Hubert

ON ST. HUBERT, BISHOP AND CONFESSOR, AT LIÈGE IN BELGIUM,

IN THE YEAR 727.

PRIOR COMMENTARY.

Hubert, bishop of Liège. (S.)

BHL Number: 3998

BY C. D. S.

§ I. On the ancient documents concerning the life and cult of St. Hubert.

Of St. Hubert Concerning St. Hubert, that celebrated bishop of Maastricht or Liège, whose patronage for so many centuries the Catholic peoples, especially in Belgium and the neighboring regions, have been accustomed to invoke with such confidence and, as common report has it, with such happy success, against the horrible disease that commonly follows from the bites of rabid dogs, many things indeed have been handed down to memory, but not all to be equally certainly admitted. At the very threshold, then, of the inquiry

of ours it seems necessary first of all to undertake an accurate review of the chief documents to be brought forward that we have concerning the history of our saint, and to weigh duly, as far as is possible, what authority is to be attributed to each. In making this review no other order appeared more suitable than that we should follow the very order of the times in which the various documents seem to have been written.

[2] A contemporary Life, which from the codices of Valenciennes I. In the first place, then, there presents itself the contemporary Life, indeed written by a certain disciple or intimate of the saint, who lived with him and was present at his death and burial and, a few years after, at the first elevation of his body. Would that he had shown himself as diligent in collecting and describing the other individual acts and events by which the long pontificate of the blessed man was distinguished as he was prolix in narrating these things and in celebrating his virtues. Yet this benefit has come to us from his labored work, that we have from it at least a number of chief outlines on which to rest securely in determining the age of St. Hubert and certain other things. That Life was until now known only from the other which a little after the year 825, at the request of Walcaud, bishop of Liège, the ecclesiastical writer Jonas of Orléans, greatly celebrated in those times, composed according to it On which see below, nos. 19, 20.. Although he professed that he had religiously followed in the footsteps of the older writer: for we forge nothing else, he says, than what we have learned from his account Dedicatory letter to Walcaud, end.; yet it was hardly possible to trust so confidently in the sincerity of this affirmation that there was not a vehement desire, in learned men equally and in devout worshippers of St. Hubert, of having that original Life before their eyes. This desire was finally satisfied in the year 1874, in which year the distinguished William Arndt dug it out of a very ancient codex of the public library of Valenciennes, marked there with number 469, and in the same year published it among certain lesser Monuments pertaining to the Merovingian age Kleine Denkmäler aus der Merovingerzeit, p. 52.. That Valenciennes codex, very small in size, whose parchment leaves measure only eighteen centimeters in height and eleven and a half centimeters in breadth, with no ornaments, was written in a rather rude hand at the end of the eighth or the beginning of the ninth century, that is, almost in the very age in which the writer of the little book lived: for he finished his work after the year 743, in which the translation of the body of St. Hubert took place See below, no. 51., with the description of which translation the little book concludes.

[3] and Namur we publish, It then fell to our own lot in the year 1878 to find a second copy of the same writing in a Legendary formerly of the monastery of Saint-Gérard of Brogne, now kept in the library of the major clerical Seminary of Namur, transcribed about the middle of the eleventh century; and soon we published it from there In Bulletins de la Commission royale d'histoire (Brussels), Series IV, vol. V.. That parchment codex, forty-four centimeters high and thirty-one broad, contains 249 leaves, in two columns, each of which consists of forty-three lines. Some leaves have been cut out at the end of the codex, which is also established from the index of Lives prefixed to the whole Legendary; moreover, in the body of the codex there are lacking leaves 19 – 42, 52 – 59, 68 – 83, 124 – 131 and 234; but leaf 143 is double, as is also leaf 234; finally leaf 249, moved from its place, is found between leaves 240 and 241. The Life of St. Hubert begins on leaf 145 recto, and ends on leaf 148 verso. Its earlier part, after the prologue, is divided into nine chapters distinguished by numbers placed in the margin (from which, however, number I has been passed over and VII and VIIII erased), by which, as appears everywhere in other legendaries of that age, it must be believed that there are indicated nine lessons to be recited in choir on the day on which the saint's annual feast was wont to be celebrated: to these lessons correspond as many numbers, namely the first nine, of our edition.

[4] in a quite barbarous style, From these two codices, then, carefully collated with one another again, we present below, in the first place among the documents on St. Hubert, the original Life. It is quite barbarous in style, like other records of the same age commonly, and it seems not to be doubted, especially since our two codices, although they so differ from one another in many individual readings that they cannot be judged to derive from the same archetype, yet in sum give the same text, that that barbarism is to be attributed to the writer himself, not to the copyists. Whence it was not permitted us to correct it from time to time by proposing other readings, except where perhaps some fault seemed certain or probable to have crept in from the drowsiness of a copyist. But we have not thought that such deference should be paid to the form of writing or, as they say, the orthography used by the individual scribes, lest the apparatus of variant readings be excessively increased with grave distaste for the readers without any notable benefit; but we have thought that only those differences of this kind should be noted which may perhaps help to determine better the original writing. As to the names of men that occur in it, it has seemed good to express those forms of writing which are both used in the very ancient Valenciennes codex and seem to have been in use at the very time at which those men lived, namely Hugbertus or Hucbertus, Landbertus or Lantbertus, Florbertus, Carlomannus or Karlomannus: for no others are read in the Life, which you may certainly wonder at, since in that long space of nearly thirty years in which the saint discharged the pontifical office See below, nos. 49, 51., he certainly had to deal with much business with very many men of every condition.

[5] has as its author a certain cleric of the saint's household And hence we are brought back to what we lamented at the beginning, namely that so little of the history of St. Hubert is reported in our anonymous writer. Nothing of his family and place of birth; nothing of what he did before his episcopate; finally, beyond general praises of his virtues and certain miracles, almost no particulars of what he did as bishop. Yet the writer professes at the end of his prologue, and then three times in the Life itself Nos. 8 end, 9 end, 15 beginning. distinctly indicates, that he was of the saint's household. But one may justly doubt whether this is to be understood of the whole time of St. Hubert's pontificate or only of the last months. For, where he first brought himself in as a servant or cleric of the blessed bishop No. 8 end., he thereafter begins to narrate only those things which pertain to no more than the last fifteen months of that pontificate: for the saint is indicated to have lain in bed for three months after his hand was crushed by accident No. 9., and within that space of time to have been favored with a heavenly vision, by which he knew that after the circuit of a year he would pass from this life to the heavenly homeland No. 10.. This narrative, moreover, is quite prolix, whereas the writer has embraced in a very brief compendium Nos. 1 – 6. the more than twenty-five earlier years of the same pontificate. It is also to be observed that in that prolix narrative of the saint's last acts only those things are reported which were done before his whole household and could be seen even by servants of the lowest rank, but nothing that shows either a more intimate familiarity with the man of God or a deeper knowledge of his counsels.

[6] who seems to have stayed with him only a few months Yet I would not wish to conclude from this that the writer was one of those who discharged the humbler offices of service with St. Hubert. For although he once calls himself his servant No. 9 end., which is easily understood in a spiritual sense, yet in another place he shows himself a sharer in singing the divine office No. 8 end., and where, beginning to narrate what took place at the death of the holy bishop, he says: And when morning came on the sixth day, together with his outstanding son Florbert, we were awaiting his glorious departure. Then the chosen one of God, the most sacred bishop, addressing them said to his disciples No. 15 beginning., he indicates plainly enough that he was one of these disciples. Whence, and because it is scarcely, or not even scarcely, possible to suppose that any humble servant in that age was so cultivated in letters that he could have written that wordy Life, though in a barbarous style, I would believe rather that he was a domestic cleric of lower rank, such as bishops were wont to have some with them and to take along to carry out sacred functions. This is also confirmed to some extent from the term my messmates, which the writer uses in the prologue to designate those who were of the same condition as he: by which term those domestic clerics are certainly suitably signified, but not so rightly servants of lower rank. I would believe also that he stayed in familiar association with the saint for not much more than fifteen months. For how could it have happened that he who described so copiously each smallest word and deed of his lord in these last months, and then his funeral and the twofold translation of his body, should have passed over in silence or embraced very briefly his election and consecration and apostolic labors and episcopal acts and offices, in all of which there was certainly room for many praises, if he had been an eyewitness of these also? Certainly, as is clear from the later part of the Life that we have at hand, neither eloquence was lacking to him nor the affection of admiration and love toward the saint.

[7] and from the Life of St. Arnulf But as regards eloquence, someone will perhaps object by recalling what the distinguished Joseph Demarteau has observed in the certainly excellent little work which he wrote on the Life of which we are now treating [Saint Hubert d'après son plus ancien biographe, in Bulletin de l'Institut archéologique Liégeois, vol. XVI (1882).], namely that certain chapters of it are almost word for word taken from the Life of St. Arnulf, bishop of Metz Published in Act. SS., vol. IV of July, p. 435.. This was composed for Bishop Clodulf, son of Arnulf, as is evident from its close: Behold, Most Reverend Lord Bishop Chlodulf, have in writing the life and deeds of your father which you requested. For justly and perfectly did you judge that you should frequently reread the Acts also of him whose see you hold Ibid., p. 440.. The distinguished H. E. Bonnell, indeed, contends Die Anfänge des Karolingischen Hauses, pp. 47, 138. that that close was not added by the writer of the Life himself, but by someone else perhaps far later, resting on this sole argument that Paul the son of Warnefrid in his little book on the Bishops of Metz does not mention that this Life was written at the request of Clodulf: the lightness of which argument J. Friedrich rightly mocks Kirchengeschichte Deutschlands, vol. II, p. 244, note 2.; nor

could it be taken up from there with much more effect that that close is lacking in a number of codices giving the Life of Arnulf [As in Paris. lat. 5327, 9th – 10th cent. (Archiv, vol. XI, p. 263); Douai 791, 12th cent. (Archiv, vol. VIII, p. 426); Brussels 98 – 100, 12th cent. (Catal. codd. hagr. bibl. reg. Brux., vol. I, pp. 39 – 40) and 380 – 382, 15th cent. (ibid., p. 212); Liège Univ. 59, otherwise 210, 14th cent. (Analect. Boll., vol. V, p. 328).]. For the rest, even if no account were taken of the close, it is sufficiently established by other arguments that the Life of Arnulf was written by the same man to whom we owe the Lives of St. Amatus, St. Romaric and St. Adelphus [Friedrich, vol. cited, p. 262, note 3; Mabillon, Act. SS. O. S. B., sec. II, p. 129.]; and he lived at the end of the seventh century, that is, for Clodulf, bishop of Metz See ibid.. In what year Clodulf died, the more recent writers, Pagi, Le Cointe, the compilers of the Gallia Christiana, etc., do not indeed agree, but to all it is beyond doubt that he passed to those above before the year 700. The Life of St. Hubert, on the other hand, as we have already indicated Above, no. 2., was not written before the year 743. Whence, if certain things are manifestly common to both Lives, it follows that the author of the Life of St. Hubert borrowed them from the Life of St. Arnulf, not vice versa. Further, that certain things are common is certainly gathered from a collation of the two Lives, which the distinguished Demarteau has already undertaken and which we must repeat. Here, then, are the parallel chapters of each, which agree wonderfully whether in the choice of words or even in the very matter.

[8] not only Prologue of the Life of St. Hubert. — About to write the life of the blessed bishop Hugbert, I earnestly ask that his gift be present to me in this work, who most devoutly promised that he would be present as a munificent giver to those who ask him. For when I undertake to draw out with the pen the course of life of this holy bishop, my strength is not equal to it, my lack of skill refusing. Yet I shall undertake it with the ability I have, because I raise my hope to him who said: Open your mouth, and I will fill it… Therefore we believe that we should by no means suppress with our lips, by keeping silent, whatever things, made known by the example of good action, profit and without hesitation give to their followers a part with the saints…

[9] from time to time ways of speaking, Life of St. Hubert, end of no. 2. — The chosen man, Lord Hugbert, in the 13th year, counsel having been taken, a huge crowd of clergy and also of peoples having been gathered, bishops and priests also having been summoned with him, went together to the town, in which place the saint lay. And there they celebrated vigils; with reverence taking him from the stone urn, with crosses and candles they placed the body of this saint on a pallet; and soon taking to their journeys, they returned with joy to the place of the holy passion: for an exceeding odor of sweetness was present. But what miracles thereafter shone forth to be found along the way have already been handed down in the deeds of that saint…

[10] but also Life of St. Hubert, no. 4. — And this it is not fitting to omit. When the kindly priest was within his parish at the estate of Wiodh at the time of the second Sunday of Lent, a certain woman had been enjoined the servile work of making bread. Soon, as she was doing it, both her hands were contracted; her fingers, immediately fixed in her palm, the nails being driven through, clung bound to it. But she at once with swift running, wailing, went on to the holy man, and, falling at his feet, crying in a tearful voice, asked him to help her. The lord was coming out of the church surrounded by the people. He said to her: Go in the name of the Lord and amend; do not do this servile work any more on a holy day. Only believe: if you observe this, you will receive health. And immediately the joints of that woman's hand were straightened, and she went away sound who had before come infirm.

[11] of certain miracles Life of St. Hubert, no. 6. — … For about the same time, at which the universal Church has been accustomed to celebrate the three days' fast, the holy man, the athlete of God, went preaching through towns and fortresses, and coming to Trijectum, according to the accustomed order going out of the city with crosses and relics of the saints and a mixed kind of people for praying, … behold, from the midst of the crowds a woman seized by a demon began to cry out. When he had heard her, he made the sign of the cross upon her, and gave her a slap; and she fell silent. She immediately, as if dead, fell trembling at his feet, and through her mouth the disease ran down flowing to the ground; and, snatched from the adversary, he healed her.

[12] the narrative Life of St. Hubert, no. 7. — And so at length coming to the estate of Aimala, and when he was now going to rest, his boys, coming in from outside, said that they saw flashing fiery ranks from heaven. He, going outside, while he looked with intent mind at the stars, considering, said: The day of the Lord is near, the day of judgment is near. O how blessed is he who is ready. — (No. 8) When this had been said they announced to him that his house was burning. He, rising very swiftly, went on there with rapid running, saying: If God so wills that I burn, behold, I am in his hand. Then we, holding his hands, supporting him, came as far as the hearth. Having entered the house, on the contrary we saw the flame menacingly licking through the door of the house. Soon, raising his hands against the huge flames, singing with his mouth: O God, come to my assistance, he at once made the sign of the cross upon it. By divine power the fire, turned back on itself, did no harm at all, but through his merits it evidently went out. Then to our beds, singing compline, we passed in quiet.

[13] took, Life of St. Hubert, no. 11. — And so the servant of the Lord, admonished, readier in vigils, in prayers, in fasts, gave more in alms within the year according to the foretold time. And when now almighty God, wishing to call his athlete to the appointed prize, was pressed to the last day. Learning this… — (No. 15) And when morning came on the sixth day, together with his outstanding son Florbert, we were awaiting his glorious departure. Then the chosen one of God, the most sacred bishop, addressing them said to his disciples: Good and lovable men, beseech Christ for me. For now the day is at hand on which I shall appear to be presented to my judge. What shall I do? I have done nothing good in this world; hemmed in by all crimes and sins I am pressed: for which, I beseech you, supplicate the Lord that I may merit pardon. So spoke the holy man, because it is written: In the beginning of his speech the just man is his own accuser. Meanwhile the hour came, that that holy soul should be carried by the hands of the holy angels to Christ… There arose at once great joy, without doubt, of the heavenly powers in heaven, and immense mourning of the poor of Christ and the monks. Soon, according to custom, the holy and sacred Gospel was present. When this was read, the mourning of those chanting psalms and their song sounded their voices…

Prologue of the Life of St. Arnulf. — In the name of almighty God and of Christ Jesus our Lord, his Son, I shall undertake to draw out with the pen the Life or acts of the most holy bishop Arnulf, with the help of the Holy Spirit who rested in him, the Lord of good things commanding: Open your mouth, and I will fill it. Therefore those things are not to be kept silent which, made known for the example of good action, profit and without doubt give to their followers citizenship with the saints.

Life of St. Arnulf, no. 27. — After the death of blessed Arnulf, nearly a year's time having now passed, the most chosen man, his successor Bishop Goeric, counsel having been taken, a huge crowd of clergy and also of peoples having been gathered, two bishops also having been called to him, went together to the desert. In which place, celebrating vigils with reverence, taking the holy limbs from the stone urn, they placed them on a pallet; and soon taking to their journeys, they returned with joy to the city: for an odor of sweetness from these sacred limbs filled all who were carrying them. But what miracles thereafter shone forth along the way through him I shall show as I am able.

Life of St. Arnulf, no. 33. — Finally I would not keep silent about yet another miracle, which I learned recently from the narration of the religious man Abbot Arengisil. For a certain woman, Cencerella by name, living in the suburb of Metz, dared to work on the Lord's day. But soon, struck from on high, she was contracted in each hand. Then, beset with great anguish, she came to the aforesaid abbot. He ordered her to hasten with faith to the tomb of the holy bishop. When she had come there, she found the doors barred with bolts; and at once, prostrating herself before the doors of the holy basilica, she gave herself to prayer with tears, crying out and beseeching St. Arnulf, bishop, to heal her. And immediately her fingers, which had long clung firmly to her palms, their rigor being loosed, received their former healing; and she who had come sad and contracted returned to her home sound and joyful.

Life of St. Arnulf, no. 10. — For about the same time, at which the universal Church has been accustomed to celebrate the three days' fast, the holy man went out of the city according to custom, outside the city with crosses and a mixed kind of people, for the sake of praying: and behold, from the midst of the crowds a woman seized by a demon began to cry out. When he had seen her, he made the banner of the cross over her and soon healed her, snatched from the adversary.

Life of St. Arnulf, no. 23. — At once there appeared to one of the brothers such a vision. Looking into heaven he saw the sign of the cross depicted as if in a flame of fire; and immediately from heaven, from the slant of the cross, a voice came, saying: Do you see this sign? This night Bishop Arnulf by it has freed this whole city from fire. — (No. 22) It happened by chance that a devouring fire was harrying the storehouse of the king, and a very lofty flame belching forth was menacingly licking the neighboring houses round about… Hearing this, we came with swift step to the house of the holy man … and immediately, taking that man's hand, Romaric said: Go out, lord, … lest the fire consume you in this city. To this he said: By no means, most beloved; but lead me there, and let us see this impious fire that rages, and place me near it; and if God so wills that I burn, behold, I am in his hand. Then we, holding his holy hands, came to the hearth… Then he, raising his hands, made the banner of the cross against the huge flames: and soon in a wonderful way, as if struck from heaven, harming nothing elsewhere, the fire, turned back on itself within the walls, perished. (No. 23) And we thereafter, now secure from the subdued danger, giving thanks to God, Matins having been said, returned to our beds.

Life of St. Arnulf, no. 25. — While, then, in these and other innumerable goods he led an angelic life, now almighty God, wishing his athlete to the appointed

prize to call, was pressed to the last day. Learning this, the most religious man Romaric was present, with the other monks awaiting his departure. Then the chosen one of God and most sacred bishop, addressing him, said: Good man and lovable to the Lord, beseech Christ for me. For now the day is at hand on which I shall appear to be presented to my judge. What shall I do? I have done nothing good in the world; hemmed in by all crimes and sins I am pressed: for which, I beseech you, supplicate the Lord that I may merit pardon. So spoke the holy man, because it is written: The just man in the beginning of his speech is his own accuser. — (No. 26) Meanwhile the hour came, that that holy soul should be carried by the hands of the holy angels to Christ. There arose there great joy, without doubt, of the heavenly powers in heaven, and immense mourning of the poor of Christ and the monks in the world. Soon, according to custom, the holy and sacred Gospel was present, which the reader sounded forth with his voice amid the mourning and song of those chanting psalms…

[14] yet not therefore From these things it can now surely be doubtful to no one that our writer drew certain things from the Life of St. Arnulf and adapted them to St. Hubert. Whence there also arises the question whether he did not take from it not only words and ways of speaking, but also from time to time the very matter, to exalt and adorn his lord and master. Yet this suspicion, as is evident, in so far as it renders suspect not the skill of writing alone but also the sincerity of the anonymous writer, cannot fall upon the prologue Above, no. 8. nor upon those things which are certainly established of themselves as suiting both saints in common and in a like way, such as the general description of the pomp both at the translation of the body of St. Lambert and at the translation of St. Arnulf No. 9., and likewise the devout preparation of each saint, Hubert and Arnulf, for death, and, as it drew near, the sentiments of humility and contrition for sins (except that the very words used by St. Hubert are not to be judged so faithfully expressed, which could easily have been admitted freely and from the start), and finally the offices and ceremonies which were carried out immediately after their death No. 13.. It is certainly no wonder that in that age, in which, schools being wanting, so few could acquire scarcely any knowledge of letters, the barbarous writer of the Life should lighten his very difficult labor by fishing out words and ways of speaking from other similar writings which he had at hand [See G. Kurth, Étude critique sur saint Lambert et son premier biographe (in Annales de l'Académie d'archéologie de Belgique, 3rd series, vol. III, 1876), pp. 101 – 103; J. Demarteau, Saint Hubert d'après son plus ancien biographe, pp. 22 – 25.]. It remains nevertheless that most things were composed by our anonymous writer by his own effort, and this in a certainly copious and sufficiently easy speech: although, besides those cited above, it would not be so hard to find a number of things excerpted from the Life of St. Martin and from other older works See below, no. 17..

[15] as to the rest But the difficulty is graver concerning three miracles which we read in both Lives Above, nos. 10, 11, 12., not indeed the same in their words and individual circumstances, but the same as to their substance, so to speak, to the third of which there is moreover joined in both places the vision of fire appearing in the sky. For though it is not altogether impossible that marvels of the same kind were wrought by different saints at different times, yet that among those few that St. Hubert is narrated to have performed there should be three which are the same as those attributed to St. Arnulf in that Life which our author had before his eyes as an exemplar in writing, this, I believe, can seem probable to scarcely anyone. Nor is it possible, to excuse the anonymous writer, to throw the blame on some popular error by which, as we know has not rarely happened, what suits one illustrious man has been ascribed also to others, by following which error too easily he would be pronounced less keen-sighted in judgment indeed, yet not guilty of fabrication: for of those three miracles the last two, with the vision, are reported to have taken place on the same day and at the time when he was already in the company of St. Hubert. There is therefore no reason why we should deny that his sincerity in this matter seems very suspect, to say the least. But neither does it justly follow from this that he is no longer worthy of any credence as to the rest, and especially as to what he hands down about the last acts, the death and the twofold translation of St. Hubert, which were both recent and had had many witnesses still surviving, except that one may certainly suppose that discourses and certain other things in describing the pomp or the mourning of the people were added for ornament rather than according to the absolute truth of the matter.

[16] unworthy of credence; In sum, we have here a contemporary witness, one who at least in the last times of St. Hubert's life lived familiarly with him in the office of a domestic cleric and, if you except the account of certain miracles, is in no part suspect, but who is not of so certain authority as to what pertains to the first years of the rule of the holy bishop. Further, who he was I would not dare to define, even by conjecture. A conjecture of this kind has indeed been timidly proposed by the distinguished Joseph Demarteau Opusc. cit., p. 70., namely that the writer of the Life of St. Hubert and of the original Life of St. Lambert was the same, which, somewhat polished, was published by Mabillon Act. SS. O. S. B., sec. III, part I, p. 69. and after him by our Constantine Suysken Act. SS., vol. V of Sept., p. 574., and which our most learned friend Godefroid Kurth has promised that he will soon publish according to the original writing Diss. cit., p. 44, note 2.. Nor are there lacking certain arguments to confirm this opinion. For there is to be lamented in both labored works the same brevity and reticence concerning the chief events of the saint's history See above, no. 5 and Kurth, op. cit., pp. 58, 59., and the same prolixity in celebrating his virtues in general formulas and whatever may contribute to the devout edification of readers. There is also the same barbarism of style and lack of skill in the Latin tongue. But the latter was a fault of the time, the former of a good many other hagiographers as well. Nor would it be surprising that a number of things quite similar to one another should be read in both places, since it is certain that the Life of Lambert was known to our writer, seeing that he refers his reader to the deeds of that saint Life of Hub., end of no. 2.. Yet our anonymous writer excerpted few things in sum from that Life of Lambert, except from the last chapter (before the miracles and the translation), where there is treatment of the events that followed the death of the holy bishop. We transcribe the parallel passages here again.

[17] he imitated also the Life of St. Lambert, Life of Lamb. no. 6 Act. SS., vol. V of Sept., p. 575.… — For seven years there he led a holy and angelic life with most intent devotion, in labors, in fasts, in vigils, in prayers, in charity, in long-suffering and in all watchfulness he imitated the examples of the saints.

Life of Lamb. no. 13. — He was therefore … nourisher of the flock, perfect shepherd of the church, furnishing to the people the admonitions, the precepts of Christ.

Life of Lamb., middle of no. 21. — … Therefore would that we had been slain with him, because we cannot bear his absence. And now, conversing of these things, they could in no way refrain from weeping… When therefore the little body had reached the port, they asked that he be set down from the ship on a bier according to custom: and, placed in it, the clergy brought him into the basilica of St. Peter with hymns, the people with lamentations; and there, keeping watch by turns, they spent a sleepless night.

Life of Lamb. no. 22. — … There he is kept under great honor, enclosed in a tomb, to rise again in glory… The angels of God guarding his monument, chanting psalms days and nights in that basilica, and sounding forth after the likeness of the voice of that holy and most blessed Landebert, with others in like most sweet melody. Many citizens of that place, hearing him and wondering, and desiring to enter the basilica, in no way dared to enter.

Life of Lamb. no. 23. — … O unspeakable power of the Creator of the human race, who can search out the power and mercy, you who have deigned to show such things to your servants that you allow not only their souls, but also their corpses, to be guarded by your angels?

Life of Hub. no. 3. — Afterwards, then, Hugbert, more strengthened in the fear of the Lord, gave himself more to the contest, in fasts, in vigils, in chastity, in long-suffering, in all following the examples of the holy patriarchs.

Life of Hub., middle of no. 16. — He was … shepherd of the sheep, nourisher of orphans, support of widows, teacher of the church, furnishing the admonitions of Christ.

Life of Hub. no. 2. — … I was not worthy, wretched as I am, to have been slain with him. — End of no. 18. We cannot bear your absence. — Middle of no. 17 … and they could in no way refrain from weeping. — End of no. 17. Afterwards, joyfully, together with the holy body, carrying it as far as the basilica of St. Peter, which he himself had prepared, and there, many lights having been kindled, they spent a sleepless night, chanting forth hymn-singing voices until the rising of the sun.

Life of Hub. no. 19. — While, placed in the tomb, he lay to rise again in glory, … daily at the tomb of that saint miracles shine from heaven. Him we, seeing and hearing that very bed resounding with a noise, when we were standing around it; and many others, who have testified to us, when making prayer there, by day as well as by night, heard the choirs of that saint rustling rather often: and they, turned to fear and dread, did not dare to remain longer in the basilica…

Life of Hub., middle of no. 21. — O God almighty, creator of the human race, O redeemer of the world, who can tell your mercy … you who have deigned to show such wonders in your saints…? (IBID., END) For not only are you to give rewards in heaven to the souls of your servants, but you also guard their corpses buried in the earth.

[18] which he is not on that account to be judged to have written himself. These things are certainly far fewer than those which we noted in the collation of the Life of St. Hubert with the Life of St. Arnulf. And so from that likeness, such as it is, it by no means follows that the writer of the Life of Lambert and of the Life of Hubert is the same, especially since in the latter the speech flows not a little more copiously. Moreover, an effective argument, if I am not mistaken, is furnished against this opinion by the words of the prologue (middle): It is feared by some of my messmates that simple and less skilled men should undertake so great a work, lest at some time at the hands of skilled men

it should come to be read, they may be held in derision by them for the words of rusticity and for their ill-composed speech. But I fear nothing of these things, whose zeal is to set forth to the brothers for the imitation of the saints… Certainly a man cannot be supposed to have spoken thus who had already long before shown his eloquence by describing the life and miracles of St. Lambert in a little book illustrious for those times, and who accordingly was of a far different condition from those less skilled messmates who had never put their hand to writing. Finally there may perhaps be added by way of some confirmation that our writer was by no means, like the biographer of St. Lambert See Kurth, op. cit., pp. 32 – 36., too attached to the party of the Merovingian stock and hostile to the Carolingians, seeing that he speaks with a remarkable sentiment of reverence and love of Carloman where he treats of the elevation of the body of St. Hubert Last no.; but someone may perhaps also rightly answer that meanwhile his spirit in that matter was no longer the same in the time of Carloman See Kurth, p. 36..

[19] [That contemporary Life was polished by Jonas of Orléans, with the addition of the translation of the year 825;] II. So much for the first or most ancient Life. We have a few things to say about the second, which, namely, nearly eighty years after, on the occasion of the translation of the body of St. Hubert from Liège to the monastery of Andage in the year 825, at the entreaty of Walcaud, bishop of Liège (811 — after 831), was composed by Bishop Jonas, certainly of Orléans (for no other of this name was renowned in that age), who was so strong in favor with the Emperor Louis the Pious and is proclaimed as distinguished by other writings [See Hist. litt. de la France, vol. V, p. 20 ff.; A. Ebert, Allg. Gesch. der Litteratur des Mittelalters, vol. II, pp. 225 – 230.]. He, besides the description of that later translation, which there is no doubt he received from the account of Walcaud (for what Rivet affirmed Hist. litt., vol. cited, p. 30., that Jonas himself was present at the translation, is shown by no indication), added nothing to the first Life, but only gave it a more polished and ornate style, as he himself professes in the dedicatory letter to Walcaud (end): The credit for what is said, then, he says, we attribute to him (the contemporary writer), nor do we forge anything else than what we have learned from his account; it is enough for us only to have adorned with even a moderate speech the surface of the writing, of which he was either a despiser or ignorant. It will therefore be sufficient for us to have indicated what aids we have used in preparing our edition of that Life, which has already been published by Laurentius Surius At the 3rd of November. from ancient manuscripts and by Jean Roberti Hist. S. Huberti, p. 52., who himself did not distinctly indicate what codices he used See ibid., pp. 114 – 117..

[20] whose labored work I have seen or found indicated twenty-seven manuscript codices containing Jonas's little book. Of these there was not the occasion or leisure to examine five, the Vienna 550 (10th cent.), the Vatican Reg. Suec. 1896 (11th cent.), the Châlons * 217 (11th cent.), the London Burney mss. 351 (12th cent.) and the Berlin Theol. in folio 267 (beginning of the 13th cent.). The rest I have diligently collated with one another. Of which I have selected eleven, which I judged to be of chief moment for establishing the primitive text. Of the other eleven, namely the Brussels 2756 (11th cent.) and 7483 (13th cent.), the Paris lat. 5308 (12th – 13th cent.), 5278 (13th – 14th cent.), 11766 and 17639 (17th cent.), The Hague J. 3 (14th cent.), Namur 2 (14th – 15th cent.), Liège Univ. 58, otherwise 210 (14th cent.) and 18, otherwise 229 (16th cent.) On which see below, nos. 31 – 33. and Seminary 6. G. 25 (15th cent.), which either are excessively mutilated (as Brussels 2756, which has only ch. I – middle of V) or are sprinkled with many faults admitted from the unskilfulness or drowsiness of the copyists or finally are quite recent and present nothing worthy of note, we have thought it superfluous to add the variant readings. The codices Brussels 18018 (12th cent.) and 2495 (15th cent.), Utrecht Æv. Med. Script. Eccl. 22 (15th cent.) and Liège Univ. 278, otherwise 228 (15th cent.), present not the complete text of the Life written by Jonas or any part of it, but only a certain compendium, and that not the same in each: whence no account is to be taken here of these codices.

[21] from eleven codices Further, it will be useful to divide the eleven codices that we have used into three classes. The first class (A), by which we judge the purer text of Jonas to be given, contains two codices, Namur 15 and Paris lat. 9740. The second class (B) embraces six codices, Paris lat. 5609, The Hague * 277, Brussels 14656 and 9636, Trier Civ. 388, otherwise 966, and Metz 397, which, besides those proper to each, present not a few variant readings common to all: Roberti seems chiefly to have followed a codex of this class. The three codices of the third class (C), namely Brussels 7460, Saint-Omer 716 and Douai 792, are nearer to the second class than to the first, but they also have from time to time certain variants of their own common to the three.

[22] we publish. Receive now a more distinct list and notice of the same.

A1 = Namur Civ. 15, formerly of the Monastery of Saint-Hubert in the Ardennes, of 272 leaves, whose chief part (ff. 1 – 260), written in the twelfth century, contains the Passions and Lives of the saints whose feasts are celebrated in the months of October, November and December, and the remaining 12 leaves the Passions of St. Catherine and St. Thomas of Canterbury and a second Life of St. Hubert On which see below, no. 28., transcribed by a hand of the sixteenth century. — The beginning of each chapter of the Life is marked with a larger capital letter, and moreover numbers painted in red lead in the margin, by which their order is indicated: of these numbers, however, the first eight have been scraped off, perhaps because they did not correspond to the distribution of lessons which were to be recited on the feast of St. Hubert, and other numbers written in ink substituted for the first ones; but from chapter IX on, numbers are marked in the same places in red lead and ink together.

A2 = Paris Bibl. Nat. lat. 9740, formerly Suppl. lat. 243.3, written in the twelfth century. The beginnings of the chapters are marked with no numbers, but only with a larger letter painted in red lead.

B1 = Paris lat. 5609, formerly Colbert 5443, then Royal 4432.7, of smaller format (0 m, 20 × 0,17), written in the ninth century. It contains nothing besides the Life of St. Hubert written by Jonas, with the dedicatory letter, prologue and index of chapters. On leaf 1 verso, in the lower margin, is read this note inscribed in capital letters, which also continues on leaf 2 recto: Archbishop Hincmar || gave to St. Remigius, and on an added leaf at the head of the codex: Book of St. Remigius of Rheims, volume xx iiij and xij. The beginnings of the chapters are marked with their numbers painted in red lead, but number II has been erased and the first two chapters have been divided into eight lessons, the numbers II, etc., up to VIII, being added in ink by a more recent hand.

B2 = Royal Library of The Hague 277, of smaller format, written at the beginning of the eleventh century. In this codex too the numbers of the chapters are not marked in the Life itself, but the beginning of each is indicated by a larger capital letter. The dedicatory letter is lacking.

B3 = Royal Library of Brussels 14656, formerly of the Bollandist Museum, written in the tenth century. In this codex alone the inscriptions ch. I, ch. II, etc., are prefixed to the individual chapters. The dedicatory letter is missing.

B4 = Royal Library of Brussels 9636, formerly of the monastery of Saint-Laurent of Liège, written in the 12th cent. Only the index of chapters is missing; but their division is marked by numbers placed at the beginning of each. The copyist of this codex is to be severely blamed for having everywhere, at his own pleasure, as it seems, changed or omitted many words or disturbed their order: whence it has many variant readings proper to itself. It has seemed good to transcribe an accurate review of these singular variants up to number 10, but not beyond, so that the reader may have a duly clear view of the face of the copy and not be wearied more than is right by a barren abundance of variant readings. And we have thought that the same should be done as to the two following codices, disfigured in a similar way.

B5 = Trier Civ. 388, otherwise 966, of the twelfth century. The dedicatory letter and prologue are lacking in it.

B6 = Metz 397, formerly of the cathedral church, of the fourteenth century. The same are lacking, and moreover the index of chapters.

C1 = Royal Library of Brussels 7460, formerly of the monastery of Vaucelles, then of the Bollandist Museum, of the thirteenth century. The dedicatory letter is lacking.

C2 = Saint-Omer 716, formerly of the convent of Clairmarais, of the thirteenth century. The dedicatory letter and the index of chapters are lacking.

C3 Douai 792, formerly of the monastery of Marchiennes, of the thirteenth century. The dedicatory letter is lacking.

[23] [The first Book of miracles seems to have been written about the middle of the 9th century;] III. To the Life of St. Hubert written by Jonas of Orléans we subjoin the books of miracles which are read added to it in a number of codices and which claim for themselves the next place to it in age among the Hubertine records. Books, I say: for besides the Book of Miracles published by Jean Roberti [Hist. S. Huberti, pp. 72 – 112; and thence in Act. SS. O. S. B., sec. IV, part I, pp. 297 – 305.], another far more ancient is found in the Brussels codices 14656 and 9636, which we have noted in the preceding number with the sigla B3 and B4. It reports only eight miracles, of which the first is narrated to have occurred in the very year of the translation of St. Hubert, that is, 825; and the sixth under Sevold, abbot of the monastery of Saint-Hubert, that is, between the years 836 and 855 See Mon. Germ Hist., Scr. vol. VIII, p. 571, note 34., indeed, if in this matter one may fully trust the second book, in the first or second year of his rule, namely 837; and the seventh two years after. Whence, since no reason appears why we should believe that the eighth followed the preceding at a long interval of time, it is very probable that those eight miracles are to be enclosed within nearly twenty years from the translation. From this it may further come into someone's mind to suspect that that book is owed to the same Jonas of Orléans who polished the Life of the saint, especially since the writer nowhere indicates that he was a monk of Saint-Hubert. But this conjecture is opposed first of all by the certainly remarkable difference of style, which in this book is far less easy and elegant than in the Life.

[24] the second at the end of the 11th century: The second exemplar or book of Miracles has been shown to us, besides the edition of Jean Roberti See also below, beginning of no. 32., by two codices of the library of the city of Namur marked with the numbers 15 and 2, both formerly of the monastery of Saint-Hubert, of which the former See above, no. 22, A1., in the twelfth century,

the latter in the fifteenth century, was written. That this second book was written about the end of the eleventh century is established. For miracle XXIX, which is the last, the writer testifies that he learned from the report of the excellent man Lambert, a monk of this place, but afterwards abbot of Hastière or Waulsort (for the monastery of Hastière had then long been joined with Waulsort), and in the preceding one (XXVIII) there is talk of Albert, count of Namur, whose wife was Ida. That Lambert departed from among the living in the year 1050 is said by the compilers of the Gallia Christiana Vol. III, p. 573., but on no authority and by a manifest error. For in the Chronicle of Waulsort, which alone they had as a source in this part, it is narrated that Albert, count of Namur, father of Godfrey, raged savagely against certain men who were inflicting injury on Abbot Lambert In d'Achéry, Spicileg., vol. II, p. 724.; and that Albert, father of Godfrey and likewise husband of Ida, was the third count of Namur of this name from the year 1063 up to the year 1105 See J. Borgnet in Biographie nationale (de la Belgique), vol. I, pp. 197 – 198.. We have therefore nothing certain about the year of Lambert's death. This alone we know from the Cantatorium or Chronicle of Saint-Hubert, that Godescalc, the successor of Lambert Chron. of Waulsort in d'Achéry, loc. cit., was already abbot in the year 1075 Mon. Germ. Hist., Scr. vol. VIII, p. 580.. That the book was not finished before the year 1086 is clearly established from the beginning of miracle XXII, where the writer says: In our times also a certain Haduin of Laon, with the assent of Abbot Theoderic of happy memory, wished to obtain in loan the same possession, namely of Everneicurtis See Mirac. XXI.; but he could obtain this with no assent of the provincials. The abbot, prudently weighing that opposition of this kind took place by divine will, having requested the altar of the same possession from Lord Elinand, bishop of Laon, established a cell there. Now we have a charter of Elinand by which it is established that that concession of the altar or altars was made in the year 1082 Martene and Durand, Ampliss. Coll., vol. I, p. 501.. There is treated in this place, then, of that Theoderic, abbot of Andage, who died in the year 1086, the thirty-second of his rule [Cantator. or Chron. of St. Hubert, no. 53 (Mon. Germ. Hist., Scr. vol. VIII, p. 595).].

[25] it has as its author a monk of Stavelot. So much for the time of the writing of the second book of Miracles. As for the person of the author, Roberti confidently asserts that he was a monk of Andage or Saint-Hubert, noting at the words cited at the beginning of the preceding number, Lambert a monk of this place Hist. S. Huberti, p. 229, note 207.: Namely of Andage: the author everywhere shows that he belongs to the same sacred flock. And in another place Ibid., p. 215, note 138., after he has rightly indicated that it is established with certainty that the writer of these Miracles lived at the same time as the author of the Cantatorium, namely with Abbot Theoderic or a little after, he adds: Indeed it seems to me very probable that the writer of each work is the same: I shall bring arguments for this, when occasion offers. These arguments I have nowhere found brought forward; but neither have I found in the whole of that second book any place where the author shows that he was a monk of Andage. Indeed from the words cited about Lambert it is manifestly gathered that he was not a pupil of the monastery of Andage, but of Stavelot, since it is established from the Chronicle of Waulsort that Lambert was sent not from the monastery of Andage, but from that of Stavelot, by Poppo its abbot, to rule Waulsort D'Achéry, Spicileg., vol. II, p. 721.. But he must certainly be judged to have received from the monks of Andage what he committed to writing, and especially the first book of Miracles, which, reduced to a compendium, he inserted whole into his own Nos. 1 – 7 and no. 9. and increased by twenty-one miracles.

[26] [A few things about St. Hubert were handed down in the 11th century by Anselm of Liège;] IV. The documents on St. Hubert that we have reviewed so far are more certain, as written by contemporary or nearly contemporary writers. It must be said otherwise of those that follow: for these were not composed before the fourth century from the saint's death and, if you except the contemporary Life, rest on no older authority. The first place among them is held by the notice about St. Hubert which was handed down a little after the middle of the eleventh century by Anselm, canon of St. Lambert See R. Koepke, in Mon. Germ. Hist., Scr. vol. VII, p. 150., in his book on the Deeds of the bishops of Tongres and Liège. Since this is very brief, we have thought it right to transcribe it in this place from the excellent edition of Anselm's work prepared by the distinguished Rud. Koepke. Thus, then, Anselm, ch. 16: Of St. Hupert. — There succeeded St. Lambert, then, the venerable father Hupert, thirtieth in the episcopal order; let those who wish to know his life more fully have recourse to his Life, which, full of virtues, is held written among us. But lest we seem to have passed over him in silence, let us say so much about him as may be neither burdensome to those who know nor altogether obscure to those who are ignorant. He transferred with the bones of blessed Lambert to Liège the seat of the bishopric, which until then was held at Maastricht. He first in humble Liège, with God's help, laid the foundation of religion, establishing only one church and adorning it, as the opportunity of the time allowed, with buildings and other insignia. He gave civil law to the townsfolk, and ordered their life and conduct with the bridle of discipline. He wisely established the pound of bread, the pound of wine and the modius, which persevere with us to this day. At length, full of many virtues, passing to the Lord in a good old age, he received among us burial in the church dictated by himself, which is now that of the prince of the apostles. In which, when after seventy years he was found with his body already changed by the glory of the future resurrection, he was translated by the favor of Louis, son of Charles the Great, into the district of the Ardennes, and there from quite ample revenues offered by the devotion of the faithful a monastery of his own was founded for him Ibid., p. 198..

[27] a little more in the 12th century by Nicholas, V. At nearly the same time as the work of Anselm or a little after there must have been written that little book which Nicholas, canon of Liège, in the Life of St. Lambert says, published by faithful men on the life and conduct of Hubert himself before his episcopate, is both held and read by many Act. SS., vol. V of Sept., p. 616, no. 75.. On which passage our Constantine Suysken annotated Ibid., p. 617, annot. g.: He doubtless designates here the little book which is entitled Conversion of Count St. Hubert and was published by Jean Roberti, in whose chapter 3 this fictitious ordination is narrated with other fabulous circumstances. I confess that this does not seem to me so plain, indeed, to speak more truly, that it is doubtless false. I have indeed found not a few copies of a certain Life of St. Hubert in which everything is reported that is read in Nicholas See following no.. But first of all all these copies are later than the age of this writer, who flourished before the middle of the twelfth century. Then, those among them which excel somewhat in antiquity have nothing at all except those same things that are read in Nicholas, and these expressed in altogether the same words, with very few variant readings, and with even the addition of that same close which we cited above, at the beginning of this number. But in more recent copies, written in the fifteenth century, certain other things have been added. Finally, what is especially to be observed, Giles of Orval, who a little before the middle of the thirteenth century enlarged by interpolation Anselm's Deeds of the bishops of Liège, treating of St. Hubert, reported nothing beyond what is read in Jonas of Orléans and in Nicholas, whose sentence too he himself cites by which reference is made to another little book previously published, which he by no means indicates to be known to him from elsewhere. But neither did Jean d'Outremeuse, that most diligent collector of Liège traditions, even of those which are most fabulous, in his Chronicle, which he wrote at the end of the fourteenth century and in which he narrates so many things of St. Hubert, know anything, as we shall say below, of the conversion of the saint through the apparition of the stag, which is read in the little work published by Roberti, and which he must most certainly be judged not to have been about to pass over, if he had known it.

[28] [which are also found transcribed separately under the title of Life of St. Hubert;] It seems to me very probable, therefore, that that little book of which Nicholas speaks, if it is not to be judged spurious See below, no. 92., still lies hidden in some unexplored codex; and that the Life of St. Hubert which is transcribed in the copies soon to be cited was first excerpted in a shorter form from Nicholas's own offspring, that is, the Life of St. Lambert, and then that the same, or that older one cited in Nicholas, enlarged once and again after the fourteenth century, reached that twofold form which a number of codices present. We have judged, then, that a threefold exemplar of that Life is to be distinguished and to be published by us separately. The first, drawn as a whole, as we have said, from the Life of St. Lambert, with only a prologue prefixed, from whose beginning this very thing is confirmed, has been furnished us by four codices, namely Namur, city library 15, in this part of the fourteenth century See above, no. 22, A1., and 2, of the same age, both formerly of the monastery of Saint-Hubert of Andage, Liège 18, otherwise 229, transcribed at the beginning of the seventeenth century On which see below, nos. 31, 32., and Paris 17639, likewise of the seventeenth century.

[29] related to this are two other Lives The second is contained in the codices of the library of the University of Utrecht Æv. Med. Script. Eccl. 22, formerly of the Carthusian monastery near Utrecht, and of the Royal Library of Brussels 197, formerly of the monastery of Rouge-Cloître, both of the fifteenth century, and in the edition of Roberti from a MS. of the Charterhouse of Liège and of the Monastery of Rouge-Cloître On which see below, nos. 31, 32.. The Utrecht codex, of parchment, of about 215 leaves (0 m, 32 × 0, 22), besides certain other little works, contains the Passions and Lives of the saints whose feasts are celebrated in the months of November and December. At the end of the volume and in the same hand that transcribed the whole of it, these notes are read: Finished by Brother Swederus of Boecholt, in the year of the Lord 1426, on the XIII of the Kalends of May or thereabouts. — The same Swederus in the year of the Lord 1380 on the very day of blessed Alexius was clothed at Cologne. — Likewise in the year of the Lord 1396 he was sent to Utrecht. Then in another hand: Likewise in the year of the Lord 1433 there died the same beloved father Dom Zwederus, who wrote this book and other books for us, after he had lived laudably for 53 years in the order and with us; buried in the sixth place, on the eighth day of April… The Brussels codex 197, likewise of parchment, of 238 leaves (0 m,36 × 0, 265), embraces the Lives of the saints whose annual memory occurs from the 15th day of the month of August to the last

of November. On leaf 237 verso is read this note written in red letters: This book belongs to the brothers of the monastery of St. Paul called of Rouge-Cloître in Soignes near Brussels. It was also written in the same monastery and finished in the year of the Lord 1465 on the octave of St. John the Evangelist, by the hands of Brother John Back, priest, a donate. Pray for him.

[30] composed not before the end of the 14th century. Finally a third exemplar of the same Life, which now clings less closely to the words of Nicholas, we have come upon in three paper codices written in the fifteenth century, namely Liège Univ. 278, otherwise 228, formerly of the monastery of Saint-Trond, Metz 577, and a third now of our Bollandist Museum, which besides this Life of St. Hubert contains a Life of St. Judoc written in Flemish.

[31] The lengthy Life of St. Hubert then VI. Finally an immense medley of traditions about St. Hubert, of which no traces exist among the older writers, was preserved for us at the end of the fourteenth century in his lengthy Chronicle written in French by Jean de Pratis or Ultramosanus . These we should certainly have had to excerpt from there and to set before our readers rendered into Latin, had we not been relieved of this labor by Adolph Happart, a monk of Saint-Hubert of Andage, a native of Maastricht. He wrote a twofold Life of St. Hubert, which, hitherto unpublished, is contained with many other documents in the codex now of the University of Liège marked with number 18, otherwise 229. That codex is of paper, of 159 leaves (0 m,305 × 0,20). Some have supposed this to be Happart's very autograph Bibliographie nationale (de la Belgique), vol. VIII, p. 706., but by a manifest error. For that Happart flourished at the beginning of the sixteenth century is established from what is read in the codex itself. For this inscription is prefixed to one of the Lives of St. Hubert: Deeds of St. Hubert newly published, namely in the year 1511, on the feast of Andrew, by me N. Adulphus Happart Fol. 140r.; and to the preface of the other these words are added: In the year of the Lord 1526, on the 8th day of the month of April, I completed the edition on the life of St. Hubert… Fol. 2r.. Moreover on fol. 57v begins the Catalogue of the Abbots of the monastery of Andage, set forth under the reckoning of annals by N. Adulphus Happart, P. S. H., on which this dedication is inscribed: To the Reverend Father in Christ and his Lord D. Nicholas of Malaise, most worthy Abbot of the Church of Anduomensis (sic), N. Adulphus Happart. Greeting; and in fact the catalogue was first ended with this notice: In the year of the Lord 1503… the Reverend father in Christ and Lord D. Nicholas of Malaise was elected from custodian to Abbot of the Church of Saint-Hubert of Andage. The religion, patience, constancy and magnanimity of this most worthy prelate, in which he surpasses his predecessors, I have put off writing, since he has not yet put off the man (Nicholas of Malaise died in the year 1538)… Fol. 70r..

[32] from the Chronicle of Jean d'Outremeuse But in the same codex, and in the same hand as all the rest, there are read transcribed on fol. 157v certain excerpts from Peter Cratepolius, with this title prefixed: Fr. Peter Kratepolius, Minorite, Bachelor of Theology, published in the year of the Lord 1578 a list of the deeds of the Bishops of Liège, in which he reports the following succinctly of our patron Hubert. Moreover, on fol. 44r, French verses which Hub. Huberti placed at the tomb of St. Hubert in the crypt of St. Peter — 1582, and in the same place, From the Roman Martyrology published by order of Gregory 8 (sic), Supreme Pontiff, a note of Baronius on St. Hubert at the 3rd of November; but the Roman Martyrology with the notes of Baronius was first published in the year 1586. And to the catalogue of abbots, of which we spoke at the end of the preceding number, there have also been added notices of the abbots who succeeded Nicholas of Malaise, up to the election of Nicholas de Fanson, on the 5th day of Feb. of the year 1611 Fol. 72r..

[33] Adolph Happart drew almost entirely, Finally that the Liège codex was transcribed from another older one is indicated also by the Index of the things contained in this book Fol. 2r., where, namely, at the individual titles there is marked not the leaf of this codex itself on which the little works begin, but an altogether different number. It has seemed good to set out this index again. These things, then, are contained in our codex:

Fol. 1r. Prologue to the life and deeds of St. Hubert before his episcopate, by Ad. Happart.

Fol. 2r. Index of the things contained in this book.

Fol. 2v. Life of St. Hubert before his episcopate by N. Adulphus Happart, religious of Saint-Hubert.

Fol. 22r. Life of St. Hubert excerpted from the Life of St. Lambert by Nicholas of Liège.

Fol. 24r. Life of St. Hubert by Jonas of Orléans, with the dedicatory letter, prologue and index of chapters.

Fol. 37r. Book II of Miracles See above, no. 24., very negligently transcribed, certain words being here and there passed over or manifestly corrupted, so that they no longer give any sense: whence in publishing that book we have not thought it right to take account of this codex.

Fol. 44r. Note of Baronius on St. Hubert to the Roman Martyrology. French verses placed by Hub. Huberti in the crypt of St. Peter at Liège.

Fol. 44v. Manner and setting forth of the novena instituted for the pilgrims of St. Hubert … published by the aforesaid D. Adulphus Happart.

Fol. 52v. Life of St. Beregisus, abbot.

Fol. 57v. Catalogue of the abbots of the monastery of Andage set forth under the reckoning of annals by N. Adulphus Happart, with a continuation up to the year 1611. This document ends on fol. 72, line 9; the rest of this leaf and those following up to 75 have been left empty.

Fol. 76r. The book which is called Cantatorium. It ends on fol. 133v. Leaf 134 has been left empty.

Fol. 135r. Life of Lord Theoderic, abbot of Saint-Hubert. Only the beginning of this Life has been transcribed, ending on fol. 135v, line 2; the rest of the leaf and those following up to 139 have been left empty.

Fol. 140r. Deeds of St. Hubert newly published, namely in the year 1511 on the feast of Andrew by me N. Adulphus Happart.

Fol. 157v. Excerpts from Peter Cratepolius's list of the bishops of Liège, published in the year 1578.

[34] whom Roberti praised more than was right. Jean Roberti made much of Adolph Happart. Reviewing the sources from which he drew his notes and paralipomena to the Life of St. Hubert, he says: The fourth Ms. likewise is by a certain Adolph Happart, a monk of Andage, who, most diligent in describing the life of St. Hubert and other related matters, solemnly professes that he will bring forward nothing that he has not drawn from suitable authors Hist. S. Huberti, p. 115.; and in another place Ibid., end of p. 159.: Happart in his manner diligently collected from several writers, whom I profess that I have read, the things that pertain here (to the origins of the city of Liège). But as we inspected each of Happart's own writings more attentively, it was soon splendidly clear that no other writers had been used by him besides Nicholas the canon and chiefly or almost solely Jean d'Outremeuse, from whose Chronicle, by patching together whatever is read about St. Hubert, rendered into Latin, without any selection or comparison of other sources, he composed his Life of St. Hubert. From this arose that exemplar of the Life which in the codex begins on fol. 140r and ends on fol. 157v, and which we shall now publish for the first time below. Afterwards, however, when that narrative seemed too meagre to him, he undertook to polish and adorn it, prefixing many fabulous traditions about the origin and first kings of the Franks, and for the rest, the things that were already reported in the first Life, generally amplifying them with much empty pomp of words. It has therefore not seemed good to publish that second exemplar complete; but it will be enough to review the titles of the chapters and to indicate to which chapters of the former each corresponds, and finally to transcribe one or two, from which the face of the whole work may be easily seen by readers.

[35] Other more recent writings on St. Hubert. I have said nothing about the Legend of St. Hubert which Hubert Le Prevost wrote in French about the middle of the fifteenth century, published at Brussels in the year 1846 by the distinguished Edouard Fétis and thence in Migne Dictionnaire des légendes, p. 604, ff.: for that Hubert accomplished only this, that he rendered into French, somewhat amplified, the Life of St. Hubert that we shall give below in the fifth place, and the Life composed by Jonas of Orléans; to which he also joined the first book of miracles. In more recent times many things have been written and published in print on the life and cult of our saint: which you may see more distinctly reviewed in the excellent list of historical sources of the Middle Ages which we owe to the most learned Ulysse Chevalier [Répertoire des sources historiques du moyen âge, Part I (Biographie), under Hubert (St).] and in the Bibliotheca Scriptorum S. J. of the brothers De Backer Bibl. des écriv. de la C. de J., 2nd ed., vol. III, pp. 226 – 231.. Add to these the excellent inquiries of the distinguished Joseph Demarteau [Saint Hubert et son premier biographe, Liège 1877; Saint Hubert d'après son plus ancien biographe (from the Bulletin de l'Institut archéologique liégeois, vol. XVI), Liège 1882.] and the very recent book of the distinguished Henri Gaidoz La Rage et S t Hubert. Paris 1887.. Fortified with these aids, undertaking now ourselves to treat the same matter, we have thought it right to follow this order, that first §§ II and III. we should indicate what may be asserted more securely about St. Hubert from the older documents, and then § IV ff. what is asserted only by a far later and more uncertain tradition, or even has certainly been brought forward falsely.

* Châlons-sur-Marne.

* des Preiz

d'Oultremeuse

* Nonnus. See Life VI, proem.

§ II. At what time St. Hubert was raised to the episcopal chair.

[That St. Hubert succeeded St. Lambert before the end of the 7th century, against Henschenius and others] Concerning this time the contemporary biographer of St. Hubert teaches us nothing else but this alone, namely that he was appointed bishop in his place immediately after St. Lambert, who had held the see of Tongres for forty years. Whence the question of the time when Hubert undertook the episcopate is the same as that other, much discussed by many more recent writers, and indeed men outstanding among all for learning, about the year of St. Lambert's death. Would that, as it has been discussed, so it might at last be professed to have been cleared up. But how far this is from being so is abundantly shown by the fact that, whereas our Henschenius in the Prior Commentary on St. Amandus No. 104 (Act. SS., vol. I of Feb., p. 837). judged that the martyrdom of Lambert took place in the year 707 or even later, Pagi in his Critica At the year 698, n. 1. more definitely

in the year 707, Mabillon Act. SS. O. S. B., sec. III, part I, p. 77. and Le Cointe Annal., vol. IV, p. 461. about the year 708, and finally Suysken, who undertook to illustrate the Acts of St. Lambert at the seventeenth day of September in our Bollandist collection, thought that that martyrdom was more probably to be fixed at the year 709 Prior Commentary on St. Lambert, § VIII (Act. SS., vol. V of Sept., p. 537)., the laborious conjectures of all these are overturned by a most certain document, namely a charter given by Pepin, mayor of the palace, in favor of the monastery of Echternach under the date III of the Ides of May in the 12th Year of the reign of our lord Childebert, most glorious king, or of the Lord's incarnation 706, and which, besides others, was confirmed by the signature, in the first place after Drogo son of Pepin, of Chuchobert, bishop Mon. Germ. Hist., Scr. vol. XXIII, p. 54, and Dipl. vol. I, p. 94., by which name Hubert, bishop of Maastricht on the Meuse, is pointed out, as the distinguished Lud. Weiland rightly noted Mon. Germ., loc. cit.. That whole question must therefore be taken up here by us again more accurately [What is contained in the present paragraph I have already published in the French language in the year 1877 (L'année de la mort de S. Lambert) in the Periodical Précis Historiques.].

[37] not a few testimonies of the 11th century show The oldest testimony of all about the year of the martyrdom of St. Lambert, and accordingly of the election of Hubert, is furnished us by the Annals of Liège, written about the middle of the eleventh century, where we read at the year 701: St. Lantbert is martyred Mon. Germ. Hist., Scr. vol. IV, p. 12.. The Annals of Lobbes, on the other hand, which seem quite akin to these and a little older, written namely about the year 1000, have nothing indeed about the slaying of St. Lambert, but they indicate the beginning of his pontificate at the year 656: St. Theodard is martyred, whom St. Lambert, son of Count Aper, succeeds Ibid., p. 11.. If to this there are added the forty years which are assigned to that same pontificate by the contemporary biographer of St. Hubert, we are brought to the year 696 or 697, in which year St. Hubert would have to be said to have received the episcopal insignia. To the year 697 also the same things are fixed by the Annals of Stavelot, certainly derived in this part from those of Liège See ibid., vol. XIII, p. 39., in these words: 697. St. Lambert is martyred. Hubert is substituted Ibid., p. 41..

[38] and of the following To these is added, as regards the sum of the matter, Sigebert of Gembloux, in his celebrated Chronicle, which he carried down to the year 1111, namely the last of his life, noting at the year 658: Bishop Theodard having been martyred, St. Lambert, son of Count Aper, made illustrious the bishopric of Maastricht by the glory of his nobility Ibid., vol. VI, p. 325.. And at the year 698: St. Lambert, having dared to rebuke Prince Pepin for having brought in the concubine Alpais over his lawful wife Plectrude, is martyred at Liège by Dodo, the brother of that Alpais, and is entombed at Maastricht, and St. Hucbert the bishop is appointed in his place Ibid., p. 328.. Sigebert was followed [See Bonnell, Die Anfänge des Karolingischen Hauses, p. 149; Oelsner, König Pippin, p. 518.] by the Annals of Xanten at the year 698: St. Landbert, bishop of Tongres, is killed in the village of Liège Mon. Germ. Hist., Scr. vol. II, p. 220.. Not so clearly Ekkehard of Aura, who wrote his universal Chronicle at nearly the same time as Sigebert (for he died in the year 1129), where at the year 700: In the time of this man (the Emperor Tiberius, in 700 – 705), he says, St. Lantpert the bishop was killed under King Hildebert Ibid., vol. VI, p. 156.. But in entire harmony with Sigebert and the others cited so far are Nicholas, canon of Liège, who wrote the Life of St. Lambert before the middle of the twelfth century, and the authors of the first part of the Life of St. Hubert, whether older than Nicholas See above, no. 27. or later: for these indicate that Hubert was ordained at Rome by Pope Sergius immediately after the slaying of Lambert See below, no. 88..

[39] up to A similar tradition is reported by the Notes of Orval, collected at the beginning of the thirteenth century See Mon. Germ. Hist., Scr. vol. XVI, end of p. 634., which Labbe and Martène formerly published under the title of a Brief Chronicle of Liège, where we read: About the year of the Lord 730, on the 3rd of the Kalends of July, blessed Hugbert died, though his feast is observed on the 3rd of the Nones of November, when Carloman raised his body from the earth and placed it on high. He presided over the see of Tongres for 30 years, though in the life of blessed Oda he is read to have presided for twenty years, under the popes Sergius, John VI, Sisinnius, Constantine, Gregory II, the emperors Tiberius Absimarus, Leo expelled, Justinian II with his son Tiberius, Philippicus, Anastasius, Theodosius and Leo Ibid., p. 681.. I shall not deny, indeed, that more than one error can be noted in this testimony; yet its force is not overturned by this, in so far as it confirms the constant tradition by which St. Hubert is asserted to have been adorned with the episcopal dignity about the year 700.

[40] the 14th century, Finally the column of such testimonies is closed after the middle of the fourteenth century by the third continuation of the Deeds of the abbots of Saint-Trond, where we find the following noted: 19. After a few days …, St. Lambert is elected bishop of Maastricht, … and is consecrated in the 21st year of his age … — 20. In the year of the Lord 685, … in the 28th year of the episcopate of St. Lambert … — 22. In the year of the Lord 691, … in the 35th year of the episcopate of St. Lambert … — 23. In the year of the Lord 693, … in the 37th year of the episcopate of St. Lambert, more or less … — 26… In the year of the Lord 697 … — 27. In the following year, when St. Lambert had charitably rebuked Prince Pepin for his concubinage with Alpais, he is martyred by Dodo, duke of the Ardennes, brother of this Alpais, and is entombed at Maastricht in the 40th year of his episcopate, the 61st of his age… Ibid., vol. X, pp. 367 – 369.. From all these things, then, it is gathered that our writer, with Sigebert, fixed the election of Lambert at the year 658, and his martyrdom and the consecration of Hubert at the year 698. He, however, soon not quite consistent with himself, writes of Hubert, n. 30: He was in the episcopate for 32 years, and died after these years in the year of the Lord 735, on the 3rd of the Kalends of July. These things show the writer's lack of skill, but the constancy of the tradition concerning the time when Hubert took up the episcopate is by no means shaken by this.

