the Santones, born of the renowned parents Albinus and Eugenia, slain by the barbarians on the XI Kalends of June. The Sammarthani make mention of him with this elogium: B. Ausonius, the Sammarthani Apostle of the people of Angoulême and first Pontiff, in the year CCLX to the peoples declared the divine law. For it is not handed down to memory through legitimate documents and historians, that the faith of Christ was announced to the people of Angoulême before this time… Martyrdom Ausonius suffered on the XI day of June, nay on the XI Kalends of June.

[2] and in the more recent Martyrologies May 22, Ausonius the Bishop is mentioned at this day in the Ms. Florarium of the Saints; who in the Martyrology of Richard Witford in English printed in the year MDXXVI at London, is said to be a Martyr slain by the Vandals. Saussay in the Martyrology of Gaul adorns him with this elogium: At Angoulême of S. Ausonius the Bishop and Martyr. He, a disciple of S. Martial, when ordained Bishop there by him, had aroused a great harvest of the faithful by the diffused life-giving seed of the word; in hatred of the piety asserted and advanced, slain by the impious, to the Episcopal tiara, with the gems of all virtues, the laurel of glorious martyrdom being added, he attained the reward of supernal beatitude. Of whom this memorable thing is handed down, that he carried his severed head with his own hands to that place, where by his brother and successor

by Antonius, it was buried with a religious funeral. These things there Saussay. But that last memorable thing we believe has no other foundation, than that Saints beheaded by the head were wont anciently to be depicted in statues with it raised before the breast. by Saussay also May 20. The same Saussay in the Supplement of his Martyrology at the day XX of May says, that at Angoulême the passion of S. Ausonius, first Bishop and Martyr of that See, is today venerated, although on the eleventh Kalends he is reported by some Hagiologists to have finished his contest. But at the said XX day in no Martyrology do we find his name, and in the History of the Bishops and Counts of Angoulême, published from three Mss. by Philip Labbe, he is said to have consummated martyrdom by the cutting off of the head, buried in the border of the city in the Western part, on the eleventh Kalends of June.

[3] In the Council of Limoges, held in the year MXXXI on the XIV Kalends of December, things related of him in the Council of Limoges, there speaks the Bishop of Angoulême Hugo, a man most learned in every way, who forty years before had departed… in a certain his edition concerning Martial having spoken these things: In those times, while Martial… was setting out to the city of Bordeaux to preach to the Vascones, he had a passage through the city of Angoulême: and tarrying there long, he converted the people of Angoulême to the living God, and ordained for them their first Bishop, by name Ausonius, sprung from that very fatherland, whom he himself had baptized. That Hugo was, according to the Sammarthani, ordained Bishop in the year DCCCCLXIV; whose collection concerning S. Martial it is not a little desirable for us to find for the day XXX of June, on which that Saint is venerated; if perhaps besides the Acts of his life it contain anything of later miracles or translations. I doubt however whether from that collection the Writing be distinct, and the history of Angoulême: which he professes himself to have used, the Anonymous monk, about the year MCLIX weaving the History of the Pontiffs and Counts of Angoulême, as it stands in tome 2 of the New library of Philip Labbe, where Chapter I on Ausonius the Bishop is such. The first therefore Bishop of the people of Angoulême was Ausonius, by nation a Xantonican, his father Albinus, but his mother Eugenia, in the town of Mauritania born, ordained Bishop by B. Martial of Angoulême: who in the Vandal persecution by the cutting off of the head consummated martyrdom: buried in the border of the city, in the Western part, on the eleventh Kalends of June. The Episcopate ceased for many times.

[4] The things here said of the Episcopal ordination received from S. Martial, where he is said both ordained by S. Martial and slain by the Vandals, and of the death inflicted by the Vandals, differ too much from one another by interval; since the Vandals from their seats at the Baltic sea, placed in the extreme Northern Germany, are known first to have gone forth in the V century of Christ. Prudently therefore for the Vandals are understood the Alemanni, who with their King Chrocus overran Gaul in the time of Valerian and Gallienus, before perhaps these had stirred up the eighth persecution against the Christians, in the IV year of their reign, of Christ CCLVI: which time is not far from the time of the Decian persecution, begun in the year of Christ CCXLIX, during whose duration S. Martial was sent into Gaul with six other companions, and destined Bishop to the people of Limoges, writes from the Life of S. Saturninus the Apostle of Toulouse S. Gregory of Tours. But this chronology favors the Legend of S. Ausonius, whatever it be, but the Alemanni under King Chrocus could be understood, when it says, that Angoulême being besieged at that time, when a certain persecution of the infidels, gone forth from the borders of Germany, was laying Gaul waste… B. Ausonius with his brother Aptonius daily in the church of God gave himself to prayers. But who shall make us secure, that the same tradition of the common people, sometimes joining together the most disparate things, which made Ausonius the brother of Aptonius, Bishop after him of Angoulême, unless his brother Aptonius were added; but with a long time interposed (since he indeed first died about the year DLXXIV) on account only, as it seems, of the kinship of names; who, I say, shall make us secure, that the same tradition, using a similar, but contrary backward leap, did not snatch up S. Martial, for any other Bishop of Limoges, who under the end of the IV century lived, and gave Ausonius as Bishop to the people of Angoulême, so that this man truly was slain by the Vandals?

[5] But let the old tradition be saved, as it can: and lest the brother Aptonius offend too much, Shall we feign two at Angoulême, let us also indulge the people of Limoges with another Aptonius, more ancient than that VI-century Bishop, nowhere mentioned among the Saints: whose relics together with the Relics of SS. Caesarius, Eparchius and Calfagia, in the same church in which also the body of S. Ausonius was, were kept until the year MDLXVIII, when all sacred things the Calvinian rabies confounded and dissipated. From this time the Abbey of S. Ausonius was translated from the suburb into the city, by the care of Louis XIV King of Gaul, and only a few bones of its Patron does it keep in a very ancient casket. For as P. Francis du Fé writes to us from Angoulême, It is read in an ancient Ms. to which the year MCXCVII is noted, that the bones of the aforesaid Saints, whereof the first was buried with S. Ausonius and after him translated in 1129. not long after the first translation were found in the sepulcher or mausoleum, where the body of S. Ausonius had been laid; and were placed in a new casket, and there was made another translation of them all together on the III Kalends of April of the year MCXXIX. But there had been to the high altar of the church newly and most magnificently restored, made in the year MCXVIII, by Girard the Bishop of Angoulême, as is clear from the ancient monuments of the Abbey and one Lesson of the office of S. Ausonius. But what will it profit to have doubled the Aptoniuses, if also the Eparchiuses be not doubled? For it is certain that he, who similarly has an Abbey of his name at Angoulême and as Patron is venerated, lived only in the VI century.

[6] Indeed, if it is allowed to say the truth, there is nothing which of S. Ausonius we can for certain assert, It is established at least concerning the celebrity of the cult, except the most celebrated and most ancient cult of him among the people of Angoulême: which gave occasion of founding to his honor a church, with a monastery of Nuns, to whom Charlemagne, dwelling at Angoulême, conferred the basilica of S. Sonna, with a most ample territory, which ran out to a league toward the East. Thence, say the Sammarthani, the Kings of the Franks heaped this monastery with benefits: namely the same Charles and his children; Philip I and II, Francis I, Joan Queen of Navarre, the Counts and Countesses of Angoulême. Besides, it being demolished by the English, in the Abbey of his name while they held the city in the year MCCCXLV, Joan of Bourbon, wife of Charles V, as it were secondarily erected it; and notably also in the year MDXXCV Louise of Savoy, Countess of Angoulême, mother of Francis, when it was falling through age, a part of the Abbey built at her own expense. P. Francis du Fé adds, a very great number of immunities and privileges, not only of the aforesaid Abbey, but also of its subjects; likewise very many vows, paid in the same church; and very long vigils, from ancient times there wont to be made: which all sufficiently and more prove that the cult and veneration of the sacred Relics of B. Ausonius was always exhibited in a special manner; since in all the public Instruments it is openly said, that they were made and granted in honor of him. But neither after the translation of the Abbey and the dissipation of the Relics, and the parish. does in that place the veneration of the holy Bishop cease: for there remained there a Parish, accustomed to receive its Curate at the presentation of the Abbess, whose church, by the zeal and piety of the present Parish-priest, into a far better form than before it was is being refurbished; and to it is a frequent concourse of people, after receiving from B. Ausonius graces of healings paying there their vows.