[41] one of the same 14th century being contrary; To these not a few and mostly domestic testimonies, by which Hubert is reported to have been consecrated bishop of Maastricht about the year 700 or a little before, I see that one testimony can be opposed of a writer who at the beginning of the fourteenth century added certain things to the Annals of Melk, published with those Annals under the title of the Auctarium of Kremsmünster. He, namely, confusing the times of Pope Leo III with the times of Pepin and Ebroin, and by another base error making Ebroin the prince or mayor of the palace of Pepin, whom he calls also the first king of the Franks, reports the slaying of St. Lambert in these words at the year 706: St. Lambert under Pope Leo III and the Emperor Justinian II is killed by Ebroin, prince of Pepin I, king of the Franks Ibid., Scr. vol. IX, p. 551..

[42] whence not a full 40 years No wonder, then, that Boucher [Disputatio historica de primis Tungrorum episcopis (In the appendix to Chapeaville, Gesta Pontificum Tungrensium, Trajectensium et Leodiensium, vol. I), no. 101.] at the year 697, Miraeus Fast. Belg. et Burgund., at the year 696. at the year 696, and Baronius in his Annals, and Henschenius, retracting his former opinion [Exegesis de episc. Tungr. et Traject., no. 81 (Act. SS., vol. VII of May, p. XLII).], at the year 698, reported the slaying of Lambert. Yet those who judge that it is to be put off as far as the year 708 or 709 are indeed not without a probable argument. For they rest on the testimony of a twofold contemporary document, the authority of each of which no one would easily bring into suspicion. The one is furnished by a charter of King Childeric II given at Maastricht on the 6th of September of the year 667 Mon. Germ. Hist., Dipl. vol. I, p. 28., where Bishop Theodard, the predecessor of Lambert, is openly indicated to have been then still among the living; and the other by the often praised very ancient writer of the Life of St. Hubert, who affirms that Lambert discharged the pastoral office for forty years Life I, no. 1.: whence it could seem altogether certain that his martyrdom did not take place before the year 707.

[43] St. Lambert must be said to have occupied the see. But now from the other charter cited above No. 36., which Pepin granted to the monastery of Echternach on the 3rd of May of the year 706, it is manifest that this writer erred when he attributed a full forty years to the episcopate of Lambert. For even if we suppose gratuitously that this charter was made in the first year of the episcopate of Hubert, since Lambert fell on the 17th of September, and on the other hand it is not rightly possible to conjecture that Theodard, after he had met with King Childeric at Maastricht on the 6th of September of the year 667, so soon after undertook a journey to the same king, who held the kingdom of Austrasia up to the year 673 [Richter, Annalen des fränkischen Reichs im Zeitalter der Merowinger, pp. 171 – 172.], that before the 17th of September of the same year, having already passed the boundaries of his diocese, he was killed in Alsace [See Prior Commentary on St. Theodard, nn. 23, 24 (Act. SS., vol. III of Sept. p. 586).] and Lambert substituted in his place, it follows from all this, even from this twofold charter alone, that the see of Maastricht was occupied by Lambert for not more than a full 37 years. But once the authority of our biographer in this matter has been emptied in this way, nothing prevents us from saying, according to the ancient tradition, that Lambert was snatched from among the living about the end of the seventh century, and not when the eighth century was already running.

[44] A probable confirmation of our opinion To confirm this there might perhaps be urged an argument long since brought forward by the supporters of this opinion, which we have not touched on so far. For in that very ancient Life of Hubert written by his messmate we read No. 2. that in the 13th year of his pontificate the holy bishop translated the body of St. Lambert from Maastricht into the basilica which he had prepared for his burial at Liège. Now that a basilica dedicated to the memory of St. Lambert existed at Liège in the year 714, we have from certain testimonies which assert that Grimoald son of Pepin was killed in it in this year. But the adversaries have answered [See Suysken, Prior Commentary on St. Lambert, nn. 118 – 121 (Act. SS., vol. V of Sept., p. 536).] that some basilica in honor of St. Lambert at Liège

was built immediately after his death and before the translation of his holy body from Maastricht, and that this is openly indicated in the life of St. Lambert published by Godescalc, deacon of Liège, before the middle of the eighth century. And that answer indeed would suffer no refutation, if the text of Godescalc published by Chapeaville were to be held genuine. For there in chapter XII express words of this kind are read Chapeaville, Gest. Pont. Tungr., vol. I, p. 345.: Afterwards in that same place the people began to build in his honor and name, animated by the magnificence of his virtues and by admiration, a church of honorable worship, which profited much for the increase of his spreading glory; so that although that place lacked his body, yet it was evident both from the building of the church and from his merits and miracles that he was always present there.

[45] from the mention of a basilica of St. Lambert at the year 714, But in the far superior text See Kurth, Saint Lambert et son premier biographe, p. 26. published by Mabillon and Suysken these things are not stated so clearly that the building of the basilica cannot be put off to that time at which the body of Lambert had already been translated to Liège. For after narrating the miraculous healing of a certain blind man, soon, as it seems, after St. Lambert's death, through his intercession, Godescalc proceeds thus End of no. 25 (Act. SS., vol. V of Sept., p. 579).: Hearing this, men began to seek the saint of God with due veneration continually from day to day and to venerate with great diligence that place (where Lambert had been killed). And when the people had already begun to build a basilica there, the miracles having been heard throughout that whole region which the Lord deigned to show for his servant, all the people gave praises to God. Then in the following no. there is reported another healing, of a virgin likewise blind, and from there the writer proceeds thus: Likewise from this there flocked the more a mixed people of both sexes, old men and little ones, to the building of the basilica in honor of that saint, and thus with the Lord's help it was swiftly completed. Likewise where the virgin received light through faith, for a testimony to those who believed, a basilica was built in his name and assiduously venerated. Also faithful and devout men, fearing God, set up a bed and adorned it with the smith's art, and so placed it in the place where the bishop had been pierced. Thus the Lord worked great and numberless mighty works and wonders daily.

[46] the building of which basilica Godescalc reported too confusedly, It must certainly not be concealed that in that place the building of the basilica is mentioned before the translation of the body or any plan undertaken about its translation: for after the words just cited there follows Nos. 27, 28. the narrative of the punishment divinely sent upon the slayers of Lambert, which narrative begins with these words: After the circuit of a year was completed …; and only then No. 29 ff. is there treatment of the translation. But from this very beginning of number 27 there falls a suspicion that the series of events is not sufficiently accurately arranged. For it appears altogether incredible that within one year from the death of St. Lambert the building of a basilica was completed, while the enemies of the holy bishop were still alive and prevailing, and striking such terror that the clergy and people of Maastricht dared not even celebrate his funeral as was fitting. For on the testimony of Godescalc No. 22., they did not dare to prepare an adorned tomb, but with great fear the saint was committed in his father's tomb together with his corpse and very hastily covered with a stone. Whence we are at last led to this opinion, that we believe that the house or room where Lambert fell was celebrated by the devotion of the pagans of Liège, and soon, as the fame of the miracles spread, adorned with devout gifts and arranged in the form of a chapel; and that Godescalc, although he wrote or polished this Life only about fifty years after the slaying of Lambert See Kurth, Saint Lambert et son premier biographe, p. 26 ff., did not distinguish that chapel from the church which St. Hubert afterwards built in the same place, by a kind of error not unusual in writers of this age.

[47] may be taken up. But if anyone should retort that this too can be believed of the continuator of Fredegar No. 104 (Rec. des Hist. de la France, vol. II, p. 453)., the author of the Deeds of the kings of the Franks No. 50 (ibid., p. 571)., likewise the author of the chronicle of Moissac At the year 713 (ibid., p. 654)., Ado of Vienne Ibid., p. 670., the writer of the Annals of Metz At the year 714 (ibid., p. 681). and the author of the little book on the Mayors of the palace Ibid., p. 700., who hand down that Grimoald was killed in the year 714 in the basilica of St. Lambert at Liège, I shall not indeed deny that this could altogether have happened, yet I judge it little probable that so many writers, who certainly cannot all be supposed to have drawn from the same source, agreed in admitting the same error. Whence, in my opinion at least, the argument keeps its probability.

[48] [On the error of the old writers about the time when St. Lambert took up the episcopal office.] But perhaps there may yet remain in the mind of some who read this a scruple, so that they do not trust so securely in the cited testimonies of the old writers who report that the death of Lambert and the consecration of Hubert took place at the end of the seventh century, because namely the same men generally place the beginning of Lambert's episcopate before the year 660: which the charter of Childeric II cited above No. 42. shows to have been altogether wrongly done. But I judge that this error arose among those old writers from the same source from which there arose among most more recent learned men that other error concerning the time of Lambert's martyrdom, which they fix, as we have seen, too late, at the year 707 or 708 or even 709. For, since on the one hand they found from the records and tradition of the church of Liège that Lambert was snatched from among the living as the seventh century was declining, and on the other hand in the ancient biographer of Hubert, or rather in Jonas of Orléans, who polished his labored work and thereby, as is evident from the multitude of old codices still surviving that give his writing See above, no. 20., won great favor with all, since, I say, they read in that biographer that Lambert presided over the church of Tongres or Maastricht for forty years, they were led spontaneously from this to note in their chronicles the beginning of his episcopate under the fortieth or forty-first year before his death, and also to order the rest of the chronology of the intervening time, as may be seen in that writer of the Deeds of the abbots of Saint-Trond, whose testimony I brought forward above No. 40. with not a few others.

[49] [On the testimony of Sigebert, who definitely fixes the beginning of St. Hubert's episcopate at the year 698.] From what has been argued so far, then, it seems to us sufficiently certain that the beginning of St. Hubert's pontificate is to be fixed at one of the last four years of the seventh century. That year could perhaps be more definitely determined as the year 698, if concerning the time of the translation of the body of St. Lambert, which our saint according to the contemporary Life carried out in the thirteenth year of his rule Life I, no. 2., one could sufficiently trust the authority of the testimony of Sigebert of Gembloux. He namely, in his Chronicle at the year 710, says: St. Hubert, admonished from heaven, brings back the body of St. Lambert from Maastricht to Liège with great glory of miracles, and transfers the episcopal see to that same city Mon. Germ. Hist., Scr. vol. VI, p. 329.. Further, since St. Lambert underwent martyrdom on the 17th of September Act. SS., vol. V of Sept., p. 578, Annot. u. and his translation is reported to have taken place on the 24th of December See below, no. 117., if at that time the thirteenth year of St. Hubert's episcopate was running, it manifestly follows that its beginning is to be fixed at the month of September of the year 698. But I freely confess that it is not so established whether Sigebert recorded the year of the translation of St. Lambert from some certain and distinct tradition, or rather by counting the thirteenth year of St. Hubert's pontificate, which he had read in the anonymous writer of the contemporary Life, from the year 698, to which he had already fixed the beginning of the same pontificate See above, no. 38.: by which reasoning more recent writers, after they had persuaded themselves that St. Hubert succeeded St. Lambert in the year 708 or 709 See above, no. 36., consequently judged that his translation took place in the year 721 or 722 See Act. SS., vol. V of Sept., p. 552, nos. 194, 195, 198.. To Sigebert indeed must be joined the writer of the Annals of Xanten, who himself also noted at the year 710: The body of blessed Landbert, bishop and martyr, was translated from Maastricht to Liège Mon. Germ. Hist., Scr. vol. II, p. 220.; but it is now sufficiently established that the Chronicle of Sigebert served those Annals as a source in this part See the writers cited above, p. 768, note 14..

§ III. In what place, year and day St. Hubert died.

St. Hubert died at Vure-le-Duc in Brabant The place of St. Hubert's death is distinctly indicated by the writer of the contemporary Life to have been an estate called Fura Life I, no. 16., which belonged to his lordship, situated in the Bracbant, or at least such that it could be reached from the Bracbant or the district of Bracbant by a short journey of nearly two miles Ibid., nos. 12, 13., and distant from Liège by an interval of about thirty miles Ibid., no. 16.. By this is excluded the opinion of those who, led by some mere likeness of the name, have supposed that that place was one of those which in the Liège district were and still are known by the name of the estate of Furo : for neither is any of these thirty miles distant from Liège nor could one go to any of them by so short a journey from the Bracbant, since all of them lie to the north and east of Liège. And so the far more common opinion is that by the name of Fura in our anonymous writer there is signified the town of Fura or Vura Ducis , nearly equally distant from Brussels and Louvain, which at least from the thirteenth century was a special delight to the dukes of Brabant, so that, splendid houses and a castle having been built there, they were accustomed to reside there very often More about that place you may see below in the Annot. to Life I, no. 13.. In favor of that opinion is the popular tradition of Vura, and the ancient chapel which was formerly built there in honor of St. Hubert, but which, already destroyed at the beginning of the seventeenth century Roberti, Hist. S. Huberti, p. 236., preserved certain relics of the saint now laid up in the treasury of the parish church, and which is celebrated by the frequent concourse of the people and the fame of miracles: of which there will be fuller discussion below in the appendix on the posthumous glory of St. Hubert. In favor of it is also the popular tradition by which the church of Heverlee near Louvain

is said to have been consecrated by St. Hubert Van Gestel, Hist. Archiep. Mechlin., vol. I, p. 219.: whence it is easy to conclude that this is that very one which in the contemporary Life the holy bishop is narrated to have consecrated a few days before his death Life I, no. 12.. Heverlee is washed by the river Dilia *, by which, in a journey of two miles (if you judge those miles to have been Gallic ones of about 2500 meters, such as are not rarely reckoned in the Lives of the saints of that age) See B. Guérard, Polyptyque d'Irminon, vol. I, p. 163., Hubert could be carried by ship as far as the village of Neeryssche and from there on horseback Life I, no. 13, after the middle. to Fura. Finally Fura itself is distant from Liège about seventy-five thousand meters or thirty Gallic miles. There is no reason, therefore, to oppose the common opinion in this matter See also Annot. to Life I, no. 13..

[51] on the 30th of May 727, A solid foundation for determining the year of St. Hubert's death is also furnished by the author of the contemporary Life, when No. 20. he records that his holy body was raised with solemn pomp in the sixteenth year after his death, Carloman holding the principate of the Franks in his third year. For since Charles, whose surname was Martel, departed this life on the 21st (or perhaps the 15th) of October of the year 741 See Breysig, Jahrbücher der fränkischen Reiches 714 – 741, p. 103., it is easily established that the beginning of the third year of Carloman's principate is to be reckoned from that same recurring day in the year 743. Further, the ancient martyrologies fix the memory of St. Hubert the bishop, some to the 30th of May, others to the 3rd of November. And that in neither of these solemnities is there observed the translation of the holy body from Liège to Andage, which took place in the year 825 Life II, no. 33., is certainly gathered from the fact that that translation was made on the day before the Kalends of October: of which thing we have as a most faithful witness that Jonas who described it at its very time or shortly after Ibid.. It remains, therefore, that we should determine that the former elevation is celebrated either on the 30th of May or on the 3rd of November. Nor again will it be difficult to define which of these two days is rather to be chosen, if it is considered that it is expressly asserted by our contemporary anonymous writer that Hubert died on the sixth day of the week Life I, no. 15., and that the elevation of his body was carried out in the sixteenth year after his death on a Sunday Ibid., nos. 20, 21.. For since the year 743 had the dominical letter F Art de vérifier les dates, vol. I, p. 15., the 3rd of November in that year fell on a Sunday Ibid., p. 109.; but in the following year, which was a leap year, with the dominical letters ED Ibid., p. 15., the 30th of May fell on a Saturday Ibid., p. 118.. We at last safely gather, then, that the holy body was raised on the 3rd of November of the year 743, and not on the 30th of May of the year 744. And if from this you subtract sixteen years, you will be brought to the year 727, which year, having the dominical letter E Ibid., p. 15., shows the 30th of May falling on the sixth day of the week Ibid., p. 112.. It can therefore be doubtful to no one that the older martyrologies indicated the 30th of May as the day of death, the more recent the 3rd of November as appointed for celebrating the memory of the former elevation, and that of these days the one is to be attributed to the year 727, the other to the year 743. And there comes to be modestly corrected here also the assertion of the distinguished W. Arndt, who says that in the inscription of the ancient Life the 3rd of November is called the day of death Kleine Denkmäler aus der Merovingerzeit, p. 50.. For it easily appears to the reader that in this inscription there is indicated not the day of death, but that on which the feast is celebrated.

[52] as most recent writers have rightly gathered Nor does it escape us that according to this the sacred body was raised not in the sixteenth year after the saint's death, but with the sixteenth year already completed by more than five months. Yet that neither our computation is shaken by this nor our anonymous writer to be charged with any drowsiness is easily clear to one who considers that the sixteenth year from the saint's death, indicated by him, is not necessarily to be referred to the pomp of the elevation of the body alone, but to everything that is contained in the same chapter, and accordingly to those manifold revelations and the long deliberation which are narrated to have gone before the elevation.

[53] from the contemporary Life, And so all who have more diligently examined the history of our saint have determined the 30th of May of the year 727 as distinguished by the death of St. Hubert, first of all Gilles Boucher Disputatio historica de primis Tungrorum seu Leodiensium episcopis, p. 51., whom Jean Roberti Historia S. Huberti, p. 198., Charles Le Cointe Annal., vol. IV, p. 765., Antoine Pagi Critica in Baronium, year 727, n. IV. and many others have followed. Baronius, on the other hand, in his notes to the Roman Martyrology first published in the year 1586, wrote that St. Hubert departed this life in the year 730 Annot. at the 3rd of November., indicating no source of this assertion, but, as may be conjectured, following the authority of the Chronicle of Liège, of which we shall speak soon in the following number. Then, however, having obtained the Life worked up by Jonas from the contemporary anonymous writer and published by Surius, when he read in it that the body of St. Hubert was raised in the sixteenth year from his death, King Karloman ruling the sceptres of the kingdom of the Franks now in his third year, he was so deceived by that title of king, wrongly indeed attributed to the son of Charles Martel, that he thought that Carloman, the brother of Charles the Great, was indicated in this place: whence, since the third year of this King Carloman took its beginning from the 24th of September 770, the father of the Ecclesiastical Annals thought that the death of Hubert was to be referred to the year 754 Annal., vol. IX, p. 213.. But soon, warned of his error, he himself noted and corrected it, substituting another indeed, but far lighter, by now assigning the year 728. Less to be excused is Bartholomew Fisen, who in a twofold work which he wrote in praise of the church of Liège, says that it is reported that Hubert laid aside mortality on the III before the Kalends of May [Flores Ecclesiæ Leodiensis, end of p. 29; Sancta Legia Romanæ Ecclesiæ filia, p. 105 (bk. v, ch. 20).], although he himself, in a note subjoined a little lower down to the second of these places Sancta Legia, p. 122., reports and approves Boucher, who determines that that day of death was the III before the Kalends of June of the year 727, and that of the elevation the III of the Nones of November of the year 743. But Boucher himself neglected to correct a printer's error in his Disputatio historica, whence it is wrongly read in him that the day of death was the 3rd of the Kalends of June, that is, the 29th of May.

[54] with a number of ancient Annals agreeing. The same Boucher in this very place appeals to the authority of the old annals, among which he counts Placentius. And Placentius indeed Catalogus omnium antistitum Tungarorum, etc. says that Hubert, the first bishop of Liège, died on the third of the Kalends of June. But what older Annals report the same I confess that I do not know. For the Notes of Orval, which were published under the title of the Chronicle of Liège by Labbe and Martène, have this: About the year of the Lord 730, on the 3rd of the Kalends of July, blessed Hugbert died Mon. Germ. Hist., Scr. vol. XVI, p. 681.. Even less accurately the Annals of Liège at the year 735: St. Hugbert, bishop, died Ibid., Scr. vol. IV, p. 12 and vol. XVI, p. 636.; and likewise the Annals of Stavelot and Sigebert of Gembloux in his Chronicle at the same year 735: St. Hucbert died Ibid., Scr. vol. XIII, p. 41; vol. VI, p. 331.. Rightly indeed, as regards the year, the Annals of Lobbes: 727. St. Egobert passed to Christ Ibid., Src. vol. IV, p. 12., and likewise the Annals of Quedlinburg, of Weissenburg, and of Lambert of Hersfeld or Aschaffenburg: 727. St. Egbert passed to Christ Ibid., Scr. vol. III, p. 34.. But the same pass over in silence the day of death: so that what has been determined about this above can by no means be confirmed by their testimony. And perhaps some will doubt whether in the cited places of the Annals of Lobbes and Quedlinburg by the name of Egobert or Egbert our Hubert of Liège is to be understood to be designated, and not rather St. Egbert that monk of Iona of whom Bede makes mention more than once in his Ecclesiastical History Bk. III, chs. 4, 27; bk. IV, chs. 3, 26; bk. V, chs. 9, 10, 22, 23, 24.. And a reason for doubting is furnished not only by the likeness of the name, but also chiefly by the fact that the writer of the Annals of Lobbes manifestly used the writings of Bede as a source, as is indicated by the notes marked by him at the year 725: Thus far Bede, and at the year 731: Bede died. But against this is first that that writer seems to have used not Bede's Ecclesiastical History, but only the Chronicle on the six ages of the world, which is shown by that very note at the year 725: Thus far Bede; for in fact the Chronicle reaches only to the ninth year of the Emperor Leo III, of Christ 725 Mon. Hist. Brit., p. 101., whereas the Ecclesiastical History, from the very numbers of the years added in the last chapter, is indicated to be carried down to the year 731 Ibid., p. 286.: further, in the Chronicle mention is indeed made of the preachings of St. Egbert of Iona Ibid., p. 100., but by no means of the year of his death. Moreover, in the Ecclesiastical History itself St. Egbert of Iona is several times recorded to have died in the year 729 Bk. III, ch. 27; bk. V, chs. 22, 23, 24., and nowhere in the year 727. Finally the very ancient exemplar of the Annals of Lobbes, not long ago published by the distinguished Georg Waitz Mon. Germ. Hist., Scr. vol. XIII, p. 224. from a Bamberg codex of the eleventh century [According to Wattenbach (Deutschlands Geschichtsquellen, 5th ed., vol. I, p. 354, note 3) of the 10th century.], at the chapter of Bede's Chronicle on the deeds under the Emperor Anastasius (wrongly indeed, for these things were to be referred to the times of Leo III), has this: At this time it is established that St. Hubert of Liège died and that Florebert, his son, succeeded Vol. cited, p. 227., but nothing about the death of Egbert of Iona.

* commonly Fouron-l'évêque, Fouron-le-Comte, etc.

* commonly Tervueren

* commonly la Dyle

§ IV. On the birth of St. Hubert.

On authority not sufficiently certain We come now to those things that are far less certain concerning St. Hubert, as resting only or chiefly on traditions first recorded in writing in the twelfth or fourteenth century, with no older trace. Yet we have thought it wrong to neglect these altogether: for traditions of this kind, as if from the start,

prudence and experience do not persuade us to send away as false, but rather it is fitting to inquire diligently which of them, from their agreement or contradiction, whether among themselves or with other records, seem to be retained as more or less probable, and which to be rejected as very suspect or undoubtedly fictitious. In which matter we must watch zealously that we do not allow our mind to be taken up by any prejudice and to be inclined to one side or the other by blind affection beyond what the laws of the art of criticism compel. It will be our care, as regards ourselves, to beware of this, and we earnestly beg that it be observed by those who read our commentary. These things having been set forth by way of preface, let us now come to treat the individual questions.

[56] St. Hubert is reported to have been an Aquitanian by birth. From what place and family St. Hubert came is in no way indicated by the writer of the contemporary Life. That he was an Aquitanian by birth seems to be indicated by the anonymous author of the Annals of Lobbes, which end at the year 982 and have recently been published from a codex of the eleventh or perhaps even tenth century See above, end of no. 54.. He namely, bringing in mention of the saint's death, proceeds thus [Mon. Germ. Hist., Scr. vol. XIII, p. 227. See Annal. Stabul. (ibid., p. 41, note 7).]: Whose paternal aunt [The word is passed over in this place in the codex, an empty space being left. In the Annals of Stavelot the word amita is supplied.] St. Oda, wife of Boggis, duke of the Aquitanians, as a widow greatly enriched with her estates not only the bishopric of Liège but others also, and at last rested in the parish of Liège. More distinctly now Nicholas, canon of Liège, the biographer of St. Lambert, at the beginning of the twelfth century: At the time, he says, when the cruelty of Ebroin was gravely oppressing the kingdom of the Franks, there was a noble young man, an Aquitanian by race, count of the palace under King Theoderic, Hubert by name… He … considering Ebroin most ready for every malice, … cursing all his acts, left Francia of the Sequani, and betook himself into Austria to Pepin… There clung to him, as an inseparable companion, his paternal aunt Oda, who was the widow of Boggis, duke of Aquitaine, recently dead Act. SS., vol. V of Sept., p. 611, no. 48. See below, Life III, no. 1.. Of the saint's father Nicholas is altogether silent. Jean d'Outremeuse at the end of the fourteenth century first indicated that he was Bertrand, son and successor of Boggis, duke of Aquitaine [Chronique de Jean d'Outremeuse, bk. I (Borgnet ed., vol. II, p. 341; thence Happart, Life of St. Hubert, (below Life IV), ch. VI.]. But the Privilege of the erection of the monastery of Blessed Mary of Alaon, or, as it is commonly called, the Charter of Alaon, makes Bertrand not the son, but the brother of Boggis See below, no. 62., which agrees better with the cited place from Nicholas of Liège, where Oda, wife of Boggis, is called the paternal aunt of St. Hubert. But before we go further, some things must be recalled, as briefly as can be done, about that famous charter.

[57] From the Charter of Alaon, The Charter of Alaon, which is supposed to have been given in the fifth year of the reign of the most excellent King Charles (the Bald), in the eighth indiction, that is, in the year 845, was first published in the year 1687 by Cardinal de Aguirre among the Councils of Spain [Vol. III, p. 131 (2nd ed., vol. IV, p. 129). From this it is read transcribed in part in Act. SS., vol. X, pp. 131 – 133.] from a copy which was said to have been transcribed from a codex of the cathedral church of Urgell See below, no. 59., and thence by De Vic and Vaissette among the Proofs to volume I of the History of Languedoc Histoire générale du Languedoc, vol. I, Preuves, n. LXVII (p. 85). and by Fauriel Histoire de la Gaule méridionale, vol. III, p. 501., who also pronounced it authentic and defended it Vaissette, vol. I, p. 688, note LXXXIII; Fauriel, vol. cited, p. 513., as did also Joseph de la Canal España Sagrada, vol. XLVI, p. 207.. Mabillon held it suspect Annal., bk. XXXI, no. 33 (vol. I, p. 569).. But in our times, after others, among whom the most learned Benjamin Guérard See Fauriel, vol. cited, p. 513., it has been most keenly attacked by Joseph François Rabanis [Les Mérovingiens d'Aquitaine; essai historique et critique sur la Charte d'Alaon. Paris 1856, in 8°.], and indeed with such weight of arguments that from this all learned men of any name, if I am not mistaken, have without hesitation judged it spurious. Here for you is the sum of these arguments.

[58] which, by a manifold 1° The unusual and singular composition of the charter, altogether repugnant to the formulas customary in that age and as it were received by right, makes it very suspect at first sight. For there was question, according to what is stated in the charter itself, of obtaining from King Charles the Bald confirmation of the possession of certain estates and ecclesiastical benefices which ten years before Count Wandregisil had bequeathed for founding the monastery of Alaon in Aragon, he being descended on his father's side from the stock of Charibert, brother of King Dagobert I, on his mother's from that of Sadregisil, duke of Aquitaine under Clotaire II, the father of the same Dagobert. But Charles grants that confirmation in such a way that by a very prolix historical dissertation, carried through all Wandregisil's forebears in each line, he shows that Wandregisil had no right to those lands which he had assigned for founding the monastery. There was no place here for a dissertation of this kind; but it seems to have been chiefly directed altogether to that aim, to make certain the kinship of the royal house of Spain with the Merovingian kings, which certain Spanish writers of the seventeenth century had devised in their minds, among whom that notorious seller of apocrypha Juan Tamayo de Salazar, to whom we owe the undigested and never sufficiently to be hooted off compilation to which he gave the title Martyrologium Hispanicum: so that it does not seem improbable that the same man was also the concocter of the Charter of Alaon Rabanis, pp. 23 – 28 and pp. 203 – 210..

[59] argument 2° The suspicion of deceit is much increased by the very manner in which the Charter of Alaon was brought to public light. It was first, as we have said, published by Cardinal de Aguirre, not from any ancient exemplar or copy which he or anyone else had seen, but according to a recent copy handed to him by the priest Diego José Dormer, royal historiographer of Aragon, which he said he had found in a History of Catalonia that a certain Francisco Compte had left unpublished; and that man was asserted by the same Dormer to have transcribed the charter from an exemplar found in the Archive of the cathedral church of Urgell, and he also affirmed that two other copies of it had been found among the papers of Antonio de Yepes and Prudencio de Sandoval, taken, as he thought, from Francisco Compte's exemplar [Note transmitted in 1687 by D. J. Dormer to Cardinal de Aguirre, and ed. Conc. Hisp. vol. IV (2nd ed.), p. 135; in French in Rabanis, pp. 192 – 194.]. Those three men had flourished at the end of the sixteenth or the beginning of the seventeenth century and, when Dormer was writing this, had already departed this life. Further, in altogether similar fashion, as Rabanis rightly observes, there were brought forward in that same seventeenth century those other apocryphal documents which have sprinkled with so many stains, from then up to our times, the writings on the history of Spain, especially ecclesiastical, namely the Chronicles of Pseudo-Dexter, Pseudo-Julian, Luitprand, Haubert, Liberatus, etc. Rabanis, pp. 186 – 190..

[60] plainly 3° There is added a manifold negative argument. Namely a) The most learned Juan Briz Martinez treated expressly of the monastery of Alaon and asserted its antiquity in his History of the monastery of San Juan de la Peña [Historia de S. Juan de la Peña y del Reyno de Aragon (1620), bk. II, ch. 19, which is entitled Del titulo de Rey de Ribagorza, y de la grande antiguedad de Nuestra Señora de Alaon. [On the title of King of Ribagorza, and on the great antiquity of Our Lady of Alaon.]] and to vindicate that antiquity he brings forward a charter given, as he supposes, in the year 908 by Charles, surnamed the Simple, king of France. He certainly, had he known a charter of Charles the Bald given in the year 854, would much rather have brought it forward. Now the same writer had been prior of the monastery of Alaon, and had diligently searched the archives of the kingdom of Aragon and Catalonia, among which he would certainly not have omitted those of Alaon and Urgell. b) And in the very Cartulary of Alaon, transcribed at the end of the eleventh century, that Charter, as Joseph de la Canal confesses Esp. Sagr., vol. XLVI, p. 208., is lacking and no mention of it is found anywhere. c) Antonio de Yepes, in whose keeping Dormer asserted a copy of the Charter to have been, is deeply silent about it in his great work in which he reviewed the foundations of the ancient monasteries of the Order of St. Benedict [Coronica general de la Orden de San Benito (Valladolid 1609 – 1615), 7 vols. in folio.]. d) Nor did Pierre de Marca, who himself also carefully searched the archives of northern Spain to collect documents on the Marca Hispanica, have any suspicion of that Charter, which a little later Compte would have found in the archive of the church of Urgell.

[61] it is shown, 4° Not a few ways of speaking are met with in the Charter of Alaon which were certainly by no means received in use in the ninth century and were customarily employed only in the twelfth century or later, such as consanguineus noster * and homo ligius, quem … limitaneum constituit, visis patentibus litteris, advocatia (of the monastery, which is also indicated as to be transmitted by hereditary right), ad regem FRANCIÆ immediate (spectans monasterium), feuda, decimarum gageriæ titulo, etc. [our kinsman, liegeman, whom … he appointed warden of the march, the letters patent having been seen, advocacy, immediately to the king of FRANCE, fiefs, by title of pledge of tithes]; and likewise the titles of duke, count, viscount and especially countess and viscountess, which are attached to nearly each of the names of men and women, very often also with the addition of the name of some place, as if at that time that kind of hereditary nobility commonly flourished.

[62] apocryphal, 5° Finally most of the things that are recorded in the Charter about the history of the dukes of Aquitaine cannot be reconciled with other certain documents, or are found so indicated in them that the deceit of a practised forger manifestly appears [In which kind of argument, however, Rabanis seems to have gone too far in reproving the Charter of Alaon on certain points, as where he treats of Hunold and Waifer (see H. Hahn, Jahrbücher 741 – 752, Excurs. VII, pp. 166 – 169) and where he contends that the traditions of Metz on Boggis and Oda far outweigh the traditions of Liège (see below, no. 66 ff.).]. Not to be endless, it will be enough to bring forward one specimen of its fictions. For among not a few others otherwise altogether unknown it brings in a certain Amandus, duke of Gascony, who gave his daughter Gisela in marriage to Charibert, brother of Dagobert I, king of Toulouse or Aquitaine, and it indicates that the same Amandus had as wife Amantia, daughter of Serenus, duke of Aquitaine. Here are the words of the Charter: Also all the goods

Duke Amandus in Gascony gave to his daughter Gisela and afterward left to his grandsons, Duke Boggisus and his brother Bertrand, whom King Haribert had by his wife Gisela; and lower down: … of the estates and inheritances which Duke Amandus first left to Queen Gisela his daughter and afterward to Duke Boggisus and his brother Bertrand, his grandsons, together with those which the aforesaid Queen Gisela held from her mother Amantia and from Serenus, formerly duke of Aquitaine, her grandfather… All these persons, except Charibert, are unknown to the ancient writers who have touched on the history of Aquitaine; but the forger could find the names of Amandus, Serenus and Amantia in the Life of St. Amandus, that bishop of Maastricht whose father, according to his own disciple and biographer Baudemund, was named Serenus and whose mother was called Amantia Acta SS., vol. I of February, p. 849, no. 2.. Yet Vaissette does not shrink from seeking there a confirmation of the Charter's authenticity: Serenus, he says, duke of Aquitaine, and Amantia HIS WIFE, GRANDPARENTS of Gisela, wife of Charibert king of Toulouse, who are mentioned in the Charter of Alaon, are known to us from elsewhere, from the Life of St. Amandus, bishop of Maastricht, their son. The time in which that saint lived, who was Gisela's maternal uncle, agrees with the Charter Histoire générale du Languedoc, vol. I, p. 690.. But in the first place the most learned writer conceals, with a cunning surely unworthy of so great a man, not only that in the Life of St. Amandus Serenus is in no way called duke of Aquitaine and father of Gisela, but also that of those whom he calls by the same title grandparents of Gisela, the one according to the Charter was her great-grandfather and the other her grandmother, daughter of the former; so that he can by no means rightly affirm that the Serenus and Amantia named in the Charter are known to us from the Life of St. Amandus, where there are named Serenus and Amantia his wife, parents of St. Amandus, not Serenus and Amantia his daughter, sister of St. Amandus of Maastricht. Thus, for the Charter to be brought into any sort of agreement with the Life of St. Amandus, one would have to suppose that Serenus and Amantia, the parents of St. Amandus, begot a daughter who was called by the same name as her mother and was married to a duke of Gascony who was namesake of her own brother. These things are certainly not wholly impossible, but without sure authority they do not seem so readily probable. Nor does the reckoning of the times agree so well either. For, according to Vaissette himself, Charibert died in the year 631 Ibid., p. 331., leaving three sons born of Gisela, Chilperic, Boggisus and Bertrand; whereas St. Amandus, according to the computations of Godefroid Henschen, died in the year 684 Acta SS., vol. I of February, p. 839, no. 114.: he would therefore have been of nearly the same age as Gisela, whose maternal uncle he is said to be. Again, this is indeed not wholly impossible, but there is assuredly no reason to argue from this for the Charter's authenticity on the ground of an agreement of the times Rabanis, pp. 40 – 47..

[63] its genealogy But although the fabricator of the Charter took from the Life of St. Amandus the names of Serenus (whom, namely the father of St. Amandus, Yepes through I know not what drowsiness made duke of Aquitaine Coronica, etc., vol. II, p. 67., whence perhaps he gave the forger the occasion of concocting the genealogy just set out) and of Amantia, yet, as it seems, he did not take from it that of Amandus, duke of Gascony. This he could find in Fredegar and Aimoin and others of their followers, in whom we read that from the year 626, which was the last but two of King Clotaire II, down to the year 637 or 638, within which same years Vaissette encloses the deeds of his Duke Amandus from the Charter [Histoire du Languedoc, book VII, chapters 1, 3, 13 (vol. I, pp. 329 – 331, 337 – 338).], a certain Æghinan held command in Gascony, who is also called Aighinanus, Agino, Agnianus, Anianus, Ainandus, and once or twice even Amandus (perhaps by the error of some copyist: for the letters in and m, as is known, are very easily confused with each other in ancient manuscripts). But that Aighinanus or Ainandus was neither a native of southern Gaul nor duke of Gascony nor the author and head of a rebellion of the Gascons against the Frankish kings, as the Charter relates of its Amandus; on the contrary, he was a Saxon by race and one of those dukes who conquered the rebellious Gascons and brought them to subjection. Let us hear on this Fredegar, or the writer commonly designated by that name, and Aimoin. Fredegar then in chapter 54 of his Chronicle: In the forty-third year of the reign of Chlothar (A.D. 626) … Palladius and his son Sidocus, bishop of the Ælosani, on the accusation of Duke Aighynan that they had been privy to the rebellion of the Gascons, are thrust into exile… — Chapter 55. In the forty-fourth year of the reign of Chlothar (A.D. 627) … a man named Ermenharius, who was governor of the palace of Charibert son of Chlothar, is slain by the servants of Ægynan, a noble of the race of the Saxons. — Chapter 78. In the fourteenth year of the reign of Dagobert (A.D. 635 or 636), when the Gascons were rebelling vigorously and carrying off much plunder in the kingdom of the Franks which Charibert had held, Dagobert orders an army to be set in motion from the whole kingdom of Burgundy, appointing over them as head of the army a man named Chadoind… When he, with ten dukes with their armies, namely Arimbert, Amalgar, Leudebert, Wandalmar, Walderic, Ermenus, Baront, Chairaard of the race of the Franks, Chramnelen of the Roman race, the patrician Wilibald of the race of the Burgundians, Aigyna of the race of the Saxons, besides several counts who had no duke over them, had gone forward with the army into Gascony, and the whole country of Gascony had been filled by the army of Burgundy, the Gascons, coming out from among the crags of the mountains, hasten to battle… At length the Gascons, crushed or subdued, seeking pardon and peace from the above-written dukes, promise that they will present themselves to the glory and sight of King Dagobert and, surrendered to his authority, will fulfill everything enjoined by him… — In the fifteenth year of the reign of Dagobert, all the Gascons, the elders of that land, with Duke Aiginan [“The edition, with the Colbert manuscript, has Ainando; others Amando. So the Chronicle of St. Benignus.” Note of Ruinart and Bouquet.] came to Dagobert at Clichy, and there, terrified by fear of the king, they took refuge in the church of the lord Denis. By the clemency of Dagobert they have their lives spared … Scriptores Rerum Francicarum, vol. II, pp. 434, 442 – 443.. Likewise Aimoin, On the Deeds of the Franks, book IV, chapter 14: In the forty-third year of King Chlothar… a certain Palladius and his son Sedocus, bishop of the Tolosates, on the accusation of Duke Aynan that they had been privy to the rebellion of the Gascons, are thrust into exile… — Chapter 15. In the forty-fourth year of the reign of Chlothar… a certain Hermarius, governor of the palace of King Aribert and at the same time his tutor from boyhood, is killed when Aginan rushed upon him: he was of Saxon race and one of the nobles of the royal court… — Chapter 28… In the fourteenth year of Dagobert, when it had been reported to him that the Gascons wished to fall away from his rule, he sends thither an army of Burgundians with twelve dukes… Of this great multitude, which subdued Gascony in war, although it had many commanders, the chief was Audoen… Approaching him, the leading men of the Gascons asked to be spared, promising that they would present themselves to King Dagobert and give satisfaction for the things of which they were charged… — Chapter 31. In the fifteenth year of his reign, almost all the elders of Gascony with Duke Amandus (certainly not their own, or of the Gascons, who has nowhere been named so far, but that Saxon who conquered them and brought them as it were captives to the king) came to him at Clichy; and dreading his presence they took refuge in the oratory of St. Denis… Ibid., vol. IV, pp. 123, 124, 132, 133. Compare Rabanis, pp. 47 – 50.. By this one example, I believe, it has already been abundantly shown how deceitfully and boldly the author of the Charter has disfigured historical traditions.

[64] it cannot be recovered. From the sum of these reasons, then, to which no probable answer (except perhaps to the first argument set out above at no. 58) can be brought from Vaissette and Fauriel, it seems that one must conclude clearly enough that the Charter of Alaon is wholly apocryphal and perhaps was concocted in the seventeenth century; and it is greatly to be regretted by us that our former colleague, Fr. Joseph Van Hecke, when he wrote his Commentary on St. Oda, did not see the dissertation of Rabanis, which perhaps at the time he was writing had not yet been published, and so yielded to the authority of writers certainly of the first rank, Vaissette, I mean, Fauriel and de la Canal, that, examining the famous Charter himself less attentively, he too readily assumed it to be authentic and thence inserted into that same Commentary the genealogy of St. Hubert built by Vaissette according to that corrupt source Acta SS., vol. X of October, p. 133..

[65] Testimony of Jean d'Outremeuse on the same The authority of that spurious document having thus been rejected, let us now see what can be drawn from other traditions about the family of St. Hubert. Jean d'Outremeuse first, unless I am mistaken, indicated that the saint's parents were Bertrand, son and successor of Boggisus duke of Aquitaine, and Hugberna, sister of St. Oda Below, Life VI, no. 2., who herself was the wife of another Boggisus, lord of Poitou Ibid., end of no. 1.. Somewhat differently, in a letter of the chapter of St. Oda of Amay to the monks of the monastery of St. Arnulf of Metz, given in the year 1466 Cited below, no. 70., the mother of St. Hubert is said to have been called Phigberta, and that same Boggisus duke of Aquitaine is said to have taken her sister Oda as wife, after the death of his earlier wife, of whom he had begotten Bertrand. From that letter, which Du Bouchet published in the year 1646, or from the History of St. Hubert by Jean Robert, published in the year 1621, where the narratives of Jean d'Outremeuse are cited from Happart, the fabricator of the Charter of Alaon could have taken the names of Boggisus and Bertrand. It must, however, be admitted that he differs not a little from those same documents, especially from Jean d'Outremeuse. For whereas in the latter Duke Boggisus is said to have been begotten by Hilderic, son of King Clotaire I, and to have been the father of Bertrand, who himself had as sons St. Hubert and Eudo Life VI, no. 6., in the Charter of Alaon Hilderic, Boggisus and Bertrand are said to have been brothers, sons of Charibert, brother of King Dagobert I, and Boggisus to have begotten two sons, Eudo (the same, namely, who was afterward duke of Aquitaine and is called brother of St. Hubert in Jean) and Imitarius; while of the children of Bertrand the Charter is wholly silent. Whence some might perhaps suspect that the forger drew his genealogy of the dukes of Aquitaine not from the traditions of Liège, which he could have known from the books of Robert and Bouchet, but from some other tradition which he found flourishing in southern Gaul, especially since otherwise it would have to be admitted that by a gratuitous confusion of the things he had received through the traditions of Liège he had deliberately chosen to make more manifest the contradiction of his document with the testimonies of others lately published. Whence these might further think that there are here two traditions

distinct from each other, which have only this in common, that they report that Boggisus and Bertrand and Eudo belonged to the line of the dukes of Aquitaine sprung from Charibert, son of Clotaire II and brother of Dagobert I: and these traditions, although each by itself enjoys slight authority, since the one was first committed to writing in the fourteenth century and the other in the seventeenth, yet from their concurrence what is affirmed in common in both must be judged far more probable. And thence further, taking account of the tradition concerning St. Oda, wife of Boggisus and paternal aunt of St. Hubert Compare above, no. 56, and below, no. 66., they will judge that he too drew his origin from the same line.

[66] [and other older ones, which make Oda, wife of Boggisus duke of the Aquitanians, the saint's aunt.] For my part I would not dare to pronounce that opinion which makes St. Hubert the son of Bertrand duke of Aquitaine sufficiently probable, on so weak a foundation as the testimonies of Jean d'Outremeuse and the Charter of Alaon afford. Nor do the traditions about St. Oda and Boggisus her husband afford anything much more solid, since these too are neither very ancient and are too uncertain and mutually contradictory. We have already brought forward Above, no. 56. the Annals of Lobbes and those of Stavelot derived from them, and Nicholas of Liège, who indicate that St. Oda, wife of Boggisus, was a kinswoman of St. Hubert and lived in the diocese of Liège in his times: to whom may be added Sigebert of Gembloux, who at the end of the eleventh century or the beginning of the twelfth noted in his Chronicle under the year 711: St. Oda, wife of Boggis, duke of the Aquitanians, is renowned for sanctity in Gaul, who enriched the churches of God by her munificence and, dying, rested in the diocese of Liège Monumenta Germaniae Historica, Scriptores vol. VI, p. 329.. We have already pointed out that the testimonies of Nicholas and of his followers or predecessors do not agree with the traditions brought forward by Jean d'Outremeuse, which indicate that Boggisus, duke of Aquitaine, was the grandfather of St. Hubert Below, Life VI, nos. 1, 2.. Yet the same writer, following the other tradition, reports that St. Oda, wife of Boggisus, was the sister of St. Hubert's mother Ibid., nos. 2, 12.. And so, to reconcile these things, he introduced a double Boggisus, the one the grandfather, the other the husband of St. Hubert's aunt Ibid., no. 1..

[67] They relate that St. Arnulf of Metz was born of the same Oda and Boggisus But a third class of testimonies now presents itself, which make Boggisus and Oda the parents of St. Arnulf bishop of Metz, who died in the year 640 or 641 [Acta SS., vol. IV of July, pp. 431 – 432, nos. 40 – 41; Bonnell, Anfänge des Karolingischen Hauses, pp. 98, 190.]. This parentage, at least as far as Boggisus is concerned, would indeed be effectively demonstrated, if it were authentic, by the diploma of the Emperor Louis I for the monastery of Glanfeuil given in the year 836 [Edited in Calmet, Histoire de Lorraine, vol. II, Proofs, p. 128, and thence P. L., vol. CIV, p. 1283.], in which there is talk of courts, estates and benefices conferred on the church of Glanfeuil by the Lord Bodagislus, father of St. Arnulf bishop of Metz; but that document was pronounced undoubtedly spurious by Th. Sickel, a man most versed in this kind of study Die Urkunden der Karolinger, Part II, p. 413., and after him by the distinguished E. Mühlbacher Regesten des Kaiserreichs unter die Karolinger, p. 350.. Leaving this aside, then, let us come to other things. The source of all these should perhaps be held to be the Life of St. Oda, in which this saint is asserted to be at once the mother of St. Arnulf and the aunt of St. Hubert. Namely: The glorious handmaid of Christ Oda (so the writer of the Life), daughter of the most powerful king of the Gauls… was the wife of Boggis, most noble duke of the Aquitanians… (No. 2) After some years her spouse, the glorious duke … departed from this life… After the death of her husband blessed Oda remained in holy widowhood… While therefore she shone with these and other marks of the virtues, her beloved son, the venerable Arnulf, came to the years of puberty… Blessed Arnulf therefore in his youth begot Duke Ansigisus, and was afterward elected bishop of Metz… (No. 3) Thus therefore blessed Oda shone adorned by great kings, cultivators of the Christian faith, namely Clovis as her forefather, Childebert as her father, Dagobert as her brother… Blessed Oda was also the aunt of blessed Hubert bishop of Liège Acta SS., vol. X of October, p. 139..

[68] the Life of St. Oda, How old the Life of St. Oda is I would not dare to determine. Fr. Joseph Van Hecke timidly conjectured that it was written in the tenth century: Since, he says Ibid., p. 129, no. 5., it presents St. Oda, through St. Arnulf bishop of Metz, as the mother of the Carolingian family, I judge that the Life as we have it was composed in the tenth century, at the end of which the Carolingian line ceased to reign. For a writer nearer to the times of which he treats would have avoided historical errors; one more remote, however, would not have concerned himself with a kinship with the Carolingian family. But let these things be held as conjecture; and indeed, as regards so great an antiquity for it, conjecture not very solidly established: for both the two manuscripts which were used in editing it do not go beyond the fourteenth century in age, and we read that Carolingian genealogy claimed also in documents of the twelfth century, with this aim, that the dukes of Lotharingia might be proved to have sprung from the Carolingian line, and even, through the forefathers of St. Arnulf, from the Merovingian. So Giles of Orval, who wrote the Deeds of the Bishops of Liège between the years 1247 and 1251 Monumenta Germaniae Historica, Scriptores vol. XXV, p. 2.: At which time also, he says, namely around the six hundred and twelfth year from the Lord's incarnation, King Lothar entrusted his son Dagobert to be brought up to the prince Pippin, father of St. Gertrude, and to Arnulf, his illustrious kinsman and afterward bishop of Metz. We call him kinsman for this reason, that Lothar king of the Franks, father of Dagobert, had a daughter Blithild. She bore to Ansbert, a noble man, Arnoald or Bodegisil or Boggis; for he had three names. For Boggis begot of Oda his wife Arnulf, afterward bishop of the people of Metz. These held six duchies, four in Aquitaine and two in Belgic Gaul Ibid., p. 29.. Likewise the Genealogy of the Dukes of Brabant, written in the year 1271 Ibid., p. 391., chapter 1: King Lothar the Great begot King Dagobert the eleventh and Blithild, to whose progeny, namely to the dukes of Lotharingia and Brabant, the crown of France was at length transferred. Ansbert, an illustrious prince, Roman by race, sprung from imperial stock, married Blithild. He begot of her the prince Arnold… Arnold begot of St. Oda St. Arnulf, a prince, at length bishop of Metz … Ibid., p. 392.; and among the Names of the Saints Descended from the Line of the Dukes of Brabant which are appended to that Genealogy, listed by a certain monk of Afflighem Ibid., p. 391., perhaps the same who put the Genealogy together, one reads: St. Oda. She rests at Amay. She bore St. Arnulf Ibid., p. 398..

[69] certain Chronicles of Metz To these may be joined certain extracts from unpublished monuments of uncertain age cited in Du Bouchet and in Calmet, namely: a) From a manuscript of St. Vincent of Metz: The most illustrious man Ansbert therefore received from the aforesaid Blitild, daughter of King Clothar, the beauty of three sons, Ferreolus, Modericus, Burtgisus, and the flower of one daughter, Tharsitia by name… The third of the sons, Burtgisus, who is surnamed Arnoald by very many, moving from Aquitaine to Germania Prima and Belgica, is gratefully received by King Gunthar (or Guntram), who was his uncle on his mother's side. And because the same king lacked children, he appointed him his heir and gave him a wife named Oda of the most noble race of the Suevi, of whom he begot Blessed Arnulf [La véritable origine … de la maison royale de France (Paris 1646), Proofs, p. 31.]. b) From chapter 37, book II of the manuscript Life of St. Arnulf by an anonymous author: Ansbert, most noble of the Aquitanians, pledged Blitild to himself in marriage, and received from the aforesaid Blitild, daughter of King Clothar, the beauty of three sons, Ferreolus, Modericus, Burgisus, and the flower of one daughter, Tarsicia by name Ibid.. c) From the manuscript Chronicle of St. Martin of Tours: In the sixth year of Justin II, St. Odda, wife of Boggis duke of the Aquitanians, is renowned in Gaul, who enriched many churches and, dying, rested in the diocese of Liège Ibid., p. 41.. This testimony is read in almost as many words in Sigebert of Gembloux under the year 711 Cited above, no. 66.: whence Du Bouchet contends Vol. cited, pp. 54 – 55. that some copyist, transcribing the Chronicle of Sigebert, wrongly read in his exemplar Justinian II instead of Justin II and thence transferred to the year 711 what he ought to have noted under the year 571; but with no less right, as is evident, that error may conversely be imputed to the writer of the Chronicle of St. Martin, especially since otherwise it would have to be supposed that all the copies of the Chronicle of Sigebert, of which forty-two are still preserved Compare Monumenta Germaniae Historica, Scriptores vol. VI, p. 282., were infected with that fault. d) From the manuscript of Glanfeuil Or of Longeville, near Metz.:… King Clotaire… gives Ansbert his daughter Blictild as wife, of whom he begets four offspring: Arnoald, who is also called Bobnotgilsus or Bodogisillus, Ferreolus, Modericus, and a daughter named Consitia. Arnoald the firstborn succeeded his father in the marquisate. He had from Oda the Sueve St. Arnulf, bishop of Metz… Calmet, Histoire de Lorraine, vol. I, Proofs, p. 101..

[70] and the letter of the canons of the church of Amay, By way of crown we copy out some passages from the letter of the provost and canons of the collegiate church of St. Oda of Amay in the diocese of Liège, given in the year 1446 to the abbot and convent of the monastery of St. Arnulf near Metz Edited ibid., p. 109, and thence in Acta SS., vol. X of October, p. 141.: Also, venerable Lords, you make complaint about the name of the father of St. Arnulf your patron. On this we write back to your Reverences that the father of St. Arnulf was called Boggus, who was duke in Aquitaine, as you will find in the Legend of Blessed Oda sent by us… Likewise it is found in the Chronicles that Blessed Oda our patroness founded the town and church of Amay in honor of Blessed George and endowed our church with many of the goods which we possess …; and when she died, all the other possessions, estates and allods which she possessed in the country of Liège she left to St. Hubert the confessor, at that time bishop of Liège, her kinsman …: because the aforesaid St. Hubert was the son of a sister of Blessed Oda, and the father of St. Hubert was the son of the aforesaid Boggus by his first wife, since Boggus had two wives. Of the first he begot

a certain Bertrand; and that Bertrand of his wife, called Phigberta, begot St. Hubert, which Phigberta was the legitimate sister of Blessed Oda the widow. After the death of his first wife, the same Boggus espoused Blessed Oda, of whom he begot Blessed Arnulf your patron; and Blessed Oda was the aunt of St. Hubert, and Blessed Arnulf, son of Blessed Oda, was the uncle of St. Hubert on the side of Boggus his father, because Bertrand and St. Arnulf were brothers, not of one mother, but of two mothers and one father, namely Boggus…

[71] by a manifest anachronism. There is no one who does not see by what a shameful anachronism that narrative is afflicted, as is also the Life of St. Oda Cited above, no. 67., where St. Arnulf and St. Hubert, who are no less than seventy or eighty years apart in age, are asserted to have been born of two sisters. It remains, therefore, either that we recognize among the dukes of Aquitaine, at an interval of one century, a double pair of spouses of the same name, which can seem credible to scarcely anyone; or that Boggisus and Oda be believed truly to have been the parents of St. Arnulf and to have been wrongly drawn away to the kinship of St. Hubert; or, by the contrary error, that the names of the parents of St. Arnulf were drawn by later writers from Sigebert and Nicholas the Canon, or from the sources whence these received their traditions about St. Oda; or finally that we disregard the testimonies of both kinds as equally erroneous.

[72] [But Bodegisil, whom Fortunatus and Gregory of Tours celebrate, cannot be judged the same as the father of St. Arnulf] And indeed it can help to confirm the traditions of Metz Cited nos. 67 – 70. about Boggisus duke of Aquitaine that there really flourished at the end of the sixth century a certain Duke Bodegisil who held some command in southern Gaul for the king of Austrasia and, having gone thence into Austrasia, died around the year 585. This is shown by the poem of Venantius Fortunatus, On Duke Bodegisil [Book VII, poem 5 (Monumenta Germaniae Historica, Auctores Antiquissimi, vol. IV, p. 156).], where he says thus:

If from a barren breast I watered you with ample streams,

I should not suffice to speak of you, Duke Bodegisil.

As leader of Massilia you granted its happy prayers,

And it reports its governor in perpetual praise;

Here Germania applauds you for like merit,

And to your praise each place contends.

The time of the death of Bodegisil (unless you think another of the same name and dignity is meant in this place) Gregory of Tours assigns to the twenty-fourth year of King Guntram (A.D. 585): Duke Bodygisil died in these days, full of days, but nothing of his property was diminished for his sons [Historia Francorum, book VIII, no. 22 (ibid., Scriptores rerum Merovingicarum, vol. I, p. 340).]. But that Bodegisil's wife was Palatina, daughter of Gallus Magnus bishop of Troyes, as is gathered from the title of another poem of Fortunatus Book VII, poem 6.. Therefore, to defend by those authorities the truth of the traditions of Metz, it would be necessary to suppose that Bodegisil or Boggisus after the death of Palatina took another wife, Oda, of whom he begot St. Arnulf at the end of his life: a conjecture which cannot be supported by the testimony of any ancient monument. Moreover, an argument against the same traditions, negative indeed but not to be despised, is drawn from the silence of the ancient biographer of St. Arnulf and of Paul the son of Warnefrid. For according to those traditions Blithild, wife of Ansbert the grandfather of St. Arnulf, was the daughter of Clotaire I king of the Franks, and consequently Arnulf would have been born of the royal Merovingian blood; but that the contemporary biographer of St. Arnulf, and especially Paul the son of Warnefrid, who in his very notice of St. Arnulf is wholly taken up with extolling the illustrious Carolingian stock Monumenta Germaniae Historica, Scriptores vol. II, pp. 264 – 265., should have chosen to pass over so splendid an origin in silence can scarcely be supposed. We do indeed have some rather ancient genealogies of the Carolingian house, where its kinship with the Merovingian house is indicated through Blithild, daughter of King Clotaire I and grandmother of St. Arnulf Ibid., pp. 308 – 313; compare p. 305.; but these too are all later than Paul the son of Warnefrid, and in none of them is it indicated that Arnoald or Arnold, father of St. Arnulf, was called by another name Bodegisil or Boggisus and that his wife was named Oda: whence they ought not to have been adduced among the testimonies about Boggisus and Oda. And of those which have been adduced Above, nos. 67 – 70., none can be affirmed with certainty to surpass the thirteenth century in antiquity: whence again their authority is rendered highly suspect.

[73] or with the husband of St. Hubert's aunt. Nevertheless, even if with Bonnell [Anfänge des Karol. Hauses, pp. 29 – 32, where most of the testimonies brought forward above are cited.] you reject the traditions of Metz, we have from the certain testimonies of Venantius Fortunatus and Gregory of Tours a duke named Bodegisil, who stayed for some time in Aquitaine and died in Austrasia around the year 585: and he certainly cannot be judged the same as the husband of Oda, aunt of St. Hubert. And although, like the names of Hubert and Oda [Compare the places cited in the Index to Monumenta Germaniae, Scriptores vols. I, II and IV.], so also that of Bodegisil may have been common to several men (and indeed another Bodigisil, son of Mummolinus of Soissons, is named in Gregory of Tours Historia Francorum, book X, chapter 2.), yet it is more difficult, ancient authority being lacking, to suppose that two men of this name at an interval of about one century had this in common, that each held command in Aquitaine with the title of duke. Whence finally, although I grant that the traditions of St. Hubert's descent from the line of some Aquitanian duke are not demonstrated to be certainly false, yet I am persuaded that they are not a little shaken by this.

[74] St. Hubert was born around the year 655. I should not, I believe, satisfy the expectation of my readers unless I were also to say a few things about the year of St. Hubert's birth. Although this is indicated by no express testimony, it can nevertheless be determined to some extent from what we established above about the time at which the saint took up the episcopal office and about the year of his death. He succeeded St. Lambert in the see of Maastricht around the year 698, and departed this life in the year 727 Compare above §§ II and III., about the thirtieth of his episcopate, and not, as it seems, in decrepit old age: for a little more than a year before his death he was still devoting himself to fishing, and a few days before it he had consecrated a church in Brabant Life I, no. 9 and nos. 12 – 15.. Therefore, unless he is supposed to have been ordained bishop as a very young man before the fortieth year of his age, we shall readily gather that he first saw the light about the year 655. We are also led to the same conclusion from traditions which are indeed much later. For we read in Nicholas the Canon [Life of St. Lambert, no. 48 (Acta SS., vol. V of September, p. 611); below, Life III, no. 1.] that Hubert was count of the palace under Theoderic III king of Neustria and Burgundy, while Ebroin then held the place of mayor of the palace under him; and that Hubert, turning away from his unbridled domination, fled to Pippin, mayor of the palace of the king of Austrasia: he was also learned in the study of letters and vigorous in the exercise of arms. Although therefore he is called a youth in the same place, he can yet scarcely be judged to have been then of an age less than about twenty-five years. But Ebroin was made mayor of the palace of Theoderic in the year 674 and was killed in the year 681; while Pippin, whom they commonly call of Herstal, began to preside over the affairs of Austrasia around the year 678 [Compare Le Cointe, Annales, under the years 678 and 681; Bonnell, Die Anfänge des Karol. Hauses, p. 117 ff.; Richer, Annalen, pp. 173 – 175.]. From this, therefore, we again judge that Hubert withdrew from Neustria into Austrasia around the year 680, and consequently was born around the year 655. I pass over Jean d'Outremeuse, who says that he was eighteen years old in the year 654 Life VI, end of no. 6.: for it will easily be demonstrated that a manifold chronological error was committed by that writer in that place Among the annotations to Life VI..

* commonly notre cousin our cousin

§ V. Of the deeds of St. Hubert before his conversion.

Traditions too uncertain In setting out to inquire into the rest of the history of St. Hubert, it will not be irksome to recall again what we have already pointed out above No. 55., that in this treatment we rely on no documents older than the middle of the eleventh century, that is, more than three hundred years after the saint's death, and indeed that most of them belong to the twelfth or fourteenth century. All our effort, then, will be directed to this: that we note the individual traditions distinctly, and carefully observe at what date the first traces of them appear, and how far they either agree or differ among themselves or with the chronological order of events and the institutions of the Merovingian age known from elsewhere, or even can be squared with the general rules of the critical art. But even where from none of these heads such a conflict should arise that they would have to be rejected with certainty or very great probability as false, it does not at once follow that they are to be admitted as though they had been demonstrated to be true, but only that they are to be held in that degree of probability, certainly not very firm, which oral traditions enjoy whose origin is wrapped in dense darkness by a long silence of written documents [See what I have argued more fully on these matters in Principes de la critique historique, chapters X and XI.]. Let us now come to the particulars.