[7] There is kept even now in the archives of the aforesaid Abbey a very ancient Ms. in the manner of a diploma, They kept vigil in it before the installation of a new Bishop from which it is established, that the new Prelates of Angoulême, before they entered into possession of their Episcopate, ought first to come to the church of the Abbey; and there at its greater gate by the Abbess and her Nuns were wont to be received with honor, she who presided over the singing chanting before the proper Antiphon of S. Ausonius: then such Prelates were wont to be led to the place, where the sacred body of him rested; and there from the hands of the aforesaid Nun to receive the Life of the same Saint, and by unrolling it and pouring forth long prayers until the second hour after midnight constantly to persevere; then indeed to be admitted into a certain chamber, to take rest further: but the light returning there came for honor's sake the chief four Barons of the whole County, and they read the Acts of the Saint, who would lead the Bishop to be installed into the Cathedral Church of S. Peter. Thus far that Father, when immediately after the death of P. Henschen he sent to me, faithfully written by his own hand, from the very ancient Codex of that Abbey, those Acts of S. Ausonius which to the new Bishops were so laboriously delivered to be read; not as if approved by him in every respect, but as the first fountain of all those things, which for more than seven hundred years about S. Ausonius, if not universally believed, at least were commonly related.

[8] But before I proceed to judge of those Acts; receive the preface of Francis Corleus to the same purged of errors (as he thinks). Being about to begin the life of Blessed Ausonius, first Bishop of Angoulême, which Franc. Corleus confesses to swarm with errors, and the names of the following Bishops, their series and catalogue, I will preface these few things about the plan of my undertaking. When there had fallen into my hands the commentary of the things done by Ausonius, which is in circulation, and is kept in his monastery in place of a Legend (as they call it); I found it filled with many and not contemptible errors, with the unhappiness of the times and ignorance of the true history; to the restoring of which I spent some days: first what I found not to agree with the writings of approved authors, or related to other times, these I emended. If anything seemed less probable, or not to savor of the majesty of the Christian name, all this I deleted: many things I supplied which were lacking. Then to the faith and exemplar of the ancient writers I accommodated the whole narration. In doing which if anyone condemn me of rash daring, I would have him understand that it was indeed a work of venerable antiquity; but so disfigured by faults, that it is easy to conjecture that the author (a man otherwise good) handed down to posterity not what he had seen, but what done many ages before he had heard, committed to letters more piously than cautiously. And that the whole matter may shine forth more, and he enumerates the chief of them, the more remarkable places of this commentary, which needed our animadversion, I will subjoin. In the first place it is not approved by me, that of Eugenia the mother of Ausonius there is handed down to memory, that she bore as a septuagenarian an Angel forewarning: a grace granted in former ages to very few, and those heroines excelling in much virtue. The miracle, and the whole narration of the Angel, Albinus, and Eugenia the spouses conversing, seem too affected; and rather fabricated (with the peace of the pious shades let me say it) in imitation of those things, which of Anna, Elizabeth, and Sarah are said, than supported by the appearance of truth.

Likewise that which incidentally of S. Martial, Bishop of Limoges and Ausonius's teacher, sent by Peter the Apostle into Gaul, is there said, contradicts the history of the ancient faith, nor is it to be found said elsewhere: although the people of Limoges (nor more truly) affirm him sent by Clement, about the ninetieth year from Christ's nativity. For it is established from Gregory Bishop of Tours, an ancient author, that Martial of Limoges lived under Decius, in the two hundred and fiftieth year of salvation. Which also from the compendium of our Ausonius's Life is to be seen proved, since it asserts him crowned by the Vandals (who then first are sufficiently established to have burst into Gaul) under Valerian the successor of Decius with martyrdom. The words of the compendium are these. and it refutes the supine ignorance of the author. In that time in which the Vandal persecution gone forth from the borders of Germany was laying Gaul waste, the King of the aforesaid nation with an army most powerful, all the cities of Gaul first being taken, except the city of Metz, stood at Angoulême. And a little after: But we hold for certain, that this Prelate of whom is our discourse, existed in the times of the Vandals: who first while Valerian and Gallienus were Augusti reigning, afterward also under Theodosius the younger son of Arcadius, through all Gaul and Spain roamed. Which words the more willingly here I have inserted, that from the specimen of them it may be known, how supine was the ignorance of the author, who makes Martial the teacher of Ausonius coeval with Peter, and soon, forgetting himself, a disciple coeval with the Emperor Valerian. What that he asserts Aptonius the brother of Ausonius, and his successor in the Episcopate? Between whom, two hundred and fifty years, it is plain, intervened. What also that he affirms Martial and Ausonius dwelling at Limoges to have boarded a ship, and by a maritime journey to have visited Mauritania the town of the Santones? The author of that compendium says besides, that Angoulême the city was besieged by the Vandals for seven years and six months, at length covered round by a cloud, and from the eyes of the besiegers snatched away, defended by the protection of the Deity, and that the Vandals themselves there mutually stabbed each other to extermination. Which how alien from the truth it is, from Gregory and Aimoin the writers of Gallic affairs is established: who are authors that the Vandals at that time through all Gaul raged, and the more notable cities utterly overthrew, and finally at Arles by Marius, Prefect of the Roman cohorts, were routed: nor would they have kept silent so notable a miracle (if anywhere it had happened). Plainly ridiculous can seem in the same author the assertion of the Angel, promising eternal life to all who, made Christians, and well working, should be buried in the cemetery of the divine Ausonius. To these I add some miracles, which there more fully recited I deliberately omitted, or with one word touched, because they altogether smacked of old wives' fables, nor seemed to me to promote the Christian cause. These things I wished thee admonished of, kind reader, and he promises a correction. that thou mightest understand that I have not rashly put my hand into another's harvest. I know (thanks to God) what is to be attributed to the writings of the ancients, especially in those things which pertain to religion. But in a matter so clear to be blind was not fitting.

[9] Thus he, in the year MDLXXVI on the Kalends of December, offering this his little work to the Reverend in Christ Father and Lord Charles de Bony, and so Bosquet published it from his Ms. Bishop of the Church of Angoulême, through a dedicatory Epistle, which, and together with that Preface, and the Life itself hitherto unedited, Francis Bosquet, Praetor of Narbonne, judged worthy to be inserted into his Histories of the Gallican Church, published in the year MDCXXXVI, as written according to his opinion concerning the first Apostles of Gaul: which opinion weighed by our Henschen, and accepted as more probable see at the day XXX of April, where concerning S. Eutropius, Bishop of Saintes, a quite similar question is moved. I will not however dissemble, that for the contrary and to the Gauls everywhere more pleasing opinion there exist men equally with Bosquet learned. Of Peter de Marca, the Epistle to Henry Valesius, published in the year MDCLVIII, which will give us occasion again the whole matter, national affection set aside, to call to examination June XXX before the Acts of S. Martial, as in a more proper place. Where if the common opinion for which the people of Limoges in the aforesaid Synod as for altars and hearths fight, can be proved able to prevail; the age of S. Ausonius will recede even farther from the age of S. Martial. Now, which concerns this man more closely I consider the words received from the same, (as Corleus speaks) Compendium of the Life, which before was named, the Commentary, which is in circulation in place of a Legend; and I am compelled not without wonder to believe, that the original Legend did not seem to Corleus, but only one interpolated by someone, who both added those things of the Vandals of himself, and some other things perhaps changed (as is the septuagenarian age of the mother, since the old Legend says, that the parents of the Saint for sixty and six years' courses had been deprived of the fruit of the womb, following the compendium of these. whence it would follow that at least an octogenarian the mother was when she bore) and finally added the fable of the cemetery, in the same old Legend not to be found, but in the Acts of the Irish Saints too often occurring; so that one might suspect, the author of the Compendium if not of the Irish, at least to have been of the Armorican Britons, wont of old to believe and write of Saints with almost the same excessive simplicity as they. Now let us exhibit Corleus's composition, afterward to be compared with the ancient Legend.

THE NEW LIFE

By the Author Francis Corleus.

From the edition of Francis Bosquet.

Ausonius the Martyr, first Bishop of Angoulême in Aquitaine (S.)

BY THE AUTHOR CORLEUS.