[76] on the boyhood and youth of St. Hubert, Of Hubert's boyhood and his youth nothing has been preserved for our memory by his biographers except that semblance of a miracle by which, at the age of thirteen, he is told in Jean d'Outremeuse to have raised the spirit of his father, unmanned by sorcery Life VI, no. 3.: which is both little credible in itself and wholly incredible as having been faithfully transmitted through so many centuries by popular tradition. Hubert as a youth is said in Nicholas the Canon to have been learned in the studies of letters and vigorous in the exercise of arms Life III, no. 1.. But the first part of this assertion is contradicted by another tradition, recorded indeed later, by which he is reported in his very episcopal consecration to have been suddenly gifted by a prodigy with the knowledge of letters, which he had wholly lacked Life VI, no. 20 (compare ibid., no. 21).. I judge each of the contradictory traditions equally worthy of belief, that is, unworthy, and that Hubert learned his letters at the time when he was living under the discipline of St. Lambert: for the contemporary Life also testifies that he had Lambert as his master Life I, no. 2..

[77] on the offices of count of the palace Now of the dignity or office of count of the palace, with which Hubert is reported to have been adorned under King Theoderic III Life III, no. 1.. I am surprised that this has been rejected by more recent writers as out of keeping with the institutions of those times

Fétis, Légende de S. Hubert, p. 4.. For not a few who performed the office of count of the palace under the last Merovingian kings from the middle of the seventh century onward are read of in contemporary documents: namely Aigulf in a diploma of Chlodovec II of the year 653 Monumenta Germaniae Historica, Diplomata merovingica, p. 20., Chaldeloald in a double diploma of Clothachar III of the year 658 Ibid., pp. 32, 33., Waning in a diploma of the same Chlotthachar III of the year 659 Ibid., p. 34., Audobellus or Audobald in a diploma likewise of the same king of the year 663 Ibid., pp. 38, 39., Dructoald in a diploma of Theuderic III of the year 679 Ibid., p. 45., Marso in a diploma of Chlodovec III of about the year 692 Ibid., p. 57., Audramnus in a diploma of the same Chlodovec III of the year 696 Ibid., p. 58., Hociobercht in a diploma of Childebert III of the year 697 Ibid., pp. 62 – 63., Ghyslemar in a diploma of the same Childebert III of the year 702 Ibid., p. 65., Bertoald in a diploma of the year 709 Ibid., p. 68., and in another diploma of the same Childebert III of the year 710 Sigofred Ibid., p. 69., who occurs again in a diploma given on the following day, and together with him Bero and Grimbercht Ibid., p. 70., and finally in a sixth diploma of Childebert III of the year 711 Ratbert Ibid., p. 70.. Besides these Warno in a diploma of Chilperic II of the year 716 Ibid., p. 74., Cumrodobald in a diploma of Theuderic IV of the year 726 Ibid., p. 84.. Then Hugbert in a diploma of Karloman the elder of the year 746 Ibid., p. 103. and Ermenald in a diploma of Pippin, mayor of the palace, of the year 747 Ibid., p. 105.. The count of the palace, moreover, was next in dignity to the mayor of the palace, and sat beside the king in giving judgment; indeed, as it seems, he had the greatest part in deciding a question of law, and perhaps pronounced sentence in the king's name [Compare G. Waitz, Deutsche Verfassungsgeschichte, vol. II (2nd ed.), pp. 405 – 409 and pp. 508 – 511.]. In private writings I have found that Ebroin, that mayor of the palace of Neustria, was at the same time distinguished by the title of count of the palace [Miracles of St. Martial (Acta SS., vol. V of June, p. 555, and in Bouquet, Histoire de France, vol. III, p. 580); Life of St. Drausius (Acta SS., vol. I of March, p. 409, and in Bouquet, vol. III, p. 611).], whether the authors of those writings regarded that title as common as it were to all who performed some chief office under the king, or Ebroin was in fact able to hold both offices and dignities at once, and this was perhaps the reason why Hubert withdrew from the court of Theoderic III, whether of his own accord, as Nicholas seems to indicate Life III, no. 1., or by order of the king, stirred up by the calumnies of Ebroin, as Jean d'Outremeuse indicates Life VI, no. 7..

[78] and of count of the Parisians Meanwhile, however, before he was driven into exile, he is read to have been promoted to the office of count of Paris Ibid.. Mention of this office also suits the Merovingian age. For not once in Gregory of Tours are such counts of individual cities cited, namely of Clermont Historia Francorum, book IV, chapters 30, 35., of Limoges Ibid., VI, 22., of Rouen Ibid., VI, 31., of Orléans Ibid., VII, 13., of Chalon De gloria martyrum, book I, chapter 53., of Tours Miracles of St. Martin, book I, chapter 24., and others also in other documents Compare Waitz, vol. cited, pp. 364 – 365.. In a diploma of Childebert III given in the year 710 Gairinus also is cited, in a certain place as count of Paris itself Monumenta Germaniae Historica, Diplomata merovingica, p. 69..

[79] and of deeds done more than once, Nicholas the Canon seems to indicate that Hubert also performed the office of count of the palace under Pippin, where he says: By his new manner of life he professed the worldly dignity by his dress alone, but in reality and in affection … he was not a COUNT, but the disciple of Lambert Life III, no. 2.. Jean d'Outremeuse says nothing of this matter, but indicates that after the defeat of Ebroin by Pippin he again took up the title of count of the Parisians, and even, by the order of Pippin and in his stead, the government of all Francia Life VI, end of no. 8.. At the same time he was also given ample possessions in the Ardennes, if one may believe the writer of the Life of St. Hubert the monk, edited by our predecessors under the 30th day of May, where, relating his baptism, he says: The infant, dipped in the sacred font, was called by the pleasant name of Hubert. Two leading men are summoned as godfathers according to Christian custom: Hubert, then the great lord of the Ardennes, who was afterward enrolled among the saints, and the count of Vermandois… Acta SS., vol. VII of May, p. 273, no. 2..

[80] on his marriage At that time also he is reported to have taken a wife. And indeed that he was at some time bound by the tie of matrimony you would naturally gather from the contemporary Life, where his son Florbert is related to have stood by him as he was dying Life I, no. 15.. Yet in the eleventh century no memory of that marriage persisted in the church of Liège. This is manifestly shown by Anselm the Canon, writing of St. Florbert: After him Florebert took up the episcopate as the thirty-first, said indeed, as is commonly reported, to be the son of his holy predecessor. If the same man begot him as a carnal father before the habit of holy religion, nothing can be taken away from the dignity of either; but if the one was the spiritual son of the other, it does no harm, indeed it greatly profits, if spiritual sons have the fortune to succeed good fathers [Gesta episcoporum Leodiensium, book II, chapter 17 (Monumenta Germaniae Historica, Scriptores vol. VII, p. 198).]. And perhaps the writer of the contemporary Life could have been led to call Florbert, the disciple of St. Hubert, his son because he read such a designation in the ancient Life of St. Lambert, which, as was proved above Nos. 16 – 17., he had before his eyes in writing. For in this it is said of St. Lambert: At length he merited to find such favor in the sight of the bishop (St. Theodard) that he would have chosen to adopt him as a son, heir and successor to himself, if it had been lawful for him on account of canonical regulation Acta SS., vol. V of September, p. 574, end of no. 3.. And by Notger also, in the Life of St. Hadelin, St. Lambert is called the spiritual son in baptism of St. Theodard, or rather St. Hubert of St. Lambert Compare below, no. 86..

[81] with the daughter of the count of Louvain And so the interpretation of the name of son attributed to St. Florbert in the contemporary Life does not appear to us so beyond doubt, and consequently the tradition of the marriage of St. Hubert is not so surely worthy of belief. It is first expressly put forward by Nicholas the Canon Life III, no. 2., who however gives no indication either of the name or the quality of the wife, or at what time she was married or when she died. Nor does the Life which we call the Fourth have anything more. The Fifth, indeed, is wholly silent about the marriage. But Jean d'Outremeuse at the end of the fourteenth century, on no older authority that we know of, relates that this wife was Floribana, daughter of Dagobert count of Louvain, and that she met her death from the strain of the childbirth in which she had brought forth her son Floribert Life VI, nos. 13, 15.. These things certainly, though admitted by some more recent learned men [J. Lipsius, Lovanium (2nd ed., Antwerp 1610), book I, chapter 8; P. Divaeus, Annales Lovanienses (in Flemish from the version of W. A. Divaeus, ed. E. Van Even, Louvain 1875), p. 9; J. Molanus, Historia Lovaniensium (ed. De Ram, Brussels 1861), book XI, chapter 1 (p. 652).], who however differ considerably about some circumstances, may rightly seem suspect, especially since among medieval writers the name of Louvain first occurs under the year 884 or 886, in which year the Normans are said to have encamped in the place which is called Lovon [Chronicle of Regino under that year (Monumenta Germaniae Historica, Scriptores vol. I, pp. 594, 596). Compare the Annals of Fulda under the year 891 (ibid., p. 407) and the Annals of St. Vaast under the year 884 (ibid., p. 552 and vol. II, p. 201).], in which manner of speaking it is scarcely credible that a city was designated which two centuries before had already had a count as ruler, and the title of count of Louvain appears nowhere in the old documents before the middle or the end of the tenth century [Compare Ernst, Mémoires sur les comtes de Louvain (Liège 1837); Des Roches, Dissertation sur les comtes de Louvain (in Mémoires de l'Académie royale de Bruxelles, vol. II, p. 601 ff.); De Ram, Recherches sur l'histoire des comtes de Louvain (ibid., vol. XXVI).].

[82] (or with St. Oda), The invention of Hubert Le Prevost is scarcely worth mentioning, who asserts that St. Hubert, while he was still staying in Aquitaine, took as wife Oda, widow of Boggisus duke of Aquitaine [Fétis ed., p. 120 (chapter I): “Et estoit avec luy Ode sa femme qu'il avoit ung peu avant espousée, demourant quant il la prinst vefve de Boggis, duc d'Acquitaine.” [And with him was Ode his wife, whom he had espoused a little before, she being, when he took her, the widow of Boggis, duke of Aquitaine.]]. This error, one may conjecture, arose from a faulty interpretation of the words of Nicholas, who writes: And there clung to him as an inseparable companion his aunt Oda, who was the widow left by Boggis, duke of the Aquitanians, lately deceased Life III, no. 1; Life IV, end of no. 1..

[83] and finally on his valor in war. Likewise to be held readily as inventions are the things which Jean d'Outremeuse fished up from I know not where about the brave deeds done by Hubert in the battle in which Pippin routed Berchar, son of Ebroin, and about the supreme administration of the whole realm of the Franks entrusted to him by that same Pippin Life VI, no. 8.. For no ancient testimony to these things is to be found; and who would believe that by oral tradition alone over a space of seven centuries there was preserved a genuine memory of such honors, with which the popular imagination delights to exalt illustrious men whom it has been accustomed to honor with some special favor and cult?

§ VI. Of the conversion and penance of St. Hubert.

The tradition of the conversion of St. Hubert through the apparition of a stag The learned know that by the name of conversion among medieval writers there is designated not only, nor for the most part, that change of mind by which someone is led from idolatry to the Christian faith, or from heresy to the Catholic Church, or finally from dissolute morals to the cultivation of the virtues which the profession of the Christian religion demands, but that more often and as it were in its proper meaning that word is used to indicate withdrawal from the secular state and

from the common life in order to embrace the monastic or at least some stricter and more perfect kind of life. In this last sense the writer of the second book of Miracles in the eleventh century Compare the end of the following number. and the slightly later Nicholas Life III, no. 2. indicate that our saint was converted through his familiarity with St. Lambert. But the later biographer who put together Life IV presents him as at first given over to the vanities of the world Life IV, no. 1.; and indeed, according to the writer of Life V, when he was already living with Pippin, he still did not believe in Christ, but was a pagan and worshipper of idols Life V, no. 2. (to which allegation it is astonishing that there is immediately added by the same writer: But as he was noble by race, so he was more noble in morals and virtues: for he was pious, humble and merciful). Both, moreover, soon relate that while he was giving himself to hunting on a certain feast day, he was recalled to better thoughts by the wondrous apparition of a stag bearing the image of the Crucified between its antlers and by a heavenly admonition, or that of Christ himself hanging on the cross Life IV, no. 1; Life V, no. 3..

[85] it was unknown until the fifteenth century and seems wholly to be rejected. That tradition of the prodigy of the stag appearing to Hubert is reported by no monument older than the fifteenth century: for the manuscripts which contain Lives IV and V are not older, and Jean d'Outremeuse is wholly silent about the prodigy. From this silence a most effective argument against the truth of the tradition is drawn. For Jean is too copious in pursuing whatever was reported of St. Hubert (as that prolix Life VI taken by Adolphe Happart from his writings shows), and takes too much delight throughout his Chronicle in little tales of this sort, even the most fabulous, for us to suppose that so great a portent was deliberately passed over by him; and consequently it seems altogether to be concluded that that tradition was still unknown at Liège in the fourteenth century. And so I readily assent to the rather common opinion of the learned, who hold that it arose from a certain confusion with a wholly similar but far more ancient apparition, which is narrated in the Legend of St. Placidas or Eusthatius or Eustace Acta SS., vol. VI of September, pp. 124 – 125.. The confusion was all the easier because the feast of St. Eustace, according to the most ancient Latin martyrologies, was formerly celebrated on the 2nd or 3rd of November [Ibid., pp. 114 – 115, nos. 42 – 45. Compare J. Demarteau, Saint Hubert, sa légende, son histoire, pp. 13 – 17.] and because already in the eleventh century, on the testimony of a writer of that time Miracles, book II, end of no. 15., and, as the same writer affirms, by what was then an ancient custom, St. Hubert was venerated as the patron of huntsmen, because he himself was reported to have been very greatly given to this art: For it was, he says, from of old the part of the leading men of the whole Ardennes, by the obligation of an established custom, on each occasion of the annual hunt to pay to Blessed Hubert the first-fruits and tithes of every kind of wild beast, because the same saint, before changing his secular dress and receiving the order of holy profession (note in what sense he is here said to be converted), was devoted to this exercise. Whence too thereafter the same pursuit is carried on in his name by all the neighboring nobles. — Yet that this fabulous tradition, like many others of the same kind, greatly won popular belief for itself is attested not only by all who since the fifteenth century have committed the history of St. Hubert to letters, but also by the innumerable painted or sculpted images by which down to our own days it has been very often presented to the eyes, to such a degree that a stag bearing a crucifix between its antlers is now held as it were as the proper mark by which images of St. Hubert are distinguished Compare Cahier, Caractéristiques des Saints, pp. 183, 215.. This surely does not suffice for us to say with Happart and Roberti that the truth of the tradition is confirmed by the common testimony of the Church Roberti, Historia S. Huberti, p. 344. Compare below, no. 93..

[86] On his penance and his stay Hubert is read in Life V and in Jean d'Outremeuse to have taken up a very austere kind of life after his conversion, spending in solitude a space of years that was, according to Jean, seven, according to the anonymous writer of Life V, fifteen Life V, no. 5; Life VI, nos. 14, 15.. What is more incredible, Jean relates these things as done before the death of Floribana, the saint's wife, and before he had come to St. Lambert; whereas the anonymous writer indicates that it was done at the direction of St. Lambert. From these things it appears how confused those traditions are. But neither do they agree any better with the older testimonies, where St. Hubert is reported to have led not an eremitic but a monastic life, in the monastery of Stavelot and with St. Remaclus as his master. For in the Notes of Orval, written at the beginning of the thirteenth century Compare Monumenta Germaniae Historica, Scriptores vol. XVI, end of p. 634., it is read of St. Florebert, Hubert's successor and, as was thought, his son Compare above, no. 80.: He first, having taken the monastic habit with his aforesaid father, afterward presided over the two congregations of Blessed Peter and St. Lambert, living, as it is said, in virginity, while his father administered the bishopric of Liège. He is believed to have been brought up with his aforesaid father in the discipline of God under Blessed Remaclus the Aquitanian in the monastery of Stavelot. By the examples and admonitions of this Blessed Remaclus many nobles and rich men, putting temporal honors behind them, leaving the world and their native soil, flew away into the forest of the Ardennes and submitted themselves to his mastership. For one reads in a certain book: These dwelt at Stavelot: Theodard, first abbot of the same place before he became bishop, Remaclus after leaving his episcopate, Hadelin, Lambert and his disciple Hubert, Florebert his son, Christian the most wise, Papolenus, Anglinus, and many others. These, clothed in the monastic habit, are written to have been while living senators of heaven, and dwelling within the court of the earthly paradise they lived under regular discipline Monumenta Germaniae Historica, vol. cited, p. 681.. Notger, bishop of Liège at the end of the tenth century, is in accord, writing this of St. Hadelin: Hearing, moreover, the fame of the sanctity and holy way of life of his counselor, namely Blessed Remaclus, in the aforesaid monastery of Stavelot …, he too was eager often to come to him for a visit and in the great ardor of charity, and … by conversing there to feast on the fruits of the paradise of God, as is found inserted in the catalogue of illustrious men which is constantly on view there above the altar: These, it says, are the names of those who with Blessed Remaclus first began to dwell in the monastery of Stavelot: St. Remaclus, St. Hadalin, St. Theodard, St. Lambert, without doubt his spiritual son in baptism, St. Hubert, Christian also the most wise, and many others [Acta SS., vol. I of February, p. 374, no. 8; Mabillon, Acta SS. O. S. B., century II, p. 1014, no. 5.].

[87] in the monastery of Stavelot. We have thought it superfluous to linger in inquiring whether in Notger's testimony the words without doubt his spiritual son in baptism are to be referred to Lambert, as Bollandus judged Place cited, annotation g., or to Hubert, as the parallel passage in the Notes of Orval seems to indicate. For it would have some importance only if it were established that the words without doubt in baptism were written in the ancient document itself from which Notger drew these things: for then it would follow either that Hubert was converted from unbelief to the faith of Christ only at an adult age, or that what is read in Nicholas and later writers about his Aquitanian origin and migration from that region to Austrasia must be judged false. But that those words were added by Notger himself to account for the designation of spiritual son seems altogether to be concluded from the adverb without doubt, which reveals someone conjecturing rather than testifying. Nevertheless, if that whole phrase without doubt his spiritual son in baptism in Notger were judged to be uttered of St. Hubert, it would again appear from this how uncertain and obscure the traditions about St. Hubert were at Liège before the twelfth century.

§ VII. Of the journey of St. Hubert to Rome and his consecration by Pope Sergius I.

The consecration of St. Hubert by Pope Sergius Scarcely less celebrated in popular memory than the apparition of the stag is held to be the episcopal consecration of St. Hubert performed at Rome by the ministry of Pope Sergius I and made illustrious by many prodigies [Life III, nos. 5 – 7; Life IV, nos. 3 – 7; Life V, nos. 7 – 10; Life VI, nos. 18 – 20.], among which the chief place is held by the gift of a stole sent by the Blessed Virgin Mary through an angel, with the singular privilege of curing through this stole the infirmities of insanity, rabies and mania, and of expelling evil spirits Life VI, end of no. 21.. All these things have long since been exploded by not a few most learned men, such as Henschen, Mabillon, Le Cointe, Pagi, Pinius, whom Suyskens cites and follows in his preliminary Commentary on the Acts of St. Lambert Acta SS., vol. V of September, p. 537 ff., nos. 112 – 116., chiefly by these arguments.

[89] the arguments brought forward by Suyskens First, namely, they object, what seemed most certain to them, that St. Lambert did not depart this life before the year 707 or even 708 or 709 Compare above, no. 36.: whence, since Sergius I met his last day in the year 701 or certainly 702, they consequently gather that St. Hubert could by no means have been consecrated by him. Secondly there is added, what they also think must be esteemed very highly, a negative argument from the silence of Godescalc and Stephen, of whom the former wrote the life of St. Lambert around the year 750, and the other at the beginning of the tenth century; neither of them, however, mentioned that revelation of his martyrdom made to Sergius at Rome, and the transfer of the pontifical insignia to his successor by an angel, and they would certainly not have passed over prodigies so honorable to their saint if anything of the kind had reached their knowledge; and that these were unknown to them, if they really occurred, cannot be supposed. Thirdly they urge also the silence of that contemporary biographer of St. Hubert, of whom again it is wholly incredible either that he was ignorant of such great prodigies or that he chose to hide them by keeping silent. Finally a fourth argument can be brought forward, that such wondrous portents, heaped up as if in rivalry, and of the kind which most smiles upon the popular imagination, ought not to be admitted without sure and legitimate authority: and no other is here put forward than that of the anonymous writer adduced by Nicholas Life III, no. 7., of whom the country and the age, and whatever else is wont to contribute to strengthening the force of a testimony, are wholly unknown. Let us now weigh these arguments in the balance.

[90] is not refuted effectively enough; And first indeed, what had hitherto seemed decisive in this matter has, unless I am mistaken, been so refuted Above, § II.

that it has wholly lost all force. As for the second argument, drawn from the silence of Godescalc and other old biographers of St. Lambert, those skilled in hagiographical matters know above all how full of danger in general is a negative argument deduced from such a silence: for of all or almost all the hagiographers of that age, and especially of the eighth and ninth centuries, can be said what Suyskens himself noted of Godescalc (or of the anonymous writer who went before Godescalc) in his preliminary Commentary on St. Lambert: Although he had a thorough view of his deeds (those of St. Lambert), yet he took care to set forth few out of many, intent rather on adorning his saint with general encomia than on explaining facts in detail [Acta SS., vol. V of September, p. 519, no. 8. Compare G. Kurth, Étude critique sur saint Lambert, pp. 58 – 61.]. But if it is also admitted that the true cause of the death of St. Lambert was that he strongly rebuked Pippin's concubinage with Alpaida, a tradition which, against Suyskens and others who reject it again on a merely negative argument, the distinguished Godefroid Kurth has recently vindicated with altogether happy success, in my judgment at least Work cited, p. 61 ff., and that this was dissembled by the old biographer through fear of Pippin Compare ibid., there now appears a singular reason why he kept silent about the revelation made to Pope Sergius I, by which the glory of Lambert's martyrdom would have been extolled. The later biographer of St. Lambert, Stephen, did nothing else but adorn the older Life in a style more elegant, as it seemed to him; nor consequently is it surprising that what that Life kept quiet about was passed over in silence by him. Further, what has been said of Godescalc can equally be applied to the silence of the contemporary biographer of St. Hubert; which was the argument proposed in the third place. But what is urged in the fourth place assails only those writers who at the end of the fourteenth century and in the fifteenth brought into his consecration that heap of prodigies, the stole sent through an angel by the Most Blessed Virgin, the key handed over by St. Peter and the knowledge of letters divinely infused into St. Hubert, namely Jean d'Outremeuse and the authors of Life IV and Life V, but not Nicholas, who mentions nothing of those prodigies.

[91] that tradition nevertheless seems suspect, Nevertheless, to disclose candidly what I think, I confess that I do not so trust the authority of Nicholas as to judge that it can thence be affirmed with sufficient certainty or even with great probability that St. Hubert was consecrated bishop at Rome by Pope Sergius I. For besides the fact that his testimony is more than four centuries later than the age of Hubert, I cannot but suspect that that tradition arose from another far more certain one which is held about the consecration of St. Willibrord, that celebrated apostle of Frisia. For one reads in the Life of St. Willibrord written by Alcuin at the end of the eighth century: The aforesaid duke of the Franks (Pippin), rejoicing together at his (Willibrord's) most holy devotion and the most glorious multiplication of the word of God, planned with prudent counsel, as the occasion of greater advancement, to send him to Rome, that he might be ordained to the honor of the highest priesthood by the lord apostolic Sergius, at that time a most holy man… And thus he was sent to Rome with an honorable embassy and gifts worthy of the apostolic lord. But on the fourth day before he came there, the most blessed apostolic lord was admonished in sleep by an angelic response that he should receive him with the highest honor, and that he would be the enlightener of many souls and was chosen by God, and had come for this purpose, that he might receive from him the honor of the highest priesthood, and that nothing he might ask was to be denied him. The apostolic lord, made certain by this admonition, received him with joy and the highest honor: and when he recognized in him the fervor of faith, the devotion of religion, the fullness of wisdom, on a suitable day, the people arriving, the venerable priests in the fellowship of the ministry having been called together, publicly in the church of the most blessed Peter, prince of the apostles, he ordained him with great dignity, in the apostolic manner, archbishop … Acta SS. O. S. B., century III, part I, pp. 607 – 608, nos. 6 – 7.. So great a likeness, as far as the substance of the matter is concerned, between the consecration of Willibrord and that of Hubert assuredly appears wonderful. And thence there arises naturally the fear that here too there has occurred what the learned have not rarely noticed elsewhere in legends of medieval saints, and what recently, by comparing the Lives of St. Remaclus and St. Lambert with each other, was most evidently demonstrated in their regard by that most learned man already cited many times in this commentary with due expression of praise, Godefroid Kurth [Notice sur la plus ancienne biographie de saint Remacle; pour servir à l'histoire des supercheries littéraires (From the Bulletins de la Commission royale d'histoire, 4th series, vol. III). Brussels 1876.], namely that things truly narrated of the holy patron of one place were falsely attributed to another; and this whether it was done deliberately and out of a certain pious rivalry, but not according to knowledge, by some biographer, as happened in the Life of St. Remaclus and also to some extent in the contemporary Life of St. Hubert Compare above, no. 15., or through error and confusion, in which way things handed down to memory about Willibrord, bishop of Utrecht on the Rhine, could certainly have been transferred by unskilled writers or by the popular imagination to Hubert, bishop of Maastricht on the Meuse.

[92] nor does the authority of the booklet avail to prove it But what of the authority of that booklet to which Nicholas appeals, which, he says, was put forth by faithful men on the life and way of life of Hubert himself before his episcopate, and is both possessed and read by most Life III, last no.? I answer first that this booklet is demonstrated by no indication to be older than the age of Nicholas himself, that is, about the middle of the twelfth century. And lest I be accused of dissembling the truth out of fear of some sharper contradiction, I am compelled to add that it seems to me very doubtful whether it ever existed at all. For since we see that the other documents about St. Hubert have been carefully preserved and most of them copied in very many manuscripts, why is it that that booklet, which, if we believe Nicholas, was in the hands of many around the middle of the twelfth century, can nowhere be found? For as to the history of St. Hubert before his episcopate which some manuscripts of the fifteenth century present Life IV and Life V., it is clear enough, from the very age of these manuscripts and especially from the little tale of St. Hubert's conversion through the apparition of a stag, unknown to Jean d'Outremeuse, as we indicated above No. 27., that it cannot be judged the same as the booklet cited by Nicholas. We have a manuscript now of the city of Namur, marked with the number 15, which formerly belonged to the monastery of St. Hubert of Andage and is gathered to have been copied in this very monastery by indications not at all doubtful: such as that the letter P at the opening of chapter I of the Life of Hubert written by Jonas of Orléans is seen far more ambitiously decorated than the initial letters of the other Lives Of which the first part of the manuscript includes fifty-eight in number., and likewise the letters D and C at the opening of the letter to Walcaud and of the preface prefixed to the same Life, which alone in the whole manuscript, with the aforesaid letter P and the initial letter of the Life of St. Foillan, are tinted in various colors; and that this Life alone is followed by a hymn written in honor of the saint with musical notes in the twelfth-century hand in which the rest of the manuscript (except the last twelve folios) was written. In that manuscript, then, there has been copied entire the Life composed by Jonas of Orléans with the dedicatory letter and preface; there has been copied also entire the second book of miracles Compare above, no. 24.; there has been copied also at the end of the manuscript, in a hand of the beginning of the fourteenth century, the Life of St. Hubert before his episcopate, excerpted from Nicholas Life III, to be edited below., where at the end there is read that citation of the booklet which was put forth by faithful men, etc.; but the booklet itself is missing: whence it may be concluded that it was unknown to the monks of Andage, who were collecting with such great solicitude whatever had been written on the history of their holy patron. It was also unknown, as we have mentioned above No. 27., not only to Anselm, who at the beginning of the eleventh century continued the Deeds of the Bishops of Liège begun by Heriger, but also to Giles of Orval, who in the thirteenth century enlarged the work of Anselm with not a few additions here and there. Finally that indefinite reference to a booklet put forth by faithful men seems also very suspect, as it could surely be of little help to those seeking the booklet.

[93] cited by Nicholas: Do you then contend, you will say, that Nicholas shamelessly lied, and lied in such a way that he would readily be convicted of falsehood, in asserting that a booklet was possessed and read by many which no one knew? He would surely do me a very great favor who by some probable conjecture should relieve my mind of that scruple: for my part I candidly profess that none of the kind occurs to me. But that Nicholas could at that time so easily have been convicted of deceit (if he really wished to deceive his readers), I would hardly concede. For there did not exist in the twelfth century those exchanges among learned men and societies which in our days would make this easy. And what if it was in Nicholas's mind to write such a booklet himself soon after, and to win authority for it in advance? But that, you will say, would have to be called the height of shamelessness. So be it: but no less was the guilt of shamelessness incurred by so many others who substituted fictitious Acts for their holy patron, and who nevertheless considered that in this matter they were rendering service to God and were worthy not only of excuse but also of praise. Certainly in times not so ancient, namely in the sixteenth century, we have a manifest example of similar shamelessness concerning the very history of St. Hubert, in a man greatly celebrated for his diligence and good faith in collecting and reporting ancient documents about the saint by Jean Robert and others who have more recently devoted effort to illustrating that same history. Adolphe Happart, namely, after he had narrated that little fable of his conversion through the apparition of a stag in his earlier work on St. Hubert Compare above, nos. 84, 85., undertook in a later one, prepared with new care Compare above, end of no. 34., to defend it against certain persons who did not admit it with so blind a faith, in this manner Chapter XII.: There are some, abounding in their own sense, who deny to the common voice of the Church what they would grant to two or three witnesses. When we write that Christ appeared to St. Hubert between the antlers of a stag and paternally called him away from the manner of worldly life, they dream of something else, they think of something else, they suppose it a trifling thing. But hear, candid reader: we do not invent new things, nor is there need of it in so great an abundance of matter, but we write of a deed done according to the tradition of our forefathers. Thus our fathers narrated to their disciples, who also announced it to us. This is not the testimony of an old and curious page, not of unknown

seals, but the antiquity of almost the whole Church confirms it, truth affirms it. This Jean d'Outremeuse clearly testifies in his Chronicles; the same is asserted to have been written by the abbot Regino. Let them see to it that they do not give more to their own stubborn opinion than to the authority of our forefathers, from whose judgment and monuments we append the course of the miracle. What could be more shameless, when it is established that no testimonies older than the fifteenth century could be produced by Happart, and those anonymous? It is certain that nothing about that apparition of the stag, or indeed about St. Hubert at all, is read in Regino; it is certain also that that same apparition was wholly unknown to Jean d'Outremeuse, and from this very ignorance a most powerful argument is taken for refuting it. Yet our writer confidently cites these writers by name. And so what a pious monk of the sixteenth century did not fear to commit, it is not so repugnant to suspect in a pious canon of the twelfth century. For the rest, to point this out again, even if the booklet cited by Nicholas were at some time to be produced, it would not follow from this that what is narrated by Nicholas himself rests on more certain authority.

[94] but is contradicted by no express testimony. Yet I would not wish what has been argued so far to be so understood as if it were judged that that tradition of the consecration of St. Hubert by Pope Sergius is to be rejected without hesitation as apocryphal. The genuineness of this tradition seems to me suspect to some extent; I would not dare to affirm that it is false. For this is not effected by any of the arguments brought forward, nor is any contrary testimony adduced from which it could be gathered that the saint was consecrated bishop at Maastricht or in another place. Certainly I do not judge that such a contrary testimony is furnished by the words of the contemporary biographer where, after mentioning the death of St. Lambert: Hugbert therefore, he says, was elected bishop and placed with the highest honor in the pontifical chair Life I, no. 1.. For that writer, as has been indicated more than once, seems to have known very few of the things which St. Hubert did before it fell to him to be not lacking in his more familiar presence Ibid., end of the prologue., and the words cited indicate nothing else but what was established to all, namely that Hubert succeeded Lambert. But it could surely have happened that Hubert, when elected as the successor of Lambert, like Willibrord, whether of his own accord or at the instance of Pippin, went to Rome to receive episcopal consecration from Pope Sergius. Whether he really did this we are compelled to leave in doubt, like many other things in the history of our saint which are asserted only by testimonies of doubtful authority.

§ VIII. Of the diocese of St. Hubert.

The rather common opinion, It will not be out of place to call to examination anew a question which some more recent writers, and those most learned, seem to me too readily to suppose wholly solved, namely how far, in the time of St. Hubert, the episcopal jurisdiction of the bishop of Tongres or Maastricht extended. Our own Gilles Boucher, namely, setting out to determine what were the first dioceses and bishops of the churches of Belgium Belgium romanum ecclesiasticum et civile, book VIII, chapter 10.: And first, he says, the fair reader will readily admit with me that our most wise mother the Church, who disposes all things sweetly, when she undertook the partition of her dioceses, could have instituted none easier and more convenient than one which corresponded to the civil one, or came as near to it as was permitted. For thus the government of the sacred and the profane authority was clearer and more closely joined, each supported by the aid of the other. That this is the more true anyone will see who compares the ancient boundaries of the bishoprics, not only of Belgium but of all others also, with the limits of the Roman provinces or cities, as Rhenanus learnedly noted before us (but did not demonstrate), most of which we see still corresponding even today in the Gauls. Let us therefore derive the episcopal parishes in Belgium during this time (the fourth century) from the civil ones of the Romans Chapter cited, no. 1.. Having then mentioned the distribution of provinces and cities in Gaul, as we have it from the Notitia of them drawn up under Honorius [Edited in Bouquet, Recueil des Historiens de la France, vol. I, pp. 122 – 124, and in B. Guérard, Divisions territoriales de la Gaule, pp. 12 – 34.], where for our purpose there is especially to be noted the Province of Germania Secunda (or Inferior), number II (cities, namely): the Metropolis, the City of the Agrippinenses; the City of the Tungri Guérard, p. 20., Boucher continues thus Chapter cited, no. 4.: To this partition of the Roman Empire in Belgica, then, last instituted by Constantine …, the Church also seems to have fitted the last dioceses of her parishes under the Romans… Since, therefore, in all of Lower Germany, then opposed to the Franks, she observed only two more celebrated cities listed by Constantine and others, Agrippina (Cologne) the metropolis and Tongres, she likewise established only the bishop of Agrippina and the bishop of Tongres: whose jurisdiction would embrace the whole territory of this province; which remained down to the memory of our fathers (namely down to the erection of the new bishoprics in Belgium under King Philip II) with perhaps few changes. For of Utrecht indeed there is then no mention: I believe because Batavia and the neighboring region were pressed by very frequent incursions of the Franks and Saxons, and from time to time also by their yoke, and for that reason could scarcely before the seven hundredth year of Christ be steadily imbued with our religion and adorned with the honor of a bishop under the Franks through St. Willibrord.

[96] by which the jurisdiction of the individual dioceses of the Roman world Two principles, then, Boucher here establishes, each of them (or at least the first, the other not being denied) admitted also by many other more recent writers [In our times by B. Guérard, Divisions territoriales de la Gaule, pp. 76, 83, 87; Desnoyers, Topographie ecclésiastique de la France in Annuaire historique, 1853, p. 117 ff.; De Ridder, work cited in the following note; Piot, Les Pagi de la Belgique, p. I; Deloche, Géographie historique de la Gaule, etc., in Mémoires de l'académie des Inscriptions (Savants étrangers), 2nd series, vol. IV, p. 272.], and on which those relied who have striven to describe the boundaries of the old bishoprics of Belgium and in particular of that of Tongres or Liège [Especially C. B. De Ridder, Notice sur les limites de l'ancien diocèse de Liège in Revue d'histoire et d'archéologie, vol. I (Brussels 1853), p. 290; and Les diocèses de Belgique avant 1559, Louvain, 1866.]. First, namely, that the sees of individual bishops in the Roman world, and especially in Gaul, were established from the fourth century onward in the individual cities which each province embraced, and that their ecclesiastical jurisdiction was then contained within fixed limits, namely the same by which the civil jurisdiction of the individual cities was contained. Second, that those same limits persevered through the whole course of the Middle Ages, if you except a few changes which sure contemporary documents have clearly preserved for memory. Whence, to determine how far some diocese extended in the seventh century, it would suffice to know what were its boundaries in a far later age.

[97] from the fourth century onward And for establishing the first principle, indeed, public testimonies are not lacking by which the matter may seem altogether cleared up. Namely, besides the fact that by canon 8 of Nicaea it is forbidden that there be two bishops in (one) city Mansi, Concilia, vol. II, p. 671., that bishops be established in cities only and not exercise episcopal functions outside the limits of their diocese (whence it is gathered that the limits of each were defined) is ordered by: a) the Council of Sardica of the year 343 (others 347), canon 6: That it is not lawful simply to establish a bishop in some village or small town, for which even one presbyter suffices: for it is not necessary that a bishop be established there, lest the name and authority of bishop be cheapened. But the bishops of the province ought to establish bishops in those towns where bishops were also previously. But if some town should be found which becomes so populous that it is judged worthy of a bishopric, let it receive one Ibid., vol. III, p. 10.. b) The Council of Laodicea of the year 364 or 377 (others 320), canon 57: That bishops ought not to be established in hamlets and villages, but periodeutae, that is, visitors; and that those who were previously established should do nothing without the mind of the bishop who is in the city Ibid., vol. II, p. 573.. c) The Council of Constantinople of the year 381, canon 2: Let bishops not go to churches which are beyond their diocese and their limits… And let bishops not invited not pass beyond the diocese for ordination or any other ecclesiastical administration Ibid., vol. III, p. 559.. d) The Council of Carthage of the year 398, canon 20: It was resolved that the peoples of others be usurped by no bishop, nor any of the bishops overstep his colleague in the diocese Ibid., p. 883.. e) The Council of Chalcedon of the year 451, canon 17: But if some city has been renewed by imperial authority or shall be renewed hereafter, let the order of the ecclesiastical parishes also follow the civil and public forms Ibid., vol. VII, p. 366.; where the general principle is most distinctly stated, that to individual cities individual bishops are to be assigned. And this canon was renewed in the Council in Trullo of the year 681, canon 38 Ibid., vol. XI, p. 959..

[98] by fixed limits To these there can be opposed at first sight the decretal letter of Innocent I given in the year 415 to the patriarch of Antioch, where he says: As to your inquiry whether, the provinces having been divided by imperial judgment so that there are two metropolises, two metropolitan bishops ought in the same way to be named: it has not seemed expedient that the Church of God should be changed according to the mutability of worldly needs and undergo the honors or divisions which the emperor has thought should be made for his own reasons. Therefore it is fitting that metropolitan bishops be numbered according to the former custom Coustant, Epistolae Romanorum Pontificum, p. 852.. And the Council of Chalcedon of the year 451, canon 12: It has come to us that certain persons, having gone to the powerful contrary to the ecclesiastical rites, have by pragmatic rescripts divided one province into two, so that there are thereby two metropolitans in the same province. The sacred synod therefore has decreed that no bishop henceforth dare any such thing, since he who attempts this falls from his rank Mansi, vol. VII, p. 364.. But these things, as is evident, regard only metropolitan right, and the reasoning was not the same for the individual bishoprics established in the cities, as is clear from canon 17 of the same Council of Chalcedon, cited in the preceding number.

[99] were duly defined To northern Gaul itself, and indeed to the diocese of Tongres, there pertains the letter of St. Remigius to Falco, bishop of Tongres, who had exercised some episcopal acts in the little town of Mouzon: of which matter Remigius vehemently complains, appealing to the ecclesiastical canons. Here are his words: To the truly holy lord and in Christ most blessed brother Falco, bishop, Remigius, bishop… In the very beginning of your episcopate you attempt to enter on the right of another, you who ought as yet to have entered modestly upon your own. Was it right, then, that you should have believed that by your illicit ordinations the

church of the place of Mouzon was to be seized by you, which the metropolitans of the city of Reims, with the help of Christ, have always ruled by their own ordination? You do not yet, I think, know your own, and already you invade what belongs to others… For if your Holiness was ignorant of the canons, it was rather too hasty to transgress before you learned. But if you did know the statutes of the churches, then so much the more gravely and dangerously has your folly trampled on the decrees of the magnificent bishops of old In Ghesquière, Acta SS. Belgii, vol. I, p. 583..

[100] is judged, Those canons the first Carolingian kings confirmed by their authority. Namely: a) the Capitulary of Pippin at Ver, of the year 755, chapter 1, orders that there ought to be bishops throughout the individual cities [Monumenta Germaniae Historica, Leges vol. I, p. 24 (Baluze, Capitularia regum Francorum, vol. I, p. 169).]. b) The Ecclesiastical Capitulary of Charlemagne of the year 789, chapter 19: Likewise in the same council (of Laodicea) and in that of Sardica, that it is not fitting to establish bishops in little hamlets or in the fields Ibid., p. 57 (Baluze, p. 220).. c) Likewise the Capitulary of the same at Frankfurt of the year 794, chapter 22, otherwise 20: That it is not fitting to ordain bishops in little hamlets or in villages Ibid., p. 73 (Baluze, p. 267).. d) The Chapters of the same excerpted from the canons, chapter 4: That there not be two bishops in one city Ibid., p. 147 (Baluze, p. 455).. — There are cited besides by Baluze Page 974, chapter 301 and page 996, chapter 381. certain capitularies of Charlemagne by which the canons of the Councils of Carthage and Constantinople I indicated above No. 97. are urged; but these are taken from the apocryphal collection of Benedict the Levite.

[101] did not take sufficient account of regions which to no city, I have wished to bring forward all the arguments by which most learned men have thought themselves to have set a matter of such importance in full light; nor shall I go so far as to deny that as a general rule bishops were established in individual cities from the fourth century, and that the boundaries of the ecclesiastical dioceses were the same as those of the cities themselves. Yet I doubt whether from this, as is presently attempted, the limits of all the individual dioceses, especially in our Belgium, as they were in the seventh century, can be derived with sufficient probability. For this to be done it is necessary first of all to suppose that the cities in the individual provinces were so established in the age of the Roman Empire that each had others bordering on it on every side, with no intervening fields or villages which were not subject to one of them. But so far from this being established, the more recent and more eminent writers on the government of the Roman provinces teach on the contrary that in those provinces where cities were rarer, wide tracts of land were publicly leased to private citizens who obeyed the authority of the Roman state alone or of the governor of the province; and even that within the compass of the provinces, the inhabitants of mountainous and uncultivated parts were permitted, without the intervention of any Roman magistrate, to be ruled by their own native leaders according to their ancient laws or customs, until it seemed good to subject these also to the governor of the province [J. Marquardt and Th. Mommsen, Handbuch der Römischen Alterthümer, vol. IV (Römische Staatsverwaltung, vol. I), pp. 501 – 502.].

[102] [were subject, especially in our Belgium, and were not yet imbued with the Christian faith in the seventh century.] That this was most of all the case in the most remote and barbarous provinces is beyond doubt, and especially on the far edge of northern Gaul, which embraced present-day Belgium, in which there were no other cities except Tournai, in the part that looks to the south and west, and Tongres, which looks to the north and east; and the region which stretches between the two, and to the south of the Tungri the Ardennes, were covered with marshes and forests and were impervious to Roman cultivation down to the overthrow of the Roman Empire. Gratuitously, therefore, and very improbably, to speak modestly, would anyone conjecture that all those lands were assigned from the fourth century to one or other of those cities or to another still more remote, and not rather that each embraced, besides the town from which it had taken its name, only some small part of the surrounding fields, and that the condition of the episcopal sees instituted at Tongres and Tournai was also the same, the rest of the intermediate region remaining in that state in which, as Boucher rightly noted Compare above, end of no. 95., the region beyond the Meuse was down to the times of St. Willibrord, namely subject to the jurisdiction of no bishop, as not yet professing the Christian religion either.

[103] [It seems more likely that when the peoples of such regions were converted to the faith of Christ] But, especially from the seventh century onward, out of zeal for spreading the faith of Christ and leading those peoples to it from idolatry, holy bishops, whether of the adjacent cities or others, frequently performed apostolic ministries among them. Thus we read that St. Amandus devoted effort to the conversion of the people of Ghent and Antwerp, St. Eligius also to that of the people of Antwerp and the Flemings, and again St. Willibrord to that of the people of Antwerp Compare Acta SS., vol. I of February, p. 820, nos. 22 – 26.: but that this was always done by mission from the Roman pontiff or with the express consent of the proper bishops of those regions is a gratuitous supposition: certainly the contemporary writers of the Lives of those saints seem by no means to have thought that such consent was necessary. Further, where a bishop had brought to the true faith some village near his city and subject to no bishop, there is no doubt that he also afterward continued to carry on its spiritual care through presbyters sent by him, and so joined it as it were to his diocese. In this sense it can very well be understood that St. Remigius complained about Falco, bishop of Maastricht, that he had presumed by illicit ordinations to seize the church of the place of Mouzon, which the metropolitans of the city of Reims had always ruled, that is, from the time when that place had received the Christian faith, by their own ordination Compare above, no. 99., although perhaps the same place was known by no public constitution, ecclesiastical or civil, to be contained within the boundaries of the diocese or city of Reims. But when, after the apostolic labors of Saints Amandus, Eligius, Remaclus, Lambert, Hubert and others, almost the whole soil of our Belgium had submitted itself to the law of Christ, it was certainly necessary that the limits of the individual dioceses, namely Tournai, Cambrai and Tongres, should now be defined more distinctly, lest an opening be given to constant disputes; and I do not think that this began to be done before the middle of the eighth century.

[104] the boundaries of the original dioceses were extended; Lest, however, what has been set forth about the uncertain boundaries of the ancient dioceses be rejected as suspect on the score of novelty, it will not be irksome to recall what the celebrated writer on the affairs of Liège, Jean Foullon, put forward in the same sense more than two hundred years ago: Finally, as to what is laid down, he says Historia Leodiensis, vol. I (ed. 1735), p. 6., that the boundaries of the bishoprics were the same as those of the peoples, I can scarcely approve it. I would indeed gladly concede that in the first age of the Church bishops were assigned to the chief cities, but I do not think that the limits of their province were circumscribed for them. Every bishop was granted the faculty of promulgating the Christian law, as occasion presented itself. Hence it came about that various bishoprics were extended over neighboring peoples, when the bishops, or priests by their order or permission, went out to neighboring places to widen religion, and held as their subjects those same persons whom they had brought to the Christian faith: for it is fair that one whom you have begotten you should nourish, and one whom you have brought up you should have obedient. In this way, then, in the course of time the boundaries of the individual dioceses could be considerably widened beyond the cities which they originally embraced.

[105] [and this is argued in particular for the diocese of Tongres from the multitude of churches which in the present-day dioceses next to that of Liège] To conclude the whole discussion in a few words, then, I judge that the diocese of Tongres, by primary and, so to speak, ancient right, was contained within the boundaries of the city of Tongres alone, and that the pagi of Toxandria, Brabant, the Ardennes, nor even all of Hesbaye, did not belong to that diocese, just as they did not belong to the city itself, but that many villages of these pagi were converted to the faith of Christ by the predecessors of St. Hubert, and especially by St. Lambert, and by Hubert himself, and thence were subjected to their spiritual government. A confirmation of this opinion, by no means weak, unless I am mistaken, can be drawn from the fact that in the present-day dioceses of Belgium and the Netherlands adjacent to Belgium not a few churches are found dedicated in the name of St. Lambert, which are perhaps traces of his own apostolate or of the apostolate of St. Hubert, who out of devotion to his holy master was eager to build oratories in his honor everywhere Compare Life I, end of no. 2, and above, no. 115.. Of these things indeed there is for the most part no memory except the very titles of the churches, and it is credible that some were adorned with that title in more recent times out of some singular piety of the founder or from another particular circumstance; yet of certain ones it is established by express tradition, and of many others, especially those which lie outside the diocese of Liège, it seems very probable, that the patronage of St. Lambert is especially celebrated in these places because the same saint or his successor was reported to have brought the true faith there.

[106] are dedicated under the title of St. Lambert or St. Hubert. And so, to omit the churches which belong to the present-day diocese of Liège, among which however there seem to be specially noteworthy those situated in ancient Toxandria, Hechtel, Beverloo and Quaedmechelen *, and those in the farthest part of the diocese which looks to the north and east, Neeroeteren, Ophoven, Opglabbeek, Neerhaeren, Sippenaeken, Goe, Sart, La Reid, La Gleize, I have found these churches or chapels dedicated to St. Lambert in the remaining dioceses of Belgium and the Netherlands: a) To the north, in old Toxandria [On the boundaries of the old pagi compare Piot, Les Pagi de la Belgique. The patrons of the individual villages are indicated in the Annuaire ecclésiastique de Belgique, 1860, and for Holland, in Van der Aa, Aardrijkskundig Woordenboek der Nederlanden (13 vols., Gorinchem, 1839 – 1851).] and Frisia: Beersse, Gheel, Eynthout, Westerloo, Heyst-op-den-Berg, Gestel, Kessel, Grobbendonck, Eeckeren (near Antwerp), which are now of the diocese of Mechelen; Middelaar and Ottersum, now of the diocese of Roermond; Beers, Cromvoirt, Drumen, Engelen, Escharen, Gemonde, Gestel-en-Blaarthem, Haaren, Helmond, Lith, Maasbommel, Maren, Nederwetten, Nittelrode, Orthen, Rosmalen, Someren, Udenhout, Veghel, Vessem and Vught, now of the diocese of 's-Hertogenbosch; Hengelo, Kralingen and Lambertshagen, now of the diocese of Utrecht. b) To the west, in old Hesbaye and Brabant: Orsmael, Opvelp, Nieuwrode, Lovenjoul, Heverle, Leefdael, Nosseghem, Beersel, Woluwe, Hingene (by the river Scheldt), now of the diocese of Mechelen, to which add Dongelberg, Jodoigne and Lasne in the southern part of the same diocese; Vlecken, Parick and Poucques, now of the diocese of Ghent; Gages, now of the diocese of Tournai. c) To the south and west, in the old pagi of Lomme and Hainaut: Orbais and Tourines, now of the diocese of Mechelen; Barbençon, Montreuil-sur-Haine, Boignée, Wangenies, Courcelles, Ville-sur-Haine, now of the diocese

of Tournai. d) Finally to the south, in the pagus of the Ardennes, no fewer than forty-five, now of the diocese of Namur, whose southern limit is most nearly reached (from west to east) by Laneffe, Cerfontaine, Aublain, Nismes, Blaimont, Vincemont, Vresse, Sohier, Ave-et-Auffe, Bure, Sensenruth, Noirefontaine, Morhet, Sibret, Villers-la-bonne-Eau, and its eastern limit by Cherain and Beho. Moreover e) in the pagus of Woëvre, which lay adjacent to the Ardennes on the south and now belongs partly to the dioceses of Metz, partly to those of Luxembourg and Trier, I find churches dedicated in honor of St. Lambert at Chauvency-Saint-Hubert, Ellingen (or Ellange), Fenningen (or Fennange), Berburg, Eppeldorff, Folscheid (or Folchet), Edingen and Seiverath [W. Heydinger, Archidiaconatus S. Agathes in Longuino, pp. 156, 10, 46, 251, 267, 269, 329, 375.]. — It should also be noted that in all those regions churches no fewer in number are dedicated under the name of St. Hubert Compare below, On the posthumous glory of St. Hubert., except in the diocese of 's-Hertogenbosch, where only the church of Alem is distinguished by that title, and in that of Utrecht, where none occurs. — From these things, then, it may be gathered to some extent how far there extended, not indeed properly the diocese committed to St. Hubert's care by ecclesiastical authority, but the exercise of the episcopal office over peoples more or less recently added to that diocese.

[107] [Whether St. Hubert should be called bishop of Tongres or of Maastricht in the first place,] Some will expect and demand of us that we try to determine whether Hubert ought to be called in the first place bishop of Tongres or of Maastricht, that is, that we air again the question so much agitated about the translation of the see of Tongres to Maastricht. Much has been discoursed on this question in different senses, on the one side by Jean Roberti in the sixth Hubertine Question Historia S. Huberti, p. 394 ff. and G. L. B. de Crassier [Brevis elucidatio quaestionis jesuiticae de praetenso episcopatu Trajectensi ad Mosam. Liège 1738; Additamentum ad brevem elucidationem, etc. Liège 1742.], who contend that only the residence, and not the episcopal see itself, was transferred from Tongres to Maastricht by St. Servatius at the end of the fourth century, and that his successors down to St. Hubert are to be called bishops not of Maastricht but of Tongres; on the other side by our own Godefroid Henschen in his Diatribe on the bishopric of Maastricht Antwerp 1653, quarto., which was afterward published somewhat enlarged among the Acta Sanctorum [Exegesis historica de episcopatu Tungrensi et Trajectensi in Acta SS., vol. VII of May, pp. XVIII – LIV.] and again, with added notes, by J. Ghesquière in the first volume of the Acta Sanctorum Belgii, and by Pierre Dolmans in the double response [Observationes apologeticae pro episcopatu Trajectensi ad Mosam. Antwerp (1740); Alterae observationes apologeticae, etc. Louvain (1742).] which he opposed to the double treatise of Baron de Crassier, and which Ghesquière likewise republished in the volume cited after the Diatribe of Henschen. And so, lest we seem to be doing what has been done, by reviewing at length the arguments brought forward on either side, we have thought that only the conclusion which we judge clearly to follow from all these should be stated in this place.

[108] the question is about the name. It is certain, namely, that from the time St. Servatius moved from Tongres to Maastricht, carrying with him the relics of the chief patrons of his church, all his successors down to the beginning of the eighth century had their residence in this city and never thought of living again at Tongres; further, that whenever the election of a bishop was made by clergy and people according to the more commonly received norm, only the clergy and people of the city of Maastricht, and never those of Tongres, took part in it; that in the same city of Maastricht bishops were inaugurated, and not in Tongres; and finally that in the same city all the functions which bishops are accustomed to carry out in their cathedral church were regularly exercised by the bishops of that diocese to which the cities of both the Tungri and Maastricht belonged. Yet there intervened no solemn decree of any pope or council or other such authority by which the episcopal or cathedral see would be indicated as transferred from Tongres to Maastricht, and those who held the prelacy of the church in that region were designated by the name of bishops of Tongres no less, indeed more frequently, than of Maastricht: which custom persisted even after Hubert had transferred the residence of the bishops to Liège, and also under his successors down to the end of the eleventh century Compare the testimonies cited in Roberti, p. 419 ff.. But whether the church itself over which they presided should thence be called that of Tongres or of Maastricht or of Liège seems to us a question about the name rather than the thing, and we gladly leave it for others to decide.

[109] In what place St. Hubert stood among the bishops of his see. Hubert is reckoned the thirtieth bishop of the diocese of Tongres (the thirty-first by those who number among the bishops of that see Faramund, intruded for some years into the place of St. Lambert), and the twenty-first of those who resided at Maastricht. He himself, however, was the first to reside at Liège.

* I have thought that only the vernacular names should be set down.

§ IX. Of the apostolic labors of St. Hubert.

Of St. Hubert The traditions collected from various sources, though of very unequal authority, record that the pontificate of St. Hubert was distinguished by chiefly three or four kinds of praise. There are proclaimed, namely, above all his apostolic labors, the translations of sacred bodies carried out by his efforts, the councils celebrated, and finally the fearless spirit with which he checked the adultery of Pippin with Alpaida and brought the concubine to penance. These must now be treated in order.

[111] the apostolic zeal The apostolic labors of the holy bishop are described in summary by his contemporary biographer in these words: In the apostolic manner he fearlessly taught by words and showed by example; he preached in season, he reproved out of season; and many he uprooted from the error of the Gentiles and made them cease, and those hastening to him from distant regions and washed in the wave of baptism he strengthened with the sevenfold grace; by preaching continually he called back to the way of salvation many, indeed innumerable persons who had fallen into sins Life I, no. 3.. And surely no ignoble specimen of his apostolic eloquence is furnished by the fragment of a discourse preserved for us by the same anonymous writer, which the most holy bishop delivered at the consecration of a certain church performed a little before his death Ibid., no. 12.. That eloquence, moreover, on the further testimony of the same writer, showed itself especially effective in converting idolaters, of whom not a few documents prove that there were certainly many still at that time in our Belgium outside the cities, whether those places had never been imbued with the faith of Christ, or the seeds of the divine word sown in the first centuries of the Church had by now been wholly crushed after the devastations of the Huns and other calamities of the same kind.

[112] shone chiefly in converting Among these are named in particular the peoples who inhabited the tract of the Ardennes. [the people of the Ardennes, with St. Beregis, as it is reported, as the companion of his labors;] For the very many idols and carved images which they worshipped in the Ardoinna he destroyed, burning them with fire; as for the embers or ashes which fanatical men afterward venerated in sacrilegious fashion, he sentenced them to three years of penance Ibid., no. 3.. As companion of his labors in this region he had St. Beregis, founder of the celebrated monastery of Andage, if one may believe the testimony of the Life of this saint written in the year 937 Compare Acta SS., vol. I of October, p. 497, no. 12., where one reads: No one therefore doubts that in this same grace (of the conversion of the people of the Ardennes) he had the blessed father Beregis as a fellow worker, since, toiling in good works in the monastery which he had built in that very territory, at one time burning with the same ardor of charity and himself also exercising the rank of the priesthood under him, it is held credible that the reverend bishop too consequently proved a fellow worker in enlarging that monastery and place Compare below, no. 116.. At the same time also, pressing on with preaching, stirred up by mutual devotion, they both led to the true faith, with God's help, the multitude of pagans dwelling in that same land, and with most ardent devotion built the glory of the monastery in the place divinely chosen and designated Acta SS., vol. cited, p. 528, end of no. 27 – beginning of no. 28.. Similarly the writer of the Chronicle of St. Hubert of Andage, which is commonly called the Cantatorium: At which time also (of the episcopate taken up by St. Hubert) … Beregis undertook to cultivate the place of Andage. And because Blessed Hubert, on account of the care of souls entrusted to him, as is read in his life, was eager to empty out through all the Ardennes the idolatry which still survived there, it is evident that from the frequency of their comings and goings each was of very well known acquaintance with the other, and of the same love and devotion toward God, and also no less of cooperation in this place of divine choice; by the urgency of the preaching of both, as unbelief grew faint, an increase of the Christian religion made progress in the same territory Monumenta Germaniae Historica, Scriptores vol. VIII, p. 570, end of no. 3.. But the prudent reader will easily notice that these things are put forward by each writer by conjecture rather than by assertion; nor does it seem doubtful either that one source for the later of them, that is, the author of the Cantatorium, was the Life of St. Beregis itself, which is also confirmed from the context of both places cited. Nor must it be judged that Romuald Hancar drew from anywhere else than from both those writers or from one of them what he narrates on the same matter in his History of the monastery of St. Hubert [Written in French around the middle of the seventeenth century and still unedited: we have in our library a copy carefully transcribed from the autograph manuscript itself or certainly a contemporary one, by the munificence of the venerable Francis Hallet.]: In this sacred expedition, the monastery of Andage served him (St. Hubert) as a place of refuge where he might enjoy some rest after the labor of preaching; in which labor he had a vigorous helper in his former companion at court, the blessed abbot Beregis, who tirelessly watered with doctrine and holy admonitions the new plants which the holy bishop had transplanted into the garden of the Church.

[113] and likewise the people of Toxandria and Brabant. Like works of apostolic zeal St. Hubert carried out in Toxandria and Brabant, and in those regions also he destroyed very many images and many carved idols Life I, no. 3.. But in the most ancient Life of St. Lambert too we read: And so he at one time entered into Toxandria, where he destroyed very many temples and images. He therefore faced the raging of the Gentiles like a standard-bearing warrior, casting off fear for the body, unarmed, strengthened by the fervor of faith; secure in the charity of Christ, he amply filled the hearts of the erring with holy preaching and led them to the way of truth. And those who at first, like the most savage beasts, desired to tear him apart, afterward, attending to the holy man's goodness, were converted to such gentleness and confirmed in the faith of Christ that they wished to imitate him. And thus at last he showed a light as if from heaven, and illuminated those parts like a ray of the sun, the usage of the barbarians having been cast off Acta SS., vol. V of September, p. 577, nos. 13, 14.. Shall we say then that the people of Toxandria had already been converted to the true faith by St. Lambert,

and again that our writer, through a certain excessive eagerness to praise his saint, transferred from the Life of St. Lambert, as from the Life of St. Arnulf, not only manners of speaking but the very facts Compare above, nos. 7 – 15 and no. 17.? But here certainly, without any violence, one may bring the well-worn response that like things could have happened to two different saints. For that St. Lambert had already made some progress in converting the people of Toxandria surely does not prevent his having left much to be accomplished in this region both to his successor and perhaps by him to his successors. And the same may be said regarding Brabant, which pagus also St. Lambert is reported to have traversed as far as Mechelen in his apostolic journeys, but from less certain traditions Compare Acta SS., vol. cited, p. 535, nos. 101 – 106..

[114] On the churches consecrated by him To the proof of St. Hubert's zeal for spreading divine worship pertains the fact that he constructed sanctuaries in various places in honor of the holy martyrs by his own sweat Life I, no. 3.. Of these the anonymous contemporary indicates two in particular, namely the basilica which the successor of St. Lambert had prepared at Liège to receive his body Ibid., end of no. 2., and which afterward, when it was collapsing, Notger restored more magnificently [Anselm, Gesta episcoporum Leodiensium (Monumenta Germaniae Historica, Scriptores vol. VII, p. 203). Compare Acta SS., vol. V of September, p. 556, no. 218.]; and the basilica of St. Peter, in which Hubert himself was buried Life I, end of no. 17.: the Gembloux continuation of the Chronicle of Sigebert reports that this was founded in the year 714 Monumenta Germaniae Historica, Scriptores vol. VI, p. 391.. To these must be added also that church which he dedicated in Brabant a few days before his death Life I, no. 12., at Heverlee, as it seems, near Louvain Compare above, end of no. 50..

[115] at Liège, Besides the two churches of Liège just indicated, I read, says Roberti Historia S. Huberti, p. 179., in manuscripts and in the Great Belgian Chronicle In Pistorius, Rerum Germanicarum Scriptores, vol. III (Regensburg 1731), p. 32. that the church of St. Walburga also at Liège was built in the time of St. Hubert and consecrated by the saint himself. This church the very reverend and most ample Lord Pierre Stevart, vicar general of the bishop of Liège, not long ago restored from the foundations. But if that church was first dedicated by St. Hubert, it was certainly not under the title of St. Walburga, who is established to have died after the year of Christ 777, that is, more than fifty years after Hubert.