[1] Blessed Ausonius was sprung from Mauritania of the Santones, Born of Gentile parents, of noble birth indeed according to the dignity of the world, yet Gentile. For Albinus his father, lord of the place, very powerful in wealth and dependents, following the superstition of his ancestors, had no knowledge of the true God: although otherwise, and as far as the pagan religion allowed, a good and prudent man; who being concerned about his son, so took care of him to be educated from his earliest age, that the excellent gifts of his soul already from boyhood appeared in him, prefiguring signs of those things, which God afterward fulfilled in the man. For although he held the first place among his coeval youths, on account of the prerogative of honor, so contained himself in the midst of delights and allurements of pleasures, that he could be understood as already regenerated in Christ, pure and untouched from those vices, in which that age is wont to be entangled. Much was his kindness toward companions, much his charity toward the needy, much his humility toward superiors, and patience even beyond human measure; so that it ought not to seem wonderful, how so quickly he conceived Christ in his soul, who of his own accord professed himself a candidate of true piety.

[2] There was living at that time, illustrious in miracles and sanctity, Martial Bishop of Limoges; who (if we believe Gregory of Tours) during the Decian persecution, but converted by S. Martial with them, with six other Bishops had been sent to preach into Gaul. He having performed the office of a good Pastor, surveying the sheepfold committed to him, went round the neighboring cities and places, Bordeaux, Poitiers, and the Santones. Who when by God's inspiring he had come to Mauritania, and being received in hospitality by Albinus and Eugenia his wife had announced Christ to them, so forthwith in their souls the fire of divine love blazed up, that at once, the idols being cast away, they professed Christ, and with the holy baptism with their son and the whole house besprinkled, they commended Ausonius to Martial to be instructed. And so the youth Ausonius, devoted to the service of the true God, and made a hearer of the sacred doctrine, it is not credible how much in that small space of time he advanced, he clung to him: what a heap of virtues accrued to him. Not to him were riches a care, not the rich inheritance to be devolved, not the familiarity of comrades. One to him the equivalent of all, the Lord Jesus, whom he should love in return and worship, for whose name he was ready even to pour out his blood. But some time after, admonished in dreams, that his own, among whom several still gentilism detained, with religious solicitude he should visit; with the consent of his teacher having set out he returned to his fatherland; and many of his kinsmen and countrymen from the servitude of idols he freed, preaching to them Jesus Christ, and him crucified. Which Martial understanding, his disciple returning, congratulated, and admonished that the Lord wished to use the work of Ausonius, hands being imposed and the office of the Diaconate, he sent the same about the neighboring cities to sow the Evangelical seed.

[3] There was at that time the city of Angoulême with the whole adjacent district given to idols, preaching at Angoulême, and under the dominion of the Roman Empire was administered by the Prefect Garrulus. Hither therefore turned aside Ausonius, and cast the first foundations of the Church of Angoulême, the first Apostle of Christ in that city; hidden however at first for fear of the Pagans: but Garrulus had a sister by name Caliaga. She when at the margin of the river Charente, gliding by the root of the mount on which the city is set, with her coeval girls was walking; there burst from a river cave under the appearance of a dragon a most wicked demon, and rushed upon the frightened virgin, and her long vexed rendered like to a lifeless one. Behold the dying body of the girl was being carried to be presented to her brother; he frees the Prefect's sister possessed by the devil: when he of the pitiable case now made more certain, met it on the way, reproaching his gods. A concourse of the multitude is made, vast wailing on every side. Then B. Ausonius, understanding the time had come, in which the burden committed to him he should openly carry out; full of the Holy Spirit brought himself forth in the midst of the people, and trusting in the supernal power, and mindful of the words of the Lord who had said, *If ye shall ask anything of the Father in my name, He will give it you*; directing his words to the Prefect he says: Be not saddened, Garrulus; powerful is God to relieve the virgin from the unclean spirit; but also your souls, if ye shall consent: believe, and thy sister shall be freed. To whom Garrulus: Which of the gods has so great power? And Ausonius: The Lord Jesus Christ, who rules over spirits. And Garrulus: Who is the Lord Jesus? Ausonius says: He is, whom preaches mighty in word and work Martial. And he: Behold I am ready to believe, if it be done to me according to thy word. Then the blessed Apostle, his hands raised to heaven, says: God most good and great, father of our Lord Jesus Christ, with whom nothing is impossible, every word; look upon the face of thy beloved son, who the gates of hell unbarred leading his own thence, subdued the prince of darkness; to whom every knee is bent, of the heavenly, earthly, and infernal; and in his reverence deign this girl, from the persecuting devil cleansed, to restore to a better life; and at the same time the blinded eyes of the heart of this people, with the rays of thy justice to enlighten; that it may know thee one and true to be God, giver of perennial life as well as of mortal. And he adds, the virgin's hand being taken; I adjure thee, unclean spirit, in the name of the Lord Jesus Christ, that from this little girl harmless thou depart, and be plunged not to return into thy cave. Which said gnashing he, the form of a dragon again assumed, all seeing leaped forth, and into the river was plunged; but the girl stood upon her feet, giving honor to God.

[4] Then the Prefect with all the throng of the people standing by says: Why dost thou delay, Ausonius, to make us Christians? Behold servants of thy God, and our God. To whom says

Ausonius: Hear ye men of Angoulême, fellow-servants and co-heirs of the kingdom of God; ye have seen what the Lord Jesus through our hands deigned to do. We indeed were ministers of his will, but he the author of our work; that through this ye may believe, that He is the Lord almighty, who made heaven and earth and all things which are in them; who permitted the enemy of the human race, Satan, that under the appearance of a serpent, even as also to our first parents, and baptizes them instructed: he should lie in wait for you: this serpent, who cast violence on Caliaga, is the devil, who as a roaring lion goeth round about you, seeking whom he may devour: to him God gave the power of harming the undeserving virgin, that through this ye may be freed hereafter from his servitude, when ye understand how powerful, pious, and merciful is the Lord. Believe therefore in God, and his Son Jesus Christ: believe in the Holy Spirit the Paraclete: receive holy baptism, by which sealed ye may be safe from the invisible serpent. And these things said all at the said margin of the river he washed with the laver of regeneration. Which hearing S. Martial, who at Limoges was making his abode, and how great things the Lord had wrought through his Apostle; congratulating his disciple and the new Church in God, he came to Angoulême, that the souls of the still infirm he might stabilize in God, made Bishop and confirm them against the snares of the unbelieving Gentiles. In which place when for some days he had tarried, preaching the kingdom of God and disputing with the idolaters, seeing it not to be good that the faithful remain without a Pastor, at the instance of them he set B. Ausonius over them, as Bishop, and the Church of Christ commended to him, into his own country he returned.

[5] Now indeed the Episcopate taken up, of what kind the man of God showed himself, and how greatly he excelled, it is not of our faculty to unfold; he causes many churches to be built, and how great a profit of souls he made, running together from everywhere out of the surrounding region nobles and rustics to hear the word of God; so much that everywhere many churches were erected, since hitherto in those regions the name of Christ had been almost unheard. Especially the pious and devout virgin, sister of Garrulus, who had been freed from the unclean spirit, having joined to herself some noble girls, professing virginity, a place, in which she might give herself to prayer, from the blessed Bishop she merited to receive outside the city, on the Western part at the first milestone, where also, her brother providing, she took care to build a church. The Bishop himself also another for calling together the faithful and for performing the sacred rites built within the city, on the southern part near the walls, to the blessed and incomparable Virgin Mary consecrated, which under the name of S. Mary of Pagina to our own times it has preserved. But also that many other miracles B. Ausonius did, antiquity related to us: among which in the villa of Vernum, he gives sight to a blind man, it narrates a blind man restored to sight, and Sigilbertus of Périgueux, by the taming of a bear converted to the faith, and very many of this kind; through which the man of God cast the first foundations of the Church of Angoulême, which for the love of brevity I pass over.