[116] at Andage, Documents far later indeed than his age record also some churches outside Liège consecrated by St. Hubert. And first, the historians of this monastery relate that he was a fellow worker of St. Beregis in founding the monastery of Andage Compare above, no. 112.. More distinctly a certain proper lesson on St. Beregis, after mentioning that by a little writing fallen from heaven Plectrude, wife of the prince Pippin, had been ordered to found the monastery of Andaïn: Wherefore, it says, by the counsel both of the princes themselves and of other nobles and of Blessed Hubert bishop of Liège, to whom an angel had also brought a little writing containing the same things in letters of gold, Beregis built in that place, named from the neighboring spring Andaïn, a distinguished basilica with a monastery, which he dedicated to the name of Blessed Peter the apostle, and in it he gathered a community of clerics living according to rule. Over these he was placed as abbot by the same Bishop Hubert Acta SS., vol. I of October, p. 496, no. 8.. These things about little writings fallen or brought from heaven our own Cornelius De Bye exploded as invented Ibid., p. 509 ff., nos. 51 – 56., especially as regards St. Hubert, and he strongly doubts whether he contributed anything to founding the monastery of Andage. Certainly for asserting this the authority of that lesson which the canons of Windesheim and Coimbra used to recite in their office of St. Beregis does not suffice, and, as we have already noted, neither the Life of St. Beregis nor the writer of the Cantatorium expressly affirms it at all Compare above, no. 112..

[117] in other villages of the diocese of Liège, especially Emael, Jean d'Outremeuse narrates that five churches between Maastricht and Liège were founded by St. Hubert under the name of St. Lambert in memory of the miracles obtained during the translation of this saint's body, in the very places, namely, where these miracles happened, that is, in the villages of Lixhe, Nivelle, Haccourt, Hermalle and Herstal Life VI, nos. 35 – 39.; and a sixth at Emael near Maastricht in honor of the Blessed Virgin Mary Ibid., no. 56., the consecration of which has been preserved for memory by an inscription cut in stone there. Of which Roberti Historia S. Huberti, p. 176.: I should think it wrong to omit in this place a noble monument of antiquity, which we have received from the reverend man Lord Nicholas Jamar, parish priest at Emael, confirmed by his hand and good faith. Emael is a village of the diocese and jurisdiction of Liège, not far from Maastricht: in which village not only does ancient tradition hold that the parish church was dedicated to God by St. Hubert under the title of the Blessed Virgin Mary, but verses also testify, which smell of their own age. They were cut on a marble tablet; but it happened that when around the year of the Lord 1560, by order of the illustrious man Lord John Pitie, lord of Emael, a certain Nicholas del Bovereye was carrying the tablet to Liège, through his carelessness it slipped and was shattered. But lest a matter most worthy of memory should, as happens, be withdrawn from the memory of men by the lapse of time, the same Lord Nicholas Jamar, for piety's sake and at his own expense, took care that from the fragments of the broken tablet the same verses should be copied onto another, likewise of marble, in the same kind of character and abbreviation. I too have taken care that you might view them here as if there. They are these:

Now, lest a reader less practiced in reading old notations suffer delay, I express the same verses in open letters, leaving out the strange abbreviations.

Basilicam sacer hanc Hugbertus episcopus olim

Servitio Domini, populo spectante, sacravit.

Quippe decembris erant in primo sole kalendæ

Annorum Domini septingenti ac duodeni.

[This basilica holy Bishop Hugbert once consecrated to the service of the Lord, with the people looking on. For it was at the first sun of the Kalends of December, in the seven hundred and twelfth of the years of the Lord.]

This year is the fifteenth of St. Hubert's episcopate, the fourth of the see's transfer to Liège. Thus far Roberti. I do not know whether the copy of the inscription which Roberti received from Lord Nicholas Jamar himself, confirmed by his hand and good faith, was copied out from the fragments of that ancient one. Certainly the inscription now seen in the church of Emael does not wholly agree with it [See it represented in the Bulletin de la Société scientifique et littéraire du Limbourg, vol. XI (1871), p. 281.]. This, namely, is completed not in four lines but in five, the word olim being thrown back into the second line, sacravit into the third, and in primo sole kalendæ into the fourth, which itself ends with the word Domini. And in this same fourth line, by a manifest error of the sculptor, at the end of the third verse the word REDÆ has been substituted for the word KLDÆ. Moreover on the stone itself these words are appended: Ad gloriam Dei Deipareque Virginis renovatum an° 1600 opera et impensis D. Nicolai Jamar sub ysdem chaacteribus (sic) qui in antiquo marmore olim hinc ablato et per quorumdam incuriam fracto visebantur. [To the glory of God and of the Virgin Mother of God, renewed in the year 1600 by the labor and expense of Lord Nicholas Jamar in the same characters as were seen on the ancient marble formerly carried away from here and broken through the carelessness of certain persons.] As for the antiquity of the old monument, that it was not set up at the very time when Hubert consecrated the church is manifestly betrayed by the words sacraverat olim: which it seems rather absurd to interpret as if the sense were: the basilica which already existed formerly, Hubert now consecrated Ibid., p. 283.. For the rest, the form of the characters in which the verses are written does not prevent their being supposed to have been carved in the stone not so long afterward.

[118] and at Sarchinvilla in the diocese of Cambrai. Finally, of another church built by St. Hubert, there is this in the Analecta which Claude Despretz, jurisconsult of Arras, collected about the saint and sent to Fr. Jean Roberti: He (St. Hubert) came also to the tomb of the blessed martyr Leodegar, and in the place where he perished, which was anciently called Sarchinvilla, the see of Cambrai being vacant, he built a basilica and consecrated it in honor of the martyr: over which, down to the times of Dodilo bishop of Cambrai, there presided priests, clerics of the monastery of St. Hubert of Cam. In which village there existed a notable confraternity of St. Hubert: and even now there is seen a garden next to the said basilica which is called St. Hubert's. Having cited these, Roberti adds Roberti, Historia S. Huberti, p. 180.: The place which he says was anciently called Sarchinvilla he notes in the margin is today called Queant, of which the same Claude is now the lord. So much the more worthy of belief is he, therefore, in that he speaks of things familiarly known to him, as one who doubtless inquired into them diligently as his own. But might not with equal right Claude be called a witness more or less suspect, as one who would more readily believe an uncertain tradition that redounded to some glory of a place of which he was lord?

§ X. Of the translations of the bodies of saints carried out through the efforts of St. Hubert.

The body of St. Lambert translated by St. Hubert, Of these the contemporary biographer reports only one, namely that of St. Lambert, which he says was done by St. Hubert in the thirteenth year of his pontificate Life I, no. 2., that is, according to Sigebert, in the year of Christ 710 Compare above, no. 49., certainly not in the year 721 or 722, as Suyskens and others judged from a preconceived erroneous opinion about the time of St. Lambert's murder Acta SS., vol. V of September, p. 552, nos. 194 – 198.. More rightly the same Suyskens demonstrated Ibid., nos. 191 – 192. that that translation took place, not on the 28th of April, as some gathered from certain martyrologies where it is mentioned under this day, but on the 24th of December, on the testimony namely of Reiner, monk of St. Lawrence of Liège, after the middle of the twelfth century, who thus explains this announcement in the conclusion of his Triumph of Bouillon: It was decreed besides by episcopal authority, the church of Liège approving this very thing, that on the fourth of the Kalends of May there should henceforth be held a solemn commemoration of the same triumph, and also of the translation by which the same martyr was translated from Maastricht to Liège, since the translation itself was originally made on the ninth of the Kalends of January, and on that day, on account of the vigil of the Lord's Nativity, the due honor could not be celebrated. How it was accomplished by St. Hubert long ago by divine admonition, and with how many and how great signs of power the Lord then glorified his saint, since this is found written by many in many ways, it has seemed good to my littleness to keep silence on it Monumenta Germaniae Historica, Scriptores vol. XX, p. 592..

[120] with no other bishops, as it seems, in attendance, There took part in the translation, if we are to believe

Claude Despretz in his Analecta on St. Hubert Compare above, no. 118., Anno archbishop of Cologne, Rigobert archbishop of Reims, Vindician bishop of Arras, Garulf of Tournai, Berkembod (or Erchembod) of the Morini, Dominic of Amiens and Willibrord of Utrecht, which names Claude said he had collected from old manuscripts In Roberti, p. 169.. On which matter Suyskens Acta SS., vol. cited, p. 553, no. 201.: Since, however, we do not know how old or of what credit those manuscripts seen by Claude Despretz were, nor have we any other monuments of the matter, the inquiry would have to be not so much whether the said bishops attended this translation as whether they could have attended it; which I have judged would not be worth the effort. This one thing I can safely assert, that the time of the episcopate of some of these, as handed down by writers, did not coincide with the time of the translation, that of others is very doubtful, and the presence of the rest finally is plainly uncertain.

[121] around the year 710, on the 24th of December; Suyskens prudently enough refrained from attempting to demonstrate what he so confidently asserted, namely that the time of the episcopate of some of these did not coincide with the time of the translation. It is more true that, for lack of documents, the years in which the bishops cited (except St. Willibrord) occupied their sees are so uncertain that it may only be affirmed that all of them sat between the year seven hundred and the year seven hundred and thirty, but of none of them that he did not sit in the year 710, about which year, as we have said, the body of St. Lambert was translated. A more effective argument against the authority of the testimony of Claude Despretz is furnished by the silence of the most ancient Life of St. Lambert, where St. Hubert is said to have come to raise the sacred body with many priests and levites and other clerics chanting psalms, and with a great multitude of Christians besides Ibid., p. 580, end of no. 29.; but no reason appears, as the same Suyskens rightly noted Ibid., p. 553, no. 200., why in that assembly, which his biographer describes so distinctly in praise of the holy martyr, he should be said to have concealed the presence of bishops. Nor does it move me that the old biographer of St. Hubert says that bishops also were summoned with the priests Life I, no. 2.: for he, as we have pointed out more than once, does not enjoy so special an authority as regards the first years of St. Hubert's pontificate, and whatever he reports about the translation can easily be believed to have been drawn from that most ancient Life of St. Lambert, to which he also refers his reader: But what miracles, he says, shone forth afterward on the journey, have already been handed down in the deeds of that saint Ibid..

[122] that translation, distinguished by miracles. Those miracles come down to the healing of a blind man in the village of Nivelle and of a cripple in the village of Hermalle Acta SS., vol. cited, p. 580, no. 31.. Jean d'Outremeuse adds some others Life VI, nos. 35 – 39., the credit of which may rest with him.

[123] the body of St. Servatius According to the same Jean d'Outremeuse, St. Hubert also translated the body of the most holy bishop Servatius from its first place, where it had perhaps been placed with less honor, to a more becoming and more elevated place Ibid., no. 57.. We have an older and more prolix account of this elevation, written at the end of the eleventh century by a certain Jocundus, a presbyter, to which that account is quite akin, though somewhat more condensed, which Henschen edited from a Maastricht manuscript in his commentary on St. Servatius under the 13th of May Acta SS., vol. III of May, p. 217.. But no small difficulty is presented by the fact that that elevation is narrated to have taken place on the occasion of a victory over the Saracens won on the very feast day of St. Servatius, that is, the 13th of May, by Charles, whom Jocundus more than once calls emperor as if by proper title: whence he seems to have confused him with the Emperor Charlemagne, whose times certainly do not agree with those of St. Hubert. In the Henschen copy, however, he is less absurdly called Charles Martel. Yet even so the knot is not wholly loosed as regards the reckoning of the time. For the old writers mention no other victory won by Charles Martel over the Saracens besides that celebrated one at Poitiers; and this took place not on the 13th of May, but in the month of October, and indeed in the year 732 Compare Breysig, Jahrbücher des fränkischen Reichs 714 – 741, pp. 67 – 69., in which year Hubert had doubtless already departed from the living. Whence we are readily led to the opinion of holding that that victory was won while Charles Martel indeed was governing the monarchy, as is said at the opening of the Henschen copy, yet not by him, but by Eudo duke of Aquitaine, then joined with him in friendship and alliance of arms: for this is reported to have been won in the month of May of the year 721 Ibid., p. 39.. There remains, however, a stain sprinkled on both copies, that they present Charles himself as leader of the army in the battle, by a manifest confusion between this battle and the other more celebrated one of Poitiers.

[124] by Bishop Vulvegisus, It should be noted besides that the elevation was carried out not properly by St. Hubert, as Jean d'Outremeuse says, but, according to the older accounts of Maastricht, by a certain Bishop Vulvegisus or Willigisus, whom Charles had sent to Maastricht. Hubert, however, was present at it and took part in it Compare below, nos. 126, 127, 132.. It has therefore seemed fair that a place be given among his Acts to the narrative of Jocundus, published not long ago among the Monumenta Germaniae Historica Scriptores vol. XII, p. 94.. It runs as follows:

[125] whom Charles Martel sent to Maastricht for this purpose, This done (the enemy camp having been pillaged after the victory, the Franks) go with their glorious prince Charles to Paris, blessing and glorifying with worthy gifts and prayers him in whose hand are all the laws of kingdoms, in whose mercy are salvation and victory; and no less also the saints whom our land boasts of having as patrons; in the midst of all this great man, this outstanding bishop, the venerable Servatius, because on the day on which his feast is kept by the Church there took place that ruin of the pagans… Wherefore it pleased the great emperor and all his princes to glorify and exalt this blessed man above the other saints whom our land has brought forth, cherishes and venerates. By common counsel there is immediately sent to him a bishop of great life, named Vulvegisus. He came to Maastricht with many offerings, and at the emperor's word gave precious gifts to that patron. After this he repaired as was fitting, with new walls and roofs, the very royal hall in which he was laid away, for it had fallen into great decay from age. Above the most blessed bishop himself he erected a new throne, adorning it with gold and most precious gems, so much so that in the eyes of those entering it seemed as it were a shining mirror of the sun. The other necessary things he rebuilt with the highest zeal; for the good emperor had ordered that he should never cease until he had brought everything to perfection.

[126] with St. Hubert cooperating While therefore the blessed man was most skillfully laboring in this devotion, on a certain night, at midnight, when he was neither fully awake nor asleep, there stood by him a certain man venerable with white hair, tall in stature, and he ordered this chosen one of the Lord to be raised from the earth, saying that it was very unseemly and unworthy that what illuminates heaven and earth with a ray of wondrous sanctity should be hidden under a bushel. The bishop, however, waking and carefully examining what he had seen, when morning came made it known to Blessed Hubert, who at that time held the government of this holy church of Maastricht. He judged that the Lord must be asked; and so he ordered a three-day fast to be held throughout the whole bishopric. On the appointed day, that is, the last of the fast, as had been ordered, all the people of the province came to Maastricht, all together to the tomb of Blessed Servatius. On the altar which was at his head, in honor of the Lord Savior and of the prince of the apostles, the book of the Gospels is placed; all who were present put their knees to the ground. When therefore they rose from prayer, and opening the volume looked into it, they find this verse: Whatsoever thou shalt bind upon earth, etcetera. There came astonishment at what they see in the reading, and although the Lord's words always bring consolation and always have blessing, yet they are affected with great sorrow and fear; and therefore they put it off to another week. When this was completed, they go again to consult the Lord. By his assent they find that little verse: O thou of little faith, why didst thou doubt? At once giving thanks to God and to their most kindly patron, they stand nearer, they sing psalm after psalm; but as often as they approach the sacred place, they withdraw sad. For he was standing near the altar whose presence they could not bear; seeing it they were much afraid, and they thought that he was laid away in another place. It was in doubt what they should do. But lest perhaps these evils should come on account of the sins of those standing by, they put it off into the night; for it was already evening. The people are dismissed from the church, and the household of Blessed Servatius which had come. But the canons remain, they sit around the altars, they offer to God the sacrifice of praise with a good and excellent heart, to see whether he who reigns in the heavens might attend. He attended indeed; but he wished to show what was hidden, because the time was now at hand when it was fitting that this be done.

[127] carefully sought out The bishop, however, to whom this care was entrusted by God, admonished by him a second time, taking with him the prelate of the same city, namely the aforesaid Blessed Hubert, and a few of the elders, entered the crypt which looked to the east, placed as it were outside the basilica, and applied himself to prayers. He knew through a vision and an angelic demonstration that under a certain oratory there was a secret chamber in the earth from the time of Blessed Monulf, who had built that church, known to no one, accessible to no one. In this indeed he thought that he whom he loved, whom he sought, was laid away. About the middle of the night he commanded the wall placed toward the west to be dug through, over which there hung the mass of the whole sanctuary. When therefore they had opened it, a place appeared fragrant with all sweetness and shining with every adornment as heaven with stars. The bishops and a few priests entered; and behold there were as it were seats around, on which was all the treasure of the church of Tongres and all its adornment, on the higher step the relics of the saints, and in the midst of all a sarcophagus of most precious marble, in which all reckoned that the noble bishop himself, the greatest hero himself, was laid away. But the pious prelate Blessed Monulf had translated him from this place to a higher one, as you have heard, where he had erected a throne of wondrous workmanship; which that faithful messenger of the king had then perfectly repaired. Having found all these things, and without damage, which never happened to things of this kind deposited in the earth for so long a time, they rejoiced greatly. Approaching next the coffin by which he was enclosed, they took away the stone, and looking into it they found nothing. What then, brethren? All were beside themselves, all on the ground,

no one on his feet, no one with a voice. An hour passed, and another passed. But when the spirit raised them on their feet, they lifted up their voice and wept, until tears failed them, because they feared that he had been stolen away. All stood with faces cast down to the ground, and they do not know what to choose. At last, having taken away what they had found, they closed the sarcophagus, they closed the secret chamber with a wall as before, placing an altar before the entrance, that it might be a sign, and a most certain one, of all the things now being done. All having been worthily arranged, they went out, carrying in their hands and on their shoulders all the glory of the churches of Tongres, and moreover the bodies of a thousand saints, a great and incomparable treasure indeed. There comes to meet them a most devout throng of canons; all together they go up to the oratory, and place before the altar what they bring… And when they unfold what they had brought, namely vestments and other things of the kind, and find in them neither stain nor any damage nor even a bad smell, they give thanks with their whole heart to God, who even in the smallest things shows the glory of his power. They pass the night without noise; and they determine to spend also the time of the following day in fasts and prayers.

[128] and at length found On the next night they inform the brethren of what has been done. It pleased them to visit also the tomb which is in the upper oratory; they approach with psalms, they approach with prostrations, as it behooves good men, as befits holy ones as well. What then? To pious vows, to pious prayers the pious God at once assented. For about cockcrow they enter the holy of holies: and behold, as if by a human hand the tomb is opened, exhaling such sweetness and fragrance as if all kinds of herbs were flowering in the hands of each one. All stand with hands spread out to heaven, with lowered voices praying God that he who gave the desire would bring this work to a prosperous effect. They stand nearer, they apply their hands. And because they labored in prayer without ceasing, he who never fails through the power of his majesty, nor ever falters through his mercy, at once fulfilled their will. For there lies before the eyes, there lies in the hands of all, this noble, this venerable body, as if it rejoiced with those standing by, as if it assented to and favored the undertaken vows of those standing by; there lies, I say, as has been said, still wrapped in the linen and silken cloths which the apostle Peter ordered him to keep when he spoke with him at Rome.

[129] among Having removed these with great reverence, they lift a golden cross from his breast; from under his head a kind of necklace of the purest gold, in which there was some of the wood of the Lord's cross; from the right the pastoral staff; from the left a key, as it were, of wondrous workmanship, of silver, of which mention was made above; on each side very many boxes of most brilliant electrum; besides that in which he was clothed, at his feet a pontifical vestment, which he was accustomed to use on solemnities. Thence they take up also a certain silk cloth, brought by angelic hands on the day of his burial, with a thousand of the faithful of Christ standing by, and laid over him with the greatest care. When they take the napkin from his face, the whole sanctuary shone as if irradiated by the sun. But the matter of the sacred flesh lay dissolved neither into corruption nor into dust, which is surely its own lot, indeed its proper one, but as it were into a honeycomb; as those indeed narrated who afterward saw it and handled it with their own hands. Yet to those who stood by it seemed that nothing in him was injured, nothing corrupted; all the things that were found appeared splendid and beautiful, as if they had been laid there the day before. While therefore they attended to these things and looked at each other, they said: Who, dearest brethren, was ever laid in the earth in such glory, with such care? It is surely seen here, it is plainly recognized, that while this most beloved of the Lord lived, he was the desire, the hope, the salvation and the joy of all who believe in you, good Jesus.

[130] manifold After this, gazing more carefully and seeking more attentively which limbs they should first take up, whatever was within appeared like glowing iron, like burning coals. Again sorrow, again toil; they fall to the ground, they dry up like grass in an oven; they regret having begun, they regret having come near. But after many tears they raise their eyes to the heavens, in case help should come from God. Presently one, seizing a psalter and opening it, found this verse: Arise, why sleepest thou, O Lord, etcetera. They at once returned to themselves, rise from the ground, and looking at the limbs of the pious shepherd, their most kindly savior, they stood with faces drenched by a great shower of tears; and the splendor immediately ceased. Seeing, moreover, that now even now the mercy of God was working among them, they approach confidently and, as they desire, raise the sacred relics and with great veneration lay them in a coffin silvered within and gilded without. While they were doing this, he gave forth a sweetness of odor, breathing like cinnamon and balsam; on perceiving which the sick are cured, and those who enter are filled with the manifest glory of the Lord.

[131] prodigies As long as they were toiling at this sacred task, so great a splendor surrounded the temple on the outside that all who were in the forecourt, guests and pilgrims, and the citizens themselves also, feared that it would immediately perish by fire and be destroyed. They saw it plainly and marveled greatly, because it did not pass like lightning, as they supposed, but remained, growing more and more and going up even to heaven. There is great fear and outcry. All, terrified and disturbed, run this way and that. Some sought water to extinguish it, some brought ladders in order to climb the roofs and to ward off and repel this grievous fire, by no means attending to the fact that by the power of his majesty he was working about this place, that great and exalted one who once appeared to Moses, who once appeared to the apostles in fire, for a blessing to all of them, and for perpetual consolation to us…

[132] with the key formerly handed to him by St. Peter, When all had been completed and with worthy honor, the faithful messenger of the emperor, Bishop Vulvegisus of blessed memory, anxiously inquires what they think and say about the key, what about the pallium, among the other things which were found. Blessed Hubert said that the one had been given by Peter the apostle as testimony of a vision, and the other had been brought by angels when he was being laid in the tomb, and on this he also showed writings of the faithful. He refused and would not give credence. To this the bishop of Maastricht said: It is no wonder, brother, if divine things go beyond our understanding, since David, the chief of the prophets, says among the other wonderful and astonishing things of his magnificence: “And he ascended upon the cherubim and flew.” If then those who are interpreted as the knowledge of God are not able to reach him, how shall those reach him, by your leave, I say, dearest one, who scarcely deserve to be reckoned among the creeping things of the earth, which never raise themselves from the earth? In vain then do they seek heavenly things who do not even suspect that heavenly things exist. The human mind has this also proper to it among its other infirmities, that what it does not wish, even if an angel from heaven were to announce it mouth to mouth, were to show it hand to hand, it neither attends to nor believes. Therefore it is not unworthily written of such persons: “Into a malicious soul wisdom shall not enter, nor does the Holy Spirit dwell in a heart subject to sins;” by whose prevenient grace, by whose assenting mercy, every faithful soul confesses and confidently testifies that it is not impossible for the Almighty to raise up children to Abraham even from stones. At these words the most prudent mind of the bishop acquiesced.

[133] with solemn pomp Meanwhile a most welcome day arises, and behold all the citizens and pilgrims rush with offerings into the sanctuary, and all pray that they would carry him outside the basilica, since it did not suffice for so great a multitude, into the forecourt. He is borne as lord, as father, with great reverence. With what spirit, with what honor he is received by the people, no one, I will not say of men, but not even of angels, is able to express. For from joy every eye is filled with weeping, no cheek lacks a tear, no hand lacks gifts; the earth is worn by knees, heaven resounds with groans, every tongue is loosened in the glory of so great a father. Meanwhile the princes of the sanctuary are present, clothed in the holy stole, and placing this sweet and most beloved burden on their shoulders they lead it through the city with hymns and canticles of jubilation, as is fitting for the most faithful servants of Christ, sanctifying the whole place and the people. And having returned, not without great joy, they place him upon the throne wondrously prepared, now a second time, as it were a sun above the sun, to the glory and honor of the beloved of the Lord himself, and for the blessing and consolation of the rest of the faithful.

[134] is elevated. It pleased all, therefore, and most of all the bishops, that the memory of this translation should be kept each year in gladness, because the Lord had wonderfully illuminated it by the marks of many miracles. These things were done, beloved, on the seventh of the Ides of the month of June, in the reign of our Lord Jesus Christ, whose kingdom is unto all generations of the ages. Amen.

[135] On the translation of the body of St. Madelberta Finally Hubert is mentioned as having also raised or translated the bodies of St. Theodard and St. Madelberta. But I hardly know whether what is reported of these rests on anything but the testimony of Giles of Orval, who, treating of St. Florbert, Hubert's successor, says Gesta episcoporum Leodiensium, book I, chapter 30.: After many years there were also raised the bodies of Saints Peter and Audolecus, who were martyred with Blessed Lambert, and they were placed with the body of Blessed Florebert on one bier. This bier was placed in a ciborium next to the body of Blessed Lambert down to the present day with other relics of the saints. On the other side of the body of Blessed Lambert there rests the body of Theodard, bishop and martyr, with Maldaberta the holy virgin, who are placed on one bier. For this virgin Maldaberta was the daughter of St. Vincent of Soignies and St. Waldetrude, whose sister was St. Aldegund, foundress of the monastery of Maubeuge. In which monastery the aforesaid virgin Maldaberta … having died was buried there. Afterward, however, as she shone with miracles, her body was translated by Blessed Bishop Hugbert, as it is said, to Liège with great glory, and afterward, as we have said above, it is placed in the aforesaid ciborium Monumenta Germaniae Historica, Scriptores vol. XXV, p. 46.. From this, therefore, our own Jean Périer rightly suspected Commentary on St. Madalberta, no. 25 (Acta SS., vol. III of September, p. 108). (though wrongly citing Anselm instead of Giles) that Molanus, Miraeus, Ghinius and Fisen drew what they said about that translation. But it must also be noted that Giles himself did not record it as ascertained from a sure document, but rather from popular tradition (as it is said). Nor does Jean d'Outremeuse have more about it than Giles, but only this: St. Hubert likewise translated, he says, Madelberta, the aunt of St. Lambert, whose little body

enclosed in a wooden casket he laid away with the aforesaid relics (of St. Theodard) Life VI, end of no. 53.. From Giles also [Gesta episcoporum Leodiensium, book II, chapter 5 (Monumenta Germaniae Historica, vol. cited, p. 38).] Jean drew the fable of the virgin aunt or nurse of St. Lambert, but he himself was the first, unless I am mistaken, to call her Madelberta: which fable Suyskens deservedly exploded Acta SS., vol. V of September, p. 522, nos. 25 – 27..

[136] and of St. Theodard. But I confess I do not know whence the same Jean learned that the body of St. Theodard was translated by St. Hubert from the place where he was slain to Liège Life VI, beginning of no. 53.. Certainly Giles says nothing of the kind in the place cited above, and the most ancient Life of St. Theodard Acta SS., vol. III of September, p. 591, nos. 16 – 18. and the Life of St. Lambert written by Sigebert of Gembloux Acta SS., vol. V of September, p. 590, nos. 10 – 11. and Giles of Orval himself Gesta episcoporum Leodiensium, book II, end of chapter 4. say that the body of St. Theodard was translated to Liège by St. Lambert. Whence again that narrative of Jean d'Outremeuse must be banished among the fables.

§ XI. Of the synods reported to have been convened by St. Hubert.

[Wrongly asserted to have been celebrated by St. Hubert are the first synod of Tongres] Hartzheim lists four synods celebrated by St. Hubert, of which he calls the two earlier ones of Tongres and each of the others of Liège Concilia Germaniae, vol. I, pp. 31 – 33.. By the term first Synod of Tongres he designates the assembly of bishops who, Jonas of Orléans says following the contemporary Life, came together for the translation of the body of St. Lambert Life II, no. 3.. We shall cite the testimony from Life I itself, where these things are read: The chosen man, the lord Hugbert, in the thirteenth year (of his pontificate), having taken counsel, a huge crowd of clerics and also of people having been gathered, BISHOPS AND PRIESTS HAVING ALSO BEEN SUMMONED, they proceed together with him to the town in the place where the saint lay. And there they keep vigil, taking him with reverence from the stone urn, and with crosses and tapers they lay the body of this saint on a litter; and soon setting out on the journey they return with joy to the place of his holy passion Life I, middle of no. 2.. But we have seen above Nos. 120 – 121. that this very thing is very doubtful, whether any bishops really took part in that translation. Nor, if they did take part, did they come together at Tongres, but at Maastricht: for Hubert resided at Maastricht and the body of St. Lambert was translated from Maastricht, not from Tongres. Finally no reason appears why that assembly of bishops, who would have come together for a sort of pageant, should be called a synod in the proper sense of the name.

[138] and the second, The second Synod of Tongres Hartzheim took from Happart, that is, from Jean d'Outremeuse. This is read described in Happart in these words: All these things having been done, Charles Martel being in charge, St. Hubert assembled a council of thirty bishops. To this Pope John, having appointed a legate to him, by the authority of God and of the apostolic see transferred the church of Tongres to Liège into his hand, and granted it that it should be a cathedral city, head of the bishopric, and that the canons of the major church should be undoubted lords in spiritual and temporal things, whose government however the bishop should hold. With such solemnity and confirmation was completed the translation of the holy body (of Lambert) and of the honor of the bishopric from Tongres to Legia, which is now called Liège Life VI, no. 41.. But certainly Outremeuse's authority is not such that on his testimony alone we should admit this synod, at which a legate of the Holy See would also have been present, and which is manifested by no other ancient document. Moreover, that testimony sins by an evident anachronism: for the times of John VI (Pope, years 701 – 705) and John VII (Pope, years 705 – 707), who alone can be understood here, by no means agree with the rule of Charles Martel (years 717 – 774).

[139] likewise the first of Liège The third synod, or Liège I, was revealed in the seventeenth century by Claude Despretz, that collector of Analecta on St. Hubert, from whom Roberti also received certain other things unknown to older writers Compare above, no. 118.. He therefore, on Roberti's testimony Historia S. Huberti, p. 166., noted from ancient monuments that Hubert in the year 710, on the 29th day of the month of April (this is the year next after the transfer of the bishopric), held the first Synod of Liège in the church of St. Lambert, and he sets down its ten articles or canons, which I copy out for you here word for word. — Ten Canons. — I. The form of words in which the sacrament of baptism consists is this: I baptize thee in the name of the Father and of the Son and of the Holy Spirit. Amen. — II. And we wish those of seven years and upward to be brought to the bishop for confirmation; and adults first to confess their sins. — III. As the proper presbyter ministers the other sacraments of the Church, so also let those subject to him confess their sins to him at least once a year. — IV. Let him diligently explain to them the commandments of God; and on Sundays let him expound the things that pertain to the salvation of souls: and to these he shall give the holy body of Christ to eat every year. — V. But if a presbyter attends to these things slackly, let him know that he is to be punished by God, who was offered for his own with most ardent desire, because he willed it. — VI. In all things let the presbyter show himself an example of good works and watch over the flock: since the enemy is most ready to sow cockle over in the field of God. — VII. Let the churches be clean and the altars decently adorned: since God dwells in them, not only in spirit but also made man. — VIII. Yet in such a way that nothing is found in them which can draw the eyes of one entering away from prayer, or any curiosity of the eyes; but let each and all things breathe a fire to be sent into the heart of the faithful person coming to adore and pray. — IX. Let the mercy of God be opened to the sick, yet so that justice also is its companion. But Christ came that he might redeem us and inscribe us in his kingdom if willing. — X. Let all know for certain that the daily sacrifices of the Mass, prayers, gifts and fasts render God propitious to the dead: which we ask to be done so that their souls may the more quickly gain eternal rest: which may Christ deign to grant to us. Amen. A distinguished monument surely and of the greatest value, if its authenticity were confirmed by an authority more certain than that of Claude Despretz.

[140] and the second. Nor certainly do the things deserve greater belief which the same Claude has recorded about the other Synod of Liège, namely: In the year 720 St. Hubert held a second synod against the assailants of sacred images, who had raised their head in his episcopal diocese: in which he inserted whole the second Roman synod on behalf of images, celebrated under St. Gregory the Younger In Roberti, p. 168.. These things again are hitherto unheard of. And it seems that only one synod against the assailants of sacred images was celebrated under Gregory II, and that in the year 727, in which year St. Hubert died on the 30th of May Compare above, nos. 51 – 53., while the second Roman synod on the same matter was celebrated under Gregory III in the year 731 Compare Hefele, Conciliengeschichte, vol. III (2nd ed.), pp. 405, 406.. In sum, then, it must be concluded that whatever is read in Hartzheim about synods celebrated by St. Hubert rests on no probable testimony.

§ XII. Of the conversion of Pippin and Alpaida brought about by St. Hubert.

That Alpaida was properly the concubine of Pippin This double conversion Jean d'Outremeuse ties to the first times of St. Hubert's pontificate, who alone, unless I am mistaken, among the old writers has recorded that it was brought to a happy result by the fearless zeal of the holy bishop Life VI, nos. 24, 26, 28.. His testimony will easily be scorned by those who deny that Alpaida should be called properly the concubine or illegitimate consort of Pippin according to the opinion of the Franks of that age, alleging the words with which two contemporary or nearly contemporary writers, all the others down to the ninth century being deeply silent about Alpaida, brought mention of her into their books. The anonymous writer, namely, who in the year 727 undertook to write the Deeds of the Franks Wattenbach, Deutschlands Geschichtsquellen (5th ed.), vol. I, p. 104. in Neustria Compare ibid., vol. II, pp. 404 – 406., in chapter 49, after mentioning Plectrude, wife of Pippin: And the aforesaid prince Pippin, he says, had a son by another wife, named Calpiada, Carl, a fine and useful man [In Th. Breysig, De continuato Fredegarii chronico (Berlin 1849), p. 12; Bouquet, Recueil des Historiens, vol. II, p. 571.]. And he who in the year 736 first continued the Chronicle of Fredegar Breysig, ibid., p. 7., excerpting much from the Deeds: The aforesaid Pippin therefore took another wife, noble and elegant, named Calpiada, of whom he begot a son and called his name in his own tongue Carl… Ibid., p. 12; Bouquet, vol. cited, p. 453..

[142] was wrongly denied by Adrien de Valois Hence Adrien de Valois Rerum Francicarum book XXIII (vol. III, p. 379).: For the rest, he says, lest anyone wonder that the prince Pippin, while his wife Plectrude was alive, had in matrimony Alpaida, a noble and beautiful girl, of whom he had his son Charles: it should be noted that it was the custom among the Franks to dismiss ill-suited wives with good will, so that husband and wife had the power of contracting another marriage. This custom is indicated by the bill of repudiation that exists in the monk Marculf [E. de Rozière, Recueil général des formules, etc., vol. I, pp. 139 – 142 (nos. CX – CXIV).]. Many therefore, pretending that they could not live in concord and mutual love with their wives, dismissed them unwilling, in order to marry others. Nor did only kings, who think whatever they please is lawful for them, do so; but private persons also, seized with distaste for their wives, made use of the benefit of the law. It is established that the son of Duke Beppolen, among others, repudiated three wives, one after another, within a short space. The Church always disapproved of this and condemned it by the decrees of many councils, forbidding a wife to be dismissed by her husband except for adultery, and not even then, after a divorce, giving the husband the faculty of marrying another wife while the adulteress lived, holding as an adulterer and removing from communion anyone who did so. But nonetheless the prince Pippin, captivated by love of Alpaida, did what was customary and even lawful among the Franks: he preferred a girl of excellent beauty to an old and worn-out woman, and dismissing Plectrude he married Alpaida.

[143] and other more recent writers, This opinion was eagerly, so to speak, embraced by some other more recent writers too, among whom Dewez, who pronounced without hesitation that Alpaida, according to the civil law of that time, was the wife

legitimate of Pippin [Mémoire pour servir à l'histoire d'Alpaide in Mémoires de l'Académie royale de Bruxelles, vol. III (1826), pp. 318 – 320.]. I do not wish in this place to inquire into that civil law of the Franks, since it is very easy, even granting it, to show how false that opinion is, namely that Alpaida, Plectrude having been dismissed by divorce, was taken by Pippin as a lawful wife. For in the first place, on the one side it is certain that Plectrude was married to Pippin before the year 675, since Drogo, her elder son by Pippin, had himself already contracted marriage in the year 693 Compare Breysig, Jahrbücher 714 – 741, p. 5.. She was the same wife of Pippin at the time when he defeated Berthar, mayor of the palace of the king of Neustria, at Tertry Gesta Francorum, chapter 48., that is, in the year 687 Bonnell, Die Anfänge des Karolingischen Hauses, p. 125., and finally in the diplomas which Pippin gave in the years 691, 702, 706 and 714 (other authentic ones of his are not known) she is called by him my illustrious matron Plectrude or Biltrude Monumenta Germaniae Historica, Diplomata, vol. I, pp. 91 – 95.. On the other side it is no less certain that Charles Martel was born of Alpaida before the year 690, since his son Carloman set his sign next to the sign of his father on a diploma given on the 1st of January 722 Ibid., p. 99.: and only those set their sign who were legally independent, and the sons of the Merovingian kings were not legally independent before the completion of the twelfth or fifteenth year of their age G. Waitz, Deutsche Verfassungsgeschichte, vol. II (2nd ed.), p. 128.: a custom which, as Breysig rightly notes Jahrbücher, p. 7, note 5., it is credible was observed by the first Carolingians too. Shall we say then that Plectrude was repudiated in the year 687 or 688, and Alpaida then married to Pippin, and she too soon repudiated in the year 690 or 691, and Plectrude taken back again as wife by Pippin, and that all this could have been done lawfully? Who would bear this? And so, unless it is also said that Pippin lawfully had two wives at once (which indeed Dewez seems to have judged not absurd Vol. cited, p. 320., citing the testimony of Tacitus on polygamy permitted to princes among the Germans, and Villenfagne plainly affirms it Mélanges pour servir à l'histoire du pays de Liège (Liège 1810), p. 326., we are altogether compelled to admit that Alpaida lived with him only in the place of a concubine.

[144] but the contemporary and nearly contemporary writers prudently dissembled it Why the contemporary and nearly contemporary writers kept silent about this, a probable reason was long ago indicated by Anselm, canon of Liège, who, in narrating among the Deeds of the Bishops of Liège the murder of St. Lambert, inflicted by Dodo the brother of Alpaida in order to avenge the holy bishop's boldness in publicly reproaching Pippin with adultery, says that the old writer of the Life of St. Lambert kept silent about these things lest, as happens, he should incur the offense of those whose forefathers were branded with such infamy Monumenta Germaniae Historica, Scriptores vol. VII, p. 195., namely the Carolingian grandsons of Pippin, then ruling over the Franks Which reason Adrien de Valois too judged probable (place cited).. But if it be objected that this answer cannot be applied to the Deeds of the Franks, which were written in the year 727 in Neustria by a man attached to the Merovingian party Compare above, no. 141., yet it can be said of him that he scarcely touched on the affairs of Austrasia and knew little of them Compare Breysig, De continuato Fredegarii Chronico, p. 8.: whence it is not so very surprising that Alpaida, who had borne Pippin a son, was called by him Pippin's wife.

[145] down to after the middle of the ninth century; Nor was Anselm, as more recent writers commonly say, namely a writer of the middle of the eleventh century, the first to report that Lambert reproached Pippin with his concubinage with Alpaida; but, as Siegfried Hirsch rightly noticed De vita et scriptis Sigiberti Gemblacensis (Berlin 1841), pp. 298 – 299. and more recently G. Kurth Saint Lambert et son premier biographe, p. 79 ff., a little after the middle of the ninth century, although somewhat obscurely, Ado of Vienne in his Martyrology, announcing under the 17th of September: In the diocese of Tongres at Liège, a public estate, the birthday of St. Lambert, bishop: who, when, kindled by zeal for religion, he had rebuked the royal household, and on his return was applying himself to prayer, unexpectedly shut in by most wicked men sent from the king's palace, is killed within the house of the church. Regino of Prüm almost copied out the words of Ado in his Chronicle Monumenta Germaniae Historica, Scriptores vol. I, p. 552. at the beginning of the tenth century, and at the same time the writer of the metrical Life of St. Lambert now sets out wholly clearly in these verses the cause of the holy bishop's murder:

For it is reported in the talk of many that Bishop Landbert

Was hateful to the dread friends of wicked Dodo,

Turning pale at the king's side over the debaucheries of that man's sister,

Whom the king, while his wife lived, was keeping as concubine,

Trampling on the laws of modesty [Ed. J. Demarteau, in Bulletin de l'Institut archéologique Liégeois, vol. XIII (1879), p. 409.].

[146] nor does the tradition of Alpaida's penance seem improbable These traditions, I believe, would not have been rejected so readily by the learned men whom Suyskens lists and follows Compare above, no. 36., and others after him, if they had not had a deeply preconceived opinion about the year of St. Lambert's murder: for having determined that it must altogether be tied to about the year 708, and gathering from the diplomas indicated above of the years 702 and 706 that Plectrude had by then long been reconciled with Pippin, they judged that this could in no way be brought into agreement with those traditions. But now, that opinion about the year of St. Lambert's murder having been amply refuted, unless I am mistaken Compare above, § II., it is possible with the slightest effort to reconcile everything, if namely we suppose that Pippin, although he never openly dismissed Plectrude, yet, ensnared for about ten years by an illicit love of Alpaida, could not be brought by St. Lambert, whom he nonetheless honored with great veneration, as he did St. Willibrord and St. Suitbert, to cast off the concubine altogether; but after the murder of the holy bishop, struck and terrified by horror at so great a crime, which he had to impute to himself as well to some extent, and perhaps also with his mind thereby estranged from Alpaida, by whose order or counsel it had been perpetrated, he then more readily, at the urging of St. Hubert, conceded to the dead Lambert what he had refused him while living, and renounced the company of Alpaida wholly and perpetually; and then that Alpaida herself, since all hope of drawing the prince back to herself by her allurements was to be cast away, and perhaps also seeing herself hated by all on account of the atrocious slaying of Lambert, was persuaded to withdraw into some monastery for the purpose or under the appearance of doing penance. That monastery is believed to have been that of Orp near Geldonium *, where, on the testimony of Aubert Le Mire Fasti Belgici, p. 114., around the year 1620 there was found in the church before the altar of the Blessed Virgin Mary the tomb of Alpaida, marked namely by a stone on which were inscribed these words: Countess Alpais, consort of Duke Pipin Dewez, vol. cited, p. 337.. But that church having been consumed by fire in the year 1674, that tomb and the stone itself seem to have been swallowed up by the force of the fire Ibid.. In sum, just as I would not dare to pronounce sufficiently certain the conversion of Pippin and Alpaida as reported by Jean d'Outremeuse, for lack of sufficiently certain authority, so too I do not judge it improbable in itself, as regards the substance of the matter.

* Jodoigne

§ XIII. What Hubert contributed to founding or enlarging the city of Liège.

The village Leodicus means the same as public village, The way for treating this matter has been made smooth for us by the most learned Godefroid Kurth in the excellent dissertation which he published five years ago on the origin of the city of Liège [Les origines de la ville de Liège, in Bulletin de la Société d'art et d'histoire du diocèse de Liège, vol. II (1882).]; it will be enough here to have briefly presented something like an abridgment of it. This outstanding man, then, has established and solidly demonstrated in the first place: 1° That the name of the place first appears in documents of the eighth century, of which the most ancient are the original Life of St. Lambert, composed, as it seems, a little after the year 710 Compare below, no. 156., and the Deeds of the Franks, written, as we mentioned above No. 141., in the year 727, and that in those same documents it is designated by the word Leodicus or Leodium down to the beginning of the tenth century, at which time the place is first called a city and is named Ledgia, and in the middle of the following century Leggia and Legia Kurth, work cited, pp. 32 – 40, 71 – 82.; 2° That the word leodicus means altogether the same as publicus, so that vicus leodicus, as the place is usually called in monuments written by public authority Ibid., p. 33., is nothing else than a public village, that is, one which belonged in that region to the royal fisc Ibid., pp. 40 – 46..

[148] nor from Leodus son of Oenops or from the Ligenses And so there must be banished not only the laughable opinion proposed in the sixteenth century by Hubert Thomas and Goropius Becanus about Leodus, son of Oenops, one of the suitors of Penelope, from whom Leodium, founded by Oenops, took its name Compare ibid., pp. 19 – 21., and the other about the Ligenses, whom Tacitus mentions Germania, chapter 43., and who supposedly migrated from eastern Germany to our region, the sole foundation of which opinion is the similarity of the names Ligienses and Legienses; but also the opinion of a Roman origin for the city Compare Kurth, work cited, pp. 17 – 18, 27 – 28., which has been defended down to our own days and for that reason seems to require a somewhat more distinct discussion.

[149] or from the Laeti Lagenses Two ancient testimonies were brought forward to prove that opinion by the recent writer on the affairs of Liège, Ferdinand Henaux Histoire du pays de Liège, 3rd edition, Liège 1872. 2 vols. in octavo.. The first he thinks he finds in the Notitia of the dignities of both Roman Empires composed around the year 440 Compare the edition of Böcking, vol. I, p. LV., in which there is cited the Prefect of the Laeti Lagenses near Tongres in Germania Secunda Ibid., vol. II, p. 120.: where Henaux judges it beyond doubt that by the name Lagenses are designated the Legienses or Leodienses Work cited, vol. I, p. 74, note 1.. The other testimony the same Henaux brings forward Ibid., p. 70, note 2. from the Cosmography of the Anonymous of Ravenna, written around the middle of the seventh century, where (according to Henaux) there is read indicated the series of towns which the Meuse washes going downstream, Dionantis, Oim, Namon, Heon, Ligo,

Trega, and he pronounces without hesitation that by those names are designated the cities which we now call in the vernacular Dinant, Bouvigne, Namur, Huy, Liège, Maastricht, and finally concludes that already at that time the city of Liège was named by the same word by which it is still called there in the popular idiom (Lîge).

[150] took its name. But as regards the first testimony, it is astonishing that Henaux passed over in silence what he could have read excerpted from Gilles Boucher Belgium Romanum, p. 493. in Böcking Notitia dignitatum, vol. II, p. 1113.: That Lagium (which Boucher, like Henaux himself, too gratuitously supposed to have been the name of the place from which the Laeti Lagenses were called) I indeed at first thought was our Leodium: for Lagium and Liege differ little. But … I noticed that Lagium is rather that village which is today called Luaige, situated on the little river Jecora * in the Hesbaye of Liège, on the right of the military road which leads from Bavay through Vogdoriacum, Geminiacum, Peruviacum to Tongres and to Maastricht, where the Jecora flows into the Meuse. For that village is nearer to the city of the Tungri and retains the very hard ruins of a most ancient and plainly Roman camp, on which the church itself and the surrounding cemetery rest. The opinion of Boucher is flatly rejected by Böcking Ibid., p. 120. and Grandgagnage Mémoire sur les anciens noms de lieux dans la Belgique orientale, p. 97., chiefly on the argument that it is in no way established that the Lagenses were named from the name of a place, and that this name would have had to be rendered not Lagium, but Lagus or Laga or Lagum, and moreover that the word Luaige is of a more recent age, derived from an older Wassega (or something similar). For my part I would not wish to defend that opinion too sharply; but neither must it be denied that from the arguments brought forward by Boucher it seems far more probable than the opinion which Henaux puts forward as beyond doubt, relying solely on some likeness between the words Lagium and Liège. Henaux is to be charged with a still more astonishing drowsiness as regards the other testimony he brings forward. For, to omit the rest, both in the Berlin edition of the Cosmography to which he refers Berlin 1860. and in other older ones, that testimony is read framed in these words: Nasaga, Dionantis, Oim, Namon, Neonsigo, Trega; where on his own authority Henaux has substituted for the word Neonsigo, Heon, Ligo.

[151] [In the time of the Roman domination there seems to have existed there a certain villa,] Other testimonies, which are later than the thirteenth century, adduced by Henaux by way of confirmation, such as those of Giovanni Villani in his Universal History written in Italian in the fourteenth century In Muratori, Rerum Italicarum Scriptores, vol. XIII, p. 972., of the Great Belgian Chronicle composed in the fifteenth century [In Pistorius, Rerum Germanicarum Scriptores (ed. Struvius, Regensburg 1726), vol. III, p. 85.], of Suffridus Petri in the History of the bishops of Liège written in the sixteenth century In Chapeaville, Gesta Pontificum Tungrensium, vol. III, p. 185., and others of the kind, the reader will, I believe, gladly allow to be passed over. But it is astonishing that Henaux himself passed over a testimony in which a truly ancient tradition seems to be reported. Giles of Orval, namely, treating of St. Monulf Gesta episcoporum Leodiensium, book II, chapter 50., after mentioning that the oratory of Saints Cosmas and Damian at Liège was founded by that saint Compare below, no. 153.: And from then on, he says, the people began to inhabit the place and to name it a public villa, from the neighboring hill, which hill was called public from the name of a certain man Asiulfus: for on the side of the same hill along the bank of the river Meuse he had once prepared for himself a delightful dwelling in the time of Augustus Monumenta Germaniae Historica, Scriptores vol. XXV, p. 58.. Why the hill was called public from the name of Asiulfus is indeed a riddle, as the distinguished Kurth rightly notes Origines, p. 15., worthy of an Oedipus; but one may readily conjecture that Giles, having found that the place was called according to ancient tradition the villa of Asiulfus the Roman, and by another name the public villa and hill, wrongly confused these things. For the rest, from that testimony it is gathered only that some villa was built there, such as rich Romans were accustomed to build here and there, and especially along the banks of rivers, in those parts of the provinces which, being subject to no city, were called public Compare ibid., p. 43, and above, no. 101., among which perhaps should be reckoned also Jupille, neighboring Liège, which was anciently called the villa of Jobius (or Jovius).

[152] which afterward, given to the bishops of Tongres That villa, then, or, when it was destroyed by the invading barbarians, some other in the same region from the public land, given to the bishops of Tongres at an uncertain time, seems to have given origin to the city of Liège. Fisen refers some beginning of it to the times of St. Servatius. For there were those who wrote, he says thus, that the holy bishop, when he was once going about his diocese, came to Legia and founded a small shrine in the place where his church stands today in the city of Liège, and that, having fixed his staff in the ground, he brought forth a spring Historia ecclesiae Leodiensis, book II, end of chapter 15 (p. 32).. But who wrote these things and how ancient they are Fisen does not indicate, and against that uncertain tradition a negative argument not to be scorned can be opposed from the silence of Heriger, that most diligent writer who at the end of the tenth century collected so accurately the Acts of the old bishops of Tongres; but Giles of Orval too knew nothing of a stay of Servatius at Liège.

[153] and adorned by the oratory built there by St. Monulf By the same negative argument from the silence of Heriger the distinguished Kurth Origines, p. 64. assails what Giles of Orval narrates about St. Monulf from his Life, written in the eleventh or twelfth century Gesta episcoporum Leodiensium, book I, chapter 33.: Then, being about to visit Dinant, a fortress hereditarily his own, on setting out he beheld close by a villa situated in a valley among the shade of woods, among the heights of mountains, very delightful and well watered with springs and streams running down the slopes: for on the western and northern side it was closed in by mountains and very great forests, while on the southern side the river Meuse, surrounding it with a slightly drawn-back and curved bend, made it inaccessible; but on the side where it looks to the east it could be approached more easily, the mountains drawing back a little from the Meuse and extending gently along its bank for about five miles as far as Maastricht in a straight and handsome length. It is distant also from Tongres toward the south scarcely three miles. When Blessed Bishop Monulf had entered this place with his companions and, captivated by its situation and pleasantness, had stopped, he asked the name of the place and heard that it was called Legia. And presently, touched by the prophetic spirit, he said to those standing by: Lo, the place which the Lord has chosen for the salvation of many of his faithful, and which, afterward magnificently made illustrious through the merits of a certain servant of his, he will make equal to the highest cities. And immediately he descended, designated a place of prayer, and consecrated to the Lord a church built in honor of the holy martyrs Cosmas and Damian: which afterward the holy martyr Lambert ennobled with his sacred blood [Monumenta Germaniae Historica, Scriptores vol. XXV, p. 27. Compare Acta SS., vol. IV of July, p. 156, no. 17.]. Yet in another place the distinguished Kurth admits that the oratory of Saints Cosmas and Damian at Liège was built by St. Monulf Saint Lambert et son premier biographe, p. 53..

[154] [(an oratory which a too uncertain tradition reports was much frequented in the time of Bishop St. Remaclus),] That oratory was thronged by a frequent concourse of people a little after the middle of the seventh century, that is, in the time of St. Remaclus, if credit may be given to Jean d'Outremeuse, who narrates thus: In the same year, St. Remaclus, who was very pleased with the place and the oratory of Saints Cosmas and Damian which Bishop St. Monulf had built of wood, and who had been accustomed to celebrate Mass there according to the command of St. Monulf, asked of Pope Honorius that the aforesaid oratory be enriched with indulgences: which the pope granted in such a way that he left the quantity of the indulgences to his judgment, approving and confirming by his authority what he should decree in this matter. And so St. Remaclus proclaimed an indulgence of three years to be gained by each person visiting the oratory, and as often as they should visit it within the first eight days of the month of July, and of a hundred days to those visiting it outside that time on Sundays or feast days. These indulgences were publicly announced in the following year; and immediately so great a concourse took place, both of those on foot and of those on horseback, that all the roads were filled with them during those eight days and on Sundays and feast days. Then those who sold food and drink set up little booths along the stream which is called the Legia, running down to Vivegnis, where it flows into the Meuse. Finally with the license of Bishop St. Remaclus they built houses along the stream, where they brewed beer, sold wine and meat to the pilgrims, and furnished inns, now dwelling there steadily. And so they established a handsome little village of two hundred houses, all of which were inns and taverns, around the stream as far as the Meuse. The oratory, moreover, was situated within a bonnier of the stream, namely in the place where the old choir of the church of St. Lambert is now seen, and it is still situated there. The little village the bishop and people named Legia from the name of the stream Borgnet ed., vol. II, pp. 311 – 312.. Thus far Outremeuse, but on no older or more certain authority that I know of.

[155] received the body of St. Theodard translated by St. Lambert, It is more certain that the body of St. Theodard was translated by St. Lambert to Liège, into the aforesaid oratory of Saints Cosmas and Damian, as one may conjecture. For the older biographer of St. Theodard narrates that the body of the saint was laid in a villa which the water of the river (Meuse) washes on one side, where the same man (Lambert) afterward succeeded as bishop Acta SS., vol. III of September, p. 592, no. 18.. But from the very term which the writer uses (a villa which, etc.), and his not even indicating the name of the place, it is sufficiently clear that Liège had at that time not yet attained to the dignity of a town.

[156] and soon more illustrious by the martyrdom and burial of the same Lambert, But now the same villa became rather more celebrated under Bishop St. Lambert, and especially when the holy bishop was slain in it. Then for the first time, namely in the original Life of St. Lambert, which seems to have been written soon after the translation of his body Compare Kurth, Saint Lambert et son premier biographe, p. 38., that is, a little after the year 710, there appears its proper name. For one reads in that Life that Dodo rushed in to kill the blessed man, Bishop Landebert, in the villa whose name is Leodio, situated on the river which is called the Meuse Acta SS., vol. V of September, end of no. 15, p. 577., and soon: Then the man of God, Bishop Landebert, coming into the aforesaid villa, which is called Leodio Ibid., beginning of no. 16.. Then after the death of Lambert, miracles

are narrated to have happened in the aforesaid villa Leodio Ibid., p. 579, end of no. 23., in the above-mentioned villa Leodio Ibid., no. 25., and finally that Lambert, appearing in a vision, commanded that his body be carried to Leodicum Ibid., p. 580, no. 29.. It should be noted, moreover, that in all these places, except the last, where it is called Leodicum absolutely, Leodium is designated by the name of villa, by which word the writer seems to indicate that at that time there was still no village, or a very small one, there. And I confess that it does not appear so clear to me as the distinguished Kurth judged Work cited, p. 40. that from this very manner of speaking, a villa whose name is Leodio, it may be gathered that the writer did not live near Liège, as one who would not have spoken thus of a city which was already an episcopal see: for I strongly doubt whether at the time when the Life was written St. Hubert was residing at Liège in such a way that that place could already be called the episcopal residence. And Godescalc, canon of Liège, uses scarcely other words where, around the year 770, writing out the Life of St. Lambert, he says: Soon Dodo came with gathered forces to a villa of as yet small name, but of no lesser merit, yet about to merit shortly a great name and great merit from the triumph and body of St. Lambert, which, called Leodium, is washed by the river Meuse In Chapeaville, Gesta Pontificum Tungrensium, vol. I, p. 336..

[157] two churches having been built in it by St. Hubert, From all this, then, it follows, unless I am mistaken, that down to the times of St. Hubert Liège had no appearance of a city or town. Hubert himself, however, on the testimony of his contemporary Life, built two basilicas there, one before the translation of the body of St. Lambert, namely the one he had prepared to receive the holy body, and consequently before the thirteenth year of his pontificate Life I, no. 2., the other in honor of the holy apostles or of St. Peter, in which he himself was buried Ibid., no. 11.. And although I readily grant that by the name of basilica there was not rarely designated among the ancients an oratory not so remarkable in mass, yet that the basilica of St. Lambert was not of this kind can be gathered from the words of Jonas of Orléans, writing of it a little after the year 825: As for the structure of the basilica in which the relics of the blessed man are laid away, how it was arranged by the same holy man Hugbert, since it presents itself to the eyes of those who see it, I have refrained from saying anything about it Life II, end of no. 3.. Certainly Jonas would not have spoken thus of some little chapel. And the same must be said of the church of the apostles, in which there seem to have been several altars Life I, no. 11..

[158] soon under him and his successors That the place was from then on more frequented cannot be doubted. And perhaps by no means an invalid argument can be brought to confirm this in the fact that, when the body of St. Hubert was translated there: When now they were approaching the place, behold a multitude of people, priests with levites, monks with a band of clerics, a copious throng running to meet him, with crosses and relics of the saints, at the coming of the saint … Ibid., no. 17.; although it must also be supposed that that multitude of clergy and people included not only the inhabitants of Liège, but also others who had flocked together from neighboring places. Later writers everywhere suppose that the episcopal see or residence was translated to Liège together with the body of St. Lambert, of whom however the most ancient is Anselm the Canon Cited above, no. 26., who flourished around the middle of the eleventh century, that is, three centuries after the death of St. Hubert, and this is read expressly asserted by no older testimony.

[159] the episcopal see According to the same Anselm, St. Hubert gave the townspeople a civil law, ordered their life and morals with the bridle of discipline, wisely established the pound of bread, the pound of wine and the measure … Compare ibid.. These things indeed are quite credible in themselves. But what Jean d'Outremeuse Life VI, nos. 40, 42, 45, 46, 47, 52. and other more recent writers assert besides, namely that the city was enclosed by Hubert with walls and towers; that fourteen perpetual judges were created to give law, whom they named Scabini; that a magistrate was placed over the city, whom ruder ages called the Villicus; that as an emblem there was given a column standing on five steps and as many lions, with a pine cone and a cross set on in place of a capital, whence the celebrated name of the Perron; that to the emblem was added the inscription: Legia, daughter of the Roman Church, and a shield painted in blood-red color, a perpetual monument of the divine Lambert the martyr: these, I say, and other like things Foullon rightly rejects Historia Leodiensis, vol. I, pp. 130 – 131., as being supported by no sure authority, and some also foreign to the customs of that age or refuted by other more certain testimonies.

[160] and it became an outstanding city. In sum it seems altogether to be concluded with the same writer Ibid., p. 132.: Legia was before Hubert a slight village, as Gotescalc, a writer of that age, states Compare above, end of no. 156.… The number of inhabitants grew, as happens, by the inflow of neighbors and outsiders, at the fame of the miracles usually wrought where the blood of Lambert had flowed; and therefore, when the martyr's body was being carried there, they came out to meet it and received it with honor, a place having been prepared which should be fit for so sacred a burden. When the body of Lambert had been laid at Liège, and churches built by Hubert, and law and a court drawn up for the townspeople, the multitude of the common people was increased, and the dignity of the city gradually arrived at that size and august appearance which is compared today with the chief cities of Europe. — Let Lambert then be the first parent of the city of Liège, Hubert the second; by the blood of the one, by the piety of the other, the foundations of the fatherland were made firm. That the civil jurisdiction of Legia was transferred to the bishop by Charles Martel, to obtain peace for the shades of his parents, some more recent writers have idly guessed. For it ought not to be doubted that Legia had long before been the proper estate of the bishop of Tongres and its land and inhabitants his clients… — And so Lambert frequented that place as his own, and having placed there the body of Theodard, his dearest teacher, he built little cells for himself and his household by the sacred shrine, as if on his own soil. Hubert then, before Charles Martel had reached a mature age, gave laws to the inhabitants as a lord to his subjects: he would never have dared this on an estate of another's right, under the very eyes of the princes of the Austrasians dwelling at Jupille. Finally other bishops, by Hubert's example, preferred living at Liège to living at Maastricht, both on account of the memory of the divine Lambert and because in a place subject to them by civil right the exercise of pontifical power seemed likely to be freer than at Maastricht, where the domination of the nobles and counts palatine was very powerful.

These are the things which we have had to comment on in advance concerning the history of St. Hubert. If anything remains, it will be reported among the Annotations to the saint's Lives, which are now to be edited.

* Jaar

FIRST LIFE OF ST. HUBERT BY AN ANONYMOUS CONTEMPORARY AUTHOR

Hubert, bishop of Liège. (S.)

BHL Number: 3993

BY A CONTEMPORARY AUTHOR.

Edited from the manuscripts 1. Valenciennes 469, of the eighth or beginning of the ninth century, and — 2. of the Seminary of Namur, of the eleventh century. From time to time we have also noted readings which the distinguished W. Arndt admitted in his edition (A). — Compare the Preliminary Commentary, nos. 2 – 18.

PROLOGUE.

PROLOGUE OF THE LIFE OF ST. HUGBERT ^a BISHOP [(Prologus, etc.) Incipit prologus in vita sancti Huberti confessoris 2.].