[6] But by no means is to be kept silent the history of the virgin Calefagia, who sprung of noble blood, abounded in wealth, he heals an issue of blood, but deprived of health; for she labored with a perpetual issue of blood. To her had come the fame of those things, which the Lord daily through his Apostle put forth, miracles: and without delay, she orders a carriage to be prepared, which full of good hope she consecrated being about to go to the man; and in that very instant, her issue was stayed. There sat by her as companion Arcadius, who tried to move the girl from her purpose, teaching how much on physicians and sorceries she had spent; an inveterate disease by no help could be healed. When behold the disease itself invades Arcadius: so that he who lately, unharmed, of the physician for his mistress detracted, now of his own accord sick, even to vows, desired him. What more? Calefagia meets Ausonius, to him is presented Arcadius dying; this man through his unbelief, she now long since through faith from the disease raging cleansed: he confesses his guilt, implores help; she entreats that her faith be increased, and her health confirmed: each becomes partaker of the vow, each is cleansed, and receives a sound mind in a sound body: Calefagia and Arcadius become Christians (yet with unequal grace) and the whole household of Calefagia. From that time the said virgin, forgetful of her fatherland and her own, was devoted to the service of God: and made the inseparable companion of Caliaga, both virgins kindled with the heat of faith, both awaiting the benediction of the sacred veil.

[7] The virgins therefore Caliaga and Calefagia with a company of noble girls gave themselves to prayer and fastings, as much in mind as in body enclosed in a little house consecrated to that, and granted by the blessed Bishop, at the first milestone of the city, as has been said, he consecrates the Virgins to God in a little monastery: having indeed already long professed virginity, but not yet veiled, which the man of God deferred to carry out, until their perseverance and zeal he should know. Which at last perceived, on the day destined for that, the people called together, he orders the virgins to be brought in, and asks what they sought. They saying, that they desired to be consecrated to the Lord; placing the veil upon their head and that of the accompanying virgins, he blessed them, saying: God former of bodies, breather of souls, who hast no respect of age or sex, nor judgest any condition unworthy of thy grace; but art the equal creator and redeemer of all; do thou these thy handmaids, whom out of all the number of the flock the good shepherd to preserve the crown of perpetual virginity hast deigned to choose, and those virgins who in future ages shall succeed them in this thy house, with the shield of thy protection cover round; that conquering the allurements of the flesh and spurning mortal marriages, the indissoluble bond of thy son our Lord Jesus Christ they may merit. For these we ask, Lord, that thou supply arms, not carnal, but mighty by the power of the spirit, that in their body, thee defending, sin may not be able to dominate; and to those desiring to live under thy grace, nothing may the enemy of the human race of these vessels now consecrated to thy name be able to claim; let also every innate heat the shower of thy heavenly grace extinguish, but the light of perpetual chastity kindle; let a chaste face not lie open to scandals, nor let negligence give to the incautious occasion of sinning, and let there be in these a cautious virginity, adorned equally and armed with faith entire, hope sure, and charity sincere; that to minds prepared for continence so great virtue may be granted, which may overcome all the figments of the devil, by despising things present may follow things future, may prefer fastings to feasts, the sacred lessons to dances; that by prayers fed, by instructions filled, by vigils recreated, they may exercise the work of virginal grace: with these arms of virtues these thy handmaids interiorly and exteriorly fortifying, grant an unoffended course of virginity, that this they may be able to fulfill through the Lord Jesus Christ, with whom is to thee honor and glory in the Holy Spirit, now and always, and unto the ages of ages. And when they had said Amen, the mysteries finished he dismissed them.

[8] As for the rest of his manners, with how great humility as a father with sons, as a shepherd with sheep he conversed; how great his gravity in fulfilling the Episcopal dignity, in emending vices his authority; what faith, zeal, and example of all virtues appeared in him, he is illustrious in every kind of virtues, if we should wish to say, overcome by the mass of the matter we should succumb. For although his deeds may somehow be explained in words, his interior life, and daily conversation, abstinence in fastings, perseverance in vigils and prayers, in hardships constancy, his mind always intent on heaven, and no time empty of the work of God, no oration will ever explain. No one ever saw him broken, no one moved, no one mourning, no one laughing: one and the same always, a heavenly somehow gladness on his countenance bearing. Nothing in his mouth but Christ, nothing in his heart but piety, peace, and mercy. His discourse, that all the allurements of this world and burdens are to be relinquished, that we ourselves are to be denied, that Christ is to be followed. Now what did he not endure for the hope of eternity, of hunger, of vigils, of nakedness, of fastings? what reproaches of the envious gentiles did he not feel, their infestations? what of labors did he not sustain, for watering the vineyard of the Lord which he had planted? These things when the man of God had now for some years done, having happily performed the Episcopal office; and the diligent father had provided for the Churches dwelling under his watch, Presbyters, Deacons, and Pastors; the pious Lord, having pity on his hardships, willed to put an end to him through a glorious exit of martyrdom, which happened in this manner.

[10] Once the peoples of upper Germany were the Vandals, a barbarous nation, living by slaughter and rapine, who very often into Gaul and other parts of the Roman Empire made an irruption. Their first irruption was in the time of Valerian and Gallienus the Emperors, in the year of salvation about two hundred and sixty, with Chrocus as leader: his nefarious deeds, and life a little higher to repeat I think not to be out of place. in the irruption of the Vandals with Chrocus as leader, He, truly a Scythian by nation and manners, breathing nothing but blood and slaughters, once is reported to have asked of his mother (a woman of not unlike nature) by what thing especially he could procure for himself eternal fame among mortals. She saying that he would obtain a perpetual name for himself, if he should utterly overthrow whatever excellent and famous buildings, and the cities themselves with their inhabitants; having joined to himself a not small band of abandoned men of his own kind, and Germany being crossed, he attacked Gaul, from the time of Julius Caesar living in deep peace, nor fearing anything for itself. And first at Mainz (to use the words of Aimoin the historian) crossing by a bridge, that very city he miserably destroyed: thence he bent his course to the city of Metz, whose walls in the night, which preceded the day of his coming, by divine will of themselves falling, opened a way to those about to burst in. It is uncertain whether divine condescension brought this calamity upon the wicked and impenitent citizens, or perhaps, that of the most unspeakable homicide the just destruction might be accelerated, so that thinking heavenly suffrages aided him, he might strive the more boldly where the impious deeds might pay deserved punishments. The citizens of Metz finally being destroyed even to extermination, he hastens to Trier: thence all Gaul he overruns, and the chief cities, and those notable for antiquity or workmanship he utterly overthrows: among which was also that most celebrated shrine among the Arverni, which in the Gallic tongue Vasso was called Gregory Bishop of Tours hands down to memory. There was also that city Angoulême, and several other not ignoble cities, which being burned and demolished, this son of perdition, the perpetrator of the nefarious crime Chrocus, when at length he had come to the city of Arles, intercepted by Marius Prefect of the Narbonese province, his army destroyed is taken: and through the cities, which he had overthrown, led round in mockery, the monstrous enemy by every kind of torments tortured, the punishments, which on the undeserving peoples he had inflicted, by a pitiable death he paid.

[11] The city therefore of Angoulême was besieged by the Vandals, and Angoulême besieged by them, into which the inhabitants of the neighboring regions had betaken themselves with their own, namely fortified by art and nature and place. Nor did Chrocus straightway gain it, the citizens so fiercely resisting, and for their safety and children and the sacred things themselves fighting it out, as insolently the most monstrous enemy pressed. He with every art and wiles assailed

the frightened city: the citizens defended themselves by the advantage of the place, and kept themselves within the barriers of the walls, every exit being shut off to them. The pious Bishop especially, not only covering himself with the arms of faith, unceasingly poured forth prayers and tears for the people to the Lord. But he also went round the walls, met every man, and admonished that with a brave spirit the cruel enemy of the Christian name they should repel. Finally as much of a provident Leader, as of a good Pastor he performed the office, preparing himself to give his life for the sheep. But when the siege had now been protracted so long, that the provisions of the besieged had utterly failed; Ausonius, understanding there was no longer any place of resisting, he consoles the citizens: calls the people together and consoles them, saying: Dearest brethren, in manifold ways God permits his people to be afflicted, sometimes for the glory of his name, more often that he may prove and chastise. In whatever way it be, the Lord is to be praised, and his will is to be obeyed. Be not troubled therefore at the ruin of your city: if for our sake these things happen, we are sinners meriting heavier things; if it please God that we and ours serve his glory, who will envy him, since we are his work? who will not rejoice, that he is held worthy for the name of Jesus to suffer reproach? We are not alone, whom God has visited; behold almost all Gaul, struck with equal calamity, the Lord delivering it, has come into the hands of the impious: We are not better than our brethren, all of us have acted wickedly, and have brought the wrath of God upon us: but pious and merciful is the Lord to those seeking him. Yield therefore must we to the time, obey the ordination of God, the enemy must be entreated if perchance he may have pity on you. Let us meet the man; behold I will go before you: as far as concerns me I am certain I shall not avoid the hostile hands: but I both desire to be dissolved and to be with Christ, I desire to be made a victim for you. For it is expedient sometimes that one die for many. It is expedient that by the blood of one the wrath of the truculent Chrocus be satisfied, lest all this people perish. Suffer me now to be a witness before the enemies of the faith of those things which I have announced to you, that ye may also believe, that I have said true things.

[12] As he said these things grief and mourning invaded the mourning people. Alas, they said, why dost thou desert us, Father, or to whom dost thou leave us desolate? he goes to Chrocus: Ravening wolves will invade thy flock, and who, the Pastor struck down, will prohibit them? Then he turned to the Lord says: Lord if still to thy people I am necessary, I will not refuse the labor, thy will be done. Then to the people he says: Little sons, ye are now no longer my sheepfold, but Christ's; he will provide for his flock, let us go. And the people taken, clothed in the Pontifical ornaments, and accompanied by the Clergy, he proceeded to the Eastern gate of the city, which is called Petragorica, where Chrocus he knew to have his tents: and the gate unbarred he gave a sign to the enemy that he wished to address him. Behold he flies up, surrounded by a dense column of his own, full of threats, breathing blood from his mouth: to whom b. Ausonius says. Most invincible King, God on account of our offenses has delivered us to thee: do thou a man remember that we are men: if against thee anything has been sinned, I am he, I am he, who as a witness to thee wished to resist. I myself am he, who sinned; spare the innocent people, forgive thy fury to the suppliants. To whom Chrocus: Art thou that asserter of Christian impiety, who hast so long withstood my counsels? Who hast bewitched this little populace with the vain ravings of thy God? Knowest thou not me to be a God and the messenger of the gods? Ausonius said: I am a Christian, and a Bishop, having professed the faith he is slain, I know the only and true God, who made heaven and earth; him we Christians serve, him we entreat days and nights for ourselves, and for thyself, King, and for all men. Chrocus said: in this will therefore dost thou persevere? Ausonius said: A good will, which knows God, cannot be changed. Chrocus says: Give honor to the immortal gods. Ausonius said: I will not do it. Chrocus says: Then thou shalt die. Ausonius answered: Do what is pleasing, in a matter so unjust there is no consolation. Then Chrocus ordered him to be seized, and to be beheaded. And so the blessed Bishop suffered, and his body secretly taken up by Caliaga and Calefagia the virgins, he is buried. and in the shrine constructed by them buried on the northern part not far from the gate. But there suffered the most blessed Ausonius the Martyr on the XI day of the Kalends of June, with Gallienus reigning, but our Lord Jesus Christ truly reigning unto the ages of ages. Amen.

ANNOTATION.

Thou hast, reader, the new composition of Corleus, if not true, The verisimilitude of such a narration, at least for the greater part similar to the true, inasmuch as in it there is nothing insipid, nothing evidently repugnant to more certain truth; provided the people of Limoges patiently bear that S. Ausonius, who suffered under Chrocus, be said a disciple of S. Martial; or the people of Angoulême allow, for Martial to be taken any one of his successors. Easily moreover wilt thou excuse, that for the Alemanni or Suevi, whose King was Chrocus, are named Vandals; just as for the Vandals sometimes are named Huns; the Authors confounding the names of the Barbarians, who successively laid Gaul waste. The name of the Prefect Garrulus, could move someone to laughter, who knew not that the Tetrici, Injuriosi, and others of equally unlucky appellation, several, in the ecclesiastical History of Gaul beyond controversy are read. Caliaga and Calefagia, it is easily extricated by some from certain scruples: true names also they could have been, although by common usage, from their original Greek formation's rectitude somewhat distorted. But that with Greek or Latin names, in the III century in which we are engaged, the Aquitanians thus used, so that of the barbarous nomenclatures from the old Gallican tongue, then utterly abolished, no traces anywhere appear, is acknowledged. How therefore, thou wilt say, will be received that Sygilbertus of Périgueux, a name doubtless of Frankish or Teutonic origin, equally as the name of Gratulfus, among those to be named within Ausonius's Presbyters reckoned? It will be said; such appellations, into Gaul up to then untouched by the Barbarians, could have crept in, at least a few, on occasion of the Roman Legions, from the guard of the Rhenish frontier returning, to whom from the Barbarians themselves some mingled clung to the Romans: and so also this scruple will be met. It remains however that we see, whether, the verisimilitude which Corleus introduced into the Acts of S. Ausonius being posited and admitted, by cutting away the manifestly false; the rest ought, or at least prudently can be received as true. I to Corleus and Bosquet much defer: yet, each one's liberty of judging otherwise being saved, I judge; that very many fables, mixed rashly into the Lives of the more ancient Saints, lest however that obtain faith as true, composed after some centuries' course, and by simple men in good faith handed to posterity, have some foundation in true history; therefore not uselessly are those things which have an appearance of truth separated by conjecture from the manifestly false (which also we often try to do) but this conjecture is only so far to be approved, as it is brought forward as a conjecture, but not as certain history. But since from the divine Offices and other sacred things it is fitting to be absent, not only manifest falsity, but also a just and prudent dread of it; would it not be far more advisable, of Saints, of whose Life's deeds, nothing as true can be said except by conjecture, no proper Lessons be used, or before a congregation expounded to the people; [the fabulousness of the old Legend stands in the way, which therefore is brought into light.] but all be said and done from the Common? But then we justly and prudently dread, lest anything altogether gratuitously be fabricated, although otherwise not unlike the true; when of it no notice is had from elsewhere, than from narrations manifestly fabulous. But that such is the old Legend of S. Ausonius, and therefore that nothing at all be safely believed of it, that thou mayest understand; as elsewhere sometimes, so also here it is expedient, the original text to be drawn into light; which as long as it lies hidden, no prudent judgment can be passed of the relation received thence, and dissembling all things which could make the matter suspect. Before however I exhibit the old Legend, I would have thee admonished; that it does not seem written in that order in which it is now found: but since it was to be divided into Lessons for the feast day and the Octave, it pleased that on the feast should be recited what in the Legend first was and last, of the nativity, ordination and passion of the Saint: but afterward through the Octave the miracles. Whence when afterward consequently, without intervening Responsories, separately the Legend had been written, the order appeared, as it now is, perturbed. I will not however from this so probable a conjecture change anything.

THE OLD APOCRYPHAL LEGEND

From an ancient Ms. of the monastery of S. Ausonius.

Ausonius the Martyr, first Bishop of Angoulême in Aquitaine (S.)

BHL Number: 0828

FROM THE MS.

[1] The Saint pleasing as much to God as to men, Ausonius, in a town of the Aquitanian territory, which is called Mauritania, of Gentile and sterile parents took the beginning of the present age; of parents according to the dignity of birth most illustrious in lineage, yet still entangled in the errors of gentilism. But because according to the Evangelical word, God is able from stones to raise up sons of Abraham; the same parents, kindled with the fear of the divine spirit, began, the worship of idols being despised, rather to serve the creator than the creature. Albinus therefore the begetter of the holy man, but his mother Eugenia, deprived of the fruit of the womb for sixty and six years' courses, with daily prayers besought the Lord, that he would deign to give them offspring. To these praying thus with continual prayers, sent divinely an Angel, conspicuous with clear light, by whose splendor terrified, utterly nothing could they speak, who began thus to address them: Fear not, for your prayer is heard. But recognizing the voice of the Angel, offspring is promised by the Angel: they began to glorify God, saying, Truly the Lord his Angel has sent to us, by whose exhortation strengthened, we know our petition by God to be heard. As they spoke such things, the Angel of the Lord blessing them, disappeared forthwith. Confirmed therefore both by the address and the Angelic benediction, on the third night's rest after these things, by the gift of him of whom it is said, *Every best gift and every perfect donation is from above*; Eugenia, at that time a most noble matron, conceiving made fruitful with a twin birth, with double gifts afterward rejoiced herself enriched, while in one birth with twin children's productions she was enriched. James 1, 17. A little before the birth therefore again is present the Angel of the Lord, who is born to them double. and thus addresses the woman: Eugenia! To whom she answered; Who art thou, Lord? To these he. I am, he says, the Angel of the Lord, sent to thee. And he added; Before the darkness of this night break forth into light, know that thou shalt bear twin sons, whereof one Ausonius, the other shall be named Aptonius, for the protection and salvation of Mauritania, and of all that fatherland. By these Angelic words the venerable woman strengthened, according to the agreement, a little before light brought forth twin sons.