About to write the life of the blessed bishop Hugbert Huberti, and so thereafter wherever the saint's name occurs, 2., I ask that he be present to me omits 2. with his gift in this work, who has most lovingly promised spopondit 2. to be present as a bountiful giver to those who ask him. For when I set out to draw forth percurrere 2. with the pen the course of this holy bishop's life, my strength does not suffice, my lack of skill denying it. Yet I will set out with what faculty I can, because I raise my hope to him who said: Open thy mouth, and I will fill it. And indeed by his sufficiently worthy praise is proclaimed whatever is found wonderful in his saints, as the Savior testifies, who says: Without me you can do nothing. And again the psalmist [psalmographus corr. 2, namely with the letter o substituted for i; which here and henceforth we shall indicate by marking in heavier type the letters substituted by the corrector for others deleted.]: Praise the Lord in his saints. Therefore we by no means believe that we should suppress on our lips by keeping silent whatever things, made known in the example (q. i. e.) quidquid exemplo corr. 2. of good action, profit and unhesitatingly give their followers a portion partem 2. with the saints. It is feared Petitur 2. by certain of my companions (m. c.) c. m. 2. that the simple simplicibus corr. 2. and less skilled peritis corr. 2. should take up so great a work (t. a. o.) omits 2., lest, when it falls into the hands mabus 1. of skilled men to be read, they be held in derision by them habeatur 2. for rustic words verbo 2. and uncomposed discourse. But I fear none of these things, whose concern it is to lay open the imitation of the saints to the brethren, that by the example of their life those may be more abundantly kindled whose love is for the heavenly fatherland [(quorum-est) the corrector of 1 deleted the word quorum, taking the last words (amor est), which are joined in the manuscript (amorē), to be one, whence he reads this phrase thus: ad supernæ patriæ amorem.]. And the more humbly I ask ab adds corr. 2. learned and skilled readers, as if prostrate at the feet of each, that they grant pardon to my rusticity and defiled speech and, if they should perhaps find anything qua 2. to be corrected, that they work it out with a worthy emendation: because it is fitting that with the greatest diligence the life of the saints should shine forth openly omits 1. before men, that it may profit many, for according to the evangelical authority (e. a.) aevvangelicam auctoritatem 2., no one lights a lamp and puts it in a hidden place, or under a bushel, but upon a lampstand, that it may shine for all who are in the house. Now therefore in the name of the undivided divinæ 2. Trinity I will try to set out aggredi 2. on the course of the narrative: how Blessed Hugbert was raised to the episcopal summit, and what his life was in the episcopate, and what end his happy life (f. e. v.) omits 2. had, I shall show in the following work, because I shall be able to bring forward true things about him all the more in that it has fallen to me to be not lacking in his presence præsentiæ corr. 2. on more familiar terms Explicit prologus adds 2..

ANNOTATED.

CHAPTER I.

St. Hubert, successor of St. Lambert; his virtues. He translates the body of St. Lambert from Maastricht to Liège. He shines by apostolic zeal and miracles.

[1] [St. Hubert succeeds St. Lambert in the pontifical see, distinguished by the praise of all the virtues.] In the name of the holy and undivided Trinity begins the life of the holy and most blessed Bishop Hugbert (In nomine-pontificis) Incipit vita sancti Huberti episcopi et confessoris 2., which is the third formerly IIII. 1. of the Nones of November. — The most blessed Bishop Lanbert so in this place 1, elsewhere Landbertus; Lantbertus 2, and so thereafter therefore, when he had discharged his office at the pontifical summit (p. a.) pontificalis apicis corr. 2. for forty years (f. e.) e. f. 2. ^a, having gained in the triumph triumpho corr. 2. of his contest (s. c.) c. s. 2. the palm of martyrdom, joined to the college of the martyrs, exults forever. After his sacred martyrdom (s. m.) sacrum martyrium 2., the Lord, who laid down his life suam adds 2. for his sheep, not suffering pociens 1. his flock to be torn lacerari corr. 2. by the poisoned bites of wolves, raised up for them a shepherd who according to his will should be the shepherd of the flock and the imitator of his predecessor. Hugbert therefore was elected (e. i.) i. e., and before the word Electus the number II is marked, 2. bishop and placed with the highest honor in the pontifical chair. In the office entrusted to him he strove with all zeal to imitate imitari corr. 2. the footsteps vestigia corr. 2. of the saints, and having taken que omits 2. counsel according to the precept of the Lord (p. D.) D. p. 2., who says: Go, sell all that thou hast and give to the poor, and thou shalt have treasure in heaven caelo 2., and come, follow me. He was therefore a giver to the needy, a refresher of the poor, a sustainer of orphans, a consoler of widows, a support of the oppressed, one who pitied the destitute, a visitor of monasteries, a father of the wretched, coming to the aid of those grieving dolentibus corr. 2. in tribulation, speaking consoling words to those shaken omits 2. in sorrow, sending gifts xeniae 1. through the window to those thrust retrusis corr. 2 (formerly retrusos). into prison carcere 2., the most eminent giver of all, generous in giving alms, always jugiter corr. 1, 2. carrying with him silver coins tied (a. l.) argenteos ligatos 2. in cloths palliis corr. 2., no deaf hearer of those crying clamantium 2. to him, he is found ever ready que adds 2. to give ad dandum 2..

[2] He translates the body of St. Lambert to Liège. A little time before this word the number III. 2. having intervened terpore 1., by the favor of Jesus, he was not non 2. unmindful of the benefits benefitiorum 2. of his master, the holy omits 2. Bishop Landbert, but ever recalling them, and over his martyrdom, which had lately happened, he heaved sighs, grieving deeply within. He could not ease the tears lacrimas 7. from his eyes, but with sallow face (l. f.) luridam faciem corr. 1. and moistened humectans 2. cheeks he went on, watering them with weeping fletu corr. 1., saying with most bitter spirit: I, wretch, was not worthy to have been slain with him cum illo 2.. As he was saying these things eo 2. for twelve years (a. XII) annos duodecim 2. and speaking of them often, he was warned commonitus 2. through very many visions and messengers to raise the body of his holy master, Blessed Landbert, from the town of Maastricht Trajectensi 2., from the tomb in which he lay buried, and to bring it back to the place where the lord himself (i. d.) d. i. 2. died. Hearing this the bishop was est adds 2. filled with great joy, and with all diligence he searched whether it was the divine will. Presently through very many monasteries monesteria 1. within the diocese parrochiam 2. he proclaimed many fasts, that he might come to know what quos 1. he had been ordered from heaven to fulfill. The chosen man before this word the number IIII. 2., the lord Hugbert, in the thirteenth year, having taken counsel, a huge ingenti 2. crowd of clerics and also of people having been gathered, bishops and priests also having been summoned, they proceed together parit 1; partem A. with him to the town in the place where the saint lay. And there they keep vigil celebrantes 2.; taking him with reverence from the stone urn lapidem 2., with crosses and tapers they lay the body word omitted in both manuscripts: supplied by the corrector of 2. of this saint on a litter; and soon setting out on the journey they return with joy to the place of his holy passion: for a very great odor of sweetness was present. But what miracles shone forth afterward to be found on the journey itinera 2. have already been handed down in the deeds of that saint (jam-sancti) in gestis illius sancti jam tradita sunt 2.. He, carried over with ineffable praises (l. i.) laude ineffabili 2. transvectus 2. into the basilica which quam 2. the successor had prepared for the saint, there que omits 2. with glory in a new tomb (s. n.) n. s. 2. was given burial datur 2. ^b.

[3] [He forms his people to Christian life by preaching and example, and brings many from idolatry to the true faith, especially in the Ardennes, in Toxandria and in Brabant.] Afterward before this word the number V. 2. therefore Hugbert, more strengthened in the fear of the Lord, gave himself the more to the contest certamini 2., in fasts, in vigils, in chastity, in long-suffering, in erased by the corrector of 1. every omnibus corr. 2. way following the examples of the holy patriarchs. In the apostolic manner he fearlessly taught by words and showed by example; he preached in season, he reproved out of season importunos corr. 2., and many he uprooted from the error of the Gentiles (er. ab err. g.) ab err. g. er. 2. and made them cease faciebat 2.; and those hastening to him (ad eum) omits 2. from distant regions and omits 2. washed in the wave of baptism he strengthened with the sevenfold septiformi 2. grace; by preaching before this word the number VI. 2. continually so emended by the first hand 1, formerly igitur. he called back to the way of salvation many and omits 2. and omits 2. innumerable persons fallen dilapsos 2. into sins ^c. The very many idols and carved images which they worshipped collentes 1. in the Ardoinna ^d he destroyed, burning them with fire; the embers favillas 2. or its omits 2. ashes, which quos 2. fanatical men afterward venerated venerabantur 2. in sacrilegious fashion sacrilogo 1., he sentenced them omits 2. with dijudicavit 2. three years of penance. Likewise in Toxandria Taxandria 2. and in Brabant Braibante 2. ^e he destroyed very many images and many carved idols (sim. e. m. sc.) omits 2., and built sanctuaries in various places in honor of the holy martyrs by his own sweat, and like a ray of the sun (r. s.) omits 2. he shone serenely with splendid illumination over that realm of the Franks.

[4] He heals a woman divinely punished in her hands for violating the Lord's day. And before this word the number VII erased 2. this should not be omitted. When the bountiful priest was within his diocese parrachiam, corr. paraechiam 2. in the villa of Wiodh Wioth 2. ^f, on the second Sunday of Lent tempus omits 2., a certain woman had been enjoined servile work (o. s.) opere servili 2., to make bread. Presently, as she was doing it, both her hands were contracted sunt adds 2.. At once her fingers, fixed into her palm, stuck fast, the nails ungule 1, ungula A. piercing through. And she at once went swiftly, wailing, to the holy man, and cast down at his feet, crying out with a tearful voice, begged him to help her. The lord himself was going out word deleted by the corrector of 2. from the church surrounded by the people. He said to her: Go in the name of the Lord and amend et adds 2.; do not do this servile work any more omits 2. on the holy day. Only believe: if you observe obvervaveris 2. it, you will receive health. And immediately the joints of that woman's omits 2. hand were straightened dilecti 1, disiecti conjectured A., and she who had come infirm went away unharmed.

[5] By his prayers he obtains rain And before this word the number VIII. 2. this must not be kept silent, which Christ bestowed on account of his holy merits (s. s.) sui sancti 2.. In the village of Gabelium ^g the lord himself had a settled situm 2. lodging, so that he might be conveyed by ship along the bed of the Meuse, going toward those parts. It was, however, the time of autumn autunni 2., when quo 2. all waters are usually (s. e.) e. s. 2. lowest, and the water itself was so low arida 2. that cattle could ford it in places where a laden ship could by no means pass. Hearing this, the priest, at once in omits 2. shaken with sorrow, said: What shall we do now? Now this work which quam 2. we desired cupiebam 2. to do aegre A. must be given up. Meanwhile, looking up to heaven with silent mind, after a little while he said to his fellow disciples: Who was that man word supplied by the corrector of 2. who prayed orabat 2. that it might not rain for three years and six months, and again iterum 2. prayed and the heaven gave rain? Then one of them spoke and said: Elijah the prophet. And he (A. i.) omits 2.: Is not God himself (e. i.) i. e: 2. still living, who then heard the prayer preces 2. through the merits of Elijah? Let us also fast and pray, and let his great mercy do what it will velit 2.. Presently the light of day is closed, and the dark of night (t. n.) tetra nox 2. begins. Immediately the rain, beginning little by little et omits 2., was so pouring forth fundens 2. that it did not cease before antea 2. all the waters word deleted by the corrector of 1. overflowed the banks of the channel with their waves (s. u.) supermearent undis 2.. And sic adds 2. he gladly with prosperity (l. c. p.) c. p. 1. 2. laid claim to adimplevit 2. his work.

[6] He expels a demon from a possessed woman. And before this word the number VIIII erased 2. this should be noted, that through omits 1. this bountiful bishop the power of God shone forth. For at the same time at which the universal Church is accustomed (cel. cons.) cons. cel. 2. to celebrate the three-day tridanum 1. fast ^h, the holy man, the athlete of God (D. a.) a. D. 2., was going about pergebat 2. preaching through towns and fortresses; and coming to Maastricht Trajecto 2., according to the accustomed consuetum 2. order, with crosses and relics reliquiis 2. of the saints and with a mixed people of every kind genere 2. for praying orando 2. going out outside the city civitatem 2., the words of the Lord

sweetly pouring into the people entrusted to him, as he was accustomed, he said: If you hear me and carry them through well peregeritis 2., you will possess together with me the inheritance of the Lord et adds 2., the glory of the heavenly paradise. As he eo 2. was saying these things, suddenly the enemy, deceived exardescens 2. by envy against him, behold, from the midst mediis 2. of the crowds a woman seized a adds 2. by a demon began to cry out. When he heard her, he made the sign of the cross over her, and gave her ipsi 2. a slap, and she fell silent. She at once, as if dead, rushed forward processit 2. trembling to his feet, and through her mouth ora 2. the sickness ran flowing out onto the ground; and omits 2. he healed her, rescued ereptam 2. from the adversary.

[7] He announces that the day of judgment is near. And so at length coming venit 2. to the villa of Aimala Aimalam 2. ⁱ, and when he was already going to rest, his sui 2. servants, coming from outside, said that they saw flashing ranks of fire ignitas 2. in the sky (e. c.) aecelo 2.. He went forth egressus 2. outside foras 2., and omits 2. while he looked with attentive mind at omits the stars, considering it he said: The day of the Lord is near, the day of judgment Domini 2. is near. O how blessed is he who is prepared.

[8] He extinguishes a fire by the sign of the cross. These things said, they announced to him that his ejus 2. house was on fire. He, rising currens 2. most swiftly, went there at a rapid run (r. c.) c. r. 2., saying: If God so wills vul 1. that I burn, behold I am in his hand. Then we, holding tenente A. his ejus 2. hands, he being supported, came pervenit 2. as far as the dwelling. Having entered the house, we saw opposite through the doorway of the house the flame flammam 2. licking threateningly. Presently against the huge flames, with raised hands, chanting cecinit 2. with omits 2. his mouth: O God, come to my assistance, and at once he cast the sign signum 2. of the cross. By divine power the fire, turned back on itself, did no dampni 2. harm beyond, but through his merits evidently went out. The prudent priest added: That ancient enemy, who today stirred up a murmuring murmur 2. in the crowd, now etiam adds 2. pursuing us (pro ad) persequens 2., does not allow us to rest in the repose of sleep somni 2.. Then we passed to our little beds (l. n.) lectulos nostros 2., chanting compline, to rest.

ANNOTATIONS.

CHAPTER II.

St. Hubert, lying ill from a wound, is taught through an angelic vision that he will die within the year. He consecrates a church in Brabant. His last sickness and pious death.

[9] [He patiently endures a grievous wound, inflicted by accident. He saves his men, endangered in a storm, by praying.] And this should be noted, which happened contigit 2. to him. Coming to the villa of Nivelle Nivellam corr. 2. ^a, he was engaged in catching fish. He himself stood girded in the ship navim 2. for that very business. Then one of his hands was resting on the stakes which were to be fixed, and one of his servants, the mallet having been raised, could not hold it back and without intending it brought it down on his hand, where he very grievously crushed his fingers digitos 2.. Having returned reversus est 2. home with his hand struck, on the next day mane facto adds 2. he commanded us to hasten to the same works. But when we had entered ingressi 2. the little boat naviculam 2. together, the waves undae 2. of the waters rushing irruentes 2. upon us, and the wind blowing, suddenly the ship was endangered, which split findebatur 2. in the middle under the water. As it omits 2. was sinking, all of us who were in that ship omits 2. fell into the water. When the most holy priest Hugbert heard this, what had thus befallen us all (quod-acciderat) omits 2., beating his breast (pect. perc.) perc. pect. 2., his eyes fixed findebatur 2. on the stars, looking to the sky with tears, he prayed with entreaty: You, Lord Jesus Christ, whom the sea and winds obey, whose cujus 2. feet stood weightless upon the waves, whose omits 2. Spirit was borne over the waters in the beginning, before the light came to be, I, humble omits 2., beg you as a suppliant, stretch out to us your right hand (n. t. d.) nobis dexteram tuam 2.. And why should I keep silent about this (h. c.) c. h. 2., which happened to me mihi 2., his servant, in that very action (in i. a. c.) contigit in i. a. 2.? When I had been buried, rolled under the water, a part of my tunic caught fast, stuck on the stakes stipite 2. which were held fixed (f. t.) fictus tenebatur 2.. Striking at it quem 2. three times, I could not get out, but surrounded by the water, and presently que omits 2. opening my mouth, I said: Through his holy merits help me, you who created the sea and the dry land aridam 2.. At once freed, slipping out between two pegs, I barely escaped by swimming to the water's edge. And all his servants came out unharmed.

[10] Forewarned of his approaching death by an angel appearing to him in sleep, Meanwhile the saint of God was lying (g. j.) jacebat g. 2. on his bed, having suffered very severe injury. He could not rest in repose even when drowsy, but continually he clapped forth the praise of the song of David: Have mercy on me, O God, and the rest (e. r.) secundum magnam misericordiam tuam 2.. Moreover, the holy athlete, placed under that scourge, for three months (t. m.) tres menses 2. had corruption flowing from his fingers. And it happened one night that, when he had scarcely given himself to sleep, presently a messenger of God appeared to him omits 2. in a nocturnal vision, saying: In tribulation you called upon me, and I delivered you, and heard you. And he showed him a new basilica, and said: In my Father's house there are many mansions, and this which you see I am about to give to you, that you may possess it before the Lord forever (c. D. i. æ.) i. æ. c. D. 2.. And there he foretold his passing: From your tribulation (I. t. t.) De tribulatione tua 2., after the circle circulum 2. of a year, I will rescue you and you shall magnify me. Then the priest, at once awakened (i. e.) e. i. 2. from sleep, considered what he had seen, and noted the day and the time in his memory memoria habuit 2., just as it had appeared to him. And when the vision had been taken away, he explained it to some of his disciples (d. s.) s. d. 2..

[11] [he applies himself the more to works of piety and designates the place of his burial.] And so the servant of the Lord, thus warned, more prompt in vigils jejuniis 2., in prayers, in fasts vigiliis fuit 2., gave out the more in alms within the year according to the foretold time. And when now almighty God, wishing vellet 2. to call his athlete to a 1. the appointed prize bravium 2., he was being pressed coepit urgeri 2. toward his last day. Having learned this, then omits 2. the chosen one of God and most sacred bishop, coming to the basilica of the holy martyr Landbert, which he himself had prepared præparaverat 2., lingered very long in prayer at his tomb. With tears kissing the altar (a. o.) o. a. 2. and commending himself to all the brethren (o. f.) omnibus fratribus 2. in prayer, he asked postulavit 2. them to pray for him. Then going forward to the other basilica, which he himself had founded considerat 1, construxerat conjectured A. in honor of the apostles, he visited visitavit 2. it in prayer. And when in that basilica, at the altar of St. Albinus, whose cujus 2. relics he himself had embraced there, applying himself to prayer (o. i.) orationi incumberet 2., he said: The just man shall be in eternal memory (m. æ.) memoria aeterna 2., and the rest (e. r.) omits 2.; at once extending his arms about the wall, he fitted his hands

into the rough wall et adds 2., and beginning with a prophetic voice he said: Only command to dig here, because in this in adds 2. place I, a wretched and unworthy man, desire to rest. And entreat Christ for me, I beg you vos 2. for God's sake, because my time is near (p. e. m.) m. p. e. 2. and quickly will come that day on which I shall be present to be presented to my judge. And so according to his word, from the thirtieth day, we carried his sacred body back to the very place.

[12] After the dedication of a church in Brabant, Going out thence he went off into Brabant Braibante 2., and he was asked by some men to dedicate a certain basilica ^b. And going there to fulfill this work (i. h. o. i.) h. o. imp. ill. 2., when the solemn sacrifices of the Mass were to be rendered (r. e.) e. r. 2., one of his disciples asked him (i. i.) interrogavit illum 2.: How do you order that we draw out the office omits 2., at length (j. ut l.) in l. j. 2. or less? And he answered: Fulfill it adimple 2. today as fully and as well as you can. Then Blessed Hugbert, offering the sacrifices, sounding forth with the choir of clerics chanting psalms in modulated voices (m. v.) v. m. 2., with the presbyters and deacons, bringing the holocausts on the altar with incense, in the dedication dedicationem 2. of the temple was pleasing with an odor of sweetness, accepted at the table of the Lord; and exhorting the people who stood around circa A. in much preaching, from the third hour to the sixth ad sextam 2. he carried on duxit 2. preaching from the Gospel. He said aiebat 2. to them: Do penance: for the day of judgment will draw near and is at hand (e. p. e.) regnum caelorum et 2.. Neighboring death does not delay to come, as Scripture says; truly in that sleep we are all to be taken. If there is anyone among you who feels himself wrapped in crime or et 2. fallen into sins, let him quickly run back to the wholesome medicines while the door still lies open, lest soul and body die together. Let him repent from the heart of the evil things that quæ 2. he has done. And you, brethren, weigh and consider well what formerly quis 1. you have done, and now recall recordamini 2. what you are doing. I, a wretched sinner omits 2., while I speak of you, fear for myself, if I do not admonish as much as I ought or as much as I can. Let him who despises despicit 2. the herald fear the judge. Behold my judge is close at hand, who quid 1. is going to say to me: “Where are those whom you taught? Where are those to whom quibus 2. you preached, where I appointed you to preside over my flock? Render an account of your stewardship, how much you exacted existi 1., how much you labored, how much money gained for me you bring back?” What then shall I, wretched and unprofitable servant, answer then, when he appears glorious in his so great majesty (in s. t. m. g.) g. in m. s. 2., with the holy angels and archangels, with the thrones and dominations, when the strict judge will come to require and to render what he promised. Then if I can bring forth (p. p.) pot. pr. 2. any good things of you, I will say to him: “These are they who have kept your commandments and your precepts (e. p. t.) omits 2., and have not forgotten your law, I teaching them.” And you shall be glad, carrying your sheaves before the Lord in everlasting joy. And let there not be directed at us that fearful sentence which quam 2. that evil and slothful servant deserved to hear, but that desirable one which (i. d. q.) illam desiderabilem quam 2. the faithful servant merited: “You have been faithful (f. f.) fuisti fid. 2. in a little, I will set you over many and greater things (e. m.) omits 2., enter into in adds 2. the joy of your Lord.” And again: “Come, blessed of my Father, receive the kingdom.” Into which quod corr. 1. kingdom omits 2. may you merit happily to come, by the bestowal of him who called you to glory and has granted to me that I could potuissem 2. rule you until now. Today I commend you all to Jesus Christ, that you may ever persevere in his precepts praeceptis 2. from these is 1. words.

[13] overwhelmed by a grave sickness he takes to his bed; As he eo 2. was thus teaching and preaching and the office was completed, the people confirmed with the blessing, he went out est egr. 2. from the sanctuary, and now in the house, reclining at table to dine, slowly taking the cup received with wine, he gave it back from his hand. And he prayed over the table; he gave eulogies eulogiasque 2. to all; but he himself, eating little, always kept his eyes fixed fixos 2. on the heavens. He passes the days as quos 2. he had been accustomed. Suddenly rising from the table, he wished to take his road. One of them, an anchorite of twelve years, suggested to him that he drink yet. And he: May I see you in the kingdom of God, but I shall not drink any more here today. Then he went on to the ship navim (and a little below navi) 2. at the second milestone. And there (A. i.) so emended by the first hand 1, formerly Ad ubi., going out from the ship, in a strong thirst and with a chill his body burned; thence he sought a certain place to rest a little (q. l. p. p. q.) paul. quiesc. q. l. p. 2.. And while he had been given to sleep sopori 2., suddenly his omits 2. servants rushed upon one another fighting with drawn swords. When he was awakened, iniquity availed nothing. Then, stirred, having mounted a horse, supported by hands, he came as far as his own house ^c in the night light (n. l.) nocturnae lucae 1.. Presently he goes to prayer, with sighing and tears kissing the horn of the altar. Thence in haste he came into the house, very velde 1. heavily burdened, lying on his little bed from the first weekday to the sixth sextam 2. with growing fever. Meanwhile by day and night the chant of the psalms resounded incessantly, and he could by no means take sleep, but from day to day he grew more sick and was more strengthened confortabatur 2. in God Domino 2.. And intent on prayer (ab o.) orationi 2., the most holy priest continually with weeping asked help of Christ (ad Chr.) Christo 2., that he might quickly succor him, not in this mortal life, but se A. that he should not dwell longer in the world.

[14] he drives off the illusions of the demon with blessed water and oil; One night, however, when under that scourge he had been weighed down (l. e. p.) laboraret 2. more harshly by his affliction, behold the tempter showing ostendebat 2. threats or et 2. shapes among his servants, and after they slept, the devil crying out clamat 2. with a beastly voice. Hearing this, the holy athlete of God at once prayed in reply each manuscript etontra.: He that dwelleth in the help of the Most High, and the rest. Then he ordered one of his disciples to come to him, asking what hour of the night (d. n.) noctis. it was, or whether it was cockcrow. And he said: It is midnight. And the saint of God omits 2. said: It is so long! And when ever must the light of day appear? For this reason I have called you, that you omits 2. may know for certain that qui 1. there is here in this house that tempter, the ancient enemy the devil, who does not cease to persecute man omits 2.. And he said: Lord father and good shepherd (p. b.) sancte p. 2., why do you say these things? For he has no numquam 2. power or strength where you are. Whence we have all been saved through you and rescued from the devil's persecution. And many whom we have seen harried by ad 2. the adversary coming wailing and shouting could not stand before you, but through your holy merits (p. t. s. m.) tuo merito sancto 2. they have slipped away dilapsi 2. put to flight omits 2. from the possessed bodies. Nevertheless you have been assailed by that most wicked one. The holy man answered: You have spoken well; you have spoken as you wished. But go now et adds 2., bless water aquam 2. and salt to sprinkle over us, and with sanctified sanctificato 2. oil, and he will not dare any further se adds 2. to come upon us. These things done, his prayer was made without intermission to the Lord (a. D.) ad Dominum 2., and before the light of day had come, the whole course was completed, both nocturns, matins, second, third, sixth, ninth, and on to vespers.

[15] his pious death. When morning came on the sixth VIta. 2. weekday ^d, together with his excellent son Florbert Floreberto 2. ^e we were awaiting his glorious departure. Then the chosen one of God, the most sacred bishop, addressing the disciples said: Good and lovable men, entreat Christ for me. And now the day is at hand on which I shall appear to be presented to my judge. What shall I do? I have done nothing good in this world, I am hemmed in, surrounded vallatius 2. by all crimes and sins, for which, I beg you, supplicate the Lord that I may merit pardon. The holy man said these things, because it is written: In the beginning of his speech the just man omits 1. is the accuser of himself. Meanwhile the hour came for that holy soul (s. i.) i. s. 2. to be carried to Christ by the hands of the holy angels. He, with his hands raised to heaven, wiping his eyes oculos 2. from tears, said: Spread out the pallium over my face, because I am about to give back what animam quam 2. I received. And he said aiebat 2.: I believe Crodo 1. in God the Father almighty; and again: Our Father. Saying these things to omits 2. the end, he sent forth his spirit to heaven, the blessed one straightway passes migravit 2. among the angels to ad æth. 2. the upper air. There was at once a great joy, without doubt, of the heavenly powers in heaven, and a huge mourning of the poor puerorum 2. of Christ and et 2. of the monks. Presently, according to custom, the holy and sacred Gospel is present. When it had been read, the mourning of those chanting psalms and the voices of the chant sounded forth, until they clothed him ejus. 2. in other garments and bound his holy limbs as Lazarus was bound, and placed him on the bier feretro 2. on a covered litter.

ANNOTATIONS.

church has St. Lambert as patron. — According to Willemaers Vita S. Huberti, p. 38., St. Hubert on the road had dedicated another in honor of St. Peter the apostle (some would have this be the church of Leefdael).

CHAPTER III.

Translation of the saint's body from Fura to Liège and its elevation in the sixteenth year afterward.

[16] His sacred body, translated from Fura to Liège, Therefore according to the holy man's own command (s. p.) sancta præcepta 2., raising him from the place called Fura, that he might come conveyed as far as omits 2. Liège from the thirtieth milestone, where the lord himself died, with a choir clero 2. of those chanting psalms and the mourning luctu 2. of all. Meanwhile there was a very great weeping of men and women and children. They come out of the villas to meet the holy body, beating their breasts, striking their heads on the ground; shepherds and plowmen running together conspicientes 2. from afar with lamentation and omits 2. wailing ploratu adds 2., saying loudly: What shall we now do? What then will become of us? This man was our defender, our helper in danger, the consoler of the grieving dolens 2., one who pitied the destitute (m. o.) omits 2., the pious shepherd of the sheep (p. o.) o. p. 2., the nourisher of orphans (n. o.) o. n. 2., the support of widows, the teacher of the church, furnishing the admonitions of Christ, following the examples omits 2. of the patriarchs, the persecutor of the devil, despising contempnens 2. the pomp pompam 2. of the world, he trampled the slippery lubrica 2. things of the world. All the people along the road viam 2. ever speaking sermocinans 2. thus, traversing it at a swift run on foot pedites 2., hastened pergunt 2. with the holy body along the road viam 2., carrying it as far as the place (a. l.) omits 2. appointed.

[17] in the basilica of St. Peter When now they were approaching the place, and omits 2. behold a multitude of people, priests with levites, monks with a band agmine 2. of clerics, a copious throng running to meet him, with crosses and relics of the saints, at the coming of the saint with censers and candlesticks, with hymns and canticles, ineffable praises (l. i.) omits 2.. And Ad 1. when they came together to the saint of God, in their very great nimio 2. sorrow all turned to mourning, most bitterly lamenting, resounding perstrepebant 2. with tearful voice, and they could so corrected, formerly quiebant 1. in no way refrain from omits 2. weeping, but burned the more with lamentation and were grieving. O good shepherd, so quickly have you forsaken those whom you nourished! O our omits 2. sweet physician, who cured our infirmities! Woe to us wretched miseris corr. 2., because we have remained in the world divided from you. We were not worthy to have hare 1. you longer as patron patronum 2.. Your holy merits have now obtained the rewards of the heavens; but we your people and the sheep of your flock greges 1. have been made orphans. Be mindful of us, where you omits 2. in glory have received the palm with Christ. Afterward, together with the holy body, rejoicing gratabundi 2., they carried it as far as the basilica of St. Peter, which he himself had prepared ^a; and there, many lights luminaribus 2. being lit, they spent a watchful night, chanting psallentes 2. voices of hymns until they reached the sunrise ortum 2..

[18] he is buried; On the following day his guardians with fitting honor clothed him in an alb and chasuble, as was customary fieri adds 2. in the priesthood. His face appeared more beautiful after death than it had when he was alive in the world. Like a shining rose, seeing his face vultum 2. lying dead defuncti 2 on the bier omits 2., he shone more compare below note 7. in his face than when living in the world; and when within themselves, surrounded by the people together with the disciples discupulis 1., these to those, one to one, another to another, having looked upon his face, at once drenched with tears, suppliant, they could by no means cease from tears, but (magis-sed) omits 2. greatly lamenting within themselves with grief unus ad alterum adds 2. they say of his death: Behold the pillar of the church, the glory of the world, the gem of priests mundi 2., the guardian of our souls. Grieving we seek you, since you do not speak to us: forgive us nobis 2. what we have done word supplied by the first hand in the lower margin with signs set beside it 1.. All with bent knees (c. g.) g. curvata 2. kiss his feet. Pardon veniam 2., we beg, lord: remit to us those things which (i. q.) quæ 2., though you taught, we have not done, and those things which quæ 2. we have done pardon us with kindly indulgence (c. i.) i. c. 2.. Your omits 2. absence we cannot bear, because we have not merited to be with you. Then all, pouring out prayer over him and chanting the voice of hymns, with censers and incense, with et cum 2. great reverence, they bear him to the tomb monumentum 2. which quod 2. he himself had already foretold.

[19] his tomb glorious with prodigies. While he lay placed in the tomb, about to rise again in glory (Dum-gloria) omits 2., through his merits meritis 2. the power of God shone forth there, from a rod above the tomb, cut short omits 2. and not reaching far enough (n. s. a.) omits 2., which quam 2. we omits 2. saw extended longer by two palms ^b: we found it fitted tight within the walls parietes 2.. Thereafter daily miracles flash from heaven at the tomb sepulchrum 2. of that saint sanctum 2.. Which quod 2. we saw and heard, the bed itself resounding personantem 2. with a noise, when we were standing around it; and many others, who testified to us when they were praying faciebant 2. there, both by day and (t. i. d. e.) tam in die quam 2. by omits A. night, heard that saint's choir chorum 2 crackling frequently (c. c.) crebr. crep. 2.: and they, turned so each manuscript to fear and dread, did not dare to stay longer in the basilica basilicam 2., but terrified, going out outside foras 2., they said: Never have we seen or heard such things (v. n. a.) aud. et vid. 2.; it is as if a living thing were moving in his bed (Simile-moveat) omits 2.. These (Jam ista) Lamista A. and very many other plura 2. signs, believing, we have come to know through his holy merits, and we have rejoiced, and given thanks to God, because through his many good works he merited the heavenly kingdoms with the Lord his savior (et Deo-suum) omits 2..

[20] In the sixteenth year after his death, pious men, stirred by heavenly visions, And now (Et jam) Etiam A. indeed omits 2. after the death of the aforesaid Bishop Hugbert, in the sixteenth year ^c it came to pass factu 1, factus A. as our omits 2. Savior says: Nothing is covered that

shall not be revealed, and hidden that shall not be known. And so our Lord Deus adds 2., the giver of all things and rewarder of the faithful, willed that his chosen one Hugbert, after the many courses of years omits 1. already mentioned, that his holy works might openly shine in the world, according to what the Lord said: So let your light shine before men that they may see your good works (v. o.) o. v. 2. and glorify your Father who is in heaven; and again: A city placed on a mountain cannot be hidden, that it may shine for all who see in the house (et iterum-luceat) omits 2.. On this account, at about the same time, in the third III°. 2. year, with Carloman going before in the realm, he was admonished commotus 2. by divine dispensation, and it was revealed through many indications and very many visions to the guardians of that basilica and to other God-fearing men, that they should raise revelarent 1. the body of Blessed Hugbert from his tomb. And they, reporting and considering among themselves what they ought to do in the matter, took counsel to ask poscerent 2. the Lord Deum 2. through fasts and prayers whether it was his will that they should be able to do this as had previously been indicated. And they, fasting, after two days biduum 2. laid the Gospel and the volumes of the sacraments upon the altar altare 2. of the basilica, seeking authority for doing what quid 2. they were about to do, that they might know the more swiftly. Presently, the Gospel having been opened, they found this first word: Fear not, Mary, for omits 2. thou hast found grace with the Lord. And in the volume omits 1. of the sacraments they find such words omits 2. set in first: Direct the way of thy servant.

[21] they raise his body and find it incorrupt: These things having been done thus, on the following night they celebrate caelebrant 2. vigils vigilias 2.; after matins matutinas 2., rising, the priests with the levites, with hymns and voices vocibus 2. of those chanting psalms, with crosses and candlesticks, in the morning of the first day of the Lord's resurrection, coming to the basilica of St. Peter the apostle, where the bountiful man rested quiescebat 2. in his tomb in tumulo 2., with great reverence and fear of the nobles, little by little taking away the stone from the urn in which qua 2. he lay covered. Nor did they yet dare to look into the tomb, not knowing whether any particle of dust of that clod still appeared. But approaching at length with great fear, looking at the light from within introitu 2., they found his glorious body in the tomb solid and unimpaired, wondrously fragrant with a most sweet odor. And looking at his head, they saw his face turned to sweat like moist dew, and his hair with its crown uninjured, longer and whole, not as in the white hairs of old age (s. c.) senectutis canitie 2., but changed as in youth. And this change is of the right hand of the Most High, according to what the Most High said: And omits 2. a hair of your head shall not perish. Whence all glad, rejoicing caudentes 1; congaudentes 2., cry out: O almighty God, creator of the human race! O redeemer of the world, who can recount your mercy (t. p. e. m.) p. tuam inenarrare misericordiam 2.? Who may valet 2. know your footsteps (c. v.) v. c. 2., you who have deigned to show such great (q. t.) quanta 2. wonders in your saints? What quid 2. of us wretched, doubtful and tepid and frail, who beheld conspeximus 2. his life vitam 2. and his good deeds (e. b.) omits 2. in the world seculo 2., and he himself omits 2. was present to us as teacher and shepherd, and we were nourished with him. Who may think of these things, or who (q. i.) omits 2. comprehend them? No one of us weighed these things, none of us believed these things. Now what (N. m. q.) Quid modo 2. shall we do? What then omits 2. will become of us who qui 2. in the last days have never seen such things? What shall we say to these things against him (c. i.) omits 2. from the hardness duritia 2. of our heart before the judge of the world, now, unless with him we implore the mercy misericordiam 2. of God, which quam 2. he always preached, to give pardon and forgiveness (e. v.) omits 2., and to let go hatred odium 2. from the heart. Let us beseech his pity from him, that he may remit to us those things which we have done wickedly (Ab-egimus) omits 2.. And as these things (E. j. i.) Talia 2. were being said by them among omits A. themselves to one another (a. i.) omits 2. and as they marveled the more, they saw his corpse in his omits 2. tomb, as it were droplets on his face et adds 2. like dripping water, saying: O Lord, who is like you in mercy? For not only will you give rewards in heaven caelo 2. to the souls of your servants (s. t.) t. s. 2., but you also keep their corpses buried in the earth. What must be the soul of that man before the exalted king, who today goes forth procedit 2. thus, one whom quem 2. the shade held shut away, covered omits 2. in the mud of the earth for per 2. very many times, and now gives back shining in the world, gleaming with miracles. We found not only his body preserved omits 2. under the ground (s. t.)omits A., but also his vestments precious and uncorrupted.

[22] Prince Carloman himself bears it. On that same day too the report went out in all the parts of his municipality: and (n. n.) nen non 1. also there came to the palace ^d a messenger who said that omits 2. the lord Hugbert, sought in the tomb by the mystery misterium 2. of God, had been found with vestment (s. v.) salvo vestimento 2. and corpse cadavere 2. safe and unimpaired (i. i. e.) inv. e. ill. 2.. Then all rejoiced and desired to come venere 2. from near and far and to see the glory of God, which had been revealed (q. r.) quæ revelata 2. in the world. Hearing these things, the man of God, the most noble prince (n. p.) omits 2. Carloman Karlomannus 2., at once rose from his throne together with his wife and his nobles, who were the chief men primates 2. in his omits 2. palace, and they came together to the saint of God Hugbert, and saw what had been done concerning him. They marveled Miratique 2. greatly and praised God in all that had happened in their times; and for joy all wept, and sought to see his face, and they kissed his hands and feet. Then the aforesaid prince together with his companions took up the body of that saint, and placing him on the bier feretro 2., he sang omits 1. glory and with voices voces 2. of hymns, with great honor, with crosses and candlesticks and very much incense and the patronage of the relics of many saints. Just as a most sweet odor is fragrant flagrae 1. going forth from incense, so his body gave a most sweet odor (cum magno-dabat) omits 2, and adds et.. He was taken from the tomb and they, bearing tulit 2. him, brought him before the horn of the altar, and omits 2. enriched eum adds 2. him with his gifts, with cloths (c. p.) pallia 2. and silver vessels, and from the right of his inheritance, with men, with lands, he handed over to him (t. e.) e. t. 2. and made over by instruments of charters to the basilica where the saint of God, exalted in glory, rests in his tomb (q. t.) quiescit in tumulo 2., and is ever a shining crown before the Lord. Through the so great holy merits (t. s. m.) tanto merito 2. of this man, help us, O Lord, who ever remain with the Father in the unity Spiritus adds 2. through immeasurable ages of ages. Amen. Here ends happily feliter 1.. Thanks be to God. Amen (Explicit-Amen) omits 2..

ANNOTATIONS.

SECOND LIFE OF ST. HUBERT AND THE TRANSLATION OF HIS BODY TO THE MONASTERY OF ANDAGE

BY JONAS, BISHOP OF ORLÉANS.

Hubert, bishop of Liège. (S.)

BHL Number: 3994, 3995

BY JONAS.

Edited from eleven manuscripts, which see reviewed in the Preliminary Commentary, no. 22. Compare ibid., nos. 19 – 21. Here it need only be added that in the manuscript B3 (Brussels 14656) not a few blunders were admitted through the copyist's drowsiness, such as pannasus for pannosus, radientia for radiantia, scantissima for sanctissima, dortor for doctor, enimdationem for emendationem; which it has not seemed good to note more distinctly among the variant readings.

DEDICATORY LETTER [This letter is given, besides both A's, only by the manuscripts B1 and B4; in the remaining eight it is passed over.].

Here begins omits B1. the letter of Bishop Jonas to Walcaud Waltcaudum B1, B4., venerable bishop [(Inc.-episc.) omits B4; Inc. ep. Jonæ in vita beatissimi Huberti episcopi et confessoris A2.]. — To the lord honorably to be revered and reverently to be honored, his brother and fellow bishop Walcaud Waltcaudo B1, B4., Jonas, last servant of the servants of Christ, eternal salvation in the Lord. When the mind of venerable present-day bishops is stirred to the imitation of the priests of old who pleased God, I think this comes about most of all (m.f.) f. m. A2. from the assiduous reading of their most holy life. Whence there is no doubt that you either are or wish to become a sharer principem B1. of the holy shepherds, whose insatiable mind the assiduous reading that reports the probity of their deeds feeds. And because it is proper to a noble mind to wish to insert among useful things nothing of imperfection, by which it could be darkened or in anything

the zeal for goodness be obscured, in the description of the life of St. Hugbert [so throughout the Life B2 (but after correction, originally Hucbertus), B3, B4, C1, C2 (except in the titles); Hucbertus B1, B2 (before correction); Hubertus A, B5, B6, C2 in the titles, C3.], though the deeds reported were pleasing to you as most worthy of God and altogether to be imitated, yet the uncultivated speech displeased you. This your kind paternity wished to be corrected colligi B4. by our littleness and constrained according to the rules of speech. In which matter I greatly omnino B4. wonder at your prudence, because, though you have at hand the palatine eloquence of the scholars, you have wished this to be done (i. f.) f. i. B4. by me, who scarcely or only slightly possess a common knowledge of letters. And although I do not know why this has happened, I think I am taught by the saying of someone (c. m.) m. c. B4. who said that the judgments of lovers are always blind. And therefore, because I know that I am greatly loved by your pious paternity, though with no preceding merits, I recognize that for this work I am judged fit out of private affection. I would surely have excused myself to you from ab opere A2. so great a work, with complaint about the impossibility of my powers, if I could have refused you anything at all. It will therefore be the part of your pious paternity, if you find repperietis B4. anything well and reasonably done and ordered in this work, to render worthy thanks to Christ, the giver of all things; but if anything otherwise than is fitting, to attribute it to my incapacity and folly impossibilitati B4, and adds meæ. and, if I may say so by your leave, to your almost indiscreet command. If, however, our uncorrected correction should come into the hands of any learned man, I humbly beg that he not be angry with me because I have dared to approach so great a work with an unskilled pen, but consider that I was compelled to it by the entreaty of fraternal charity, to which anyone full of brotherly love thinks it wrong to deny anything. But if it should please him, the unity of peace being preserved, to correct what is uncorrected, my page will gladly bear perferat B1. the corrector correptionem B4., since I myself am humbly ready to receive from those more learned and more holy (e. s.) words erased B4. the correction correptionem corr. B4. of my morals. The page ought therefore to bear without envy (d. e. a. i.) a. i. e. d. B4. what conscience holds pleasing gratissimum B4.. But neither the name nor the office of a compiler ought to be imputed to me, as one who has invaded another's work and words. For it would have been better for me to be refreshed by the reading of him by whom it was first composed than to be wearied by the labor of this matter; because, even if the ear is offended by a fault of speech, yet the mind is edified by the nobility of virtue. For he could, whoever he was, the most devout writer of the most holy man's works, boast with the apostle that, though unskilled in speech, yet not in knowledge. We therefore attribute the good faith of what is said to him, nor do we forge other things than we have learned from his account. It is enough for us only to have adorned the surface of the writing with some measure of style, of which he was either a despiser or ignorant. It will be yours, however, to commit this our labor, such as it is, to all devout persons to be read for their benefit, and not to expose it to be sneered at by the raised brows of the proud and gnawed by the teeth of the envious; and to repay recompensare B1, B4. the labor which we have had in it in obeying your command with the return retributionem B4. of prayers orationi corr. B4.. Farewell ever in the Lord, man to be revered and honored, and deign to prop up the weakness of my powers with the staff of your prayers. — Here ends the letter of Bishop Jonas to Walcaud, venerable bishop (Jonæ-episc.) omits A2; (Explicit-episc.) omits B1, B4..

PREFACE Passed over in B5, B6..

Here begins the preface of the same to the life of St. Hugbert [(Incipit, etc.) omits B4, C2; Inc. præf. vitæ Hugberti (Hucberti B1) antistitis almi B1, B3; Inc. prologus in vita sancti Huberti episcopi (et confessoris adds A2, C1) A2, C1, C3.]. — Since Dum B4. it is established that an account weaving together the deeds of the Lord's servants will be a spreader of the Lord's praise, and since it is fair not to deny the heralds of praise speaking to the Creator Salvatori B4., and our meager self would commit to the pen those things about the works of the illustrious Bishop Hugbert which have lain open to our knowledge, two things for this reason bear upon this intention. For eloquence neither supplies the strength, and I perceive that the matter is so great that the composition of even the most learned man could sink under it. Exposed therefore as it were to these twin dangers, I seem to myself to see on this side the Scyllaean crash, threatening destruction, on that the insatiable Charybdis, gaping with savage whirlpools. To these is added that not even silence itself, to which I had thought it better to give my hand amid such dangers, is able to hold me with a safe anchor, since it is almost equally unlawful either to have sown falsehood or to have hidden the truth. For truth suffers one of these as an enemy, the other as an ingrate. Caught therefore, as I have said, among these twofold and almost inextricable windings of hesitation, I thought that nothing safer remained than that our effort, its own strength set aside, should begin to dare with divine strength: because perhaps our presumption too will thus find quick pardon, when, for the sake of amplifying the glory of the Lord, it does not fear to expose its ignorance to all. For although the human mind, however eloquent in speaking, pressed by the greatness of divine works, fails, twisted back on itself, and with throat drying up the river of eloquence complains conquiratur B4. that it is overcome by the majesty of the matter; yet it is not right that a timorous mind, relying on divine power, be so struck down as to thrust into the prison of silence works accomplished by divine inspiration, which are not to be suppressed by the thickness of dusky darkness (s. t.) t. s. B4., but proclaimed by the clearest voice of letters (p. l.) l. p. B4.. For God, the fount and origin of just works, makes even the tongues of infants eloquent, and rousing our weakness in some way to dare, with the hand of his word he admonishes it in its torpor, saying: Open thy mouth, and I will fill adimplebo B4, C. it. For ergo A2, B2. whatever of generosity and nobility appears in the deeds of a most devout servant redounds to the praise of the Lord: most of all since the Lord too in the wondrous deeds of his servants suorum adds C. has commended himself as the bestower and most liberal giver, saying: Without me you can do nothing. It will therefore be the part of his most munificent munificentiæ C2. mercy to grant strength to one setting down in writing the works of the holy man (s. v.) v. s. B4.; who was his helper as he accomplished things worthy of relation. Nor do I fear the rods of the grammarians threatening my rusticity, since it is not in my mind to smear my discourse with oblinire B3, B4. the honey of rhetorical sweetness, or to bind it with dialectical knots, or to play in harmonious comicis corr. A1. declamations, but rather to touch on the truth in words of whatever kind. And when I see that my companions have shuddered at this, I see that they, if I may say so by their leave, overcome by fear, have left off so great a work. It will moreover enim C2. be the part of a prudent and studious reader to have compassion on ignorance, to stab through with a discerning pen whatever is superfluous, to supply what gapes, to correct what is uncorrected, and to labor laborare B4. with fruitful zeal that good things may be said well. But ours it is at last (t. e.) e. t. B4. to spread the sails to the breezes of the Holy Spirit, and desiring to set out on the narrative of his works, to be borne to whatever shores he wishes, with himself as pilot. For it is not his custom to leave the journey unaccompanied for those who presume on him præsumentis B, C1, C2., and with him as companion, there will be room for no harmful læsuræ B2, C. danger. First, then, let us tell how the beginning in adds C. of his episcopate dedicated itself to the will of the Lord; thence let us add with what and how great marks of miracles he flourished; then tunc B4. let us carry the foot of our discourse to his glorious passing. This, by God's favor factore C1, C3., we shall be able to accomplish the more safely, in that our narrative (n. n.) nostra narratio C3. will not be sown together from little rumors caught from any quarter quorumlibet C3., consecretur B4. but what it was given to see in person, it was right to hand on also to posterity to be read. — Here ends the preface prologus A2, C1, C3; (E. p.) omits B4..

INDEX OF CHAPTERS Passed over in A2, B4, B6, C2..

Here begin the chapters vitæ sancti Huberti antistitis almi adds B6; sequentis operis adds C1.. — I. [in A1 the word Cap. is set before the numbers II, III, IV and V, but not the rest] How after the decease discessum B5. of the excellent Bishop Lantbert Landeberti B1 and B2 first hand; Landberti corr. B2; Lamberti A, B5, B6, C. Blessed Hugbert was elected and substituted in his see as bishop by the consent of the faithful.

II. How in omits B3, B5, C1. the beginning of his episcopate he conducted himself in applying himself to holy works.

III. Of the oracle divinely shown to him in the twelfth year of his ordination, by which he was admonished to raise the bones of Blessed Lantbert from the town of Maastricht and to bring them back to the place where he omits B1, B5, C. suffered: which he also carried out with great honor of veneration and love.

IIII. How, after he had venerably committed the bones of Blessed Lantbert (o. b. L.) b. L. corpus C; and compare above, note 5. to the earth, Blessed Hugbert grew more and more from virtue to virtue, and broke the idols and in their places built basilicas of Christ, and by his preaching called back to the grace of Christ (C. g.) g. C. many deceived by the errors of idols.

V. Of the woman whose hands were contracted on account of dishonoring the Lord's day, and were restored to their former health through the prayer of the same most holy man.

VI. Of the rain long denied to the lands and wondrously given back through his prayer.

VII. Of the woman freed from a demon.

VIII. Of how, when fiery ranks were seen, he foretold that the last day of his life (v. s.) omits B, C. was near.

VIIII. Of his house, ablaze with an accidental fire, freed by his presence and prayer.

X. Of the shipwreck peril of his servants, and their deliverance through his intercession (i. e.) e. i. B1, B3, B5..

XI. How in sleep, an angel announcing it to him, he came to know of his departure, and how the nearer to death he learned himself to be, the more prompt and devout he gave himself over the more to divine service and presented himself to be shown to the gaze of the heavenly judge.

XII. How, foreknowing the future, he designated the place of his burial in the basilica of Blessed Peter, prince of the apostles, next to the altar of Blessed Albinus, confessor of Christ, and how, as the time of his calling was at hand, at the request of certain nobles, he went perrexit B3, C. to Brabant to dedicate a certain basilica to the Lord, and thence, seized by the heat of a most sharp fever, returned to his own house.

XIII. Of how he said to one of his disciples that in the same house in which he was resting nesciebat B2, C. the presence of the ancient enemy was at hand, and how at his order by a sprinkling of blessed water his contrivances were put to flight from that house.

XIIII. Of his passing and of the things which were done in omits B5. his departure (i. d.) inde C1. and quæ adds C3. concerning his funeral and burial sepulturæ C3..

XV. How by Karloman, the glorious king, the body of the same holy man was carried from the place of its first pristinæ C3. burial, and laid with honor gloriose C1. in another place.

XVI. How under the most pious and orthodox Emperor Hludwic Hludowico B, C. the body of the same holy man was dug up effossam B5. by the venerable Bishop Walcaud Waltcaudo B, C. from the second place of its burial, and conveyed translatum C. to the monastery of Andage, and there laid away reconditam B5. with honor. Here end the chapters (E. c.) omits B2..

CHAPTER I.

HERE BEGINS THE LIFE OF THE MOST HOLY HUBERT, BISHOP OF THE CHURCH OF TONGRES AND CONFESSOR [(INCIPIT, etc.) so A1, B2 (sancti for sanctissimi), C2; Incipit vita beatissimi Huberti episcopi et confessoris A2; Incipit vita vel obitus sancti Hucberti pontificis, quod est III nonas novembris B1; Incipit textus vitæ almi Hugberti antistitis B3; omits B4; Incipit vita sancti Huberti episcopi B5; Incipit vita et actus sancti Huberti de Ardenna Leodiensis præsulis almi B6; Incipit vita sancti Huberti episcopi et confessoris, cujus celebritas est III0 nonas novembris C1; Incipit vita sancti Huberti episcopi et confessoris C3.].

[1] St. Hubert succeeds St. Lambert in the pontifical see, Chapter I. After the glorious departure from human affairs of the most blessed and most excellent (a. p.) omits B5. Bishop Lantbert compare above, Index of chapters, note 5., who, vigorously bearing servis (sic) A2; regens B5. the pontifical summit at the city of Tongres for forty years, left to those who came after examples of life, and by manfully bearing the perils of a bitter acervæ corr. B3. death both clung to the footsteps of the chief shepherd and showed how much love he had toward the Lord's sheep, since he both, while living, furnished them the pastures of life and did not fear to undergo for them the losses of death, Hugbert compare above, Dedicatory Letter, note 8., the venerable prelate word substituted by the corrector for another erased in A1; omits A2., was substituted in his see as bishop; who was second to him in nothing of virtue. For that pious shepherd who, having conquered the tyrant death, deigned to console his sheep by saying: Behold I am with you all days even to the consummation of the world, set over that same flock tamen adds C2. such and so great a shepherd, through whose works he might show his words to be true, and that power, strong in him, might cry out that Christ both omits B4, C2, C3. spoke and worked in him. And que omits B4, B5, C. divine providence brought it about, as it is wont, that since they were deprived destituebatur C2, C3. of the solace of an excellent shepherd, they should not be scattered in all directions, terrified by the gaping jaws of wolves, and torn by their teeth, but there should succeed to them omits B5. a shepherd who, bearing the care of the humble flock, should raise up the weary fessos B4., bind up the broken fetas corr. B3., heal the torn, and drive perturbaret C2. far away the rage of the wolves from pursuing them eorum B, C., and that the church in adds B1. of the Lord (e. D.) D. e. B4. should no longer become a savage den, but, purified from the filth of the guilty and cleared from the anguish of the wolves, should be given back to the Lord as the master's temple (t. h.) h. t. B4.. For the aforesaid servant of the Lord was helped not only by the examples of Christ, but also by the very recent institutions of his predecessor prodecessoris B2., because also omits B3, B5, C. things of old do not instruct the human mind so much as things present, nor are the weak so much strengthened by the example of those far above superorum B4. them as quod C1, C3. the words quo ad substituted by the corrector for another erased in A1. they are stirred to emulation by the sight of their equals. Whence it came about factum B5. that the same venerable man both learned from the reading of the Scriptures what he ought to do, and accomplished the work of his reading by emulating his father's works, and proved a far from sluggish executor of the pastoral work, and for that reason became existeret B4. a not unsuitable minister of the episcopal office. In order then that the truthful voice uttered by the mouth of the Truth might be fulfilled, who says: Where omits B5. two or three are gathered fuerint adds corr. B5. in my name, there am I in their midst, by the unanimous consent of the faithful such and so great a man was presented, as has been said, with the chair of the prelacy of the Lord's flock (p. d. g.) d. g. p. B6., so that he who until then had profited himself alone, and had lain hidden under the guise of private persons privato B5; degens adds B4, B5, B6, C1, C2., might be set as some brightest light on the lampstand of God, that by his example the brightness of light might be furnished to all placed in the house of God.

[2] distinguished by the praise of all the virtues. Chapter II. For knowing, as this man mentioned and often to be mentioned did, that there is one law for subjects, and another que omits B4. for prelates, namely that every subject should take care that he not perish, nor neque corr. B3. by his example destroy others; while the prelate should not only oversee his own, but be compelled to become judge and provider of another's life (c. v. f.) f. c. v. B4. also, what he had once (s. o.) o. s. C3. set himself to pursue no longer sufficed for him; but straining toward stricter things he eagerly strove to pursue the footsteps of the ancient fathers. Whence he did not propose to himself for emulation just anyone, either degenerate in the ignobility of his virtues, or senseless in knowledge, or sluggish in softness mollitia B, C., but those above all who, hearing the voice of the Lord saying: If thou wilt be perfect, go, sell all that thou hast and give to the poor: and thou shalt have treasure in heaven (t. i. c.) i. c. t. B4., and come, follow me, have striven to seek nothing worldly mundiale B1 (after correction), B2, B3, B5, B6., but having cast out earthly desires (e. t. c.) words moved to after superfuit (next line) B4., if any of their property remained over, they took care studuit B4. to gather it in one and to furnish it subvenire B4. to each according to his need. Whence it came about that the beginning of his episcopate was dedicated with such great auspices, in which there shone not the beginning of good intention but the perfection of work. Having distributed, then, whatever remained to him in omits B2, C. private property, he strove not to hide it under the hollow sod (t. c.) c. t. B5. of the earth, or to hand it over to be consumed by rust, or leave it to be plundered by thieves, but out of these things to win evangelical friends who might be able to receive him into the eternal dwellings. For he was generous toward the need of the destitute, a refresher of the poor and, according to Scripture, a father of orphans and in place of a husband to their mothers. He supported the oppressed, he pitied the destitute, and he took under his patronage with pious affection those who left their own for the Lord. To those suffering tribulation he was present as a vigorous consoler, and to those shut in prison, and also to those subjected to the punishment of the imperial authorities, his visitation and assistance were not lacking. Moreover, wherever it pleased him to bear his foot, the alms sweated in his hand until a poor man should meet him, to whom he might commit it as to Christ. And because it is the custom of those making progress to withdraw past exercises of good work from the mind's eye, so that they may be able to fire the mind, scoured clean, more keenly for stricter things, and now and again to refresh it, wearied, by the desire of a new work, it was not enough for the blessed man to be renowned formerly eluere, corrected elucere B2; elucere C. with such great marks of virtues, but recalling the perfection of his predecessor, he burned with the desire of martyrdom, reckoning himself to have less of perfection, as one who had not yet given over even the functions of the body to death for the Lord. For of that inward sorrow and bitterness of spirit (am. an.) amoris B4. with which he burned with love of martyrdom, witnesses were his tears, which are wont to betray the inmost places of conscience, which grief was accustomed to draw forth at the memory of Blessed Lantbert, and to wash the circles of his cheeks with constant moistening. Whence amid pious overflowings of tears and deep sighs of the lungs he often complained thus: O unhappy me and thrice to be pitied, whose sins have risen to so great a heap that I can not be found fit and worthy for the fellowship of so great a man, who underwent subeunti B (except B6), C1 the triumph of martyrdom and seized invadenti B (except B4 and B6), C1; (p. v. i.) omits B4. the palm of victory martyrii C1, C3.. Thus, thus omits B4. indeed he accused himself of imperfection, so that the more perfect he was, the less he seemed to himself. And he directed the eye of his mind less on the things which he had already subdued in himself with Christ as victor, and the good things he had nourished tribuerat B4. with him as sower; but he directed his gaze with unflinching look toward seizing those things which, for the preservation of humility, the discerning bounty of Christ had not yet granted him, attending to what is commanded by Holy Scripture: The greater thou art, humble thyself in all things, and thou shalt find grace before God. Exercised exercitatus C2, C3; and adds B5. therefore by these and such exercises in the gymnasium of Holy Church for twelve years, he battled with these wrestling contests against the enemies of the flesh and the princes of the air.

[3] He translates the body of St. Lambert to Liège. Chapter III. In the twelfth year of his ordination, he disclosed that frequent visions had been brought to him in the quiet of night, by which he confessed he was admonished to raise (s. L. l.) s. l. L. B, C1; l. s. L. C3; levans s. L. C2. the bones of St. Lantbert from the town of Maastricht Trejectensi A2, B6. and omits C. to bring them back to the place where he knew his passion had been accomplished, to be buried again. Their admonition refreshed his spirit with inestimable joy. Yet, placed in a certain middle ground, since he neither gave sure belief to the vision, nor wholly distrusted it, what was hidden from him he judged should be asked of the Lord Deo B6.. For having proclaimed a fast to all, both the monastics and clerics of the city, and also omits B4. the laity, he eagerly strove to inquire what the divine will commanded him to do in these matters. And at length, having been taught, doubtful opinion removed, in the thirteenth year of his prelacy (s. p.) p. s. C., a company of clerics sibi adds C. laicorum B3, B4, B5, B6. joined to him, and also a popular throng gathered, venerable bishops and priests being summoned too, he went adire B6. to the tomb of the venerable man (v. v.) viri Dei C., and there keeping spiritual vigils, knocking upon the divinity with prayers, honoring it with praises, they asked that what he had commanded (f. m.) m. f. B6. his bishop to do might be accomplished, that he would assent to the undertaking, and by granting favorable outcomes, his will

that it should be done thus, he might openly show to all. To whose pious prayers it pleased the omnipotence omnipotentia B4; omnipotentiam B6. of the divinity to assent. For approaching with the greatest veneration the urn in which the most holy ash was laid and kept, without any difficulty they brought forth protulerunt B4. the remains of the blessed man from the coffin, and with great joy, turning their foot omits B2, C1. back the way they had come, they committed him to the earth mandaverunt B4. in the place where he suffered. By how many and what miracles formerly miraculum and corrected above the line signis B5. the Lord (s. v. D.) D. s. v. C1; s. D. vellet B5. commended his will in such a deed along the whole road of their return commendare B5; commendaverit B6., the little written record of the deeds of the same holy bishop contains, noted down. As for the structure omits C1. of that same basilica, in which the relics of the blessed man are laid away, how it was arranged est B4. by the same holy man (v. s.) s. v. B, C. Hugbert, since it presents itself to the eyes of those who see it, I have refrained supersedit B2. from saying anything about it.