[2] But in succeeding times, when not yet

with the documents of the Christian Religion the provinces of Gaul or of the Aquitanians were enlightened; lest with the darkness of ignorance they should longer be encompassed, it happened that B. Peter, the Prince of the Apostles, to the various cities of Italy and Gaul destined various Prelates: who dispensing the seeds of the divine word to the gentiles, Sent by S. Peter to Limoges Martial, their hearts to render the senses of good works with the plowshare of preaching plowed up, and by plowing up to the harvests of faith to be borne back animated. But among the rest, nay above the rest, to the most flourishing city of Gaul at that time, which is called Limoges, he first sent as Prelate, the excellent in all things Martial, who by the word of preaching, the signs of miracles cooperating, the savagery of the Gentiles into the softness of divine worship might convert. By the fame of whose most celebrated preaching, the most illustrious, of whom is our discourse, man, namely Albinus and his illustrious spouse Eugenia, that which they had worshiped execrating, he baptizes all: since now with the faith of the heart they had believed unto justice, but with the mouth not yet in public were confessing unto salvation, with the greatest apparatus of their goods, with their sons and copious household, to B. Martial they hasten. To them therefore having entered the way, by the will of the pitying God, they were made to meet B. Martial, who then the confines of Bordeaux and Mauritania for the sake of preaching was hastening to approach; he leads the sons of Albinus to Angoulême, to whom the most illustrious Albinus and his wife Eugenia, falling at his feet, began to cry, saying, We beseech thee, most blessed and good master, that thou deign to baptize us and our sons and all the household of our house, having received from us very many kinds of gifts of gold and silver, also of purple and silken garments. These voices heard, the excellent Martial both the boys and their begetters and all the household, in the faith and name of the saving Trinity, baptized. But after they were confirmed in the faith of the Lord Albinus and his wife Eugenia, B. Martial, having taken with him the two sons of the aforesaid, namely Ausonius and Aptonius, sought the city of Bordeaux; but as he preached there, he ordains Ausonius Bishop. many believing in Christ, were baptized unto the remission of sins. The plan having been begun the aforesaid Pontiff of Christ Martial, because at that time the city neighboring to him, of the people of Angoulême, seemed subject to pagan error, especially since not yet for it was a Pontifical person constituted, which by its preaching might convert it to Christ; having taken Ausonius to the city, of which we speak, he began to hasten; and they entered the territory of the same city. And when they had evangelized to that city, and an innumerable multitude to the faith of Christ had subjected; with God's prevenient grace, with the concordant favor of the people, for the aforesaid city B. Martial enthroned the pleasing to God in all things Ausonius, charging him that the Pastoral care of the Church he should bear, and for the sheep committed to him, if it were necessary, to lay down his life he should not doubt. These things consummated B. Martial to the city of Limoges returned, rejoicing and exulting in the Lord, that over the Church of God he had set a Pontiff, and over the flock a Pastor.

[3] In that time in which a certain persecution of the infidels, gone forth from the borders of Germany, was laying Gaul waste; the King of the aforesaid nation with a most powerful army stood at Angoulême, Here, the city besieged by the barbarians, and for seven continuous years and six months besieged it. But blessed Ausonius with his brother Aptonius daily in the church of God gave himself to prayers, asking of God, that the Christian people might merit to be defended by him. But a famine most grievous had possessed the city, and the citizens vehemently pressed upon the blessed man, saying, that they would rather to the enemies deliver themselves, than perish by famine: whom the man of God dissemblingly put off, and that day meanwhile the solemnities of the Masses he celebrated. Meanwhile the sun setting and night succeeding, the blessed Prelate began the so long desired and premeditated crown of Martyrdom to long for. This he willing, the Angel of the Lord appeared to him, and said; Ausonius, when first the dawn of the coming day shall appear, proceed to the Eastern gate of this city with a few of thine; for I shall be with thee. But I am an Angel sent by God, to announce to thee all things which are to come upon thee on the morrow; but thy ministers hastily direct to the King, bidden by the Angel to surrender it, who the surrender of this city may announce. The blessed man did as the Angel had intimated to him: and messengers being sent to the King about the city's surrender he insinuates; who these things heard becomes exceedingly glad. Nor yet thus could the fury of his mind be appeased from the blessed Pontiff's slaying: and he said to the messengers, Where is Ausonius, the author of the evil deeds? Who say; Behold at the Eastern gate of this city. He at once with soldiers taken thither hastens, and finds the holy man of God there sitting. But God willing to spare the city, and the Christian people in it dwelling, a most dense cloud covered the city, so much that not even any trace of the wall itself could they discern. Meanwhile while S. Ausonius, the Angel of the Lord preceding, on the left part of the city outside was walking, he goes forth and is beheaded. there met him the aforesaid King's swordsman, who, beholding him clothed in Christian garb, immediately, his sword drawn, cut off his head. But there followed a great and most celebrated miracle; for the aforesaid King and his army, by demoniac instinct turned into fury, rushing upon themselves, even to destruction with great slaughter of killing they laid themselves low. But the Angel of the Lord, having taken the head of the blessed Martyr, placed it in his arms, saying, Follow me. But following the Angel of the Lord, when now seventy-six paces from the place of decollation he had carried the head, he halted, the Angel bidding, that there a tomb-burial be made for him. Which place the same Angel going round about by blessing sanctified, and by sanctifying blessed: in which place, the Lord providing, innumerable thenceforth were wrought miracles. ^a

[4] In those times in these parts a certain man of Royal honor, by name Garrulus, ruled the Commonwealth, exceedingly powerful in might. Garrulus a Gentile Duke, At his approaching according to custom to the city fear invaded the people, fearing lest against them he should rage, if to his gods they did not sacrifice. Whom the holy Ausonius consoling, thus addresses; See, my sons, lovers of Christ, fear not, nor dread the threats of the wicked Duke, nor worship the vain and superstitious idols, which his satellites worship. Meanwhile on the third day after these things coming the aforesaid Garrulus from other parts of Gaul, to the city came, to Angoulême, which when he had entered, immediately they suggested to him all things which blessed Martial in that city had done, and how over the peoples dwelling in it a certain man of his sect he had set, Ausonius by name, whom they call Bishop. These things hearing Garrulus, kindled with the fury of wrath, he orders Ausonius to be presented to him: to those telling him such things says; Who is, he says, Ausonius? But they say, He was the son of Albinus the Senator, of most noble birth, whose wife and this man's mother was of most illustrious birth Eugenia. These things said the King ordered him to be brought to him; but the going ministers came to the place, where the Pontiff was tarrying; whom one of the soldiers by name Herculius thus addresses; By Royal command to thee we have been directed, that to the Royal hall thou come, to render answer; who brought thee hither, and who committed to thee the care of this city. To whom the Blessed Ausonius answered; The Lord in heaven has prepared his seat, and his kingdom shall rule over all, Herculius says, Who is that Lord? B. Ausonius says, The Creator and founder of heaven and earth and of all creatures, and who for our sake, and the soldier about to do this is besieged by a demon. and for our salvation descended from heaven, that us from the power of the devil he might free, and eternal life in the heavens confer. These things hearing Herculius, and the words of the holy man deriding, and to God not giving honor, immediately by the devil seized began with his teeth raging to mangle himself, and all whom in running he could reach, with torn garments to tear, and with the staff which then by chance he carried grievously to strike, On which account the soldiers compelled, with strong bindings of ropes his arms and hands bound, so that from his nails blood flowed, and so to the Royal gaze they present him. Whom when he had beheld, he began his companions to inquire, how this had happened to him. To whom they answered; Thou knowest, best of Dukes, that by thee we with him were sent to Ausonius, that him to thy sight we might present; whom when this man first had addressed, and into much conversation it was drawn out, suddenly seized then we saw him by a demon, who thus him, as thou seest, vexes.