[4] [He forms his people to Christian life by preaching and example, and brings many from idolatry to the true faith, especially in the Ardennes, in Toxandria and in Brabant.] Chapter IIII. These things accomplished, the man of the Lord Hugbert, as Scripture cries out, going forward from virtue to virtue, burned to see the God of gods in Sion. And knowing that it was said by the apostle: Forgetting the things that are behind, and stretching myself forth to those omits B4. that are before, I press on to the prize of the supernal vocation, he gave himself more and more ac magis B4. to fasting and vigil and charity of soul and body; and bearing the care of those subject to him, as a most faithful dispenser he furnished the wheat of the word to his fellow servants (c. s.) s. c. B4. with all his strength (t. n.) omits B4.. Nor yet, unmindful of the Lord's example (i. e.) e. i. C., of whom it is read: Jesus began to do and to teach, the things which he preached with his voice to be observed by his disciples, he showed in his own acts with what diligence they were to be done obseranda B4.. He pressed on Instabatque B, C. according to the apostle's command, preaching in season, out of season. And the power of the Holy Spirit had given him such grace of word (v. g.) g. v. B, C. and sweetness of speech omits B6. that not only from the neighboring, but also from distant and very remote remotis C. parts omits B, C, but adds above the line locis B3, B5. peoples ran together to him and rejoiced to be rescued from the power and jaws fascibusque C1, C2, corr. B2. of the devil and transferred into the kingdom of Christ and the bosom et gremium B5. of Holy Church by the grace of baptism, and, rejecting respuerent B, C. the worship of idols and the profane rite of their observance together with their authors, they thus atque B, C. leveled with the earth the temples once to be venerated by them, so that detesting their dust (u. p.) pulveremque B, C. as filth they scattered it in all directions. For the whole of the Ardennes Ardennam B2, C2, C3., hitherto given over to these cults, freed liberam B, C. in a short time from sacrilegious servitude virtute B4., he subjected to the service of the Lord. But if, when the general omits B4. worship of idols was failing fatescente C; fatiscente B5, B6; invidia adds corr. B3., any remained who in sacrilegious fashion either held their dust in reverence omits B4., or thought that other things of the kind should be observed by abominable usage, these omits B1., when brought to him, he punished with three years of penance. And thus the warrior of the Lord, vigorously pursuing and trampling down the adverse powers, widened the rule of the Lord far and wide within their borders ita adds B, C., so that in Toxandria and Brabant, by detecting their snares (d. i.) i. d. B6., he wholly annulled them, and the peoples illuminated by the grace of Christ broke their images and wholly disowned them. And by these, by whom omits C3. the temples of the gods, or rather of the demons, were overturned, splendid temples in honor of the holy martyrs were built and honored for Christ the Lord through St. Hugbert. Thus therefore (S. i.) Sicque B, C. the man of the Lord, preaching the mysteries of Christ all around, rendered peoples, raised from deep blindness, visible in the light of knowledge, so that of them (ut de) unde C1, C2. it could be most truly said: The people that sat in darkness has seen a great light (l. v.) v. l. B5, B6, C., and to those dwelling in the region of the shadow of death light has arisen; and that he, given by God to the realm of the Franks as a lamp of light (l. l.) lum. luc. B6., might add superaddidit C3. to it the ornaments of salvation.

[5] He heals a woman divinely punished in her hands for violating the Lord's day. Chapter V. Meanwhile, while the most sacred servant of the Lord, bearing the care of his flock (g. g.) ger. gr. C. and going around circuiens A1. his diocese que omits C., bore the care of the sheepfold entrusted to him, lest any cunning of wolves should find entry into it eo B2. (in ea ad.) ad. in eo B (except B2), C., and had come adisset B4. to the villa which has the name Wioh Wioht B3; Wiob B4; Wihc B5., and the second Sunday of the time of Lent (t. q.) q. t. B4 was at hand, he was approached in the need of a certain woman, that the Lord might show both with how great qua B4. reverence the day of the Lord's resurrection (r. d.) d. r. B6. ought to be kept, and might declare ostenderet B4. of what sanctity that bishop was. For when the aforesaid omits B1, B5, B6. woman, the reverence of the Lord's day being set aside, was serving in the bread-making task, although ordered jussu A2. to, those hands which by their insolence had tried consuerant B4 to profane the sacred solemnity suddenly grew stiff; and with the veins drying up from the moistening of blood and the sinews contracted by dryness, they were rendered so numb stupendæ corr. B3, formerly stipendæ. that her nails seemed to be fixed infixæ corr. A1. into both palms. Bound coacta B4. by so great a necessity, she believed scilicet adds C3. that one remedy alone remained for her, that going to the man of God she should explain by what necessity she was pressed, and beg that those hands which her rashness had taken from her should be given back to her through his ipsius B5. prayer. Nor Nec B6. did hope deceive her. For as the man of God went out from the church the woman, meeting him, threw herself at his feet, explained what necessity pressed her etiam C1, C2, and asked for help by which she could possit B1, B3, B5. be delivered by him. To her the man of the Lord said: Go, and henceforth abstain from omits B1, B3 B5, C. such presumption, and health will follow your amendment. His promise the Lord did not put off long, but at once fulfilled in deed in opere C1, C2.. For her hands, lately suffused with a pale color, were suddenly called back to their native state (r. r.) rep. rev. B4., and the foreign dryness gave way to health; and omits B6. with her former health recovered, she blessed the creator of all and gave thanks to the servant of God who had prayed for her.

[6] By his prayers he obtains rain. Chapter VI. To this wondrous work there succeeded another (s. a.) a. s. B4., to be compared with the very ancient miracles of Elijah (v. H.) words substituted by the corrector for others erased A1. and Elisha. For when he was pressing on with a certain work in the village of Gabelium, and at B3, B4, B5. the river Meuse by its dryness denied a course to the ships, since the time of autumn was at hand, when river waters are most of all accustomed to feel losses, the difficulty of the work sui B2; omits B4. begun (o. c.) c. o B4. having been announced to him, at first primum B (except B2), C. he conceived some little sorrow; but then, trusting in the divine omnipotence, he said to his disciples: Do you know who that was who by a word opened the heavens closed (c. c.) cæl. cl. B4. for three and a half years aperuerit corr. B5., and moistened the dry air with rain omits A2., and made the earth fruitful with long-denied offspring? Then one of the disciples answered that he knew well, and declared that Elijah omits B4. had done it. The man of God Domini B6; (a. v. D.) omits A2. said: Indeed we too worship the same God (i. et nos D. c.) et nos i. consulimus D. B4, C2., and his power, which shone forth mightily among those of old, has by no means withered in our time through age or impotence potentia B4.. And therefore let us knock on his omnipotence with fasting and prayers, and leave to his mercy what may seem good to him to be done in these matters. And so as soon as he poured forth his prayer with bent knees, the serenity of the sky was overcast with black gloom, and with the air driven together into clouds, rain gradually began to be sent down. Afterward, swelling little by little and by increases, it grew exercuit C3. to so great a magnitude of showers, until quousque B1, B3, B5. the river, which had lately been fordable transmeabiles B2. even by sheep, filled the banks of its channel up to the top, and it so furnished service to the will of the servant of God that he gladly finished (l. p.) p. l. B4. the work he had begun without atque B6. any difficulty of any kind.

[7] He expels a demon from a possessed woman. Chapter VII. Likewise at another time, when the three-day fast was at hand, which according to the custom of Holy Church is universally celebrated and is named by the Greek word litanies, and in Latin rogations, the glorious bishop of the Lord according to the custom of his church began to run about through towns and fortresses, and to sow the seed of the word of God in the field of the hearts of his hearers. And coming to Maastricht Trajectum B4., according to custom, with the clerics cleri B1. and a throng of the people and the most victorious insignia of the Savior, namely the banners et adds C. of the cross, and also the pious relics of the saints, he goes out from the town, to traverse the fields with prayers, that he might entreat the Lord (D. t.) t. D. A2. the more earnestly in that he did it the more humbly. When therefore in the usual way the excellent sower cast the word of the Lord into the field of the human heart, thundering wholesomely: If, he said inquit B, C., you listen to me, the herald of the heavenly judge (s. j. p.) p. s. j. B4., with the attentive ear of the heart, and with God as author and heavenly grace administering prædico adds corr.B5. you fulfill by the execution of holy works what I say so A2 and B2; the remaining manuscripts omit. to you nobis B6., there can be doubt in no one sit adds corr. B5. that you will obtain by a most happy lot with me the inheritance of the eternal fatherland vitæ A2.; suddenly that envious (i. i.) ille inv. C. enemy of the word of God, who either voluit (aut omitted) C. wholly omits B4. to snatch it up in the manner of birds (v. m.) m. v. B6. or certainly to it cockle

is wont to sow among it (aut-inters.) omits C., was compelled, envy driving him, to show how much the things being done by the servant of God displeased him. For suddenly entering the vessel once desirable to him, namely woman, most friendly to him through the first transgression amicissimam A2., he began with loud and disordered voices (i. v. c.) c. i. v. B4. to make an uproar and to disturb by the importunity of his clamor the silence in which the word of God was being heard. When therefore this foul shouting had been heard and recognized by the man of God Domini B4., to her as she ran up to him he first opposed the sign of the cross, then gave her a slap (e. i.) i. e. C2, C3. and imposed silence. And at once the woman fell to the ground, so that she was believed lifeless. But when she had lain a long time, a certain matter flowed profluxum B3. for a long time from her mouth, and after this she was free of the demon.

[8] He announces that the day of judgment is near. Chapter VIII. When the servant of the Lord Dei C2, C3. departed from there Inde B5, B6. and came to the villa whose name is omits B4. Haimala Haamala C., as the radiance of the sun was now leaving the lands (t. d.) d. t. B4. and by its withdrawal covering the earth with shadows, he wished to relieve his limbs, tired by long labor, by laying them on his little bed. When behold certain of his omits B4. servants (e. p.) p. e. A1., coming from outside, announce that the face of the sky was changed from its usual state, and suffused with the redness of fiery ranks. Hearing this, he left reliquit B4. the inner part of the house, and considered those ranks for a long time, and heaving deep sighs he said: Behold by evident signs the elements testify that the ruin of the world is now even now impending, and even the things that lack a voice speak forth the day of the final examination. O blessed is he whom so great an examination shall not find reperit B3 (corrected reperiet), B6, C1, C2. unprepared, and who, his conscience defending him, shall secure await that last and greatest assembly.

[9] He extinguishes a fire by the sign of the cross. Chapter VIIII. These things said, other messengers arrive (a. a.) ads. al. C3., to say that his house was blazing with fire. Hearing this, the man of the Lord hastened perrexit C3. there quickly, and fearlessly set himself as a bar against the fire, saying ita dicendo B, C.: If it is of the divine will that I perish burned in this fire, I do not doubt that it will be in the power of him whom no mortal can resist. And with raised hands he made the sign of the cross, and called on God to be futurum B (except B2), C. his helper, chanting: O God, come to my assistance adjutorio C1, C2., and the rest. And in wondrous manner that very great fire, which, vomiting flames, had denied negavit B4. the priest on his arrival entry at the door, suddenly lost its strength, his merits supporting him; and at once sunk to slumber, it left no damage or harm to that same ejusdem B5. house. Then the man of God Domini B6. added: You see, he said, that that envious foe of all goodness, who today stirred up a disturbance in our hearing, does not now allow us to give ourselves even for a little to rest. These things said, we chanted the office of compline, and withdrew to bed.

CHAPTER II.

St. Hubert, lying ill from a wound, is taught through an angelic vision that he will die within the year. He consecrates a church in Brabant. His last sickness.

[10] [He patiently endures a grievous wound, inflicted by accident. He saves his men, endangered in a storm, by praying.] Chapter X. After this, when on a certain estate called Niviella Nivella B4, C. he was setting up the work familiar to the apostles, that is, the catching of fish, and was himself pressing on with the others in that same work, and stakes were being driven in with much magna B6. force, since the density and hardness of the flints licicium B6. stood in the way stante C., the man of the Lord wished for a moment to support himself with his hand placed on one of them. One of the servants, however, had already poised a blow with all his strength for that same stake: unable to hold back its impetus, he struck his hand manu B6. and broke his fingers. Having received such an injury, he returned home with speed. On the next day he commanded us to devote our care to that same work and press on with it. Obeying his word, having boarded ascensa B4. a ship we sailed up annavigavimus A; anavigavimus B4., in order to fix the same stakes (a. e. f. s.) e. f. s. a. B4.. But when we were a little way separated semotis C. from the land, presently the violence of the wind and a storm of rain bore down to meet us, and with the force of its onset powerfully twisted the ship and sank it in the deep gulf; and all of us who had been carried in the same ship the depth pelagi adds B6. of the sea in pelago (formerly pelagi) B3; omits B6. at once wretchedly mirabiliter B5. swallowed up. But the pious priest, hearing of the danger of our shipwreck, took it hard, groaned with sighs, watered his eyes and face with tears, and entreated the Lord que omits C2, C3. with these words: You, Lord Jesus Christ, for whom as you walked on it the sea offered dry backs and at your word restrained its surge, for whom the roaring storm also que B4. laid down its swelling, and the violence of the wind yielded to the command of your mouth (i. o.) o. i. B6.: I beg you, help (q. s.) s. q. C3. your servants suffering shipwreck, and let those be saved formerly salvetque A1. by your power whom stormy perils have now even now swallowed up. To me also, who have written these things, something of the sort aliquid B6. happened in that same shipwreck. When, sharing participes B4, C. in the same danger, pressed under the mass of the waters, I was rolled volveretur B6. this way and that by the violence of the water, a part of my suæ B6. tunic caught on a certain stake and denied me the freedom of going out as I tried two and three times. And suddenly turning to myself I said (m. c. d.) semetipsum c. dixit B6.: Let your power, O God omits B, C., help me, I beg Deus adds B5, through the intercession of my father, whose hand omits C1, C2; imperium C3. formed the sea and the dry land. These things Hisque B, C. said, I was freed from that entanglement, and with all my fellow disciples I was delivered omits C1, C2; terræ C3. from that omits B, C. depth of the sea omits B4. and ac B4; omits C. given back sum adds C1, C2. to the light lucique C3.. Meanwhile the priest of the Lord was tormented by the pains of the wound he had received, so that with the pain pressing upon him he was not allowed to take any parum C1; quidquam C2; quidam C3. sleep, and for three months, with corruption flowing from his fingers cum adds C2 and corr. B2., he was afflicted vexabatur B6. with the sharpest torment. Yet the pain, though licet B4. most sharp, did not hinder his purpose; but more and more he occupied himself omits B4. in the praises (i. l.) omits B6. of the Lord and the chanting of the psalms; singing humbly with frequent repetitions and tearful roarings that psalm of penance: Have mercy, he said aiens B4., on me (i. m.) m. i. C3., O God, according to your great mercy.

[11] Forewarned of his approaching death by an angel appearing to him in sleep, Chapter XI. One of the nights, however, when, pressed by the greatness of his tribulation, he had loosened his limbs into slumber, a certain heavenly cælitus A2, B2, B3, B5, C. messenger seemed to stand by him and to utter such words: In tribulation you called upon me, and I delivered you and heard you. And at the same time, saying this, he showed him a very great hall, outstanding in newness and beauty, and said: The house of my Father is rich indeed in many mansions: of all of which this has been chosen for your habitation, that it may fall to you as a perpetual inheritance. His departure he foretold in these words: After the circle of a turning year I will loosen the chain of your tribulation, and I will rescue you and you shall magnify me. The man of the Lord, having received this oracle, considered with deep searching of mind the greatness of the vision and the force of the words; but he also carefully noted in his heart the time and the hour in which he had received these things brought to him. He took care to relate that same vision to some of his disciples at that time. Not unmindful of himself, the nearer formerly propinquior est (propinquiorem corrected) B3. he knew his dissolution to be, the more prompt he made himself for the divine service; and he pressed on in prayers more attentively, in fasts more strenuously, in alms more abundantly, through the space of the whole year foretold to him.

[12] [he applies himself the more to pious works and designates the place of his burial.] Chapter XII. And so Iterum B2., since he knew that the time was at hand when his soul was to be loosed from the prison of the body, going about through the memorials of the saints and the places of prayer, he commended his dissolution to the Lord through their intercession (e. i. D.) i. e. Deo C1.. For coming before the tomb of Blessed Lantbert into the basilica which he himself had founded and in which he had committed the pious bones to the earth, he lay very long in prayer, and watered his cheeks with his accustomed fountain of tears rigans C3; oculis lacrimis perfusis adds B, C1, C2.; and kissing the altar, he humbly commended himself to the brethren standing around. Going forward from there, he went to pray in the basilica which he himself had dedicated to the Lord under the honor of Blessed Peter, prince of the apostles. There too, before the altar which he had consecrated to the Lord in the same basilica in honor of Blessed Albinus, he poured forth prayer for a longer time with bent knees; and presently Itaque corr. A1. rising from prayer he said: The just man shall be in eternal memory, and the rest. And turning to the wall, and measuring out the place of his tomb with his arms stretched protensis B1, corr. B3 (formerly portentis); pertentis B4. along it, he said: Here let the ground be dug and the place of my burial be prepared; for I have determined that this most wretched body be laid here; and I pray that you support my departure with your prayers. For the time is pressing when the spirit shall leave these sluggish limbs, and go to meet its judge, to be presented to him. Not much time, then, flowed by before what the man of God, in prophetic manner, had determined should be carried out concerning the celebration of his burial, we, his most faithful and most devout (a. d.) omits C1. servants, tearfully performed. For quoniam B, C. when a space of thirty trigesimo B, C. days had rolled past, and his spirit had been happily carried up to the stars by the angels (a. a. f. e.) f. ab ang. e. C1; f. e. ab ang. C3., we brought his sacred body to be entombed in that same place.

[13] After the dedication of a church in Brabant About the same time, moreover, though not far from his calling, yet at the request of certain illustrious men he went to Brabant, to dedicate to the Lord a basilica newly built. And when he had come joyfully to the place where he was entreated, as one about to spread the name and praise of the Lord, and was about to sanctify that house, as was requested, a certain one of his disciples [(d. q.) d. qui tum B2 (formerly d. qui dum), C1; quidam discipulorum ejus qui tunc C3.], placed over erat adds C3. the office, took care to inquire his omits B1. will and ability, saying: Do you wish, father, the time of the office to be drawn out at length, or an C3. shortened? And

he, whose heart ever desired desideraret B, C1, C2. perfection: Let nothing of perfection imperfectionis C3. remain, he said, without everything being fulfilled, as you are able, both at leisure and with integrity. Pressing on, therefore, with the office begun, the presbyters and deacons et diaconis C3. being joined with him and every rank of the church, he carried it through to the end with great honor and reverence, as indeed that office demands; and he rendered that house wholly acceptable to the Lord, both in the offering of the sacrifices and in the priestly blessing, and in the censing of incense over the altar.

[14] and a long discourse having been held before the people, Knowing, moreover, that the temple most of all embraced by the Lord (a. a D.) a D. ampl. C2. is not that which is fitted together by the diligence of stonecutters or omits B, C. smoothed by the art of masons or ve omits B, C. decorated by the diligence of painters, but rather that which is conspicuous for the exercises of the virtues, of which he himself said: He who loves me shall be loved by my Father: and my Father will love him, and we will come to him and make our abode with him, and of which it is said through the prophet: I will dwell in them and walk among them; and of which the apostle: For the temple of God is holy, which you are; and likewise: Your bodies are the temple templa B (except B4), C1, C2. of the Holy Spirit; and admonishing with many things like these, and drawing out his sermon of exhortation from the third hour to the sixth hour, he busied himself by the word of his preaching to prepare in the hearts of believers a temple of beauty for the Lord, saying with John: Prepare the way of the Lord, make straight his paths; and likewise: Do penance: for the kingdom of heaven will draw near. He also admonished each one to attend to the nearness juncunditatem B3. of death and the slippery course of mortals, and he suggested wholesome counsel, saying: Whoever of you, O dearest and most beloved sons, feels himself stained by the perpetration of any crime and swallowed up in the pit of a greater sin, let him quickly lay a wholesome medicine on his wound, while the judge stretches out the hand of mercy to the penitent. Lo, while one still lives adhuc' vivitur B2, corr. B6, C1., the door of mercy lies open, which after death will be blocked, only the gate of Gehenna lying open, to receive for punishment the despisers and deserters of the Lord's commandments. Let each one weigh with deep consideration what he has been, what he is, and what he will be after a little while; and in whatever he omits C1, C2. perceives that he has strayed from the precepts of the Lord, let him make the divinity favorable to himself by doing worthy works of penance. For on me too there presses no moderate anguish as I recall reminiscentis B (except B4), C1, C2. how great ought to be the perfection of the ministry enjoined upon me, and on the other hand how contemptible contemptibilis C. is the undutiful uncorrectedness incorreptio B4, B6; correptio C1, C3. of my life. Behold, I now even now consider the return of my judge from the wedding (a. n. r.) r. a. n. C3., though I lack lamps filled with the perfection of good works and irradiated with the light of charity, with which I might worthily be able to go to meet his terrible and splendid coming (d. v. o. a.) a. d. v. o. C3.. Lo, he returns to reckon on the talents, and I fear to be told what the negligent servant heard: “Render an account of your stewardship”; and likewise: “Evil and slothful servant, you ought to have committed my money to the bankers or to the table, and coming I would certainly have received what is mine with interest. I set you as shepherd custodem C. of my flock and leader of the ecclesiastical army (e. e.) eccl. ex. C.; with the richness of their milk you have been accustomed to drive off hunger, and with the covering of their wool the chill of cold (c. p.) p. c. B, C.. It is necessary then that you present the salvation of those over whom I set you as bishop.” Weigh, I beg you, what answer or what excuse remains to me before so great a judge, whose coming shall be accompanied by the hosts of angels and archangels and que omits B, C. the splendid phalanxes of holy spirits, at whose coming the heaven shall be folded like a book, the earth shall be burned up with the heat of fire (t. i. a. c) omits B2, B3, B5., and, the unjust perishing, the choir of the just shall rejoice to be mercifully and et B4; omits C2, C3. loftily omits C2, C3. crowned by the Lord. If any of you, then, shall be found worthy to be numbered with that heavenly assembly, I will say, presenting these to my judge: “Lo, Lord, these are they who, as I sounded the trumpet of the word, armed themselves in readiness of faith against the adverse powers out of love of your name, and, triumphant, bring back to you, the most victorious Lord, through whom they were able to conquer, the crowns of their victory.” Then whoever those may be, they will gladly offer their sheaves to Christ at his coming, and with me they will be honored by that congratulatory sentence by which it is said: “Well done, good and faithful servant, because you have been faithful (f. f.) fid. fuisti B. over a few things, over supra B4, B6, C. many I will set you: enter into the joy of your Lord;” and again item B, C.: “Come, blessed of my Father, receive the kingdom which is prepared for you from the origin of the world.” Into which kingdom may he lead you who shed his blood for you, and et ut B, C. sought earthly things that he might raise you to heaven. To whose Cui A2. mercy I today commend you (m. h.) h. m. B4, B5, B6.; that because hitherto, with his help, I have ruled you as I could, you may henceforth be ruled by him, and be led to be happily crowned into the delights of paradise.

[15] departing thence, With these and such exhortations the most keen formerly acerrimis B3, B5. and eloquent orator of the heavenly court exhorted the people of his assembly, and rendered them attentive to hear the laws of heaven and confirmed them with blessings. And when the office had been completed, he turned to dine with his companions and disciples suis adds C1.. Having entered the house of the banquet, prayer having been poured out over the table, he blessed the food, and gave eulogies to all; he himself reclined to dine as if about to dine, but gave himself only a little to carnal food. And while they dined, with his eyes very frequently raised to the stars he strove assiduously to bless the creator of things above and below, both by the intention of his mind and by the expression of his words. Meanwhile, the day verging toward evening and the setting of Phoebus's lamp calling on the darkness, the man of the Lord Dei B2. rose from the table, and chose to take the road. When behold one of the anchorites, already having twelve years in that same habit, thought he should suggest to him that he indulge a little more in wine. But he, resisting these his entreaties, answered: May I merit to see you in the kingdom of God. But know most certainly that I shall by no means today (n. h. m.) m. n. h. B4; n. m. h. C1. indulge in drink here any more.

[16] overwhelmed by a grave sickness he takes to his bed; These things said, he boarded a ship, and withdrew from that same place at the second milestone. As he went out from the ship, immediately his whole body was seized with cold and strongly scorched with the heat of thirst; and for him who was about to rest a little bed was fitted in a chosen place delicto B3.. But while deep slumber was flowing over his weary limbs, among his servants there suddenly broke out an inexorable execrabilis corr. A2. discord, so that with drawn swords each sought the other's death, and whoever could do it the more quickly rejoiced to send down to the world below the soul of his comrade snatched from those above. But the man of the Lord being loosed from slumber by these disturbances, immediately all quarreling ceased. And from that same place, having mounted a horse and availing himself of the support of his dependents, he was at length brought to his own house, no small part of the night having passed. Arriving there, he was refreshed by his accustomed dishes of prayers and cups of tears, and he kissed the horns of the holy altar; and pressed by very great heaviness, he was laid on his little bed. And thus from the first weekday to the sixth, as his fever gained increases, without inexpers B (formerly expers B2 and expers corrected B5), C1. C2. sleep somnii B1, corr. B2, B3, formerly B5, C., he consoled himself only with the chanting of the psalter. But when the pain poured through his body was restrained by no end, the priest of the Lord, according to the apostle, the more he was infirm, the stronger he was made, and the sooner he saw that he (v. s.) s. v. B, C. would leave the light of mortals, the more tirelessly he asked help of the Lord, namely that, sooner freed from the troubles of the present life, he might merit comeretur C1, C2, corr. B2. to be among the angelic citizens.

[17] he drives off the illusions of the demon with blessed water and oil. Chapter XIII. One night, however, when the burning of his scourges scorched him the more, suddenly the deceit of the devil, enemy to the human race, was present, and put forward threats and shapes proper to him, and as his servants slept, he frequently roared with beastly voices. But the athlete of the Lord did not oppose to him a smooth shield teretam C3., nor did he brandish a pike or hurl a javelin, but with the chanting of one psalm he struck down his cunning. For he sang: He that dwelleth in the help of the Most High, and the rest cetera C1.. Then, calling one of his servants, he asked the hour of the night, and heard that it was midnight (m. n. e.) n. e. m. C.; and he added: O would that so long a delay of night might now be withdrawn, and the light of day, taken from our sight, be brought back. To these words he also added: Do not doubt that in this house the presence of Satan is at hand, who, greedy for human destruction, proves himself by constant assaults ever the plotter against and persecutor of the divine work. To him the servant said: O best of shepherds, to what end do you pursue these things, since it is certain that he cannot withstand your power, and that all of us by your presence have been rescued and saved from his assault (i. e.) e. i. B, C1, C3; (t. p. a. i. e.) a. e. i. tua. p. B6., and moreover many of them, wailing with hellish voices, brought before you and unable to bear your presence, have through your holy merits (m. s.) s. m. B, C. been dragged out of bodies long possessed and condemned to eternal gloom? And although, using his most subtle and shrewd cunning, he may have tried to bring some assault on your innocence so dear to God, yet in you, trusting in him who said: “For the prince of this world comes and in me he finds nothing,” he has found nothing at all of his own right. To him the venerable bishop said: You have spoken these things very well, for what you wished in your heart you have followed through in the duty of speech. But now go, and let water, blessed with priestly consecration with salt mixed in, and impregnated pregnata C. by the power of prayers to put to flight the wickedness of the enemy, and the liquid of the olive, likewise blessed by apostolic authority, be brought here. By the sprinkling and anointing of these the virulent phantoms of the enemy will presently be so put to flight effagabuntur A1. from here that he will not dare any further to bring his contrivances against us. This done, he himself steadfastly pressed on with the accustomed work of prayers, and before the light of day came he discharged to the Lord the sacred office dedicated in sevenfold number.

CHAPTER III.

Death of St. Hubert. Translation of the saint's body from Fura to Liège and its elevation in the sixteenth year afterward.

[18] He dies piously. Chapter XIIII. And now the dawn was presenting itself omits C2, C3. with rosy splendor on the day diei C3., the sixth weekday, the darkness of dusky night slightly decreasing, when we, standing around his ipsius B, C1, C2; illius C3. couch, and together with us his excellent son Florebert Florbertus B, C., were awaiting his glorious departure. The sacred bishop, turning, began thus to speak to those standing around: My very dear perdilectissimi A2. and most beloved sons, intercede now with Christ for my frailties. For now the irrevocable end of my life is here, in which I am ordered to leave this muddy dwelling and to appear to render an account of my deeds before the judge (a. j. a. m.) act. m. ante j. C3.. And because I feel myself unequal to so great an examination, the mass of my sins standing in the way, as one against whom at his going forth the ranks of vices and the grim phalanxes of offenses will come, I ask you, set the shields of your prayers (p. pr. v.) v. quæso pr. C3. in opposition, and beg that I may merit to have the pious majesty of Christ propitious. As the blessed man was speaking prosequente B4, C3. these things, according to what is written: The just man in the beginning of his speech is the accuser of himself, feeling that the presence of pale death was now near (e. p.) p. e. C1, C2; (p. j. e. p.) præs. j. e. prox. C3., with his hands raised to heaven, and his eyes dried with a creased cloth from the fountain of tears, he said: Draw a veil over my face, because the deposit of the soul, which until now has been held in a fragile vessel (v. f. r.) f. v. detentum C., must at last be loosed and go forth free from it. And he chanted the words of the creed, in which the mysteries of faith are contained, saying: I believe in God the Father almighty, and the rest. And again omits C3. weaving memorans dicebat C3. the words of the Lord's Prayer etiam adds C3.: Our Father, who art in heaven. Amid these words he breathed forth his spirit exhalavit C3., and mingled with angelic angelisque B3. companies and carried up by their hands, he entered heaven ad cæl. B2, B3., to be joined to the hosts of the saints.

[19] His sacred body, translated from Fura to Liège, His departure brought joy to the heavenly assembly, but vero C3. to those who until then had enjoyed erant B2, B4, C1, C2. his fellowship a grievous and almost endless mourning. There was to be seen the faces of the poor drenched with weeping as they complained that they had been deprived of the rich optima B2, B4, C1. presence of their shepherd, and flocks of monks, bearing gestantes B2, B3, B5. faces pale with fasts and protesting by their unkempt indultoque C. habit their contempt dispectum B1, B2, B3, B5 (corrected despectum); dispertum B4. of the world, running together to conduct the funeral rites of the man of God; and how piously and holily the life of their bishop had run its course decurrerit B3 (formerly), B4, B5 (formerly); discucurrerit C2., their assiduous service and deep devotion testified. As he gave back his spirit, the Gospel of Christ omits B2. was read through; and when it had been read through, the pious offices of burial due to the dead were performed. For they laid his body, washed with water and wrapped in mournful robes, on a coffin, and bearing it out elevatum C1, C3. from the place of his death (e. o.) o. e. B4, C3., which is called Fura, they translated it to Liège: which places are thirty miles from each other. Along the whole way of the return (i. r.) r. i. C3. the pious sheep, hearing that the funeral remains and spoils of their shepherd were being carried, flowing together from all the villas and places, came to say a last farewell. Every age, both sexes, the bent plowman and the ragged oxherd (curvus-bubulcus) erased A1; omits A2., confessing their sorrow with tears, approaching and greeting him from afar cominus recent corr. A1., beating their breasts too with their fists, cried out: Alas, alas! what salvation now remains to us? Lo we are deprived in our peril of the most kindly repeller of our perils, who was present as consoler in our griefs, pitier of poverty, avenger of orphans, defender of widows, outstanding teacher of heavenly doctrine. By his presence the savagery of the devil was put to flight, the pomp of the world trampled, and in this one man we had all the holy omits B6; sancti C3. profits of doctrine and of work operi B (except corr. B5), C2.. To these voices and wailings et planctibus A2. like complaints were joined, until, the distance written above having been traversed, they brought the bones of the holy bishop to the appointed place.

[20] with solemn pomp When they approached adventassent C3. that same place, a multitude of the people and every ecclesiastical rank went out with reverend dress to meet the holy funeral, carrying the banners of the cross and the patronage of the saints and also candlesticks radiant with light, and aromatics fragrant in censers, chanting the songs which it is the custom omits C2. to sing at such offices. Yet when they joined themselves to the bier of the man of God, an intolerable sorrow forbade song to all, and imposed mourning, so that no one could restrain himself se adds C3. from weeping; but they complained, sorrow dictating as master, of the untimely withdrawal of their shepherd (conq.-dictante) dol. dict. mag. conq. (de sui past.omitted) C3.. O good shepherd, they say, we have not yet reached the perfection perfectione C1, C3. of manhood and strength of soul, and already we are cheated of your presence. With you as teacher, there was no place for folly; with you as physician, no disease of the soul dared to breathe upon our dwellings. Lo what remains to us except our tears alone, the witnesses and consolers of our misery? We recognize the degeneracy of our soul, by the prevailing of which we have, most wretched, been deprived of so great a shepherd. Lo to you heavenly honors are now rendered according to your merits. But we, your flock, bereft of a father, are exposed to all who would plunder, like useless sheep. But we ask that your pious intercession (i. p. n.) n. i. p. A2., clinging to Christ, may help us, which imbued us with all good things while you dwelt on earth.

[21] is buried in the basilica of St. Peter; Having satisfied their sorrow with these and like words, they carried the most holy limbs into the basilica of Blessed Peter, which the blessed man himself had built by his munificence munificentiam B3.. And there, lights so all manuscripts, facibus recent corr. A1. having been lit, spending a watchful night, and giving their efforts to the Davidic que omits B4, C3. canticles, they persevered in chanting until the sun with its radiance poured over the face of sky and earth. After this they clothed him as he had been accustomed to be clothed in attending consistens A2. the divine altar, namely with a linen undergarment and a planeta. So great a grace of beauty was in his face that he seemed stronger and more lovely dead than he had once been alive. As these things were done, and his disciples surveyed with their eyes the face long desirable and most beloved to them, they testified with tears to the inward love of their spirit which they could not bear, and taking up the mourning that is friend to sorrow, they gave forth these words mingled with sobs: O pillar and safeguard and glory of the Church, and outstanding guardian of our souls, we thirst for your longed-for and withdrawn presence; and because at present we endure your absence, hostile to our progress, and it is not given us omits C1. to hear adire corr. C1. your tuam B3. most sweet and honey-flowing eloquence, it remains to console our complaints with most abundant tears, and to entreat your pity with lowly prayers, that we who hitherto, the wretchedness of our depravity demanding it, have despised you when you taught, may merit mereatur A2., through your intercession with the Lord, to see the face of our judge propitious and merciful. All those standing by also, with bent knees and lowered necks, press grateful kisses to his soles, and proclaim that they have been slothful executors of his doctrine, and for that reason suppliantly ask that pardon be given them. Then they perform over him the offices, as the matter demands, and bring forth a fitting chant, and with perfumes and lamps going before with all honor, as a funeral matter demands, he is brought for burial into the place which he himself had foretold.

[22] his tomb, with prodigies In order that the divinity might openly show to all that he ever lives with him whom the earth had hidden from the eyes of men under the dry sod, it deigned to make lovely the place of his tomb with this miracle. For a rod was cut above his tomb, because the matter so required, but shorter than usefulness had demanded: but afterward it was found to have grown beyond by the length of two palms superexcrevisse recent corr. A1.. This rod, for the amplifying of the glory gratiam A2. of Christ and the perpetual memory of the holy man, we took up from that same place and inserted into the wall to be preserved.

[23] glorious. After this the relics of the holy man began to flower with miracles, and the place of his burial to shine with frequent wonders. For very often certain persons, performing the daily and nightly office there, confessed that they had frequently heard angelic omits B (except B2), C1, C3. voices audisse C3. from the tomb: hearing which, as is the custom of human weakness (m. e. i.) i. m. e. B, C., terrified by excessive omits B2, C. fear, they took to flight fuga C1, C3., and escaped the greatness of their fear by a change of place. Hearing this we rendered innumerable thanks to the Lord, who wished to commend in such a way the precious death of his bishop; trusting that he whom such a prerogative of signs commended he had given a lofty beatitude.

[24] In the sixteenth year after his death, pious men, stirred by heavenly visions, Chapter XV. In the sixteenth year of his most happy departure, that illud adds C8. the truthfulness of the Savior's voice might be proved, saying: Nothing is covered that shall not be revealed, and hidden that shall not be known; the shepherd of shepherds wished to show of how great merit his vicar was with him, so that the light of his holy omits B3, B6. virtues might shine before men, and the peoples, enjoying the sweetness of signs, might glorify God, the doer of so great works. And because he was a member and a great part of the heavenly city, the Lord did not wish him, set above himself (s. s. p.) so all manuscripts, the edition of Roberti sepositum., to lie hidden, but to be brought forth proferre B (except B2), C3. as an example to all its citizens. For word deleted by the corrector A1. when King Karloman was now in his third year holding gerente B (except B2). the sceptre of the realm of the Franks, the sacristans of the basilica in which the limbs of the holy man Huberti adds corr. A1. were covered disclosed dixere C. that it had been commanded them from heaven that the remains of the blessed man's body should be raised from there. Nor did they alone report such commands to themselves divinely, but also a great many other persons distinguished and outstanding in nobility of spirit. And each, comparing with one another what they had individually seen, said that there was need to inquire what counsel they should take in such matters, or what should be done. And having for a long time weighed the opinion in every way they could, they came ventum est B (except B2), C. at length to this counsel, that the divinity should be consulted on these things, and that its will and judgment on this matter should be awaited. Turning then to their friendly supports, they gave themselves over to prayer and a three-day fast, and that the will

of the Lord on this business (s. h. n. D.) D. s. h. n. C. they might know, they asked of him with all their efforts. And omits C3. at length autem C3. when the third day of the fast was at hand, they laid two books upon the altar, of which one held omits C3. the most sacred text of the Gospel, the other the blessings and consecrations by which the sacrament of the Mass is performed; namely that they might learn from the divine books omits A2. what they ought to do in these matters. The Gospel, opened, presented this sentence first to the reader: Fear not, Mary, for thou hast found grace with the Lord. The book of the sacraments too enim A2; autem B4., on being opened, presented this first to the one looking: Direct the way of thy servant.

[25] they raise his body and find it incorrupt; These things accomplished, they made the night that followed festive with the celebration of vigils and the chanting of hymns. But after the pallor of night gave way to the saffron light, and likewise the gleam of the stars to the splendor of the sun, the priests, each with the troops of the other ecclesiastical ranks joined to them, and likewise the throngs of the people and of the nobles of the palace, at early morning, as the Lord's day dawned, went to the basilica ecclesiam C. of Blessed Peter, where the stone urn contained the most holy limbs of the man, bearing in their hands the banners of the most sacred cross and candlesticks, and also various kinds of perfumes. Arriving there they took the lid from the sarcophagus; yet, since gravity prescribed awe with reverence, they did not dare to visit the place of his burial more fully with their eyes: for they thought that, in the way of mortals, that most sacred body had been separated from the union of its solidity and returned to dust. Yet lest they might be accused of imperfection if they abandoned so great a work, having begun it, they approached gently, with gravity as their mistress; and looking in, they found his glorious body (e. c.) c. e. B6, C1. having suffered no loss, untouched by dissolution and corruption omits C2., and in place of the matter and corruption (reppererunt-putredine) omits B2, C1, C3. which mortal mortalia C. bodies omits C1. are accustomed to contract in death, they perceived it to be hot with a fragrant odor in the manner of aromatics. Surveying his head with their eyes, they see his face, which is wonderful even to tell, suffused with sweat (s. p.) p. s. A2., and as it were bedewed with the little dewdrops of opaque night nocte C.; the crown of hair wholly free of all harm, and the hair increased both in length and in beauty. For it did not whiten with the paleness of age, but in color and look it promised the head of a young man: so that although it is established that this was most truly said by the Savior of the restoration of the resurrection and faithfully received by the faithful: A hair of your head shall not perish, yet it seemed to be fulfilled also in this time in the body of this holy man. Seeing this, all who had come together from everywhere undique B2, B4, B5, C., conceiving inestimable joy in their heart, also cried out with their voices: O inestimable founder of the structure of the world, O Son of God, at the beginning of the world, with the Father's power as partner, maker of the human race, and at the end its redeemer, what understanding can be the investigator of your power and the recounter of your mercy, who in those who serve you deign to show such great miracles of virtue? Lo this man whom we see strong in the prerogative of such miracles was brought up with us and set over us as teacher. We, sluggish and tepid, have spent our life under drowsy negligence; but he, obedient to your commands, through the contests and triumphant labors of the present life, crowned by you, exults in glory. For we have been so powerless of mind Ideo A., so dulled until now by senselessness, that such things touched no one's thought among us, nor did confidence arm armarent B, C1, C3. us that this could happen. What then shall we say on the day of the last examination, or what shall we do, who clung to the fellowship of so great a man in the body indeed, but in virtue have by no means touched contingimus C. him? One unique remedy then remains to us, to confess our impure deeds to you who know all things, and with the lowered necks of our soul to beg pardon. For who is like you tui C3. in mercy, who not only, placing collocas B2, B3. the souls of your servants in the seats of paradise, assign to them eternal happiness, but also, taking away in a way the force of nature, keep their bodies unimpaired? Of what merit, indeed, does he shine with you, whose remains are strong with such honor and such grace, that, shut in the womb of the earth, they have in a way done it violence, so that nec A1 (formerly), B4, B5, B6, C1. what is its own was not permitted to it, namely that flesh taken from the earth should not become earth, but against the law of mortals flesh should remain even when committed to the earth! For behold, to increase the magnificence of your name, not only the integrity of the body and the loveliness of the face, but also the beauty of his garments has been preserved and in some sort their ancient newness.

[26] Prince Carloman himself On the same day the report of this matter ran all around, and flying through the mouths of all it reached as far as the palace. For autem B1. there came there too a messenger, reporting that the body of the most blessed man in the tomb in which it was once laid lifeless now presented itself to the eyes of those looking on wholly free from all corruption, and that his garments, as sharers in the miracle, were by no means found omits C. degraded by any deformity. After this, by the spreading of the report, had been sown through the ears of all, both those nearby and those afar eagerly strove to come there and to gaze upon the miracle which Christ had shown in the body of his servant. And in order that in so great a miracle the power of the Lord might be most of all magnified and his might be made known, the very greatest part was taken by the most illustrious and orthodox prince Carloman. Hearing such things, he sprang from the royal throne, and together que omits B3. with his wife and the chief men of his palace he came to view videndum C3. the body of the man of God. And marveling at the power of the Lord, he magnified his might, praised his mercy, and because he had deigned to show such things in his days, he blessed his glorious name; and moved by very great joy, amid pious praises and thanksgivings, as joy drew them forth, he shed tears. And omits A, B2, C2. each of those arriving adventantium A2. likewise did so; and they rejoiced to kiss the hands and feet of the most blessed man, whom the Lord had deigned to honor with the prerogative of so great a miracle.

[27] bears it. Meanwhile the memorable King Carloman, together with the magnates and nobles of his palace, took up from the vessel of the tomb the limbs of the most holy man, fragrant with most sweet and, if I may so say, inexpressible odors, and placed them on a coffin, and with great gladness and honor, and also the chanting of hymns, and the light of candlesticks and the most sweet odor of aromatics, he carried them before the sacred altar; and there he vowed and assigned (d. a. a.) devovens atque attribuens C3. the greatest gifts to him: namely silver vessels and cloths worked with foreign craft, and also estates and the revenues of estates, and likewise slaves and the inhabitants of properties prædiorum quæ dederat (dedit B5) B, C.. All of which he committed by testament, and made over as a perpetual inheritance to the church into which he had brought the holy body; and que omits C3. he nobly laid the bones of the holy man there. Through whose intercession and pious intervention we suppliantly beg your pity, O Lord, that we who are weighed down by our excesses may merit, by your most welcome aid, to be separated from the number of the reprobate, and to be freed from most just condemnation, and to be counted in the fellowship of the elect; to whom is honor and rule, highest power, immense pity, inexhaustible goodness, to whom praise and glory are fitting through all ages of ages. Amen omits B1, B2, B3, B4; here B5 ends.. — Here ends (Explicit, etc.) omits A2, B (except B6), C1, C3. the life of the most holy sancti B6. Hugbert, bishop and confessor (e. e. c.) omits B6..

CHAPTER IV.

The body of St. Hubert is translated in the year 825 from Liège to the monastery of Andage.

[28] Under Emperor Louis the Pious Here begins (Incipit, etc.) omits A2, B (except B6), C. the translation of his body ejusdem B6, and omits the rest. from Liège to the place of Andage. — These things (Hæc, etc., to the end of the number) omits A, B6; in uncial letters B1, B3. about the life and wonders miraculis C2, C3. of Blessed Hugbert, the bountiful bishop, and about what was done in ancient times concerning his body out of reverence for him and to proclaim the immense glory of the Lord Dei C1., though written down in an ineloquent infecundo C1. yet faithful style, have come to us written commendarunt C.. Henceforth, however, how and in what manner, Christ's honor and love admonishing, indeed compelling, and also the devotion of the faithful growing and (e. a.) a. e. C2, C3. burning toward divine worship and the most pious veneration of the saints of God, under the most pious Emperor Hludowic Ludovico A., most beloved of God, it was done in translating the body of the aforesaid and often to be mentioned most holy omits C. man, is established to be briefly and faithfully appended subnixum C3..

[29] and Walcaud, bishop of Liège, each distinguished by zeal for religion, Chapter XVI. In the eight hundred and thirteenth year of the most happy incarnation of our Lord Jesus Christ, when the most renowned Emperor Charles ^b was taken from human affairs, most victorious, most pious, august, who widened the spaces of the realm of the Franks far and wide and amplified the glory of Christ within his borders, and moreover struck the blindness of many peoples with what power he could, and rendered them, snatched from deep darkness, conspicuous in the brightness of light; Hludowic Ludovicus A., his glorious son, happily received rexit C. after him the imperial sceptres owed to him and handed down by God. For it was fitting quippe B1, B3, B6; enim B4. that Christ should set over his empire such and so great a prince, in whom not only the pattern of his grandfather's empire should shine forth, but also deleted by the corrector A1. who, distinguished by nobility of mind, singular in prudence and blameless in morals, should become imitable by all subject to him by the excellence of so many virtues. He therefore resolved to dedicate the beginnings of his empire with such great auspices that what was uncorrected should be corrected, good things that had collapsed should be raised, and things standing be made solid, and that each order in the realm handed down to him should not, thrown about here and there by levity, stray from its proper rule, but the lay order should serve justice and defend the peace of Holy Church with arms, the monastic order should love quiet, give itself to prayer, and he who had set himself apart decrevisset A2. from the actions of the world should not subject himself again to them either by will or by necessity, and the episcopal order should oversee all these, namely so that if any strayed from these either by will or by necessity, they might be corrected by their skillful judgment and prudent counsel and return to the line of rectitude. Among whom, as is truly fitting, when many furnished to such admonitions of his an obedience most worthy of imitation, no small part of these was the venerable Bishop Walcaud Waltcaudus B1, B3; Wultcaudus B4: Wlcaudus C1, C2, Wlcardus C3.. For he, partly by the prompting of the divinity and with an eye to reward, partly stirred by such admonitions of this most sacred prince, strove

eagerly to ennoble the people handed over creditam A2. to him by the Lord with the exercises of good works and ever to raise them from good to better, and if anything worthy of amendment remained in his bishopric, to bring it back with all his efforts to a better state.

[30] the monks of the monastery of Andage, restored through Walcaud's efforts, Whence among the other things which demanded amendment, there presented itself to his munificence a certain cell, called by the ancient name Andage, which indeed once flourished with inhabitants in the canonical habit, but through the passing of time had collapsed from excessive age and, as its inhabitants failed, had been almost annulled. This then presented itself as a kind of matter for his munificence, in which, slackening the reins of his liberality, he showed how free he was of tenacity, not in empty inanilibus B3, B4, B6. words but in the execution of the work. For having restored restauratam, B. C. it hanc B, C. almost from the foundations, and renewed renovatam B, C. it anew in a better state, avarice being set aside, he nobly arranged its condition, ennobled it with handsome buildings, and besides the estates which it once possessed by the bounty of religious men, he added others [after this word the following are missing in B2 down to the end of no. 33 (mirabilem), four folios having been cut from the manuscript at this place.] from his bishopric, and he wished the inhabitants of that place to be monks. That these, wanting in nothing, should not give their hands to need and fall away from their holy purpose, he vigorously provided prævidit B1. and nobly ordered (pr. e. n. o.) omits B3., as has been said. For he brought it about that sicut adds C. none of the things necessary for life omits C. should be lacking, and he took care that, since he supplied subministrarat C. the necessities for their uses (nulla-nec.) omits C., they too should perform what was pleasing to the divine will and, as far as the divinity granted them power, should by no means turn aside from it. For having brought in excellent teachers of the regular life, he taught them omits C. the order of the monastic life, and persuaded them, both by his own voice and by divine reading, to give their efforts to the exercises of good works. Whence it came about that his zeal was not rendered void by empty labor, but, the seed of the word cast on excellent soil, the fruit was the more quickly multiplied by a hundredfold interest of the word.

[31] ask that the body of St. Hubert be translated from Liège into their church Cultivators of religion therefore began to flow together from all sides to that same place, and especially noble men from the monastery of St. Lantbert ^c, who, kindled with desire of the apostolic life, flew there (i. c.) omits C2, C3., and manfully maintained the life of that same order by the probity of their morals and acts. After, the road of the holy way of life being worn smooth, the things that had once been rough to them, under Christ's leading, began to become easy, seeking increases of their perfection and devotion, they went to the aforesaid venerable and devout Bishop Walcaud Waltcaudum B1, B3, B4, C1; Waltcardum C2., that he might permit them to translate the bones of the most blessed Bishop Hugbert from the place of his burial and to carry them into the little cell cellam B, C. of their dwelling, for their own consolation and the greater honor of the Lord's confessor. He, as a pious father, clemently heard audivit B, C. the petition of their voice, and judged the place where the holy limbs lay unworthy of so great a confessor; and he did not deny that their pious petition could and should be fulfilled. Yet lest he should seem to have done this incautiously and at random, by the dictate of an error of levity, he put off their petition for about three years.

[32] [and through the bishops of Liège and Cologne, the emperor and the synod of Aix-la-Chapelle, having obtained their wish,] But when it was urgently demanded of him by those venerable men that he concede this to them, conducting everything by prudent counsel, he consulted Adelbald, a venerable man, his metropolitan, on this matter. He too, reckoning his own counsel in so great a matter as very slight, as became a man of the highest humility, judged it right that they should go together to the most Christian and orthodox prince, Emperor Hludovic Ludovicum A., and declare jointly the petition of the brethren that pressed them (et quæ-edicerent) omits C.. And he too, the glorious and unconquered Augustus, considering the matter very great and transcending by its magnitude the strength of a few, determined that it should be brought before the venerable council of bishops, which at that time had gathered at Aix-la-Chapelle Aquisgrani C2., and that what should be done gerendum B, C. about these things should be earnestly asked from the judgment of the holy assembly. And that same Is A2. venerable and altogether God-beloved assembly, all sides having been considered, namely ut adds B; ut scilicet C. who and what they (q.r.) quare B (except B1), C. were asking, and also the reverence due to the Lord's confessor, decreed that the bones of the holy man omits C1, C2. be committed to the wish of so many religious men and be placed in the aforesaid monastery, where they might be honored the more religiously. To whose judgment the often-mentioned bishop gave obedience, assented to the counsel, and assigned to the aforesaid venerable men (v. v.) ven. vir B, C. who were asking it the body of the most holy man Hugbert.

[33] in the year 825 they find it incorrupt and carry it to Andage, For in the sixteenth year of his ordination, which is the eight hundred and twenty-fifth of the Lord's incarnation, on the eleventh of the Kalends of October octubres B1, B3., they came to the urn of the most blessed confessor, and it was dug up by the priests with the greatest reverence from the place of his burial, and from there, with a crowd of religious people and of the ecclesiastical rank, the bones of the holy man were conveyed into the church of Blessed Lantbert. There, attended for three days with prayers and vigils, on the day before the Kalends of October the same. they were carried with their coffin to the aforesaid monastery, and there, with Christ's assent, as was fitting for so great a confessor, they were wondrously erased A1 (recent hand decenter); omits A2. laid away. But since the signal miracles of Christ, by which in many ways multifarie B. he glorifies his saints, are in no way to be hidden, but more and more, as far as it is given to mortals to speak, faithfully proclaimed in order to spread his praise and glory, we have judged it very unbecoming and unworthy to cover with silence his magnificence, which in our age wondrously shone forth (m. e.) e. m. C3. about the corpse erased A1 (recent hand corpus). of the aforesaid holy man. For, as we have learned from the truthful account of the often-mentioned venerable Bishop Walcaud Waltcaudi B1, B3; Wltcaudi C1, C2; Wlcaudi C3. and of certain other religious men, the frame of the whole body (t. c.) c. t. C. of that same most blessed man was found so wholly free and immune from that corruption which on account of the transgression of the first parent was most justly inflicted as a penalty perhenniter C. on human nature, just as it is read to have been found and committed to the earth in the time of King Carloman. How much the divine power shone forth in the time of that prince concerning the body of the aforesaid holy man (s. v.) v. s. C1., preserved incorrupt through so many ages elapsed, if anyone qui B1. wishes fully to know, let him perceptively read the course of this little book by going back a little above, and there he will very easily be able to gather with how much tanto C2. honor and with how much integrity inlesione B; incesione C. and incorruption the divine protection endowed it illi C1., reasonably set down comprehensa C. and faithfully noted annotata C (corr. C1).. When therefore he has learned that no loss and no corruption incorruptionis B1, B3, C. was ascertained in the first translation of the body of that same holy man, which was done under the aforesaid prince, he will in no way doubt that in this second, which was done by Bishop Walcaud Waltcaudo B1, B3, B4; Wltcaudo C1; Wlcardo C2; Wlcaudo C3. under the most pious and God-beloved Emperor Hludovic Ludovico A., the body of the often-mentioned holy man could be found solid and unharmed, the same grace of Christ protecting it. And thereby, stripped of the cloud of all ambiguity and suffused with the light of clear (l. p) p. l. B1, B3, B6, C; perspicuitatis B4. truth, finding nothing except what he may wonder at and for which he may worthily render manifold thanks to the divine power, he will exclaim with bowed voices that God, without doubt wondrous compare above, no. 30, note 5. and glorious, as in his other saints, so too in the body of this his most faithful little servant, honored and glorified with the prerogatives of so many and such great gifts (d. p.) p. d. C3. that do violence to the law of nature, is to be proclaimed with all effort.

[34] in the seventy-fifth year from the first elevation. There flowed by a space of time from the first to the second translation of about seventy-five years, in the reign of our Lord Jesus Christ (J. C.) omits C., who promises to be present to his (s. s.) se suis C3. faithful until the consummation of the world, and who mercifully aids their contests, and happily and ineffably (f. a. f.) fideliter atque feliciter ineffabiliterque C1, C3. rewards their triumphs: who lives with God the Father and reigns (c. D. P. e. r.) e. r. c. D. P. C1, C3. God omits C in the unity of the Holy Spirit through endless ages of ages. Amen. — Here ends the translation of St. Hugbert to the place of Andaïn [(translatio-Andainum) vita sancti Hucberti episcopi B1; de translatione beati Hucberti præsulis B3; translatio B6; vita sancti Huberti episcopi et confessoris C.].

ANNOTATIONS.

BOOK ONE OF THE MIRACLES OF ST. HUBERT AFTER HIS DEATH.

Hubert, bishop of Liège. (S.)

BHL Number: 3996

BY A CONTEMPORARY AUTHOR.

Edited from the manuscripts 1. Brussels 14656, of the tenth century; and 2. Brussels 9636, of the twelfth century. — Compare the Preliminary Commentary, no. 23.

HERE BEGINS: OF THE MIRACLES OF THE SAME BOUNTIFUL HUCBERT [Title omits 2.]

[1] A blind man receives sight; — Chapter I. Of the blind man enlightened (Cap. I. De c. i.) omits 2.. — It came to pass that in the very year of the translation of Blessed Hucbert Hugberti 2, but thereafter Hucb. a certain blind pilgrim from afar, by the guidance of another, arrived at his monastery, devout indeed in faith, and according to custom he was received in the guesthouse. When he had spent three days there, the night of the Lord's day came, in which it was fitting to celebrate the duties of matins according to the rite. He, applying himself to entreaties with his attendant, came to the church. And when the brethren in the usual manner had discharged their vows and were bringing forth praises to God, it came to the point where a brother, chanting, was to begin the last responsory enjoined on him. It so fell out that as he began to sing, immediately the man who had been blind sprang up at once, crying aloud: Thanks be to God and to the lord Bishop Hucbert præsule 2., that through so great labor of the journey I have come here, where I have merited to enjoy health. One then of

the brethren, who had the care of hospitality (c. h.) h. c. 2., quickly went to him, and questioned him, saying: What is the matter with you? He answered: I praise God and St. Hucbert, through whose intercession I have merited to receive the sight of my eyes. And at once without the guidance ducata 1. of anyone he came with most hurried step to the tomb of the most blessed man. For the brethren were discharging (m. p.) p. m. 2. the duties of matins with most intent devotion. After the office had been completed, the venerable abbot Altveus, who then presided over the monastery, at once ordered the bells to be rung, and began with immense ymnali 2. modulation the hymn Te Deum laudamus together with the choirs of those chanting psalms; and they carried it perduxit 2. through to the end. When the peoples all around heard this, they gave thanks to almighty God with great gladness, because they had merited to have in their district (h. p.) p. h. 2. such a patron omits 2., who was able by most manifest authority to restore the debilities of the sick. Whence, as the report spread abroad, it came about that the spontaneous inflow of people coming to his veneration was the more strongly increased. The aforesaid father of the monastery with the greatest haste sent the man who had received the light to the venerable Bishop Waltcaud Walcaudum 2. of good memory, who in those days (L. d.) d. L. 2. was residing at Liège. The bishop, looking on him, filled with inestimable gladness, exulting spoke: To you, O Deity Deus 2., threefold and one Majesty, I offer conferre 2. thanks and praises, who from that place, which I have dedicated by building it to the honor and glory of your name, have not cheated me of your gift (n. m.) m. n. 2. offered, through the merits of him who has been placed there by your will; and to all who were present he spoke consoling words with the greatest gladness; and at once he ordered him (v. e.) e. v. 2. to be clothed in new garments, and enjoined jussit 2. that food be given to him there, as much as was necessary for him, that no want should constrain him all his days until his death.

[2] and presently another. — Chapter II. Of another blind man (Cap. II. D. a. c.) omits 2.. — In the villa also called Marlida ^a, which is subject subdita 2. to the jurisdiction of the brethren, there was a certain smith named Anglemar, who, bereaved through the pursuit of his art, had lost amiserat 2. the function of his eyes. After the five-year cycle had rolled past, he was brought by his son to the aforesaid monastery, as the matter afterward became known, with faith as companion; and as a gift, lest he come empty-handed, he had two castings of iron brought with him, and he sent them to the threshold of the church. For two days then he was given over to the hospice of the poor, and on the third day (t. d.) d. t. 2. he was led in the customary way to the doors of the church; and at length, when after noon the hour of rest had come for the brethren, and he had devoutly remained alone before the doors, his son came to him and said: Father, rise, and let us hasten to the hospice, and take what has been brought. At once he, rising and turning to his son, said: My son omits 2., I see as it were men walking in the distance, and I greatly wonder, looking at (c. i.) instructuram conspiciendo 2. the construction of the building. His son, bringing forth an answer, replied: Father, if, as you declare, you see, it is true that they are men omits 2. and the walls built of the place. Then most quickly turning himself to the east (ad o.) omits 2. toward the tomb, he broke forth in adds 2. in a very loud voice: Christ, founder of the world and reformer of nature, I praise you, because through the merits of my lord, the bountiful omits 2. Hucbert, you have restored me to my former light; and after prayers he went to the hospice hostium 2. without his son's guidance. When the brethren came to know of it, they brought forth praises to God, and they deliberately took counsel that he should serve in the monastery, where he had merited meruit 2. the light of his eyes (l. o.) o. l. 2., all the days of his life; bestowing upon him the necessaries of food (ac v. ei) ei ac v. 2. and clothing. And thus until the day of his death he persevered in the monastery by day, persisting in his craft.

[3] A thief is divinely compelled to bring back a horse he had carried off. — Chapter III. (Cap. III.) omits 2.. Of the rustic who lost his horse and found it. — There was a certain rustic named Waremund, who rendered service to the lordship of the brethren in the villa which is called Brattis ^b, not far from the monastery. When in the usual way crowds of people flowed around at the celebration of the aforesaid Bishop Hucbert, the same man, on horseback, joined himself to those going commeantibus 2. there; and when he had come to the place of things for sale, leaving his horse nearby in omits 2. the pastures, he went on foot about the marketing. Finally when the day had now declined to the tenth nonam 2. hour, and he, coming perveniens 2. with quick (c. c.) concito 2. step to the place where he had left the horse, did not find it at all, he believed (c. a.) credit ac 2. it stolen and, anxious, most hurriedly omits 2. turning himself this way and that, he sought through known and unknown persons his horse which he had lost. But when there was now no confidence sic omits 2. of so finding it, he went fearlessly, without any delay ditione 2., to the mausoleum of the bountiful apostolic man, and beginning with huge wailing and sighs of the breast he said: O holy confessor of the Lord Domine 2., reconciler of those who grieve, refresher of those who mourn, offering support to those who ask you, do not delay to favor me, your little servant, in this sadness. For I came to your protection, that omits 2. I might be able to add something also to my little needs necessitatulis 2., and to obtain the means of paying what I owe my lords. Alas, alas, this has not happened to me; but even that by which I could increase augmentare 2. my little poverty paupertiunculam 2. and by which I had been striving to give service to those most devoutly paying vows to you, adding no gain at all, that very thing illum 2. I have lost, groaning. Now therefore I most certainly promise that I will bring some (a. t.) t. a. 2. increase of your lamp, trusting without any uncertainty that what was stolen from me will through your merits be recovered. And saying this he withdrew. But he who had wickedly joined the horse to himself, drawing out deducens 2. the whole night in vain labor, and ever hoping to reach the desired place, could by no means pass beyond the forest which is next to the monastery; yet most certainly trusting that he was taking his way to where he desired. When morning came, at about the second hour of the day, in the market of things for sale, with crowds mingling all around from every side, the thief himself, sitting on the horse, threw himself into the midst; he was made so dull of sense, with his eyes blunted, as ita ut 2. he confessed, that he believed himself to be there where he desired; and at once he who had lost the horse came to meet him with the greatest gladness of heart, saying: This is my, my omits 2. horse, which I lost yesterday, and which until now, with the greatest sorrow tristitia 2., traversing various places, I have been seeking. For enim 2. it is most fitting that I have it convenit 2. rather than you omits 2.. And so taking possession of it he rendered immense thanks to God (D. c. g.) g. D. c. 2. and to Blessed sancto 2. Bishop Hucbert, through whose aid he had merited to recover what he had lost; and que omits 2. he fulfilled his promise with all speed.

[4] A contracted woman recovers the use of her limbs; — Chapter IIII. Of the contracted woman. There was a certain noble woman, contracted, by name Uda (c. v. U.) v. U. c. 2., in a villa called Trodana ^c. Hearing what and how great things the Lord was doing operaretur 2. through the holy bishop, after long labors of her pains (d. l.) laborum dolores 2. she begged her kinsmen that when his omits 2. solemnity was celebrated they would bring her to the threshold of the same almi adds 2.. It was done as she had asked (A. e. u. p.) omits 2.. Finally bringing her in, they placed her in the apse next to the head of the tomb, awaiting the clemency of God and the aid of him to whom they had come. About the third hour the woman, raising herself sound, said: Thanks to God and to the pious patron Hucbert, who does not despise the prayers of those who seek him, but hears the inmost places of the heart of those crying to him with great confidence. So indeed it was accomplished that she who on coming had needed the service of another, now no longer needing anyone's attendance famulatui 2., returned home with gladness; and, living many years, she persevered perseveraret 2. unharmed all the days of her life.