[5] The Duke these things hearing, again apparitors being sent ordered the holy Ausonius to be presented to him, to whom he says: Who thou art and whence thou hast come, The Duke himself deprived of sight and speech, and of whose lineage thou art sprung, or by what name thou art reckoned, do not delay to disclose. To whom B. Ausonius, Of my father, he says, I am begotten Albinus, and of my mother Eugenia; I myself am called Ausonius, and the faith of the Christian Religion with all my heart I venerate and embrace. These things hearing the Duke, the ministers he commands to bind him hands and feet, and to be cast into the prison, where the obscurity of night the density of shadows might darken. The ministers these things preparing, B. Ausonius said to the King, The Lord knows the thoughts of men, that they are vain; the eyes of the Lord are upon the just, and his ears unto their prayers. As the blessed man said these things, immediately the Duke of the light of his eyes at the same time and the office of his tongue is deprived. Seeing such things the blessed Pontiff, began to say to those who were with him; Blessed are all who fear the Lord, who walk in his ways. Psalm 127. Meanwhile B. Ausonius besought the Lord, the King's blindness remaining, that his tongue to speak might be loosed; which also was done, although still in unbelief he persisted. Then Garrulus said to the blessed brothers, namely Ausonius and Aptonius; what God do ye worship? They answered, We believe in God the Father almighty, and thence converted, also Jesus Christ, &c. Garrulus said, If I knew these things to be true, without any doubt in your Christ I would believe, and baptism I would receive. The holy men answered; Confidently we promise thee, that as soon as with baptism thou shalt be washed without delay thou shalt be healed. When they had said these things, there appeared over them a light from heaven, and with the light a voice saying, Ausonius, have confidence in me, for whatever thou shalt ask of me thou shalt obtain. This voice hearing the Duke, and at the same time the splendor which had shone forth perceiving, says; What is that light? They answered him the brothers; A light it is incomparable, with which God has surrounded his servants; whence if thou believest with all thy heart the son of God our Lord Jesus Christ can salvation to thee confer, and of all thy sins the Indulgence to thee grant, and the light of thine eyes denied to thee restore, with the mouth confess. Garrulus answered, I the indulgence alone to be given to my sins desire, and I believe Jesus Christ to be the son of God and the Savior of the world. And these things said, opened were his eyes, and he began most clearly to see; and rolling at the feet of S. Ausonius, he began to kiss them; crying and saying, Truly God is Christ, whom these men worship. And he says to B. Ausonius;

O most blessed Father, deign to give me the laver of holy regeneration in the name of the Lord Jesus Christ. The water therefore taken B. Ausonius and sanctified, he is baptized with all the people, baptized the aforesaid Duke under the triple immersion of the catholic faith, B. Aptonius receiving him from the font; the Duke baptized there were baptized in his house of both sexes one thousand six hundred and seventy-four. These things done the Duke Garrulus, couriers being sent through all the region of his own dominion, ordered that if anyone did not consent to be baptized, with a capital sentence he should be punished. But on the morrow's dawning day, there were baptized in the city of Angoulême almost three thousand, excepting little ones and women: and afterward BB. Ausonius and Aptonius rejoicing and being glad baptized on that day the people of the city, from the least even to the greatest, confirming the people in the faith and name of the Trinity. works, day and night was exercised in the Law of the Lord, in fastings, vigils, and prayers continually intent: to almsgiving indeed he was so given, that with some of the former Fathers he was worthy to be made equal. and dies piously. While he was intent on these studies of good works the Lord is present, about to reward his servant, whom with the evening penny he would deign to enrich. But knowing the same pious man that there was imminent the day of his death, the blessed Ausonius to himself he ordered to be summoned forthwith, and said to him; Servant of God and Pastor of the souls believing in Christ, I know there is imminent the day of my passing, and therefore be present to me as protector in thy prayers; lest my enemy rejoice over me, lest at any time he say I have prevailed against him. Receive therefore all the variety of riches, in gold and silver and other kinds, and divide them to thy churches and the poor; that for these uses the money disbursed, to the salvation of my soul may profit. As he said these things and his last breath now failing, there was heard in the air the voice of Angels, singing a hymn to God and his departure awaiting. Therefore after three years of conversion and six months, the happy soul of the Duke Garrulus, from the bonds of the body released, to heaven migrated, on the fourth day of the Kalends of September; by the Angels happily received, and in Paradise associated with all the Saints. He being received in peace, B. Ausonius after his wonted manner with pastoral care kept watch, anxious lest by the cunning of the malign waylayer he should bring any damages on the Lord's flock. [c]

[6] In the times of B. Ausonius the martyr and first Bishop of Angoulême, there was a certain girl, Calfagia suffering an issue of blood, of birth most noble, filled with wealth, by name Calfagia, who for twelve years having suffered an issue of blood, on physicians had consumed the greatest substance, who had nothing at all profited her. By hearing therefore having learned the fame of B. Ausonius, to her servants and ministers she commands, that a vehicle prepared for her, to the man of God they should lead her, that by his interceding merits, from that by which she was detained she might be healed, the issue of blood. But these things she among the apparatus saying, suddenly in a wondrous manner, the issue of her blood stopped; which she perceiving cried out with a great voice, and said; she is suddenly healed, Truly there is no other God, except him, whom Ausonius and Aptonius worship. Therefore with the greatest weight of gold and silver she walking with her servants; one of them, by a depraved mind's madness instigated, by name Arcadius, says to her: Behold, Lady, almost all thy wealth on physicians and sorcerers thou hast spent, who nothing have profited thee; in vain therefore to these men thou makest thy journey, who after thou shalt have enriched them with thy gifts, utterly nothing will profit thee. As he said these things, immediately the very fount of blood was poured forth upon Arcadius; which seeing the fellow-servants, the disease passing into the blasphemous servant: struck with fear not small they said; Truly there is no other God in all the earth, but whom preach Ausonius and Aptonius. And placing Arcadius on the vehicle, they led him before the presence of the Pontiff. But their aforesaid mistress the girl Calfagia, going before them, first came to the Bishop; and falling at his feet, said, Servant of God Ausonius, bid me to be baptized, before hither approach Arcadius my servant, into whose body, his depravity exacting, the issue of blood is poured forth. But B. Ausonius, hearing her words, and her faith and devotion admiring, who, she being baptized says to her; Calfagia, if with all thy heart thou shalt believe, all whatsoever thou shalt ask of God thou shalt obtain. But she answered; I believe God almighty maker of the whole world; I believe the son of the living God, whom the Jews crucified, and who on the third day rose again. After this voice B. Ausonius took water, and soon baptized her in the name of the Trinity; which done, immediately to health she was restored, and began the name of the Lord with a great voice to glorify saying; Glory to thee, Lord, who through thy servant Ausonius, to health hast restored me, and through the sacrament of baptism the darkness of my soul hast enlightened. As she said these things, behold all her household, and entreating, he is healed. which followed the footsteps of its Mistress, arrived, having in its company Arcadius, the servant of the noble Calfagia; whom when from the vehicle they were setting down, an excessive issue of blood was poured forth from him. Which perceiving the aforesaid Calfagia, fell at the feet of the Pontiff, crying and saying: Servant of God Ausonius, suppliantly through the merits of thy prayers I ask to be healed this my servant, just as once thou didst free Garrulus, with the blindness of his eyes punished. By her words the Blessed Ausonius moved, says to the sick man, In the name of our Lord Jesus Christ, be whole, Arcadius, from the infirmity which thou sufferest. As the Pontiff said these things, Arcadius immediately, the sickness driven away, to health was restored. [d]

[7] At a certain time, the blessed Pontiff in the villa of Varaçum dwelling, A blind poor man being enlightened, there came to him a certain man of his eyes' light deprived; and rolling at his feet he says; Ausonius servant of God, I know, that by the merits of thy prayers can be opened to me the windowed edges of my eyes. To whom B. Ausonius; Be it, he says, to thee according to thy faith, and turning he touched his eyes, and immediately he received light, and was glorifying the Lord. And because the same blind man, by poverty's want pressed, the nakedness of garments at the same time was suffering; by the Blessed Prelate with the solaces of clothing endowed, into his own he returned, with a double gift enriched, while of blindness's prison he was freed, and of nakedness's poverty was relieved. But truly the Blessed Pontiff in the same place, Ausonius lives enclosed for three years, with the strictest custody enclosed himself, for the space of three years and five months without human administration of food; because, on the Lord's services laboriously insisting, by the Angelic ministry he was fed. The peoples of the same province to him flocked together, desiring from him with the bread of the word of God, that is, with the help of preaching, to be recreated. and he is illustrious for miracles. The sick also through him by prayers were cured; the demoniacs from the unclean spirits were loosed, to the languishing health was restored, to the blind light was restored; the paralytics soundness, the lame the office of their steps obtained, and other great things many the Lord through his servant to work deigned.