[5] and likewise a man — Chapter V. The titles of chapters are missing in 1 from here on.. Of the man who was so feeble that he could not even raise himself. — There was a certain rustic named Otgar, paralyzed. who for very many years had been wearied with sickness (ægr. f. an.) an. f. ægr. 2., and was so estranged factus adds 2. from his own function that he could not stand or walk at all without the support of another: as he was so feeble that he could not sit fully erect, but with a curved back. By the help concilium 2. of the citizens it came about that he was carried at his request (e. p.) omits 2. to omits 2. the aforesaid monastery, as he could by no means reach it by his own steps. Arriving there he spent two biennina 2. five-year spans in that same place; and at length when on a certain Sunday night he had been carried to the church, and was applying himself with most intent prayer, at once restored to the desired prosperity, he recovered the use of all omni 2. his limbs, as if he had never been given over to weakness. He then for very many years, in sound life, gave himself to the service of the offerings, pressing on with most fervent zeal. Finally, going around the monasteries everywhere, he told all, with the greatest sighing of heart, how he had merited to enjoy health. And he happily persevered in the devotion in which qua 2. he had begun, soldiering for God until his death.

[6] The monstrous violence of storms calmed. — Chapter VI. Of the storm driven back by his merits. — When the spaces of revolving times had flowed back, in that neighborhood where the bountiful Bishop Hucbert rests, there grew up excrevit 2. so great a force of immensity of rains that through certain surrounding places not far off the savage monstrousness of the storm brought the crops to nothing, right down to the soil; and when all were terrified by the uncertainty of their anxiety, the priests, together with a mixed crowd of the common people plebium 2., conferred among themselves that this was happening on account of the guilt of their offense (i. f. n.) n. i. f. 2.; and taking counsel, they resolved in common that from all sides priests by threes or fours or fives, as the convenient places offered them a road for going,

together with their people plebibus 2. of both sexes, on appointed days should come with most intent devotion (c. d.) d. c. 2. to the aforesaid monastery of Blessed Hucbert, and there most urgently ask deposcerent 2. that the great clemency misericordia 2. of God would hasten to revive those whom the force of dread had overwhelmed, which they confessed to be an offense, and should beg that it might not happen accidisset 2. to others in like manner. Runners sent therefore to the aforesaid place (p. l.) præfatum locum 2. went to Sewold ^d, the honorable father, and sorrowfully indicated to him, with the band of monks, all that they were bringing; and with suppliant address asked that they would not bar entry to them, but rather that they would strengthen those paying their vows. The father of the monastery, seeing them constrained (i. c.) c. i. 2. by anxiety, brought them a calm conversation, saying: Except, as you know, at the celebration of our patron formerly patronis 1. (p. n.) n. p. 2. at the fixed time, it is not our custom to grant to women entry to come in here; yet because you trust that this will serve to obtain nanciscendum 2. the gentleness of God and the support of the merits of our patron (m. p.) p. m. 2., press on as you have vowed and begged; and with the fear and reverence of God hasten to undertake the journey to the threshold of this saint, and you are made possessors of your vow. And when those who had gone sad returned very glad, and had reported this noise to the ears of all, from the greatest to the least they gave huge glory to God, rejoicing, and were comforted with inestimable exultation at the consent of the abbot and brethren. Whence, that no one should go unfruitful to the aforesaid church, they deliberately arranged by mutual discussion that each, according to his measure, as his means allowed (f. c. e.) esse f. c. 2., should bring some benefit. On the appointed days, then, as I have said, a mixed procession of no small crowd of the common people plebium 2., joined also with innocent children, with fasting as companion, came together barefoot with relics and crosses, and with the greatest veneration, as was fitting, to meet them with bare soles, with relics and crosses. And returning together in festive step, re-echoing sonorous songs to the heights and paying their praises in honeyed measure, they came with the greatest reverence to the tomb of the most blessed beati 2. Hucbert. And after the brethren had discharged the duties of the Mass, and they had gone around all the altars, it came about that without any delay the force of the rains thereafter subsided solidaretur 2., and the opaqueness of the clouds, presently struck by the ray of the sun, shone with its radiance. Then all praised the merciful God for such gladness of the air in a sudden event, believing that through the intercession of the bountiful bishop they had merited to obtain such great benefits, which they had devoutly asked at his tomb tumulum 2.; and they zealously promised that they would fulfill that same assembly every year. And so it came about that those who omits 2. had come with kindly devotion declared that they returned home more glad and more prompt, confessing that God does not despise the prayers of those who seek and cry to him with their whole heart, by the aid of him whose support they had begged him to show. For neither in that illa 2. circle of the year nor for a long time afterward did the storm do any damage (a. p. d.) patravit d. aliquod 2. in those parts, by the supplying intervention of the bountiful Hucbert, through whom they merited meruerunt 2. this.

[7] A contracted girl is raised up. — Chapter VII. Of a contracted girl wonderfully healed. — At the same time in which these things, as the citizens had promised, were being carried out, there was a certain fiscal man, attached to the royal municipality, of the fisc of Kavineiacum ^e, named Adelmod; who had a daughter held by a grave infirmity, named nomine 2. Adelindis; who, as her (s. e.) ipse 2. parent often made known to the brethren in truthful account, the citizens bearing witness for him, was born with entirely sound limbs, and remained healthy until her fifth year. But when one una 2. night in that fifth year the girl had given herself to sleep, on waking in the morning so strong a weakness constricted all her limbs (e. m.) m. e. 2. that all her joints were altogether estranged from human function. For her neck was bent forward, her spine curved, her arms and legs contracted; so omits 2., as I have said, she had no strength omits 2. to move herself to any help at all, and for three days she vomited a bloody disease from her mouth; and at length on the third day the flowing blood clotted, and the sickness ceased; she was so deprived of all joining of her limbs compage 2. that without the service of another she could not get out of her little bed, nor cross transiret 2. the threshold of the house, even if the house were burned by the force omits 2. of fire (i. d.) domus igne 2.. So she completed seven years in such sickness; and it came about that in her eighth year, namely in the second after, as I have made known above, the people had promised the assembly of going to (e. a.) adeundi 2. the monastery, the priest of the above-mentioned prædicto 2. fisc took the road there with his companions. The girl therefore said que 2. to her father: O parent, there burns in me a great desire of coming to the holy place to which you are hastening; and if you do not carry me as far as the saint's tomb, I reckon that the small life I have will end in weariness. Wherefore I beg you not to delay carrying me; but with these who are going there with ready will, carry perferas 2. me along on a horse. Her father answered her: Daughter, I cannot carry you there without immense labor; yet, because you trust in God that through the intercession of that bountiful man you can be restored to your former prosperity, with credence as companion I will go together with the others illis 2. to the threshold of the saint, and I will carry you with me on the horse, so that his manifold intervention may loosen your contracted joints from this sickness by which you are held, and make effaciat 2. the sinews that have stiffened longer. All then going, as they had arranged, to the aforesaid church, the venerable father of the monastery, as I have earlier stated, with the brethren, going out obviantibus 2. in the usual manner, came forward from afar (p. e.) e. p. 2. with great veneration; and when they had completed the offices solemnia 2. of the Mass, and all had steadfastly approached the tomb in supplication, the aforesaid man too, the bearer of his own sorrow, not distrusting the mercy of almighty God (o. D.) D. o. 2. and the merits of the pious intercessor, carrying his daughter in his arms, prostrated himself with her in prayer. Finally after the prayers, when, raising his offspring, he wished to take her into his embrace and furnish his service, the girl refused, saying to him: I have no need, father, to use your attendance. And at once without any delay, needing no one's favor, she raised herself; and she urged her father that formerly et 1, omits 2. together with her he should proclaim vociferaret 2. thanks openly to God, who through the merits of the most blessed Hucbert had snatched her from the pains of her weakness (d. e. d.) dol. deb. e. 2., and bestowed most certain vigor. For omits 2. she was so clothed with strength validitati 2. that not even a scar appeared on her anywhere. Thus indeed it happened that she who had needed the service of another to come returned on her own steps. Then all resounded with praises of God that they had merited to have so readily hearing a patron; and thus omits 2. all (cum j. c.) cuncti cum j. 2. returned omits 2. with gladness to their dwellings in triumph; most of all, however, the girl with her father and all her relatives exulted in jubilation.

[8] A blind woman gifted with sight. — Chapter VIII. Of a blind woman wonderfully enlightened. — In the pagus of Condroz there was a certain woman of not so low birth, whose name I cannot now recite, who had lost the function of her eyes. When her parents were going there, she joined herself to them, that they might bring her to the aforesaid church of the bountiful Bishop Hucbert, and she wove together entreaties for a very long time to go, relying on their eorum 2. aid; but they, harshly opposing, by no means gave assent, but cast at her insolent and reproachful words: Since you will never enjoy the use of the brightness of this light, why, by very often disturbing sepisse 1. our ears, do you bring us empty omits 2. loquacities? Then she, moved at hearing these things, and drawing long sighs, gave protulit 2. them this answer: O stupid, O crafty ones, who distrust the mercy of God and the merits of the saints, and doubt that all things will be present to those who ask in faith, by no means recalling with attentive mind the voice of the Lord, which declares: “If you have faith like a grain of mustard seed, whatever you ask shall be done for you.” For through your sloth and sluggishness and the perversity of your heart I have until now lacked the light of my eyes luminum 2.. For indeed if you had furnished a guidance to where the anchor of my faith is entangled, which has been repeated to you very often and again by me, I should long since have been restored to health. Finally, since I can by no means prevail by my assertions, nor on account of closeness of blood, in the love and veneration of him whose ardor burns exardescit 2. in me to the marrow most densely, I beg you, by giving your consent under his witness, that is, of Blessed Bishop Hucbert, not to bring any further delay. Her relatives and neighbors vicinique 2., hearing these things, and that the things which she brought forward in the admonition of this hujuscemodi 2. speech were by no means lacking reason certa 2., at length, pricked and mercifully moved, cried out that they were preparing themselves for everything and wished as soon as possible to furnish their support. Then the whole cohort of her relatives, bringing her with them to that same festival, hastened, ready for the journey; and her entreaty availed to obtain that no longer delay should be brought in. Having undertaken the space of the journey, then, with the greatest devotion and veneration they pressed on to the holy place. And when they were entering the precinct of the monastery, with crowds of mixed people flowing around circum 2. from every side and unreasoningly pushing her, she, by no means able to bear the loss of such an impediment, said to her people: From this multitude of the mixed crowd, by which I am troubled, quickly lead me aside; because I cannot bear their savage rushing against me: as is the custom of those who, the sight of their eyes lost (a. o. a.) ac. o. am. 2., are accustomed to set their steps tentatively, lest they should go with their feet stumbling. They strove to obey with the greatest haste, and withdrew her from the tumult of the people. Her request having been carried out Patra 1., she had diligent inquiry made of the inhabitants where there might be running water, which is drawn from the spring called the fountain Andaina; and by asking she obtained being led to where it flows through channels to the various uses of the monastery. Coming therefore to that same place, they say to her: Behold the water flowing through the channels. She finally says: I have no doubt that the clemency of God is everywhere, and I believe that to those asking with perfect faith it does not omits 2. press for long endurance. Wherefore with this water my eyes

washing, I most firmly trust, without hesitating at all, to obtain here and now through the merits of the most blessed Hucbert, by his munificence. And when her face was moistened by a threefold washing, feeling the divine mercy, the white film albugine 2 falling from her eyes, the true light irradiated her eyes. Raising herself sound, she said to those who were with her: Did I not long since (v. d.) d. v. 2. make known to you that all things are possible to one who believes? I will indeed thunder forth thanks and praises mightily everywhere to the maker of all, because through the suffrages of the bountiful Hucbert I have obtained, being healed, to look upon the summit of his holy house, and to his threshold, not needing your comfort at all for making the journey, but rather upheld by divine help, there I direct my course (i. g. m. c.) hibigero meos cursu 1. and, God being propitious, will direct my steps without any delay at all and without sine off. 2. stumbling. Then all together, filled with exultant lætabunda 2. joy, gathering with her, they quickly omits 2. go to omits 2. the church; and imparting all laudable and honeyed addresses to those going this way and that and also meeting them, how the divine divina adds 3. worker of ambrosia was revealed toward her through the aid of the most blessed Bishop Hucbert. Finally having entered the venerable temple, as the abundance of the miracle performed was being spread abroad, she lay down most reverently at the honorable tomb, pouring forth prayers, as was fitting. Rising, she joined herself in inquiry to the keeper of the church omits 2., and she made known how it had been done to her, with a clear account ratione 2. in due order, both to the sacristan himself and the brethren and also to a no small crowd of the common people plebium 2. surrounding her, who desired to see and hear her, and in their presence she placed an abundance of pence, according to her measure, on the altar of the bishop. There was joy both among the clergy and in the mixed assembly of the crowd omits 2., and all cried praises aloud. She too, the blessing having been sought from the brethren, who had come as a follower by the guidance and help of others, returned home in good strength, bearing true vota 2. signs with her people, as she desired.

[9] Therefore, dearest brethren, these and very many more omits 2. and innumerable things, which the divine majesty has done and does peregit 2. among men through his elect, it is fitting that we press on from the heart to imitate most urgently their merits. Let us take up (n. s.) s. n. 2. spiritual arms, as the apostle declares: If we live by the spirit, by the spirit let us also walk; and likewise the same: Walk in the spirit; and the same itemque 2. elsewhere: I am delighted with the law of God according to the inward man. Intent on this delight, let us strive to exercise ourselves as ministers of God, in much patience, in long-suffering, in charity and the other things made solid in its root, known to you; that we may be worthy of the Lord's voice, by which he promises, saying: Father, I will that where I am, there may my minister be. Let us diligently obey, that by complying, set apart from the goats on the day of the last examination (d. e.) diei examine 2., we may merit mereamur 2., heavenly ones and those of the right hand, ready, to be taken up by the blessed benedici 2. voice: Come, blessed of my Father, receive the kingdom, and the rest. Joined in which kingdom, upheld by divine relief, may we obtain to contemplate the God of gods in Sion without end, according to the hope of eternal life, heirs what follows is missing in 1, a folio having been cut out. indeed of God, and joint heirs with Christ; to whom is honor and everlasting glory and unfailing kingdom with God the Father in the unity of the Spirit the Paraclete through all ages of ages.

ANNOTATIONS.

BOOK TWO OF THE MIRACLES OF ST. HUBERT AFTER HIS DEATH.

Hubert, bishop of Liège. (S.)

BHL Number: 3997

BY AN ANONYMOUS AUTHOR

Edited from the Namur manuscripts 15 (twelfth century) and 2 (fifteenth century). Compare the Preliminary Commentary, nos. 24 – 25. —

CHAPTER I.

Miracles which happened in the ninth century and the tenth century.

BOOK IA blind man receives sight; In the very year of the translation of Blessed Hubert, a certain blind pilgrim, but devout in faith, came from afar to the monastery; and received in the guesthouse according to custom, he awaited the regard of divine mercy through his merits. When he had persisted in prayer for three days, the night of the Lord's day came; and when the brethren rose for vigils, he too faithfully hastened to be present. When the twelfth responsory had been begun by the singer, suddenly enlightened, he began to cry out thanks to God and to Blessed Hubert that after the labor of so great a journey he had merited to receive his sight. And when the brethren saw him run to the saint's tomb without a guide, they pressed on the more attentively with the divine praises; and when these had been completed, they sang the hymn Te Deum laudamus. The neighbors, learning this, congratulated themselves on the presence of so great a bishop, whom they hoped would be specially at hand in their necessities too: whence also, devotion having been conceived, they flocked to him more frequently. The venerable Alveus, who then presided over the monastery, sent the enlightened blind man to Bishop Walcaud Walcando 2., and gladdened him gratefully, because the place of his establishment was thus divinely magnified. Whence also, reporting more often to those attending him the gladness of the matter, he ordered the man, kept with him, to be clothed in new garments, and established for him a sufficiency of things until his death.

[2] and presently another. At Marlidum too, which was a villa of ecclesiastical possession, it happened that a certain smith, named Anglemar, was blinded through the pursuit of his art. He, with faith as companion, led after five years by his son to the monastery, lest he seem to have come empty-handed, brought with him two castings of iron to the threshold of the church. Kept for two days, he stayed in the hospice of the poor, and on the third, led to the church, he prolonged his prayer at length. When the brethren were already resting after noon, his son began to urge him to return to the hospice and to take with the others the blessing prepared by the brethren. Turning to him the father said that he beheld men walking in the distance, and wondered at the construction of the buildings. When his son answered him that he saw true things, he, turning to the east toward the saint's tomb, began with what voice he could to praise God and so readily hearing a patron. Hearing this the brethren rendered due praises for the miracle; and, establishing by counsel an allowance for the man, that he might serve the uses of the monastery in his art, they kept him as long as he survived.

[3] A thief is divinely compelled to bring back a horse he had carried off. A certain man from the villa of Brattis, which is next to the monastery, served the uses of the brethren, and carefully managed the discharge of that service. He, in order to attend to this very thing, and to take part more freely in the market of things for sale which is held around the feast of the holy bishop, sent his horse out to pasture without a guard. His business done, when he did not find the horse he sought, he called upon the familiar patronage of his patron: to whom he also vowed a candle, if by his merits he should recover the horse which he had lost. Meanwhile he who had seized the horse could in no way get out of the surrounding forest, which, as it seemed to him, he rejoiced to have long since passed. When morning came, when, with his sense divinely dulled, he seemed to himself the more secure as he was the farther off, suddenly he recognized that he was placed in the market from which he had stolen away; and there he came upon the man distressed for the horse taken by him. He, seeing the horse, now made more glad, seized the man, who was blushing and wishing to turn aside omits 2, supplied by a recent hand.; and recovering the horse, with thanksgiving he paid his vow to his patron.

[4] A contracted woman recovers the use of her limbs; A certain woman from the villa of Trodana, noble, but contracted, hearing the report of the miracles of the holy bishop, obtained that she should be brought to his feast by her friends. Carried on a vehicle, and set down at the head of the tomb, about the third hour she was restored to health; and returning home with no one helping her, as long as she lived she remained in the same health.

[5] and likewise a paralyzed man, Another man, Otgar by name, was so pressed by infirmity that, deprived of the function of his whole body, he lacked not only the use of standing or walking, but also of sitting. He, by the aid of his people, for the sake of recovering health, was carried to the monastery, and while he stayed there for two years, on the night of the Lord's day he recovered, restored to entire soundness. That he might not seem ungrateful for this grace, after running about all around and proclaiming the saint's glory with praises, returning to the church, he henceforth gave himself over to his service of the offerings.

[6] The monstrous violence of storms calmed. In the eight hundred and thirty-seventh year of the incarnate Word, the twenty-fifth of the rule of Louis, the twenty-eighth of the ordination of the lord Bishop Walcaud Walcandi 2., it happened that the fury of the divine judgment raged deserviret first hand 2. all around, and the weight of its fury pressed most of all on the neighborhood vicine first hand 2. of Blessed Hubert. For so great an enormity of rains inundated it, so great a monstrousness of savage storm, that it either tore up all crops by the roots or pressed them down to the very soil, and from the danger of famine it threatened death to all. Reckoning such a plague to their own offense, the priests conferred with the peoples, and consulted one another how they might satisfy the divine indignation. At length, the counsel being settled, they believed this alone remained as a remedy for them, that they should flee to the patronage of Blessed Hubert: if however it was permitted them to go without distinction to his monastery. For at that time, under the venerable abbot Sevold, so great was the reverence of religion in the place that for all secular persons permission to gather there was difficult, and no entry was conceded to women except at the annual feast of the bishop himself. Envoys therefore sent ahead with prayers suggested to the abbot and brethren the danger by which they were pressed; and because they knew that entry for gathering would be conceded with the greatest difficulty, that it might at last be conceded they asked it, putting forward the general necessity, adding that they wished to gather with relics and crosses and, by the intercession of the same patron, with gifts offered, to appease the offense of the divine indignation. Hearing of the common danger, the abbot and brethren began to be in distress, lest they should either, the use of custom being broken, be accused of rashness, or seem to fail the devotion and just petition of those in tribulation. At length the affection of charity compelled them, unwilling, to feel compassion for fraternal necessity, and by common counsel, permission of coming being granted, they prescribed that this very thing be done with gravity and reverence. And when the envoys had gladly reported such a consent to those who had sent them ahead, gladness being conceived from the hope of consolation, all rejoicing in common praised the Lord. By the agreement of devotion, then, priests from all sides, in threes or fours or fives, as they had convenience of traveling, accompanied by many people of both sexes, on the appointed days came together at the monastery, barefoot and fasting, with crosses and offerings; the brethren too with due devotion

and reverence came forth to meet those arriving. When these had entered the church with praises, and offerings had been laid down at the tomb of the holy bishop, after the celebration of the Mass, through the intercession of that same patron, they obtained without any delay the effect of divine consolation. For at once, the sun shining forth, the inundation of the rains ceased, and for a long time afterward no storm of any kind brought damage to those parts. And without delay the people of the province, reckoning so swift an experience of divine propitiation to the merits of Blessed Hubert, asked that it be granted them to gather each year on appointed days for their many necessities: with this condition, namely, interposed, that each should bring, for the grace of devotion, according to the abundance ei 2. of his means facultas first hand 2. That no one should presume to weaken or diminish the custom of this devotion, it was confirmed by imperial ban and synodal law.

[7] A contracted girl is raised up. At the fisc of Cavigny a certain Adelmold had a daughter who had remained healthy up to her fifth year. But when she had fallen asleep one night, in the morning she found herself so feeble that, wholly contracted, she could not move herself in any way at all, and for three days she vomited blood. In the eighth year of this her infirmity, the second of the aforesaid arrangement, they were preparing themselves, by the edict of the priests, to go to the monastery and gladly and devoutly to render the vows they had promised. The girl, feeble as she was, heard of those same preparations; and unless she were carried with the others going there, she asserted to her father that she would die utterly. Her father, though affected with weariness at her long infirmity, setting his faith with her faith, placed her on a horse and carried her to the monastery. While the others who had come paid their vows, during the solemnities of the Mass the father set his daughter down before the tomb of the saint, and prostrated himself with her in prayer. When the prayer was finished, and he wished to embrace his daughter in order to raise her, she, already healed, cried out that she did not need his help, and rising eagerly by herself, she stirred up through all who had gathered the greatest thanksgivings to God and so readily hearing a patron.

BOOK II[A wicked claimant of the goods of the monastery of Andage is carried off by a miserable death.] In the eight hundred and forty-first year of the incarnate Word, Charles, son of Louis, succeeding to his father's realm, Count Odo, seeking for himself from his transitory goods the advantage of eternity, under the venerable abbot Sevold, with his nephews Harchar, Goderann, and Beremund standing by and approving, lawfully handed over for the remedy of his soul Bonotrivum and Bononismons ^a and the church which is at Tilatium ^b in honor of St. Audoenus to the church of St. Peter and St. Hubert. After his decease, his nephew Goderann violently seized what had been handed over, denying that the gift of that transfer, at which he had been present, was made without his consent: and that it ought therefore to be justly reclaimed by him and yield to the right of kinship. A delegation of the monastery, frequently sent to him, entreated him to come to his senses from this intention: that he should prove himself the kinsman of the deceased rather in this, that he not, piety being neglected, hinder his devotion; or if the memory of humanity did not bend him, that he should at least fear the penalty of divine vengeance. On the contrary, when he resisted the more stubbornly, and, objecting that little advantage had come to him from it, admitted no assent to just justum 2. reason, it happened that, passing through those same estates, he turned aside to the monastery. The brethren gladly received him with honor, and compelled him to dine out of the grace of charity, and brought to him as he reclined loaves formed by their own hands with the praise of psalmody. He, being of faithless mind, suspecting that by this show they wished him to be led at last to come to his senses concerning the church goods he had seized, cast away the loaves offered to him, after he and his men had modestly tasted them pregustatis first hand 2., and with indignation and pride ordered them to be thrown to his dogs, which were barking. When the attendants forbade this to be done, the dogs confirmed that prohibition: for, though hungry, they in no way presumed to touch them. While the others marveled at this spectacle, Goderann thought the miracle as nothing; and departing thence with derision, he went where he had determined to go. As he went away Ab eum diem first hand 2. divine vengeance pursued him; and overtaken by a sudden pain of the bowels, since he understood that he was suffering such vengeance on account of the injury to the saint, though unwilling, he released what he had unjustly seized, and sending a delegation to the monastery, he commanded this very thing to be announced to the brethren. Without delay he recovered from the sickness. But ungrateful for that same recovery, worse than himself, he burned the more fervently to reclaim the things he had released. Hearing of his brother's trouble, a certain brother of his had visited him, sorrowing. Turning to him he began to accuse himself of excessive gentleness, that, touched by a chance pain, he had released to Blessed Hubert what was of his right, but that no one should hope that he could suffer this any longer. At once the revived pain seized the throat of the threatener; he cried out with grindings rather than words that he was being strangled by the eulogies of the monks; and while crying out, sending forth his spirit with a horrid end, he left what was theirs for the church to possess the more freely.

BOOK IA blind woman gifted with sight. In the pagus of Condroz a certain noble woman had lost her sight: who with importunate prayers urged her parents to bring her to the church of Blessed Hubert. When they opposed her, despairing of the fruit of this her hope, she, faith once conceived, persevered in asking, and what she had not obtained by favor of blood, she at last extorted under the witness of the holy bishop's merits, that she should be brought. The solemnity of that same bishop was being kept; and as the crowds flocking together pushed her, since entry into the church seemed difficult to her, she asked that she be led to the water which flowed through channels for the uses of the monastery. Led there, when she washed her face three times, and while washing implored the merit of the saint, a certain white film fell from her eyes, and she received the light she had long desired.

BOOK II[Another invader of the monastery's goods afflicted with madness, weakness and blindness.] At a certain time, at the villa of Rapazium, which is situated next to Tarvonia ^c, a certain rash man was attempting to seize part of a field of ecclesiastical right, and to join it to his own possession, which bordered on it. For when the time of harvest came, he gathered twelve sheaves from that same field, which were not of his sowing, and violently set them apart with his own. Asked by the steward of the church why he presumed to do such a thing, he, mounting a horse, with indignation began running about and trampling the harvest that remained, marking with a rod that even a farther part of that same field fell to him by paternal right. When on returning home he reported what was done to his mother, and she urged him to commit to the judgment of the elders what he was deliberating to do, he on the next day, the elders of the villa having been called out, began to go ahead on horseback before those following toward the field. But divine vengeance overtook the insolence of the hurrying man. For, his sense dulled, driven divinely far from that same field, he was carried about through the surrounding plains and villas on his maddened horse. Thus for twenty miles at a continuous run, from the third hour of the day until evening, the horse failed under its rider and died. The man, sought by his friends and found, was carried home half-dead; and prostrate in bed, amid pains and groans he begged the name of the holy bishop to forgive the injury to him, now penitent; he promised that the field of his right should henceforth be given to him in perpetuity. But his mother forbade that gift, as useless for one about to die at once. Yet after the vow the young man, a little relieved, was led to the church established there in honor of the saint, and publicly professed that he would attempt nothing further against him. Thus, made now healthier and more secure of a longer life, he changed the vow of the promised field, and, withdrawing it from the saint, destined it to be inherited by his descendants. At once the weakness, avenger of the lie, was renewed; and lest it seem accidental to anyone, when on a certain occasion he was being carried to view the field he loved, at his very going out he was punished by sudden blindness, that he should see it no more.

[11] Unjust oppressors of the poor divinely punished. It had happened at that same time that certain princes of the Austrasians made a passage through that same Tarvonia and, night coming on, remained there. On the edge of that villa two poor men lived together; some of the enemy, breaking into their hut, violently demanded that a dinner be prepared for them. When whatever was at hand was set before them to satisfy them, they, disdaining to descend to the means of the poor, compelled with threats and blows that an abundance of meat be procured for them. Denying what they did not have, they were dragged with fury to punishment; and they, as the only remedy left to them, tearfully implored the suffrage of Blessed Hubert. At length they were released on this condition, that they should seek in any way what was demanded exigebatur 2.; and one being retained, the other was sent out to procure it. He, having agreed a price, carrying the meat from a creditor, returned home and told his exactors to make use of what had been brought. They refused what was offered. For divine vengeance had now seized upon them: on the more savage an inward intraneus 2. pain; on the other a horrible fear, lest he should suffer the same. Their ferocity laid aside, now suppliant they begged those very poor men to be their patrons with the patron whom they had called upon; by whose provoked indignation they were experiencing so swift a vengeance. Stirred motibus 2. by these things, their companions flocked from nearby, and lest they should be struck by similar vengeance, they were made more moderate now toward their omits 2. hosts through the whole villa (p. t. v. r.) r. p. t. v. 2.. When morning came, that man, being out of his wits, was placed on a horse by the hands of his companions and tied on, and carried as far as Hesbaye, he was deprived of life by a wretched end.

[12] A contracted man healed: At another time, as the peoples flocked to the feast of the holy bishop, a certain contracted man, hope of recovering health having been conceived, came, carried to the place. Placed next to the saint's tomb, he passed the night in prayer and awaited the clemency of divine mercy until the middle of the solemnities of the Mass. When the Gospel had been read through, his legs clinging to his thighs began to be loosened, the knots of his arms to be relaxed, his sinews extended; and as the people acclaimed, the man, fully restored, began to wonder at himself. The miracle of the divinity having been publicly proved, the common devotion was stirred up to due praises, and whence one man returned to health, thence the affection of many advanced in God.

[13] and likewise two others. Two others equally contracted had come at different times to the patronage of the saint. Of whom one, while, grasping the altar cloth, he strove to rise, marveled to find he had recovered; the other, leaning on the wall by which the place of the tomb is surrounded, while he struggled to move himself along, was entirely restored in all his limbs.

[14] [A horse, bound to St. Hubert by a vow, when its master dissembled the vow, wondrously makes it known.] The villa which is called Luisceia ^d is quite adjacent to the monastery. A certain steward of it, infected by the bite of a rabid wolf, when he felt the danger of death within him, fled for help to the saint; and that he might experience his benefit the more certainly, he vowed to give him the horse on which he was riding. For in that place there is the most certain safety from this horrible peril, if there be true faith in the one endangered and the prescribed condition of the health bestowed be observed. When therefore the gold of the sacred stole had, according to custom, been inserted in the head of the endangered man, and the order to be observed had been dictated to him, he returned home. With the passage of time, now freer of fear and surer of the health he had obtained, the vow, which he did not wish to render, he also dissembled having vowed. At some time, however, being careful about that stewardship of his, he made a passage through the monastery; and

having tied his horse some way off, he prostrated himself at the doors of the church to pray. Having hurried through his prayer, as he rose up a panting runner, he marveled to see the horse which he had tied some way off standing next to him. He mounted it as though ready for him, about to set out; but, unable to move it anywhere as it stuck fast, he came to a stop. The wretch, made a mockery to himself and a spectacle to those running together, the more sharply he urged the horse to go out, the more obstinately it, backing away, turned its head with a neigh toward the temple. There gathered to the spectacle the sacristans of the church with the few monks who had been left; for the others, having carried off the relics of the saints, on account of the incursions of the Umbri imbrorum 2. ^e, were staying in the fortress castra 2. of Gamedesla ^f. Again and again the horse was urged on by the shouts of those standing around, it was beaten with whips, and on approaching the doors bolted against it, it was driven back. Now it was openly understood by all that this was not happening for nothing, when the guilty man disclosed, not without confusion, the vow which he had long put off. And because for weariness he needed to be carried home by the horse, having made a pledge to send it back, by leave of the brethren he quickly departed, and sent back his vow without delay, giving thanks to God and to the holy bishop that, so long ungrateful, he had escaped the danger of a most just vengeance.

[15] A boar neatly cheats a huntsman faithless to St. Hubert. Theoderic held the county of the Ardennes, whose brother Alerann shared equally in the parts of that same county. Since these, by the opportunity of the forests, had a zeal for hunting, in that same exercise a certain Jammenold was master of the huntsmen. He, when he had often traversed the ecclesiastical woodlands around the monastery, and found no yield from the hunt, agreed with his men that, going out in the name of the holy bishop, if anything came of it, they would render it to him according to a vow. Having gathered their dogs, then, going forth on the appointed day, by a sudden event they roused a boar of unhoped-for size. It, after various windings according to its nature, fixing its step in a certain retreat near the monastery, stuck immovably, as if giving itself willingly to the saint. The aforesaid master of the huntsmen gladly pursued it with his men, and while he marveled at its size, he decided that, as if already taken, it should be brought to his lord, and that another of lesser quantity should be sought for the saint. Presently the boar, as though indignant at being withdrawn from the saint, the pack of dogs having been thrown into confusion, slipped away and escaped, and left a deserved confusion to the frustrated huntsmen. For it was from of old the part of the leading men of the whole Ardennes, by the obligation of an established custom, on each occasion of the annual hunt to pay to Blessed Hubert the first-fruits and tithes of every kind of wild beast, because the same saint, before changing his secular dress and receiving the order of holy profession, was devoted to this exercise. Whence too thereafter the same pursuit is carried on in his name by all the neighboring nobles.

[16] Soldiers who wronged the dependents of St. Hubert are severely punished; At a certain time a hostile expedition was passing through the pagus of the Ardennes ^g. While, as its custom is, it spread itself through suitable places, a certain part turned aside into Apro-Villa ^h, which borders on the monastery; and when, having sent in their horses, they laid waste the meadows too immoderately, and the inhabitants grieved that they were losing the hope of feeding their animals, they not only did not word supplied by the corrector of 2. spare the grieving in this; but also, violently breaking into their houses, they carried off the food that was in them. Refreshed by this, when, as evening approached, they planned to spend the night there with their horses, and the ecclesiastical household begged the aid of their patron over this injury, the sky, suddenly clouded over, thundered terribly, and omits 2. a very great storm fell on them. The air being darkened, not only was hail borne along with the rain; but even the shields placed over the heads of those fleeing were worn away and shattered by the impact of the stones. When they had barely saved reservassent 2. their lives by flight, they suppliantly threw themselves into the houses which they had previously violently broken into; and they humbly made satisfaction to the inhabitants, that they might obtain for them pardon and life from their patron: because they had wantonly offended him, they were suffering such a vengeance. And when they had spent the night there, ever anxious lest the danger they feared should come upon them, when morning rose, in order to depart more quickly, they went out to seek their horses; and they found all dead, and scarcely two surviving. Taking these, since they were allowed to go away, they reckoned that no loss had befallen them, since it had even been their lot to escape fugere 2. the death they feared.

[17] [and likewise a nobleman striving to seize the possessions of the monastery of St. Hubert.] A certain Erluin, count of Gabelium, was of such ferocity and pride that upon whomsoever he could prevail, he brought oppression on the property whether of churches or of seculars. And because the possessions of Blessed Hubert seemed to him the easier to press down as they were the nearer ⁱ; respect for justice being set aside, he tried to lay hands even on Mono himself, the provost of the monastery, because he seemed to him an enemy on account of his defense of the church. He, departing through the Ardennes, in making his passage came to Buriae ^j; and there in a certain meadow of the right of St. Remaclus he dismounted with his men to rest. One of the faithful inhabitants, taking ill the unjust devastation of another's right, called out upon the name and merit of Blessed Remaclus, that this should not be suffered with impunity. The man was mocked by the indignant party, and it was objected to him that there was no help of this kind in Remaclus. At length, as they were about to set out, when they sought a guide, being ignorant of the roads, they came upon a certain swineherd of the household of Blessed Hubert; and they began to force him with blows to go ahead of them. He resisted in every way, and when he put forward to those forcing coagentibus first hand 2. him the care of his herd, his wife, approaching, wished to embrace Erluin's feet, that he might be released. He, indignant, struck her with his foot and contemptuously cast her off. But at once divine vengeance took up this impiety to be avenged. For, compressed by sudden pain, when he went on more slowly than usual and his companions wondered at him as he dissembled what he was suffering, he scarcely reached by riding the villa of Masbuirgh Masburgh 2. ^k, and there, slipping from his horse, he collapsed in the hands of his men. Gathered thence into a litter, when he was being carried back to his own place, carried with difficulty as far as the stream of Martin, he wretchedly breathed out his spirit.

[18] [The monks of Andage, carrying the body of St. Hubert, escape imminent danger by a divine warning.] The race of the Danes, having gone forth from its borders, was laying waste part of the Austrasians indiscriminately with slaughter and fire. The report of them, which increased false fears equally with true all around, also moved the brethren of Andage, with the other inhabitants, to flight. Taking up the precious body of their patron, they tried to go to more remote places of their possession, either the Champagne villa of Everneicurtis ^l or Lisura on the Moselle ^m. In the course of going, then, turning aside through the shades of the forests, which they thought safer, they rested a little in sleep, that they might accomplish more easily what remained of the road they had undertaken. Weighed down in sleep by their very weariness, to one of them, Evoring, renowned for the probity of his morals, someone in venerable dress seemed to stand by, and imperiously ordered that they should abandon that place and flee away, because enemies were coming upon them. He awoke, and when, a volume having been opened, he had found: Let not thy foot rest here, he understood that the vision had been divinely given; and he urged his companions to leave the place as soon as possible, lest any harm should come to those so evidently warned. They had now gone forward some little way in departing, and behold the enemies were pressing on with tumult from behind, pursuing. But he who had taken them to protect led them unharmed out of the impending danger. Thus plainly freed, they recognized such a care for them on the part of their blessed patron, and gave thanks to divine providence for their deliverance.

[19] The body of St. Hubert found incorrupt after more than two centuries. As the incursion of the same race persisted for a longer time, the brethren, taking up the saint's body, again went out from the place; and as they came to Palatiolum Palatio 2. ⁿ, a very great concourse of the people of the province went forth to meet them. The more prudent of these began to reproach them, why they so ill-advisedly carried out so often a patron of such dignity; whose presence, if he were carried farther longe 2. off, they feared to lose his patronage. The brethren, after the solemnities of praises and prayers, determined to look more carefully at the bearer of the reverend body; lest perhaps, being less solid, it should the sooner, not without danger, come apart through sudden progress or an accident. Approaching therefore, the lid having been raised, as they reverently looked in to see whether the body itself in the manner of mortals had been reduced to ash, the grace of God, which ever the same shows itself wondrous in his saints, presented, preserved up to that same time, the same integrity of his which it had shown under the prince Karloman and Bishop Walcaud Waltcando 2. to those who translated him.

ANNOTATIONS.

CHAPTER II.

Miracles which happened in the eleventh century.

[20] An invader of the goods of St. Hubert perishes wretchedly. In the nine hundred and fifty-fifth year of the Lord's incarnation, the twentieth of the rule of Otto I, Count Stephen gave to the church of Andage Andaganensi first hand 2. by lawful gift whatever was of his right at Calvenciacum Cavenciaco 2. ^a: and this in the presence of Bruno, archbishop of the people of Cologne, and Baldric, bishop of the people of Liège. Since he had an affection of great love toward Blessed Hubert, he obtained from Abbot Albert and the brethren that his body be carried to the aforesaid fisc; and there, the investiture of that same allod to him, in the presence of Raginer and

Gisilbert, counts, and many princes of the realm, he publicly confirmed. A long time afterward ^b, a certain Frederick, brother of Duke Theoderic, violently seizing that same allod, attempted to withdraw it from the church. And when he would not by any just reason be restrained from that seizure, necessity itself compelled them to carry the body of Blessed Hubert back there. Frederick, hearing this, and indignant that he was being followed by the presence of the bishop, with divine vengeance urging him on, broke into that same villa, more rash than usual, that he might seem as it were more powerful in it, to the injury of the saint. While he, sitting on his horse, was strolling through the streets in disordered turnings, at the very going out of the villa the same horse, its neck broken, fell under him; and he too, crushed in his whole body, expired there. When such a death of his brother was reported to Duke Theoderic by certain persons, he approved the praiseworthy justice of divine vengeance, and disapproved of the rash pride of the wicked usurper, who did not revere (r. e.) e. r. 2. the presence of so great a bishop and of his Lord.

[21] [A nobleman, by the intercession of St. Hubert, to whom he had twice broken faith, is healed a third time.] A certain noble and powerful man, Josbert of the Castle of Marle ^c, which is situated near Laon on the river Somme, handled by the bite of a rabid dog, came according to the custom of escaping the danger to the monastery, and there having been cut, and taught the observance of that incision, he returned home secure. But because lightness is very often familiar to the powerful, he, being light in his morals, neglected the observance enjoined on him, and with the sickness presently growing strong he began to be in danger. Brought back to the church of the bishop, he at once merited to be freed; and that he might not seem ungrateful for this deliverance, he lawfully handed over to him the whole third part of Everneicurtis ^d, which was of his right. When he had allowed this donation to the church to stand free and valid for a whole year, one day at dinner, though he had sufficiency at hand, he complained that he lacked greater things. His attendants answering that this should be imputed to himself, who had given his allod to that Hubert of the Ardennes, Josbert, indignation being conceived, at the suggestion of the devil, swore that the gift which he had confirmed should be annulled. But omits 2. at once the unclean spirit struck out the voice of the threatener. By its impulse he seized his wife's face with his teeth thrust in, and tearing away the part he had caught, he infected her as she shrieked horribly. Seized by his men, an attempt was made to bring him back to the saint; but since, as one who had wronged him, he feared to be presented, he was bound to a certain litter and violently dragged. The labor being continued, at length they reached the place, while the brethren were rendering vigils to God. The doors word supplied by a recent corrector 2. having been knocked upon, when the order and necessity of the matter were reported refertur 2. to the abbot, he put off entry for those asking until the light. Shut out, when they thought they were justly repulsed, despairing as it were of mercy, the enemy for the moment dissembling, Josbert breathed again: and lyingly saying that he was sound, he asked to be released. Thought to have spoken the truth, when, unbound, he stood on his feet, he gathered his strength and leaped up on high, and, his head striking on a stone vault which then stood before the doors of the monastery, he fell back on the ground as if dead. Those standing around shuddered at the misery, saying that this vengeance had justly befallen him, because he had deliberated to withdraw from the saint the donation which he had made. When morning came, the abbot arrived with the brethren, in order to show compassion, and as he stood by, when he who seemed dead had breathed again, he was bound and brought again into the church. When for three days, in continuous affliction, he avoided touching the dust from the saint's tomb offered to him, he was placed in a cask of cold water with exorcisms and an admixture of that same dust. The enemy felt the weight of divine power; and compelled to go out through the hinder parts, he gave such a crack that the whole cask came apart from its joining. Josbert fell lifeless; when not long afterward, rising sound, he rendered thanks to God and the holy bishop for perfect health. He, honorably kept there for a month, until his wife, cut according to custom, should be healed, gave back by repeated donation whatever he had first given the church; and thence returning home, as long as he lived he remained faithful and devoted to the saint.

[22] [A royal attendant, who wronged St. Hubert, is torn to pieces by his own horses. By God's will the alienation of the monastery's goods is prevented.] His donation was the whole third part of Everneicurtis with all its appendages. And although the violence of Neufchâtel ^e diminished it in the church, in the ban and in the mills, yet by evident signs of divine power no one could withdraw the land itself of that possession from the church, either by exchange or by usurpation. For a certain royal attendant, setting little store by Blessed Hubert, as a foreign lordship, sent in his horses to graze the ecclesiastical crops: they, suddenly going mad, tore their master with their bites, and devouring one another they expired, to the wonder of many. In our own times too, a certain Haduin of Laon, with the assent of Abbot Theoderic of happy memory, wished to obtain that same possession by exchange; but with no assent of the people of the province could he obtain this. The abbot, prudently judging that such a contradiction came about by divine will, having asked for the altar of that same possession from the lord Elinand, bishop of Laon, established a cell there and placed brethren in it; and he strengthened that same establishment of his, with everything acquired or to be acquired there, by the privilege of Roman authority ^f.

[23] Wine, carried off by sacrilege, vanishes. At Lisura, in the territory of Trier ^g, by the gift of Bishop Walcaud Walcandi 2., the church of Andage has from of old possessed vineyards of its own right. When these had at one time been harvested, and under Abbot Theoderic the provost of the church was bringing the wine for the uses of the brethren, a certain Ebroin of Berenges violently seized it with the oxen, and, his horse having been taken away, sent the provost himself back to the monastery on foot. Over such a loss and injury the abbot often called upon this Ebroin; and as he persisted in his stubbornness, he cried for justice omits 2. before all the judges of earthly power. But when he saw that he had gained nothing in either, he turned his outcry to God, and committed the outcome of the matter to his holy patron. Meanwhile there came the solemnity of the Lord's Nativity, and Ebroin with his men, dinner having been prepared for them, reclined to feast. Now, more merry during the dinner, he ordered some of the wine of that Hubert of the Ardennes to be brought to him, adding that he wished to try what flavor it had. The attendant entering the cellar found that all the wine had vanished, except for three buckets, which had been added of the domestic wine to fill up the vessels. Marveling at the event, he reported the miracle to Ebroin. He indeed at first found it hard to believe what he shuddered at when reported by the attendant; but having tested the truth of the miracle, he feared lest he should experience in himself the vengeance of his guilt. At once, procuring intercessors for himself, he hastened to the monastery barefoot in the very harshness of winter; and there, obtaining pardon through humble satisfaction, he restored in full whatever he had carried off.

[24] [An impious invader of the church of St. Hubert and a soldier ungrateful to the saint, divinely punished.] A certain military man, Theoderic, cut off by enemies, fled to the monastery; and received within the cloister by Abbot Theoderic, he hoped he was safe from their pursuit. But when the enemies pursued as far as the forecourt of the church, and it seemed to the saner among them that they had been permitted to go so far, a certain Adelard violently broke through the defenses of the forecourt and shouted to those hanging back to come in. They, rushing in, found Theoderic in a room under the dormitory of the brethren, which afterward became the infirmary. Urged by the abbot to yield to his attacking enemies, he, being of manly spirit, indignant to fear so also the first hand 2, temere corrected., resisted. A contest having arisen, while the matter was being carried on, weapons mingled from both sides, the abbot, fearing the outcome of homicide, ordered the bells of the church to be rung. At once, as they departed at the sound of terror, Adelard, who had broken through the forecourt, seized by a demon, fell from his horse. When one of his companions was setting him behind him to carry him away, he, biting the neck of the man setting him up, tore off a part, and not long afterward he unhappily expired. Theoderic, however, having thus escaped, ungrateful for that same escape, did not blush to carry on plunder on the ecclesiastical possessions. And at once by the just judgment of God a demon seized his wife Hesplendis. She, led to the monastery, could in no way merit to be freed, until her husband, recalling that this was happening on his account de 2., having brought rods with him, asked to be beaten before the saint. After such satisfaction by the husband, the woman recovered her health, and thus it was proved that this suffering had befallen her on account of the injury brought on the saint by her husband.

[25] A paralyzed girl healed, A certain paralyzed girl was carried from Areleo Arilionis 2. ^h to the monastery; and the doors not yet having been unlocked, as she was waiting for entry to the church, the compassion of divine clemency was present to her. For, raised to perfect health, since it was the Lord's day, she followed with the brethren the procession of that same day.

[26] and likewise a servant of the monastery A certain German of the ecclesiastical household lay sick for a long time: whom, because Abbot Theoderic loved him, he ordered to be carried to the monastery. And when, his weakness growing heavy, he was declining as it were daily toward his end, one night he saw in sleep a person of lovely face, with a pontifical stole, standing by him, who with imperious authority commanded him to rise sound. He at once, rising, the fire having been lit, was putting on his shoes; when after the morning lauds, the abbot, visiting him again as he was accustomed, began to think him out of his mind, because he saw thus him whom he had left near death. He, looking at the man's wonder, reported to him the course of his recovered health; and remaining sound thereafter, he returned home with joy.

[27] and a girl long sick. In the villa called Palatiolum Palatiola 2. ⁱ the daughter of a certain Guired Guireda 2. was sick, who for a year and a half had not risen from her little bed except with the help of another. To her, about the middle of the night that preceded the feast of the saint, as she lay there, a man of venerable dress appeared, and urged her to hasten to the saint's solemnity with the others going there. She on the contrary, putting forward her infirmity, when she pleaded that the ability was lacking to her will, he who stood by ordered her to rise without hesitation and to carry out his admonition. She felt the force of the word; and now rising sound, and as if about to make a journey, she ordered her shoes to be brought to her. A light having been asked for, her father ran up glad, and from the account of the aforesaid vision he understood that she had been healed by the merits of Blessed Hubert. About to set out without delay for the feast of the holy bishop, while he procured a horse for his daughter, she answered that she did not need a horse; that she was ready to go to her liberator on her own step. The miracle of so sudden a healing, when publicly reported to Abbot Theoderic, made the solemnity of the bishop himself the more glad, and stirred up the people's greater devotion toward God.

[28] Sacrilegious robbers try in vain to cook meat: they themselves die wretchedly. To the county of Namur, though unjustly, there was subject the hundred jurisdiction of Anseremme ^j, and the household of the church was too much afflicted by the violence of the viscounts. To conduct the cases of this exaction, William of Vernia ^k with Hermann and his brother Rodulf of Onhais (de Onh.) words passed over, a blank space being left 2. ^l had gathered there on the appointed day; and finding in the demesne court one pig, they had it slaughtered and prepared for their dinner. A sufficiently great fire piled up cooked the bubbling meat, but it could in no way be cooked through, and to the attendants testing it in the usual way, its rawness and in 2.

its bloody horror presented themselves. The lords, about to dine, being affected with weariness at this waiting, ordered that meat to be set before them, whatever it was like. But that dinner was their last. For William, seized by a demon and carried back to Vernia in a litter, wretchedly expired; while Hermann and Rodulf, surviving for some time, failed without repentance and divine acknowledgment. These things having been proved, Albert, count of Namur, when he was staying in the forest of the Ardennes for the sake of hunting, and out of veneration for the place turned aside with his wife Idda to the church of Blessed Hubert, at the request of Abbot Theoderic gave up to the church in perpetuity the aforesaid county of Anseremme ^m.

[29] [The hair of a man cut, from whose brow after thirty years a fragment of the sacred stole had fallen, turns white in one night.] We add another miracle, unheard of in every age hitherto, which we learned from the report of the outstanding Lambert, monk of this place, and afterward abbot of Hastière [n]: which he must needs not believe who takes away from the Lord when he says: He who believes in me, the works that I do he shall do, and greater than these he shall do. It happened at one time that a certain vigorous man, assailed by the bite of a rabid dog, came to this place and, as is the custom, having been cut and gifts offered to the saint, returned home with joy. When he had reached extreme old age sound and of sane mind, one day he entered the bath according to custom. One of the maidservants attending him washed and combed his head (he had at that time very black hair, as in the days of his youth), when suddenly he seized the comb and struck it against his brow as he scratched, and, the scar of the past incision being broken, he found in the comb a little particle of the gold from the stole of the holy bishop. Having marveled long and much, at length he said: Behold, it is thirty years today since I have borne this on my brow; let it then be put away, until I find in counsel what should be done with it. What more? He reclined gladly to dinner, and passed what remained of the day in this stupor. He went off to bed, and in the morning, I am about to tell a wonder, he appeared white as a swan, and by his very whiteness he presented a very great spectacle to those who saw him. Presently therefore he returned with that particle to the merit of the saint, and showing what had been done with him, he had it placed on himself again, as long as he survived a fit witness of the miracle done in him.

HERE END THE MIRACLES OF ST. HUBERT (Expliciunt, etc.) omits 2.

ANNOTATIONS.

n. Compare ibid.

THIRD LIFE OF ST. HUBERT EXCERPTED FROM NICHOLAS'S LIFE OF ST. LAMBERT.

Hubert, bishop of Liège. (S.)

BHL Number: 4000

Edited from the manuscripts: 1. of the city of Namur no. 15, of the fourteenth century; — 2. of the city of Namur no. 2, of the same age; — 3. of Utrecht, Æv. Med. Script. Eccl. 22, of the fifteenth century (which by inadvertence I listed among the manuscripts containing the following Life, Preliminary Commentary, no. 29); — 4. of Liège 18, otherwise 229, of the beginning of the seventeenth century; — 5. of Paris 17639, of the seventeenth century. — Compare Preliminary Commentary, no. 28 and no. 29 (Utrecht)

[1] Prologue. Prologue to the life of St. Hubert, bishop [only 4 furnishes this title; Legenda, etc., as below after the prologue, 1; 2, 5 omit the title; 3 omits the whole prologue.]. In writing out the life and martyrdom of Blessed Lambert, bishop (T. e.) e. T. 4. of Tongres omits 2; ecclesiæ Tungr. 5., we have thought it worthy to insert in a few words that there were in his days some in the lay habit who, animated by the admonitions and examples of so great a father, out of love of the heavenly fatherland, spurning the allurements of their riches, betook themselves to a stricter life. From whose number so 5; merito 1, 2, 4. there arose, born of splendid birth, Hubert Hugbertus 5, and so thereafter, count palatine, most illustrious in morals as in race. How quam 5. he succeeded his master by a singular election and was promoted to the episcopate through angelic service and the ministry of Pope Sergius ^b, I have discussed in what follows. These things indeed which I presume to take up about patrons of so sublime a glory I have taken care to excerpt, partly from the deeds of the kings of the Franks, partly from the Chronicles of Regino Reinginonis 1. 2; Renginonis 5. of happy memory, abbot of Prüm Prumiacensis 4. ^c, partly from the letters of venerable bishops, partly from the account of our forefathers and the writings of faithful men, to whom an antiquity not light but venerable has given the sanction of authority, and to reduce them to the form formerly forma 1. and order of this little book, imitating in some manner the skill of the bee, which, bringing juices from in 5. various flowers and arranging them in honeycombs, changes them into the one sweetness of honey (m. d.) d. m. 2.. Otherwise I should have decided it more prudent to be silent than imprudently to narrate anything doubtful.

[1] St. Hubert, The legend of St. Hubert, bishop and confessor. [1 and 4 furnish this title (but 1 before the prologue, and in 4 the word episcopi has been passed over through the drowsiness of the copyist); the others omit it.]. [count of the palace under Theoderic III king of Neustria, withdraws into Austrasia;] At that time (In i.) Eo 3; Eo igitur 5. when the cruelty of Ebroin (c. E.) Ebronii c. 3. was grievously oppressing the realm of the Franks, there was a noble youth, Aquitanian by race, Hubert by name, count of the palace under King Theoderic, both omits 2. learned in the studies of letters and vigorous in the exercise of arms. He, because he was of prudent mind, considering Ebroin Ebronium 3. most ready for every wickedness malitiam 3, 5. and especially omits 4. a singular præcipuum 4. enemy of ecclesiastical men, cursing all his illius 3, 4. acts, left Francia of the Sequani Secanorum 1, 2. and (d. e.) deserens 2. betook himself into Austria Austrasiam corr. 2. to Pippin ducem adds 3., whose justice and warlike virtue had crushed compescuerat 3. almost all the tyrants around him (c. se f. o.) omnes contra se 3, o. c. se f. 4. ^d. There clung to him as an inseparable companion his aunt Oda, who was the widow of Boggis, duke of the Aquitanians (A. d.) d. A. 5., lately deceased ^e.

[2] [and there, through the company of St. Lambert, kindled with zeal for a more perfect life] When therefore in the diocese of Tongres the illustrious man Hubert lived for some time around the aforesaid Pippinum adds 3. prince (a. c.) c. a. 3., he came to know, as report ran about everywhere, the renowned name of Blessed Bishop Lambert and the huge praise of his angelic way of life and apostolic omits 5. doctrine; and desiring to see and hear (et a.) omits 4. him, he went down to Maastricht. The man of the Lord received him gratefully and kept him with him many days. From his most holy company and example and frequent conversation the heart of the most illustrious count was so changed and so wholly set on fire with the desire of the heavenly fatherland that, casting off the belt of knighthood, trampling que adds 4. the glory of worldly power, he wished to be enrolled in the Lord's camp in the clerical habit, and he would have brought so pious an affection of holy omits 3. devotion to effect if the bond copia 4. of lawful marriage by which quo 3. he was tied had not held him back ^f. Yet omits 3. following the apostolic counsel, he had a wife as though he did not have one, and he used worldly things in such a way that he seemed videbatur 3. not so much to possess his own house as to administer it (v. q. a.) q. a. v. 4.. Finally, wholly changed into another alterum 5; (c. a.) a. c. 2. man, by his new manner of life he professed the worldly dignity by his dress alone, but in reality and in affection (et a.) omits 4. he was not a knight, but a cleric, not a count, but the disciple of sancti adds 3. Lambert. For already then omits 3. the Holy Spirit was working secretly in him (in eo) omits 4., through the ministry of his priest Lambert, what was afterward manifestly and more widely (m. l.) l. m. 4. spread for the salvation of many, when through an angelic vision, succeeding the blessed Lambert himself, his master, as a worthy heir in episcopal government sancta adds 3., by apostolic way of life and omits 3. preaching et adds 3, 5. he illuminated the church of Maastricht and afterward happily founded that of Liège, which, not without God's will, he raised from an ignoble little village vinculo 5. into the brightness of a city, from the dignity of a daughter into that of a mother ^g. 3 omits the whole following number.

[3] (the writer here inserts a brief description of the village of Legia or Liège), This place was called enim 5. (a. h.) h. a. 4., as antiquity narrates and the writings of the fathers teach, Legia: which, situated in a valley among the shade of woods, among the heights of mountains, was very well watered and delightful with springs and rivers. It is distant from Tongres Tungrensi 5. toward the south scarcely three miles. When therefore Blessed Monulf, twenty-first bishop of the Tungri, happened one day to enter it with his men, captivated by its situation and pleasantness he stopped, and touched formerly tactu 2. by the prophetic spirit (t. s.) s. t. 5., he said to those standing by sociis adds 5.: Lo, the place omits 5. which the Lord has chosen for the salvation of many of his omits 4. faithful, and which, afterward magnificently made illustrious through the merits of certain of his servants, he will make equal adæquavit 4. to the highest cities. And immediately he ordered a little church to be built there, which he consecrated to the Lord in honor honorem 4, 5. of the holy martyrs Cosmas and Damian. We have inserted these things about the state and condition of Legia in order that we may know clearly from what beginnings it received its increase incrementum 4., and may deservedly magnify God in his saints, namely in Lambert the martyr, who dedicated the place with his blood, and Bishop Hubert, who raised it to episcopal grandeur. This place therefore the man of the Lord Lambert greatly loved, and he frequently dwelled there, that he might give himself more abundantly liberius 4. to prayer and reading, because at that time it was so solitary and trackless (s. et i.) i. et s. 5. that it had a certain

likeness of a desert (h. e.) e. h. 5.. For on the western and northern side it was closed in by mountains and very great forests, while on the southern side the river Meuse, surrounding it with a drawn-back and curved bend, made it inaccessible; but on the side ad adds 1. where it looks specta 1, formerly 2; spectans corr. 2, 4. to the east it could be approached more easily. But since we have said a few things, as we have found and received from our forefathers, about a place formerly (d. de l.) de l. d. 5. so uninhabitable, and now, by God's favor, so populous, let us at length return to our subject.

[4] as also Oda his aunt, Oda, the noble matron femina 2; (O. n. m.) Sed et amita ejus Oda venerabilis matr. 3., of whom paulo adds 3. we made mention memoriam 3 above, namely the aunt of the illustrious count, the often mentioned and often to be mentioned Hubert, at the urging of so great a nephew potentis 1. and the admonition of Blessed Bishop Lambert [episcopi 4; (amita-pontificis) doctrinam sancti pontificis Lamberti gratanter expetebat 3.], having laid aside the ambition habitu 2, 4, 5. of worldly glory, as if laying up seed in good ground (b. t.) t. b. 3. et in his die ac nocte meditans adds 3., returned to God in her time (D. in t. s.) in t. s. D. 3. the accepted sixtyfold fruit omits 4. of holy widowhood. For sitting beside the feet (s. s. p.) omits 3. of the priest of Christ, and manfully girded by his omits 3. spiritual exhortation for contempt of the world, she began to give out abundantly (c. a.) a. c. 4; (e. c. a.) c. a. e. 3. the revenues of her possessions, which were very ample, for the uses of the poor and of the servants of God, and finally when after the passion of Blessed Lambert (p. b. L.) b. L. p. 3. she had made Christ heir of all she had, on her estate, which they call Amay, not far from Liège, she built exstruxit 5. a church in honor honorem 4. of St. omits 3. George the martyr; where, tirelessly serving God (i. s. v. p. D.) D. i. s. v. p. 4. in the holy purpose of widowhood, she happily rested.

[5] presently, with his master's approval, he hastens to Rome: Meanwhile Postea 3; Interim 4. as these things were going on (d. h. a.) omits 3., the memorable count omits 3; vir 5. Hubert, in all things using the counsel of the blessed bishop and future martyr worthy of God (beati-martyris) memorati sancti 3., set out for Rome. For he had resolved to visit the triumphal thresholds of the apostles, that in 2. he might bring to effect through their merits the fervor of religion and contempt of the world which he had conceived ut adds corr. 2. from the discipline and instruction of his beloved omits 3, beati 4. master sui Lamberti adds 3., and might commend himself to the prayers of the bishop of the apostolic see (s. a.) a. s. 3.. How Pope Sergius of blessed memory (b. m.) omits 3., who by the merit of his life adorned administrabat 4; (qui-adorn.) omits 3. the priesthood of the Roman church, received him, and revealed to him at Rome through an angelic vision the death of the martyr omits 4. Lambert himself (m. L.) beati L. m. 3., let us with God's assent briefly explain (b. e.) in sequenti narrabimus..

[6] where by Pope Sergius, forewarned by a heavenly vision, For the supreme pontiff himself, after the solemnities of matins, wearied by vigils and prayers [(ipse-orat.) beatæ memoriæ Sergius, qui Romanæ ecclesiæ sacerdotium vitæ merito, ut præmisimus, adornabat 3.], indulging a little sleep to his frail limbs, had fallen asleep around the dawn of the very day on which the priest of Christ Lambert, for the defense of and testimony to truth virtutis 3. and chastity, attained martyrdom by the hand (p. m.) omits 1, 2, 4. of the wicked Dodo manibus adds corr. rec. 2.. And behold an angel of the Lord, conspicuous in heavenly light, standing by him in a vision, said: Diligently, brother, attend to the things which are shown to you by the Lord through me, and give credence to my words, and carry out with greater zeal what is commanded. Lambert, bishop of the Tungri, at this very hour within the sanctuary of the Lord has been sacrificed by the impious for piety, and because on earth he strove to imitate the faith and constancy of the martyrs of Christ, he has merited to obtain their fellowship et adds 5. and glory in the heavenly court. Lo receive his pastoral staff, with which he vigilantly ruled and fed the flock Christi adds 3 entrusted to him, suddenly subdito 2, 4, transferred to you from the place of his passion. And he seemed to hold out the staff to him, saying: With this you shall substitute for the government of the church of Tongres such a man as a worthy heir and successor, instructed in the doctrine and morals of Lambert himself, already chosen by God for a priest, Hubert by name, whom, coming today to the thresholds of the apostles, you will be able to recognize among others (i. a.) omits 4. by these and these signs [(his-agn.) certis signis tibi a me scilicet angelo nunc revelatis cognoscere poteris 3.].