Thus far the transcript, the first time at my request written: but in it some things understanding to be lacking, therefore omitted, because beyond others apocryphal and less to the history they seemed to make I asked and obtained that also those things might be sent to me, some light perhaps about to give concerning the age of the author, but if less, about to confirm the judgment concerning his too great facility for fashioning fables. And there were sent indeed the things I had asked all; but not indicated the places in which the single points ought to be inserted. But since, the order of things being once perturbed, on account of that cause which I have prenoted, it matters not greatly that each be replaced in its own place; those things here consequently I subjoin, as much as by conjecture I attain to be inserted in the places which are signified.

[8] In the times of the most blessed Ausonius, the most sacred Prelate of the city of Périgueux Blessed flourished Fronto, and he himself to the same city of Périgueux was directed by B. Peter the Apostle, Of Périgueux, unwilling to hear S. Fronto, the seeds of the divine word to dispense to the erring people; of whom a certain one by name Sygilbertus, inveterate in days and evil works, very many injuries to B. Fronto offered. And when to his most salutary preachings he did not consent, on a certain day B. Fronto, with the tedium of his evil words afflicted, to the aforesaid Sygilbertus says; If to my words faith thou givest not, rising go to the city of Angoulême, where Ausonius dwells as Bishop: from whose mouth and testimony, if those things which I foretell to thee, true thou shalt not prove, thou shalt make me liable to thee unto death. Hearing these things the perfidious Sygilbertus, desiring to test what B. Fronto had said on the third day from then, having taken with him secretly a servant, by his proper name Theodotion, the city came to, Angoulême; and by him sent to S. Ausonius, and having entered the gate of the city, he meets Caelarius, the Archdeacon of Blessed Ausonius, who led him to the place where the holy man of God Ausonius to psalms, hymns, and canticles gave himself. To whom Ausonius turning, when very many words of holy preaching to him he had spoken, in no way him from the madness of his perverse mind could he bend; but the holy man's words for nothing reckoning, on the same day of his coming the district of Périgueux he began to seek again. As he walked with his servant, suddenly a most ferocious bear met him. Whom while with a terrible roar he saw making a rush against him; terrified with fear, he began to adjure the beast, by the Crucified whom the Jews crucified, and whom preached Ausonius, that it should stand still nor in any way harm him. the bear at this name being tamed, he is converted. By which adjuration of Sygilbertus the beast terrified, at his feet rolls, and forgetful of its ferocity into the gentleness of a lamb is changed. Sygilbertus having taken his girdle, bound it under the bear's neck, commanding that it should follow him to B. Ausonius. Seeing these things B. Ausonius, exulting in God's wonders, but more rejoicing together at the credulity of Sygilbertus, with hands spread out to heaven, was rendering thanks; and ordered the aforesaid man, and at the same time his servant, with the water of Baptism to be regenerated. These things finished, the man of God ordered the aforesaid Sygilbertus, that upon the back of the above-mentioned bear he should sit, and himself with it to the city of Périgueux to the presence of B. Fronto should set. Coming therefore Sygilbertus to B. Fronto says, S. Ausonius and truly God's servant sent me to thee, that by this sign of this bear turned into gentleness, may know thy Sanctity, that I am to the way of truth converted from the worship of idols. The Blessed Fronto these things hearing most devoutly to God renders thanks.

[9] There had been at that time, a certain girl of royal lineage, by name Caliaga, who on a certain day, Caliaga invaded by a demon having joined to herself men and girls, by the bank of the river Charente began to walk; and while after a childish manner, a certain apple with her mouth she tried to handle, from her lips into the river by chance it fell. Which a certain river Dragon, which in the aforesaid stream dwelt, and which there had drowned many, catching swallowed. Immediately the aforesaid girl of the office of speech is deprived, with her hands and knees is bent, in heart is troubled, in eyes is blinded, of sense is deprived, of judgment is frustrated: whom the ministers lifting with their hands, and into the city carrying, to the sight

of the King they brought wailing. Whom seeing the aforesaid King, her own brother, in heart he was troubled; and weeping greatly, he began to impute to his sins, that this girl had been assailed by the snares of the devil. Meanwhile the King remembering B. Ausonius, immediately to the Varaçum villa he began to hasten, where the blessed man he had learned, to psalms, hymns, and prayers, in fastings and vigils to give himself. At whose door humbly approaching, Man of God, he says, I have a sister, who having suffered the snares of Satan, by a demon is wearied; wherefore suppliantly I ask, that gone forth from the cloister of thy enclosure; with us to the city thou walk, and to my sister succor by the help of thy intercession. To which petition the man of God mercifully assenting, Ausonius frees her, without delay with him to the city he began to hasten. But as they drew near to the gate of the city, all the people rejoiced, in meeting of the Pontiff leaping forth, and saying, Glory to thee, Lord. But having entered the city, after the vows of prayers paid, he came to the house where the girl remained, and holding her right hand he raised her, saying, in the name of Jesus Christ I command thee, stand upon thy feet. At this command of the blessed Prelate the girl stood upon her feet. Then S. Ausonius, asking the place to be shown him, where these things had been done; together with the King and the people and the girl he came to the river, where the most wicked Dragon dwelt; which when it had been adjured, suddenly leaping forth from the river, to the sight of all appeared most foul; and said to B. Ausonius, Ausonius, thy prayers burn me, which greatly prevail in the sight of the Lord: but I beseech, that me into exile thou permit not to go. And S. Ausonius says; I command thee, Dragon, in the name of Jesus Christ of Nazareth, that the bite of the apple thou cast from thy mouth, before my footsteps; which immediately the dragon fulfilled. Then the Prelate taking the apple blessed it, and gave it to the girl; which the girl receiving, and taking, in that same hour to health was restored; but the Dragon, S. Ausonius praying, was plunged into the abyss.

[10] B. Ausonius had made in the days of his life these ordinations, into the dignity of the Presbyterate Gratulphus and he makes various ordinations, Eparchius, Nicetus and Sigetius, Benedictus and Constantius: five Deacons, Florentius and Auxilius, Valentinus and Savintanus, and Caesarius; four Subdeacons, Maximianus, Crescentianus, Abundius, and Heraclius. Three Acolytes, Cassianus, Aurelius, and Gerontius; who on the daily and nightly course insisting, with him continually in the praises of God persevered. Many indeed other things were to be written of the virtues of B. Ausonius; but lest to fastidious Readers they should bring tedium, many things we pass over.

[11] On a certain day, when B. Martial had preached to the people, he assists his parents in death having taken his disciples Ausonius and Aptonius, to their lodgings they returned, but as they rested, about the time of the first watch, there is present the Angel of the Lord to B. Ausonius, in a vision the passing of his father and mother, which on the morrow was to be, to him foretelling. But rising about the times of midnight, instantly to the matutinal psalmodies and prayers they began with B. Martial to insist. These finished B. Ausonius relates, what through a vision that night he had learned. To whom says B. Martial; If these things so hold, it is necessary to observe what by the nocturnal vision is enjoined. I a companion and associate of the journey made, with you the journey will make as quickly as possible. together with S. Martial, Which words of the Blessed man when they had pleased greatly the Brothers, the day's dawn shining they entered a little ship, by a maritime navigation, the port of Mauritania they began to seek. But gone forth from the little ship, they go to the house, in which both sick lay, namely Albinus and his wife Eugenia But Albinus beholding B. Martial, began to cry and say, Glory to thee, Christ, who hast not defrauded me of the vision of my blessed master Martial, through whom regenerated I am in Christ by the wave of baptism, with my wife, and my sons, whom now I behold, to his services cleaving. These things said, to the Lord commending himself and B. Martial, and the Viaticum Sacrament received through him, he rendered his soul to the Creator. And without delay, his venerable spouse Eugenia, her husband by dying following, the way of all flesh entered. They were buried by B. Martial and his disciples their own sons, on the fifteenth Kalends of February.