[7] is consecrated bishop of Tongres. And at once awaking, the pope, while he was still hesitating about the vision, found laid positum 4. beside him, as he had received receperat 3. in the vision (i. v.) omits 3. from the angel (ab a.) omits 4., the pastoral staff of Blessed Lambert. Taking this with the greatest fear and wonder hæsitatione 3. and surveying it with his eyes, he understood that the vision was no longer empty and fantastic, but full of faith (p. f.) f. p. 3. and certainly divine (e. v.) v. e. 3.; and to the religious men whom he had in his service (virisque-habebat) omits 1. he disclosed in order what he had seen, what he had heard, what sign he had received. Prayer having been made, therefore, and the sacrifice of praise offered, in order to carry out the command of the vision he sat down at the thresholds of the apostles (l. a.) a l. 3. as a zealous examiner of those arriving (p. c.) nomina perscrutatur 3.. And by chance omits 3. the memorable man Hubert, the long labor of his pilgrimage ended, had taken lodging that same night in a place vico 5. next to the city. How he was recognized by Pope Sergius on that same eodem 5. day and was made certain of the murder of his beloved master Lambert through the sign of the staff ejus adds 3, 5; (p. s. b.) omits 4., if anyone desires to know more fully plene 3., let him read again that booklet (r. i.) i. r. 3, 4, 5. put forth by faithful men on the life and way of life (e. c.) conversationeque 2. of the splendid count ipsius 3. Hubert before his episcopate, which there is no doubt is both possessed and read by most among us ^h. But (Sed, etc., to the end of the number) omits 3. also of the life and miracles which he performed in the episcopate, which indeed I have excerpted from the book of the lord Bishop Jonas, who clung to him among the others in familiar company, and have placed in my uno 1. little work elsewhere vidi 1., I have here refrained from reweaving anything [There follows in 3: Ego hunc libellum (de quo in penultima sententia) diligenter per me inquisitum non potui reperire. Then there are narrated in compendium the things read in Life IV, nos. 4 – 7, and to the last sentence of no. 4 is joined this note: Hæc sic allata non fuerunt illa indumenta sacerdotalia quibus sanctus Lambertus fuerat indutus dum missam in capella Leodii celebraret infra quam martyrio coronatus est. Nam et illa adhuc hodie ipsius gloriosi martyris Lamberti sanguine rubricata in ecclesia Leodiensi honore debito conservantur. Poterantque pro beato Huberto apportari Romæ alia forte magis festiva et pontificalia sancti Lamberti indumenta, et illa, in quibus quotidie missam celebrabat et in quibus martyrizatus fuerit, in Leodio remanere. — In 4 also there is added by Happart this note: Qualiter autem a papa Sergio inclusive usque ibi etiam inclusive et haberi et legi non est dubium. Quem utique libellum cum nusquam integrum, maxime latino sermone descriptum, reperire valui, diligenter de diversis chronicis gesta gloriosi comitis Huberti ante episcopatum compilavi et in præsentem libellum confeci.].

ANNOTATIONS.

On which matter compare Preliminary Commentary, nos. 27 – 28. And from the very first words of the prologue it is established that this work on St. Hubert is presented by the writer as a part of the Life of St. Lambert. How plainly it agrees with the book of Nicholas (as edited in Acta SS., vol. V of September, p. 602 ff.) the following table shows. Namely, of the Life of St. Hubert:

Nos. 1, 2 represent the Life of St. Lambert, nos. 48 – middle of 50.

No. 3 represents the Life of St. Lambert, end of no. 57 – middle of 59.

No. 4 represents the Life of St. Lambert, middle of no. 50 – end of 51.

No. 5 represents the Life of St. Lambert, beginning of no. 55 – after the middle.

No. 6 represents the Life of St. Lambert, nos. 74 – 75.

FOURTH LIFE OF ST. HUBERT

Hubert, bishop of Liège. (S.)

BHL Number: 4001

Edited from 1. the manuscript Brussels 2493 – 98, of the fifteenth century (by inadvertence passed over in the review of the manuscripts of this Life, Preliminary Commentary, no. 29); — 2. the manuscript Brussels 197, of the same age; — 3. the edition of Roberti. — Compare Preliminary Commentary, no. 29.

Prologue. PROLOGUE Prol. omits 1, 2. TO THE DEEDS OF ST. HUBERT, ESPECIALLY REGARDING HIS CONVERSION AND HIS TRANSLATION AFTER DEATH. — Desiring, by setting forth a saving example for seculars and spiritual persons, to reweave the conversion and translation of Blessed Hubert, first count of the royal palace, and afterward ecclesiastical bishop, we strive to satisfy in some measure the spouse of Christ; who says plaintively enough in the Canticles: Through the streets and squares I will seek him whom my soul loves. Explaining this word, Blessed Gregory says thus: Because there are some of the secular life who have something to be imitated in the action of virtue. They have

indeed the faithful of this world, looking at the blessed man himself, what they may imitate: namely to turn aside from transitory vanity and to be converted to divine service through good will and an abundance of virtuous works. This example indeed he showed to seculars while still living in secular fashion. For he was at once changed, as we shall hear, into another man, putting on the new man in Christ, and leading a spiritual life under the appearance of secular dress and dignity. Religious and spiritual persons, namely, find in him forms of living, when they consider this saint rigid enough toward himself, very beneficent toward his neighbor, and just and upright toward God. Let us all then in common praise and glorify him who, generous in mercy, so made his saint wondrous that in his wonderful conversion and at the same time virtuous way of life he showed his merit; and in his glorious translation he made known in some way the reward of his virtuousness even in the present; consoling us too in this miracle and strengthening us in faith, that from the showing of present gifts there may be a firm expectation of future ones: which firmness the diversity of the individual signs also strengthens. Here ends the prologue.

[St. Hubert, count of the palace under Theoderic III king of Neustria, withdraws into Austrasia;] Of the life and way of life of St. Hubert before his episcopate [(De vita-ejus) Vita sancti Huberti Tungrensis episcopi 2; Incipit conversio S. Huberti comitis, postmodum episcopi Leodiensis 3.]. — At the time illo adds 3. when the cruelty of Ebroin was grievously oppressing the realm of the Franks, there was quidam adds 3. a noble youth, Aquitanian Aquitanicus 3. by race, count of the palace under King Theoderic, Hubert by name, both omits 1. learned in the studies of letters and vigorous in the exercise of arms. It is reported compare below note 12., moreover enim 2., that on a certain (d. q.) q. d. 3. solemn day ^a, when other Christians or his neighbors were going pergebant 3. to church, he, given over to the vanities of the world, went off to hunt. And behold there appeared to him a certain stag which bore between its antlers the sign of the holy cross. He also insuper 3. heard a certain voice saying to him: Unless you are converted to the Lord through the purpose of a holy life, you will descend the more swiftly to hell. Hearing this (q. a.) quo audito 3., he at once got down from his horse, adoring the Lord who had appeared to him, and showing himself ready to do what he had admonished (et promptum-monuerat) omits 2; (Fertur-mon.) omits 1. ^b. He, because he was of prudent mind, considering Ebroin most ready for every malice, cursing all his acts, left Francia of the Sequani, and betook himself into Austria to Duke omits 1. Pippin, whose justice et industria adds 3. and warlike virtue had crushed oppresserat 3. all the tyrants. There clung que adds 3. to him illi 2, 3., as an inseparable companion, his aunt Oda: who was exstitit 3. the widow of Boggis, duke of the Aquitanians, lately deceased relicta adds 3..

[2] [and there, through the company of St. Lambert, kindled with zeal for a more perfect life,] When therefore igitur 3. in the diocese of Tongres the illustrious man Hubert (v. i. H.) H. v. i. 3. lived for some time around apud 2, 3. the aforesaid prince, coming to know through the running of report the renowned name of Blessed Bishop Lambert (p. L.) L. p. 3., and desiring to see him (c. i.) eumque cupiens 1., he went down to Maastricht. The man of God Lambert (v. D. L.) L. v. D. 3. received him gratefully, and multis quoque 3. kept him with him many days. By the blessed conversation (b. c.) c. felici 3. and example of this holy man the heart of the most illustrious prince Hubert was so changed and so wholly set on fire with the desire of the heavenly fatherland, that, casting off the belt of knighthood, trampling the glory of worldly power, he wished to be enrolled in divine divis 2; (a. v. d.) v. a. d. 3. service; and he would have brought this at once pro tunc 1. to effect (h. m. p. e.) hoc quoque e. m. 3., if the bond of lawful marriage had not held him (n. e.) e. n. 2. back (d. c.) connubii d. 3.. Finally deinde 2., wholly changed into another man (m. a.) a. m. 3., by his new manner of life he professed the worldly dignity by his dress alone, but in true reality and effect (et e.) omits 1, 3. he was not a knight but a cleric et effectu adds 3., not a count but the disciple of St. Lambert. For already (Jam, etc. to the end of the number) omits 1. the Holy Spirit was working secretly taciteque adds 3. in him through the ministry of his priest (s. s.) sui sac. sancti 3. Lambert; what was afterward manifestly and more widely spread for the salvation of many (m. l. p. e.) l. p. e. m. 3., when through an angelic vision (a. v.) evangelicam jussionem 3. he succeeded his blessed master in episcopal government as a worthy heir heros 3.; how this was done we shall narrate breviter adds 3..

[3] [presently, with his master's approval, he hastens to Rome: where by Pope Sergius,] For the memorable man (m. v.) v. m. 3. Hubert (Siquidem-Hub.) qui 1., in all things using the counsel of St. Lambert, set out for Rome (R. p. e.) proposuerat 2, 3. to visit the triumphal thresholds of the blessed omits 2, 3. apostles: that he might bring to effect (ad e. p.) p. ad e. 3. through their merits the contempt of the world [(c. m.) fervorem religionis mundique contemptum 2; religionis fervorem conceptum mundique contemptum 3.] which he had conceived at the urging of his beloved master (quemconc.) omits 2, 3.. While he was staying at Rome (Q. R. c.) omits 1., when [(cum, etc. to the end of no. 4) in place of these there is read in 2: angelus Domini, cælesti luce conspicuus, Sergio Romanæ ecclesiæ præsidenti sacerdotio in somnis assistens, innocentem dilecti Christi sacerdotis Lamberti mortem intimavit. Et visus est ei baculum pastoralem porrexisse a loco passionis Lamberti translatum; et inquit: Diligenter quæ tibi a Domino præcipiuntur exequere. In hoc substitues ad regimen Tungrensis ecclesiæ dignum heredem ipsius Lamberti, a Deo in sacerdotem jam electum, Hubertum nomine; quem ad limina apostolorum venientem certis signis tibi revelabo. Statimque evigilans, non jam phantasticam et inanem intellexit esse visionem, quam baculi perlustratio comprobavit esse veridicam. Hubertus quoque ante altare principis apostolorum angelo revelante a papa agnitus est; et audita morte dilecti sui magistri lacrimatus est. Quem suscipiens papa tricesimum Tungrensis ecclesiæ ordinavit episcopum. Indumenta quoque sacerdotalia sancti Lamberti Romæ pro sancto Huberto in episcopum consecrando divinitus tunc sunt allata. Cumque istis indutus stola sola defuisset, statim stola ipsi deficiens serico albo auroque contexta a beata Virgine Maria, ecclesiæ Tungrensis, deinde Leodiensis, patrona, Huberto per angelum est transmissa; per quam plurima miracula Deus ad declarationem meritorum beati Huberti cotidie operatur.] the venerable Pope pontifex 3. Sergius, wearied, had given himself to sleep after the offices of matins, he had fallen asleep around the dawn of the very day on which the priest of Christ Lambert, for the testimony of truth, attained martyrdom by the hand of the wicked Dodo. And behold an angel of the Lord, standing by him in a vision, said: Attend diligently and give credence to my words. Lambert, bishop of the Tungri, at this hour within the sanctuary of the Lord has been sacrificed by the impious for piety. Therefore he has merited to be crowned in the heavens with the saints (in c. c. s.) cum s. in cæl. 3.. Lo receive his pastoral staff, suddenly transferred allatum 3. to you from the place of his passion. And with this you shall substitute for the government of the church of Tongres his disciple, Hubert by name, whom you will find coming devoutly today to the thresholds of the apostles.

[4] [forewarned by a heavenly vision, the pontifical vestments of St. Lambert having been brought by angels and a stole sent to him by the Blessed Virgin Mary,] And at once the pope pontifex 3., awaking, while he was still hesitating about the vision, found beside him, as he had received susceperat 3. from the angel, the pastoral staff of the blessed martyr. Prayer having been made, therefore, and the sacrifice offered, in order to carry out the command of the vision he sat down at the thresholds of the apostles as a zealous examiner of those arriving omits 3.. And by chance the man of the Lord Hubert, as a pilgrim, had taken lodging in a village next to the city. He at once went devoutly to the long-desired church of Blessed Peter the apostle. When Pope pontifex 3. Sergius saw him, he asked who he was and by what name he was called appellaretur 3.. Blessed Hubert answered him: I indeed am called Hubert, humble omits 3. servant of your Holiness. And at once the pope pontifex Sergius 3., gladly gratulanter 3. receiving him with his hands, brought him next to the altar of the prince of the apostles, revealing to him the death of his beloved master Lambert, just as he had learned from the angel. Hearing this, Hubert beatus Hub. 3. wept in sorrow. And when the pope pontifex 3. urgently admonished him about taking up the government of the church of Tongres, and St. beatus 3. Hubert would in no way consent, but affirmed that he was unworthy, behold he was divinely clothed in all (d. o.) o. d. 3. the pontificals of Blessed Lambert the martyr omits 3., which were suddenly translated to him by angels from the place of the martyrdom what follows to the end of the number omits 1.. And when, as he was clothed in these, only the stole was lacking, at once a stole of white silk, woven with gold, was sent to Hubert through an angel from the Blessed Virgin Mary, patroness of the church of Tongres; through which God daily works very many miracles to declare the merits of Blessed Hubert ^c. Seeing these things those standing by marveled, giving thanks to God.

[5] He is consecrated bishop of Tongres; he receives a golden key from St. Peter. By Pope Sergius therefore (p. i. S.) pontifice ergo 3. Blessed Hubert was consecrated bishop. And omits 3. when he was celebrating Mass there, St. beatus 3. Peter the apostle appeared to him, handing him a key as it were of gold, to be carried in the hand, as the power of binding and loosing and of bestowing health on lunatics and the raving. That key is preserved to this day in the church of Blessed Peter at Liège ^d.

[6] [His] While the funeral of Blessed Lambert was being held in ecclesia beatæ Mariæ adds 3. at Maastricht, [consecration is made known to the people of Maastricht by a voice fallen from heaven.] a voice is reported to have been heard est 3. from above, that in that same hour, God revealing it, a fitting shepherd had been provided for them by the supreme pontiff, the disciple of Blessed Lambert, Hubert by name. Having received leave and blessing from the supreme pontiff, he who had come

as a pilgrim, made a bishop, returned with honor Huic honor obvenit cui visio cælica favit adds 3.. Returning therefore from the city of Rome (R. i.) Roma autem 3. with the pastoral staff omits 3. and pontificals beati Lamberti adds 3., bearing with him the key handed to him by Blessed Peter, he is honorably received by the clergy and people of Maastricht and reverently enthroned in the pontifical chair.

ANNOTATIONS.

FIFTH LIFE OF ST. HUBERT

Hubert, bishop of Liège. (S.)

BHL Number: 4002

Edited from 1. a manuscript of the Bollandian Museum; — 2. the manuscript of Liège 278, otherwise 228; and — 3. the manuscript of Metz 577: all of which were written in the fifteenth century. — Compare Preliminary Commentary, no. 30.

LEGEND OF ST. HUBERT.

[1] [St. Hubert, count of the palace under Theoderic III king of Neustria, withdraws into Austrasia,] Hubert Hupertus 3, and so thereafter, sprung from a noble stock, in the times of Theoderic Theodorici 2., king of the Franks, was duke of Aquitaine and count palatine, learned in the liberal doctrines, distinguished by his presence at the royal palace, a follower of the rites of noble youths, skillful and et 2. vigorous in the use of arms and pleasing to the people. He, because he was good and virtuous and of prudent mind, considering Ebroin Ebroini 2., seneschal of King Theoderic Theodorici 2; Theodrici 3., whose cruelty was grievously oppressing the realm regem 2. of France, most ready for every malice, cursed all his acts and left France, and transferred omits 2. himself into Austria to Pippin, whose justice and virtue had checked all tyrants; but when the tyrants had been conquered through Pippin he returned to France.

[2] still a pagan: When therefore in the diocese perochia 1. of Tongres Tungerensi 3. the illustrious man Hubert lived for some time around the aforesaid prince, he still did not believe in Christ, but was a pagan and worshipper of idols ^a. But as he was noble by race, so he was more noble et nobilis 3. in morals and virtues. For he was pious, humble and merciful, and thereby he obtained great mercy.

[3] [but soon, by the voice of the Crucified appearing between the antlers of a stag, converted to the true faith,] On a certain day of the Lord's Passion ^b, when Hubert was pressing on with the hunt, there appeared to him (a. s.) omits 2. Christ crucified between the antlers of a stag which he was pursuing with dogs apparuit sibi adds 2., saying in these words: O Hubert, how long will you hunt the wild omits 1, 2. beasts of the forest? It is now omits 3. time that you hunt omits 1. me too. For I am the Lord your God, who today have been crucified for you and pro adds 3. for all men. Hubert, seeing and hearing this, was terrified. But afterward, coming to himself through the consolation of Christ, he got down descendens 2. from his horse and, humbly prostrating himself (h. s.) s. h. 3. on his knees on the ground, he answered: O Lord God, although I have often heard of you, yet until now I have not believed in you, I have not known you, and I have not worshipped you omits 3. as the true God (v. D.) D. v. 3.. Now I am ready to obey you, to believe in you and ever to serve you. Tell me then what you wish me to do, and show me the way of truth and of your will. Then again Christ said to him: O Hubert, deny yourself temet 3. and omits 3. take up your cross and follow me omits 3.. He also added: Go, he said, to Lambert, bishop of Maastricht, whom you already desire to see: he will teach you and tell you what you ought to do that you may be able to merit eternal life. These things said, Christ disappeared.

[4] with St. Lambert as master, Hubert, rising from the ground, ceased from the hunt and returned home with his servants, praising and blessing God for the mercy given him. While Hubert, still a youth, was staying at Tongres (H. a. j. m. T.) a. H. j. T. m. 3., he went to Maastricht (a. T.) omits 3., where Bishop Lambert was. He, receiving suscipiens 3. him gratefully and kindly, baptized him and et 2; omits, 3. instructed him in the Catholic faith (in f. c. instr.) instr. in f. c. 2, 3. and kept him omits 3. with him for some days. From the apparition of Christ and the conversation and example of the holy man Lambert the heart of the most illustrious prince Hubert was so changed and set on fire with the desire of the heavenly fatherland that, spurning the glory of worldly mundana 3. power, wholly changed into another man, by his new manner of life he professed the worldly dignity by his dress alone, but in reality and affection he was not a knight but a cleric, not a count but the disciple of Lambert.

[5] he embraces a most harsh kind of penance. By the teaching of St. Lambert, then, having renounced all things and given them to the poor and for the buildings and ornaments of churches, from a rich man made a voluntary pauper, he strove to follow the poor Christ, and he kept nothing for himself except a coat of mail ferream adds 3., which he put on over his bare flesh (c. s. n.) carne sua nuda 2., and a gray tabard, which (g. t. q.) griseam tunicam quam 3. he wore over it; and thus entering the desert, he accomplished a penance worthy of God. And he took no bodily food except herbs and roots and omits 2, 3. the fruits of trees omits 2, 3.; he drank no wine or strong drink, but only water; and he endured many infestations of demons, who tempted him in various and very many (e. p.) omits 3. ways, but could not bend or conquer him ^c.

[6] Again ordered by divine revelation to go to Rome, Hubert lived thus for fifteen years; and in the sixteenth Christ sent an angel saying to him: Hubert, go out from the desert and go to Rome. For the Lord (D. e.) e. D. 3. wished to set him over supra 1. many things, that he might be a path of morals and an example for others, because he had been faithful over a few things. Hubert therefore was obedient: and going out from the desert he went to his master Lambert, revealing to him the angelic vision and calling. Hubert, using in all things the counsel of the blessed bishop Lamperti adds 3., set out for Rome to visit the triumphal thresholds of the apostles, that the contempt of the world which he had begun at the urging of his beloved master he might bring through to effect by their merits, commended by their prayers.

[7] there by Pope Sergius, he too forewarned by a heavenly vision, Meanwhile, when the venerable Pope Sergius, wearied after the offices of matins, had given himself to sleep around the dawn of the very day on which the priest of Christ Lambert Lampertus 3, and so thereafter for the testimony of truth was crowned with martyrdom by the hands of the wicked Dodo, count of Aravia (c. A) A. c. 2., behold an angel of the Lord, standing by him in a vision, said: Attend diligently and give credence to my words. Lambert, bishop of the Tungri, at this hour within the sanctuary of God has been sacrificed oblatus 3. by the impious for piety; therefore he has merited to be crowned with the saints in the heavens. Lo receive his ipsius 2. pastoral staff, suddenly transferred to you from the place of his passion. And with this you shall substitute for the government of the church of Tongres his disciple, Hubert by name, whom you will find coming devoutly today to the thresholds of the apostles. And at once the pope, awaking, while he was still hesitating about the vision, found beside him, as he had received from the angel, the pastoral staff of the blessed martyr.

[8] [the pontifical vestments of St. Lambert having been brought by an angel, he is consecrated bishop of Tongres;] Prayer having been made, therefore, and the sacrifice offered, in order to carry out the command of the vision he sat down at the thresholds of the apostles as a zealous examiner of those arriving. And by chance the man of the Lord Hubert, as a pilgrim, had taken lodging in a village next to the city. He at once went devoutly to the long-desired church of Blessed Peter, prince of the apostles. When Pope Sergius saw him, he asked of him who he was and by what name he was called. He said to him: I am called Hubert, servant of your Holiness. And at once the pope (p. e.) e. p. 3., gladly receiving him with his hands omits 3. (m. s.) s. m. 2, brought him next to the altar of Peter, prince of the apostles, revealing to him the death of his beloved omits 3.

master Blessed Lambert, which he had learned from the angel. Hearing this, Blessed Hubert Lampertus (sic) 3. wept in sorrow. And when the pope urgently admonished him about taking up (d. s.) susceptionem 3 the government of the church of Tongres, and St. Hubert would in no way consent but affirmed that he was unworthy, behold he was divinely clothed in all the pontificals of Blessed Bishop Lambert, suddenly omits 3. translated from the place of the martyrdom. Seeing this all who stood by marveled, giving thanks to God (g. D.) D. g. 3..

[9] [he is adorned with the gift of knowledge; an angel hands him a stole sent by the Blessed Virgin Mary,] When therefore he had been consecrated bishop by the pope, because he was fervent in the charity of almighty God, he at once desired to perform the divine office and to offer a sacrifice acceptable to God. Thus then falling on his knees before the altar of St. Peter, he poured forth a prayer to the mother of mercy, that she would obtain for him grace with her blessed son Jesum adds 3., so that he might quickly learn disceret 3. the divine office omits 1., and that omits 3. he might grant him the knowledge necessary for ruling the church and for duly debito 3. completing sibi adds 2. the divine office. The glorious Virgin, hearing his prayer, sent him with an angel a most beautiful stole, which the angel, putting it around his neck, said to him (d. e.) dicens 3.: Hubert, Mary, mother of Christ, sends you this stole; and as you asked a Domino adds 2., you will have the knowledge necessary for you omits 3. and omits 2. perfect. This is also read omits 3. in the collect of St. Hubert, namely: that him whom, on receiving the stole sent to him from heaven, we believe illuminated with the knowledge of the sacred office. That et ita 3. stole is preserved servatur 3. to this day in the Ardennes in the monastery claustro 2, 3. of Andage, where St. Hubert rests in the body, and very many miracles (p. m.) m. p. 2, 3. take place by means of it ea 2..

[10] and St. Peter a golden key. After the receiving, then, of that omits 3. stole, when he was celebrating Mass there, there appeared to him Blessed Peter, prince of the apostles (a. p.) apostolus 3., handing him a key as it were of gold, to be carried in the hand, as the power of binding and loosing and of bestowing health (s. c.) c. s. 3. on lunatics and the raving. That key is preserved to this day in the church of Blessed Peter at Liège.

[11] [His consecration is made known to the people of Maastricht by a voice fallen from heaven.] While the funeral of Blessed Lambert was being held in the church of the Blessed Virgin Mary at Maastricht, a voice was heard from above, that in that same hour they had been provided by the supreme pontiff with omits 3. a fitting shepherd pastori 3., the disciple of Blessed Lambert, Hubert by name (n. H.) H. n. 3.. Having received leave and blessing benedictionem 3. from the supreme pontiff, attaching addens 3. to himself household members both spiritual and secular, he departed from the city of Rome, bearing with him the key handed to him by Blessed Peter the apostle, likewise et adds 3. the staff and pontificals of Blessed Lambert.

[12] [By heavenly aid he escapes the snares laid by Dodo: who with his accomplices is punished by horrible penalties divinely sent.] Hearing this Dodo, and fearing that he would be reproved on account of the martyrdom of Blessed Lambert, and likewise King Pippin on account of the adultery which he was committing with his sister Alpaida, because he knew that St. Hubert was a lover of his master Blessed omits 3. Lambert and a just and vigorous man, gathered a great army and laid snares for him. St. omits 3. Hubert, however, was forewarned by an angel not ut 2. to fear, because the Lord God almighty omits 2. would be with him and free him from all his enemies. When Dodo and his army drew near to St. Hubert and his household, wishing to kill him, he fortified himself with the sign of the holy cross, as the angel had foretold to him; and Dodo with his army were stricken with four horrible plagues: for some were struck (f. p.) p. f. 3. with sudden death, some were possessed by evil spirits, the third by the falling sickness, and the fourth were made effecti 3. rabid.

[13] At Maastricht he is received with the applause of all. These miraculous works having been shown through the power of almighty omits 3. God, he was received most humbly and honorably by the people of Maastricht, with the cross of the Lord and banners, processionally, by all the clerics and laity coming to meet him, and he was reverently placed in the pontifical chair [There follows in the three manuscripts a compendium of the saint's Life according to Jonas, beginning from chapter II: Sciens ergo beatus Hubertus, etc.].

ANNOTATIONS.

SIXTH LIFE OF ST. HUBERT

EXCERPTED MOSTLY FROM THE CHRONICLE OF JEAN D'OUTREMEUSE BY ADOLPHE HAPPART, MONK OF SAINT-HUBERT.

Hubert, bishop of Liège. (S.)

BY HAPPART

Edited from the manuscript of the University of Liège 18, otherwise 229. — Compare Preliminary Commentary, nos. 31 – 34.

PROLOGUE.

DEEDS OF ST. HUBERT NEWLY EDITED, NAMELY IN THE YEAR 1511, ON THE FEAST OF ANDREW, BY ME, N. ADOLPHE HAPPART.

May holy Mary be present at my undertaking.

Tetrastich of the same.

Read me, whoever you are who love to know the life

Of the divine Bishop Hubert, for I sing his deeds:

He would have succeeded to the honor of duke and count,

Had he not, O Christ, known how to love your yoke.

The same.

Hunger will torment this one, envy that one,

Unlike the cause, but like the penalty.

The same.

Hail, holy father Hubert most pious, hail:

Be mindful of your devoted people.

The same.

If you know better, why do you hide your talent?

If otherwise, why do you judge another's servant?

Read it through, and then point it out. If you are learned,

The object will move the power; if otherwise,

Drive on your sluggish inertia.

We unlearned write, and likewise the learned, poems.

If the wit is warm, it is skilled right to its own

Beginning and end.

If you wish to know who I am who have left these writings,

I am called Adolphe Happart by name

Aloff Happart

In

the truth of the virtues.

Fare well as you wish: may you wish to fare well.

Of the duke and count, and of him who, placed in the honor

Of bishop, I sing the brave deeds of Hubert

Nonnus

Adolphe Happart

Its flower has not yet withered, but swelling into bulbs it brings forth fruit, with God as auspice of things, who commanded that the head and tail of the victim be offered.

CHAPTER I.

The birth of St. Hubert, and his history up to his conversion.

THE DEEDS OF ST. HUBERT.

[1] [The grandfather of St. Hubert, duke of Aquitaine, is slain by the Saracens in battle;] CHAPTER I ^a. — In the year 637 ^b, when Heraclius, the most keen defender of the Christians, was emperor, the Persians, gathering an army into one, surrounded the city of Antioch with hostile apparatus, and adding force to force, within an interval of four months and ten days they took and destroyed it. Lured and likewise encouraged by the fortune of war, they besieged Damascus. The prefect of Damascus, going out of the city in the strength of his people, attacked them, but accomplishing nothing and easily beaten back, he yielded to the enemy's victory. Whence the Persians, pressing the siege harder, strengthened it; and after nine months, prevailing by strength, in the year 639, on the 12th of the month of July, about noon, they took that same city by assault. In the same year, in the month of October, Jerusalem was besieged by those same Persians: wherefore the citizens summoned the emperor to their aid against the enemy. The emperor, suddenly gathering an army, crossed the sea and came to their help, yet late, because after eleven months, harried by the long siege, they surrendered to the enemy. Nevertheless the most constant emperor settled near the city with his Christian soldiery. Whence the Persians, not a little provoked to the arena, coming out from the city, were shamefully routed by the Christians, their king being slain, and fell to the number of 26000. In the year 600 and 40, then, the Emperor Heraclius fiercely attacked the Saracens; and he brought back to the empire Antioch, Damascus, and whatever the Persians had taken from the Christians by force of war. Then entering Persia, laying waste a very great part of the country, he assigned it to the right of the Christians. Learning this, the king of Cattay, Sigedard, with the greatest apparatus of war came to the aid of the Persians against the emperor. A dire and horrible battle was therefore joined: of which the Christians having been made victors slew 14000 Saracens, yet not without loss of their own: for the Romans lost 200 of theirs, among whom were the most noble duke of Aquitaine Boggis, and the prince of the same name, lord of Poitiers, husband of St. Oda. Wherefore the emperor, gravely indignant, chiefly on account of the loss of such distinguished persons, ordered the bodies of the aforesaid princes to be carried to Jerusalem and there to be honorably buried. These things done, the emperor fell into a sickness, of which he also died: for seized with fever and dropsy, he ordered himself to be carried by sea to Rome; where he entered on the way of all flesh.

[2] his parents, his brother and his brother's sons. CHAPTER II ^c. — When therefore the hateful rumor of the death of their duke and prince reached the Aquitanians, they deeply wept their fall. There was substituted moreover for Duke Boggis his son Bertrand: who reigned twenty-four years. This Duke Bertrand had a wife named Hugberna, sister of St. Oda. This is the trunk from which the most noble branch sprouted, namely the most holy Bishop Hubert. To him a name was given from the name of his mother, he was called Hubert, as if Hugbernus: the last and most illustrious bishop of the Tungri, and first of Liège. When St. Hubert was four years, three months and ten days old, there was born to the aforesaid duke another son too, named Eudo: a very strong knight, afterward duke of Aquitaine and prince. Eudo also begot two sons. The firstborn was called Aimeric, the other John Willhembrord, most powerful king of Hungary.

[3] While still a boy, CHAPTER III ^d. — In the year 646, Hilderic, king of the Franks, sent word to Bertrand, [he raises the spirit of his father, attacked in war by the king of the Franks and unmanned by sorcery, so that he routs the enemy.] duke of Aquitaine, that notwithstanding that the duke himself had descended from the crown of the kings of France, he nevertheless held his land or country on the part of the kings of France; wherefore he required of him that he do him homage and take up the fief from him. Bertrand, hearing this, discussing it well, wishing to look to his own and his people's liberty, answered: I, he said, have never possessed, nor will possess unless driven by violence, so much of the land of the Franks as could hide the print of a foot, because I am bound to his jurisdiction by no right or law. When these words were taken by the king with ill will and otherwise than was fitting, he, gathering an army, led a military force into Aquitaine to lay it waste. But the very strong duke, impatient of all violence, like a lioness whose cubs have been snatched, ran tirelessly to meet him, and with most keen spirit attacked, cast down and conquered him; and that indeed so limitlessly

that he did not raise his head to stir up war for a course of twenty years: for already, worn down twice over, the whole strength of the Franks had withered. This loss of the battle and destruction of his barons rendered the king as ferocious as could be. Wherefore he was hateful to all, to great and small, noble and ignoble. Nevertheless, spurning peace and very greedy for vengeance, he gathered an army a third time against the duke of Aquitaine; laying waste the land with slaughter, plunder and destruction, harassing to his ruin the duke, who at that time was second to none in virtue and military strength. Further, the duke at that time was so unknit by the sorcery of enchanters that, like one dead, he could not move himself at all. Hubert therefore his son, considering these things, partly ascribing the devastation of the fatherland to his father's sluggishness, went to his father to rouse him as to what was being done: What is the matter, he said, O father, that you are torpid in such sluggishness? Or are you ignorant of what is being done in your country? Do you leave in the whirlwind of war those whose goods you enjoy in the tranquillity of peace? What is going on? Do you not care in your heart about the plundering of your country and people? Behold now the fierce enemy, namely the king of the Franks, overruns everything with slaughter and arms. Take up arms and shield, and go down to battle against him: for the rights and laws of all peoples admit repelling force with force. The father, hearing this, and likewise weighing the excellence and compassion of his son's mind: For your sake, he said, my son Hubert, this iniquity will be rendered upon the head of the wicked man. And as if taking strength from his son's words, he suddenly prepares the apparatus of arms and all the most robust soldiers of his right, and ordering wings and ranks for battle, like a bear hardly roused from its cave, he appears again in the field. The signal is given, the enemies rush upon one another, lances are shattered, the spear-point passes through the groin, helmets are split, and the axe passes through the entrails. This one strikes, that one falls; this one falls, that one strikes in turn. Amid these things the king and the duke, like lions in the midst of the animals, roar, seize, and tear apart whatever comes in their way. The duke flies on his horse, his sword flashes through the air, and seizing one out of the midst, whose name was Otto, he splits him through the middle from the crown to the sole. Nor should you believe that a fable is being told you: for unless the virtue and very great strength of the ancients had been so, antiquity would never with such zeal have left these things to posterity in monuments of letters. While these things are going on, the battle grows on all sides. They fight on either side, each strives to set his breast against his opponent. The king and the duke come together against each other, they repeat their blows and cut back iron with iron. Further, the duke, powerfully brandishing his sword, split the king's helmet, cut off his ear and cast him to the ground. Wherefore the king and his men, the hope of victory being lost, turned their backs and gave themselves to flight, and the victory fell to the duke. This war was most terrible and most fierce. On both sides there fell wounded and dead, on the king's side 4000 and very many princes, on the duke's side 11000 and eleven princes. I have recited these things in order that it may be known to all how great a power the father and forefathers of St. Hubert possessed, who were able to conquer even the most powerful kings of the Franks.

[4] [Ebroin seizes the principate in Neustria under King Theoderic III and exercises it with fierce cruelty;] CHAPTER IV ^e. — In the year 649, on the 13th of July, King Hilderic died. After his death the nobles of the Franks discussed substituting a new king. Agreement having been reached, they called out King Theoderic from the monastery of St. Denis, who had spent twelve years there in the monastic life; eighteenth of the kings of France, he reigned twenty-five years. Ebroin, hearing this, namely that Hilderic was dead and Theoderic made king, cast off the monastic habit, and leaving the abbey came to France. There through the cunning of his malice he carried it through that he threw Landalus, the prefect of France, out of his office, and through gifts, by right and wrong, seized the prefecture of France. Nor did he then indeed better his life; rather advancing daily to worse, he turned out a very wicked tyrant. The holy priest of the Lord Leodegar he finally killed after many agonies of martyrdom. Very many ecclesiastical men he killed, punished, exiled, drove from their bishoprics. Whence too he drove the most holy priest of the Lord Lambert from the church of Tongres. Others he blinded; of some he cut off the tongues and lips and hands. And so on account of his cruelty he was hateful to all. With such a plague Ebroin continually infected France, so that no place was held for piety.

[5] [striving to claim the principate of Austrasia also for his house, he is defeated by Pippin.] CHAPTER V ^f. — In the year 653, Angisilisus died, son of St. Arnold, prince and prefect of Austria, husband of St. Begga; after whose death Pippin his son lawfully succeeded to the principate of Austria. To him Ebroin, desiring to exercise his tyranny on every side, gave a command, namely that Pippin should not put his hand to the Austrasians, giving the principate to his brother Brodeal; who, refusing the principate, resigned it to his brother Walfranc. But Pippin cared nothing for these things: for he was a very strong soldier, whose like there was not in the line of the kings of France. But since Ebroin was of a great family, a complaint having been laid before the king by himself and his accomplices, at last war was proclaimed against Pippin. Pippin, meeting the enemy with a strong hand, prevailed as victor. In this war Walfranc, who was to reign in place of Pippin, fell. Ebroin lost his nose and left ear with his jaw: so that with his teeth bared he was made of horrible deformity. We have inserted these things that the tyranny of Ebroin may be known.

[6] St. Hubert is created count of the palace under King Theoderic, CHAPTER VI ^g. — In the year 654, Hubert, son of Bertrand duke of Aquitaine, came to Paris for the sake of visiting King Theoderic. The king, since Hubert was his kinsman, received him most dutifully and wreathed him with military insignia. But since mention of the nobility of St. Hubert has now fallen in, it is good to reweave the line of his blood from a higher point. Clothar, namely, king of France, had several sons. Of whom one, namely Dagobert, succeeded his father in the realm of France: to whom succeeded his son Clovis, who was the father of the kings Louis, Hilderic and Theoderic. Clothar also begot another son, called Hilderic, who was the father of Boggis, to whom succeeded his son Bertrand, father of St. Hubert: whence Dagobert king of France and Hilderic duke of Aquitaine were brothers; and King Theoderic and St. Hubert kinsmen to each other in the fourth degree. I have reviewed these things that it may be clear to all that St. Hubert proceeded from the crown of the most illustrious kings of France. And so Hubert was made count palatine of Paris, an outstanding knight, being then already eighteen years old, a most handsome youth, tall of body, most beautiful of face, with very large limbs, excellently qualified, and in the form of his limbs tempered to a most excellent or most fitting size.

[7] [and count of the Parisians; but through the calumnies of Ebroin he is compelled to go into exile and withdraws into Austrasia:] CHAPTER VII ^h. — In the same year Landalus, the very great count of the Parisians, closed his last day. When St. Hubert had been substituted for him in the county, he began to rule peacefully and frankly: wherefore he inflamed the hearts of all the barons and chief men to love of him, so much so that they adjudged him worthy of the prefecture. They would have summoned St. Hubert as prefect of the palace, if he had been willing to drive out Ebroin. He, however, as he was very desirous of justice, so also an enemy of all violence, answered that he did not wish to cast anyone out of any dignity, arguing as if from the law of nature, namely that no one ought to do what he would not wish done to himself. Yet rumor, nowhere certain and able to be closed in no little caskets, carried the intention of the barons to Ebroin and told of the removal of his lordship. Wherefore Ebroin, inventor of all deceit and falsehood, having devised many things against St. Hubert and the barons, said: Behold, lord king, you are being betrayed by a very evil betrayal and being sent into exile, unless God turn it away and a fitting remedy be applied. For your kinsman Hubert the Aquitanian has so attracted the eyes and spirits of your people through gifts of gold and silver that they assent to him with inward love. There is added this also, and it is rumored through the mouths of all, that he has sprung from the line of the kings of France, that in him is placed the hope of a very strong knight, who for the royal state has a most sufficient clerkship. What more? he has so attracted the spirits of all to himself that there is no one who does not put him before love of you. In this all have agreed, to crown him king for themselves and to shut you up tonsured at the divine Denis. The king, hearing these things and lending a ready ear to the tricked-out words of the traitor Ebroin, ordered that St. Hubert be banished by Ebroin from the land, the fealty and the society of the Franks. When Ebroin, ready for every injury, had carried out this command, the nobles, barons and all the magnates were greatly indignant, and no less wondered why Hubert was not willing to avenge himself on so perverse a traitor. When St. Hubert understood these things he said: I could, excellent barons, take vengeance, if I wished, on so vile a glutton, and on one far more powerful. I indeed disdain to oppose myself to so lying a traitor, who, the more he sees me loved, the more he fears himself hated. He has already informed the king against me, stirred him, provoked him, although I have never harmed him even in my mind. May God see and judge. Nevertheless I will be obedient to my lord the king, leaving his country, and I will betake myself to the true prince of the Austrasians, Pippin, I will stay with him as the other knights. Perhaps this sun will see that day on which vengeance will be taken for me on the enemy. These things done, he left France, and betook himself to Pippin, who was then at Metz. Pippin, rejoicing that his kinsman Hubert had arrived, received him most dutifully, as befitted such princes on both sides.

[8] whence, Ebroin having been killed, with Pippin, by CHAPTER VIII ⁱ. — In the year 656, it happened that Ebroin met a certain Count Hermenfrid, of the line of the dukes of Aquitaine, at Paris. Seeing him, Ebroin thought to satisfy his cruelty then at least. [the magnates of Neustria solicited, he returns to fight against Berchar, Ebroin's successor, captures King Theoderic in battle, recovers his dignities and is set over the administration of all France by Pippin.] You, he said to the count, on account of the line of the Aquitanians, by which you are allied to that Hubert, will here meet an unwilling death. Hermenfrid, knowing that the matter was to be conducted not with words but with sharp blows, opposed himself as a vigorous knight and defended himself, and killed Ebroin, eight squires and three knights falling at the same time. Then he came to Paris. The Franks, hearing that they had been freed from the most wicked tyrant, thought of appointing Hermenfrid as prefect. He however, excessively wounded, departed from life within eight days. Devils were seen by St. Gervase carrying the soul of Ebroin in triumph to the world below. After this the Franks elected Warco, brother of Hermenfrid, on account of the deed by which the latter freed France from the tyranny of Ebroin. Warco however, intercepted by Bertrard, nephew of Ebroin, was killed by him in vengeance for his uncle, and after eight days he seized the prefecture. The Franks however, recalling the malice of the often-mentioned Ebroin, hissed off a promotion unwelcome to them. By the counsel therefore

having been taken, they sent to Pippin in Austria in these words: Most entirely and excellently, they say, we will enter into friendship with you: only help us now. Rout this false invader of the prefecture, Bertrard, and whatever you spend for the sake of the battle will be abundantly repaid you. When this news was carried to Pippin, he rejoiced very much, seeing especially that the prefecture was possessed by the power of friends. Summoning moreover the strength of his friends, he gathered an army of 20 thousand. In this were St. Hubert, standard-bearer of the army, Aper, an illustrious man, father of St. Lambert, the duke of Lotharingia, the duke of the Ardennes, the duke of Namur, the duke of Champagne, with several other nobles and princes. When Bertrard or Berchar, who had already gone out on the road with 1000 men, learned this, namely that Pippin's army was approaching, he turned his foot back as soon as possible to the city of Paris, and going to the king said: May your serenity know, dread lord king, that not far off are Pippin, son of Ansegisil, and Hubert the Aquitanian, with a very strong army, summoned by your people to drive your majesty from your realm. Lo, unless counsel and aid be present together, it is utterly over for us. The king, astonished by these things, having spoken an oath, bound himself to kill Pippin if the chance offered itself. Gathering then 40 thousand men, he sent them ahead by the hand of Bertrard to meet Pippin, whom he came upon not far from Paris. They began then, as if flitting about with light armor, to provoke Pippin's army. From his army St. Hubert, slackening the rein, urging his horse with the spurs, advanced against Bertrard, and brandishing his spear powerfully, he fixed it through his vitals: and he died there. The battle growing heavier, Hubert rushed on the enemy; the hostile ranks are confounded; there is slaughter, lances are shattered, the shield is set against the sword; this man thrown from his horse rushes face down to the ground, another, his throat broken, sends forth his spirit into the air. The battle grows, all things are dyed with blood; the reddening blood flows lifeless in a river. Aper, father of St. Lambert, an illustrious man, swore that if it should fall out by chance that he met the king, he would split him through the middle; but it turned out otherwise for him: for, pierced through by the king with a lance, he breathed out his spirit to the winds; and his body was carried to Maastricht. Amid these things St. Hubert laid everything low. For he conquered Jabeanus, count of Savoy, and Henry of Saint-Amand and sent them to the world below. At last coming to the king, he seized him in the strength of his might by the belt, and lifting him from the saddle, he set him before him on his horse. Seeing this, the Franks, conquered, gave themselves up to Pippin as victor. Hubert therefore, carrying the king before him, said to him: My lord king, lo your safety * is in my power. Yet nothing at all of evil will befall you. Let it be brought back into memory how your serenity was informed about me by the depravity of a traitor, how, I say, I was condemned to exile from France, when yet I did nothing but what was of honor, probity and equity. Conferring with such conversations they came to Paris. There Pippin was made prefect, ruling twenty-eight years, in which he vigorously governed France, except for the stain of Alpaida, which he contracted through love of her. It happened about these times that Pippin went to Liège, and on the journey was captured by love of it. Wherefore after many palaces had been ordered, he also placed a palace at Jupille, writing and commanding St. Hubert, as if he were lured by weakness of body or the pleasantness of the place, that he, who was already count of Paris, should at the same time rule the prefecture. St. Hubert therefore began according to the excellence of his mind vigorously to govern France as prefect.

ANNOTATIONS.

* word passed over in the manuscript.

* manuscript eum

* manuscript mea

CHAPTER II.

The prodigious conversion of St. Hubert, his instruction under the discipline of St. Lambert, his most harsh penance and after his wife's death the abdication of his secular dignities. He sets out for Rome, to ask counsel of the supreme pontiff on how to order his life thereafter.

[9] [Called by the prodigious admonition of the Crucified appearing between the antlers of a stag to pursue a more perfect life,] Chapter IX ^a. — About these times, as the status of nobles and the appetite of flourishing youth could suggest, it happened that Hubert, for the sake of hunting, went down to the forest with his dogs coupled. The heavy mastiffs having been let go, as the skill of this art holds, he, being most agile of body, following the barking of the dogs the more ardently, was led through inhospitable wastes into the inner parts of the wilderness. These things perhaps happened at a sacred time by no means fitting for hunting: wherefore God, wishing to call him out to a higher state, restrained him thus by a vision from an excess of such levity. For while he was more ardently, as has been said, gaping after the hunt, his companions being left alone, he himself pursued the wild beast to be caught. Behold suddenly from the woodland there appeared before his eyes a stag with branching antlers, which, white in its hair, bore between its antlers the insignia of the glory of the cross. Seeing this, his spirit struck, as is wont to be the custom of mortals seeing anything above themselves, Hubert fixed each knee on the ground, begging that so great a prodigy be turned for him to the better even by the humility of his body. None of the dogs pursued the stag further, but a voice from the direction of the stag said to him: Hubert, why, acting in vain, do you waste precious time? You pursue beasts or forest animals, whereas I have decreed something else about you: for henceforth you shall catch not beasts, but men. St. Hubert, hearing this, and fearing the divine threat and admonition, said: Lord, what do you wish me to do? And the Lord said to him, as is read of St. Paul: Go to my servant Lambert, bishop of Maastricht. He will teach you * what is of my will, how you may be able to please me. Having said this, the vision at once disappeared, and St. Hubert, according to the divine admonition, went off to St. Lambert at Maastricht.

[10] to the discipline of St. Lambert, restored in the see of Maastricht, Pharamund Chapter X ^b. — In the year 657, the noble barons and chief men of Maastricht went to Jupille to ask Pippin, for the sake of restoring their bishop. They added: Lord, free us from the tyranny of the intruded Bishop Pharamund, the intruder having been thrown out, and restore to us the shepherd of our souls, the holy priest Lambert, shut away in the monastery of Stavelot. Thus he and his father, the outstanding Count Aper, have deserved well of your majesty. Pippin, recalling the faith with which the father of St. Lambert had burned: For love of his father, he said, the son shall be restored to his episcopal see. Then Pippin went down to Maastricht, and having seized Pharamund, Ebroin's intruder, he said: From now on you shall be lord of the Meuse; and with his own hand he threw him from the bridge of Maastricht into the Meuse. After this Pippin brought Lambert in the greatest glory and with a multitude of barons, nobles and most illustrious men of Austria, restoring him to his see, angry moreover that the injury of so great a man had until then been hidden from him. Lambert, restored to his see, as a good shepherd watched daily over his flock. And while he attended solicitously, the report of Pippin's adultery struck his ears; whence he grieved not a little. He rebuked the prince in season, out of season, and mingling times with times, the pious shepherd strove to bring the prince back to the flock of the Lord's fold. Alpaida, as that harlot was called, as if another Herodias plotted daily against his blood; by occasion of whom the same saint nobly fell.

[11] he subjects himself: The outstanding count and duke very often considered these things: wherefore he was kindled daily in love of the bishop, and he went down, as very often was his custom, to Maastricht for the sake of seeing the bishop. There, taught by his holy admonitions and strengthened by his angelic way of life for a better life, he became a true disciple, I say, as far as his state permitted, of St. Lambert. He accompanied the holy man far and near, and as another Paul at the feet of Gamaliel, he drank in more attentively the law of the divine Scriptures. He went with him to the office of preaching, furnishing the saint assiduous service, visiting with him Metz, Maastricht, Cologne, Trier and France, so that he seemed and was no longer a knight, but the true disciple of Lambert, as you will find written elsewhere.

[12] to whom he also brings his aunt Oda, to be likewise formed. He urged his aunt Oda, widow of Boggis the once most noble prince of the Aquitanians, to spurn the pride of the world, and with him to hear the admonitions and doctrine of his holy master Lambert. He reported to her daily the chastity, sobriety and equity of the angelic man, his examples to be embraced in every way, the zeal for justice which he took up for the salvation of the prince, the plots which he suffered for the norm of justice. He so carried it through that, bringing her with him, he led her to the presence of the holy man of God, to be given to drink of the word of life and salvation. Persuaded by these words the noble and outstanding woman, desiring to stretch forward to what was ahead, to leave the world and bring her treasures into the heavenly treasuries, well, I say, and wholesomely led on, sold the ample estates of her right; and gathering an abundant treasure, she betook herself to Amay to live near St. Lambert. She reckoned it an injury to be separated in place or presence from him by whose doctrine and sanctity she was continually nourished. Having chosen a place suitable to her purpose, then, she founded in the territory of Huy a church in which she afterward received burial.

[13] His wife Floribana, of whom he begot Floribert, Chapter XI ^c. — In the year 667, on the 15th of September, the most noble count of Louvain Dagobert died: to whom succeeded his son Sigebert, fifth of this county. He had a very elegant and exceedingly comely daughter, named Floribana. Her King Pippin gave in marriage to his kinsman Hubert the Aquitanian. To them was born a son not unworthy, the heir of his father's nobility, Floribert. It must be known that it is not to be so understood that Hubert was only now first married to Floribana, but that, incidentally, since the death of the father is being treated, something about the marriage of the daughter too is thought to have been not undeservedly inserted. From this St. Hubert was confirmed over the prefecture, strengthened by the consent of all.

[14] [and while she lived he had given himself for seven years to the exercise of a very arduous penance,] At that time, according to the stronger agreement of the chronicles, the man of the Lord St. Hubert, at the admonition of St. Lambert, carried out a most rigorous penance. For, as the writings of the ancients testify,

turning aside to the singular wasteland of the Ardennes, in the place which is called Fura by the inhabitants of this land ^d, he carried out a most severe penance. There in cold and nakedness, in thirst and hunger, in solitude and harshness of dress, for seven years in affliction of mind and body he offered and sacrificed himself every day to God as a living victim.

[15] she having died, he abdicates all his dignities Chapter XII ^e. — In the year 674, in the month of April, divine inspiration touched the mind of the holy man Hubert the Aquitanian, seeing, namely, that his most noble spouse had met her death from the strain of the childbirth in which she had brought forth her elegant son Floribert, that it would now be reasonable to fulfill in deed the long-conceived * affection of leading his earlier life. He wished therefore, as he fulfilled in deed, to renounce the world and the military order in which he was thereby entangled, so that more freely through the eremitic life, as he had begun, shut away among the shades of the woods, or subject to monastic rigor, he might serve God, according to the counsel which he was going to ask of the pope on going to Rome. He came moreover to Paris, where he held the lordship of a very ample county, resigning into the hands of King Theoderic all the administration of his jurisdiction. In whose place Theoderic at once substituted Charles Martel, a knight of seventeen years. These things done, St. Hubert withdrew to Aquitaine: where, finding his father Duke Bertrand held by his last sickness, after three days he saw his tearful end. The duchy of Aquitaine therefore fell to him, as the elder born: which however, for the love of Christ, he most liberally resigned to his brother Eudo. He judged it unworthy that one who by good intention had already set his hand to the plow should through the upheaval of flattering fortune draw back to the destruction of eternal death. He said therefore to his brother: Lo, my brother, I give you all the power of my right: only take care of this little son of mine, Floribert, while I am away. For I commend him to you. Be his father and nurturer. Hand him over to be imbued with scholastic disciplines, and to be instructed by the admonitions and examples of the holy man Lambert, bishop of Tongres. When his brother most faithfully assented to these things, he himself, as he had resolved, went off to St. Lambert at Maastricht.

[16] [and, with St. Lambert's approval, he hastens to Rome, to ask counsel of the supreme pontiff on how to order his life.] Chapter XIII ^f. — In the same year, in the month of May, St. Hubert came to St. Lambert, and said to him: Behold, lord bishop, my heart has longed with desire for a long time to be the disciple of your Holiness, and I should indeed have fulfilled this in deed if I had not been entangled in the conjugal bond. But since God has called her from life, as it pleased him, now desiring to fulfill my vows, I beg in every way, together with my son Floribert, to be made your undoubted disciple. Moreover I most humbly ask your love to deign to assign to me, after my return from the city of Romulus, a suitable place, according to my intention of wishing to soldier for Christ. To this Lambert said: You are entangled, as I think, in military oaths. You must first renounce these: for no one can serve two masters. Then I urge you to follow Christ, freed from the cares of this world. And he: Lord, I have long since renounced and do renounce all those things. Only let the will of the Lord be done in me. To him Lambert said: It is of your will, as I gather, to go to Rome, to obtain the pope's counsel. He will provide a place for you according to the will of the Lord. Go therefore in the name of Jesus, as you have begun; and may the good angel of the Lord accompany you. And again Hubert said: Has your love, my father, nothing it wishes to send word of to the most holy one? Lo I am your servant and disciple. — Ask of him, he said, in my name, whether it is better to live with God offended or to die with him reconciled; with justice, reason and equity let go, to rejoice in this world, or with these preserved to die for Christ. Hearing these things, the heart of St. Hubert trembled, and his soul melted within him: for he knew from what source these things were springing. Nevertheless assenting to the wishes of St. Lambert *, he went on toward Rome, as he intended.

ANNOTATIONS.

* manuscript docebis

* manuscript conceptæ

* manuscript Huberti

CHAPTER III.

St. Hubert is consecrated bishop of Tongres by Pope Sergius, admonished in sleep by a heavenly vision: the manifold prodigy in that consecration.

[17] [Pope Sergius, forewarned in sleep by an angel, who also brings him the pontifical insignia of St. Lambert,] Chapter XIV ^a. — Having traversed, then, the space of the long journey, at length with his companions Fulcuin and Renard, on the day of which on the following night St. Lambert was martyred, he entered Rome, and coming to the tomb of St. Peter, he passed the whole night there in inward devotion. He prayed the glorious apostle that he might obtain for him from God, the giver of all grace and good, the grace of being able to work the salvation of his soul, and that he would deign ever to show him the better way for meriting eternal life. It came about therefore that in the same hour in which the man of the Lord Hubert poured forth prayer before the Lord, the holy Bishop Lambert, slain by the unjust for zeal of justice, was dissolved into a precious death, to live for Christ. As day dawned, rising from the place of prayer and passing through the city, the devout pilgrim assiduously turned aside to the memorials of the saints, and after dinner he went to the church of St. Peter. There, as on the first, so also on the second and third nights he continued his devotion. On the third night, behold the angel of the Lord descended from heaven, carrying into the pope's chamber the staff of St. Lambert and his ring, and said: I announce to you, O Sergius, on the part of God most high, that Lambert, bishop of Tongres, yesterday before sunrise fell martyred for the defense and reason of justice. Already his soul, carried among the heavenly citizens, possesses the couch of the martyrs, who did not fear to offer their souls for Christ. Moreover on the part of the living God I command you to be solicitous about the man of the Lord, whom at morning time you will find praying under the bier of the prince of the apostles. He is a man according to the heart of the Lord, whom God has chosen as a worthy successor to St. Lambert in the church of Tongres. He is called Hubert, an outstanding knight, son of Bertrand duke of Aquitaine, noble and holy and wholly pleasing to God. Dispense with him and consecrate him bishop. Behold the pastoral staff and ring of St. Lambert, which, brought from the chapel of that same bishop, I bring to you in testimony of the deed. These things done, the signal having been given for the morning office, the angel of the Lord disappeared; and the pope, awaking, blessing with tears, gave thanks to the immortal God Jesus Christ for the angel's message.

[18] the same night he confers on St. Hubert the minor and sacred orders; Chapter XV ^b. — At the same time the often to be mentioned St. Hubert, at the tombs of Peter, prince of the apostles, with bent knees was praying most devoutly to God. And Pope Sergius, rising from his bed, and detesting the unspeakable crime revealed to him by the angel, dissolved in tears from the piety of his heart, said: O glorious God, dread Father, creator of heaven and earth, who govern all things with supreme clemency, through whose demerit have you permitted so great a crime to be committed ? Why has the most pious shepherd been swallowed up in the jaws of wolves? But your judgments are hidden, O Lord, and your ways inscrutable. Whatever pleases your sufficiency ought not to displease our sufferance. While he was saying these things to himself, his chamberlain came up, bringing flaming torches. Having surveyed, then, the pastoral staff and the ring, for they were tinged with blood, the pope rejoiced with spiritual joy over the crown of the martyr Lambert. For that most holy martyr is believed to have had these things with him when he shed his blood for Christ. Immediately after this the pope went to the basilica of St. Peter, and coming to his tomb, he found St. Hubert praying, according to the angel's word. Seizing him by the arm he said: Rise, Hubert; receive the dignity which * God has given you through me his servant. In whose name and by whose order we by papal power provide you with the church of Tongres, and as supreme pontiff of the city of Rome we set you over the care of the same church. Gird yourself and act as a robust man, and cultivate the vineyard of your Lord. Hearing this St. Hubert, greatly wondering, answered: Lord, most holy father, may your Holiness deign to know that I, your little servant, have come here from Maastricht, where that same venerable bishop has his see, for the sake of obtaining counsel. He through me, your humble servant, inquires and asks which is better, whether to lie to God in the hope of gaining a longer and more delightful life by opposing the institutions and form of holy mother Church, or to die with all corruption of justice and truth driven off? He wished to put these things before the integrity of your counsel. I testify on my faith that he is a holy man, and I am his disciple. I wonder what cause there is why he should be removed from the episcopate. The pope said to him: I by no means wish to remove him from the episcopate; but, as was announced to me by the angel of God, he has fallen crowned with martyrdom for Christ. Behold the pastoral staff and ring, brought to us by an angel in testimony, with which we present you in the name of the Trinity. When the saint understood this, he lamentably wept the fall of his master. The pope meanwhile led him before the altar. There, each with bent knee and prayer poured forth, he dispensed with him over the necessities committed by reason of military service. He conferred on him the minor orders; then, ordaining him deacon and subdeacon, he consecrated him priest: and at once the day dawned.

[19] [all the stoles having been carried off by the devil, so that the episcopal consecration should not be completed, an angel delivers a stole and a key sent from heaven;] Chapter XVI ^c. — While these things are being done, the devil, envier of all good and disturber of all peace and tranquillity, foreseeing so great a man as his supreme enemy, as far as he could by his wickedness

he opposed him. For, leading to action the accustomed perversity of his works, he secretly stole all the stoles, as many as fourteen, prepared by the sacristan, as if by that way he could oppose the ordination of the man of God. But iniquity lied to itself, and the will of the devil was confounded. For the pope and all who were present, with bent knees, prayed most devoutly to God that he would deign to help them: and he showed by a glorious miracle that their prayers were heard by him. For an angel of the Lord, appearing to them, brought one stole for Bishop St. Hubert for the continuation of the ordination, and presenting it to the pope said: Behold almighty God, of whose mercy and grace there is no number, who is near to all who call upon him in truth, sends this stole to his bishop, that it may be his; this silver key also, which things are of the greatest power. There is given also to the bishop power and authority over lunatics, the frenzied, the possessed, the rabid, and over all those vexed by the devil, to be healed by his power, affirming that for these, the brow being split, a particle of the holy stole is to be inserted. It is read in the chronicles of the ancients that St. Hubert gave that key to the church of St. Peter of Liège. But the stole, as I, the unworthy priest Adolphe Happart, who have written these things, have often seen with my eyes, is preserved in the church of the Ardennes in the greatest honor and the working of miracles. Through it, on account of the merit of the holy Bishop Hubert, wonderful things are done, so that whoever has been handled by the bite of a rabid animal, a particle of this stole being inserted in his brow, is, God and St. Hubert being propitious, kept unharmed from all poisoning and madness.

[20] [and at the same time the saint is divinely gifted with the knowledge of letters, which he had either never learned,] Chapter XVII ^d. — On this matter a certain difference is seen among historians. It is written elsewhere that, when St. Hubert understood the pope's intention of consecrating him bishop, he is reported most humbly to have answered: Most holy father, how shall these things be, since I am ignorant of letters? How, unlettered, shall I fulfill the government and administration of so great a dignity, which are being committed, presented to me? Perceiving this, the pope began to doubt what should be done, whether he wished to consecrate him whom he heard to be ignorant of letters. Caught, I say, by this doubt, he stuck with hanging mind as to what he should do. But when he had not long been caught in this hesitation, the angel of the Lord who had announced that this consecration was to be fulfilled appeared, bringing a most beautiful stole and a certain brief to St. Hubert, and said to him: Hubert, read these letters, and be not incredulous, that is, distrustful about the possibility of the ministry committed to you: dispose yourself to obey and to fulfill the will of God. Without delay St. Hubert, seizing the brief, looked at it and began to read it through as perfectly as if he had worn away all the days of his life in the literary faculty. When the pope saw this, namely that the angel had descended and that he had read the brief so perfectly, filled with spiritual joy, giving thanks to God, he destined him, at once consecrated, with the blessing of God, as bishop to his diocese.

[21] [or only profane ones, or these too, once learned, he had given over to oblivion. On the power of the holy stole against rabies and other like evils] Here a doubt can arise, why in the preceding he is said to be lettered, but in this continuation ignorant of letters? To which I, better judgment being ever saved, say that he, in the manner of seculars, was learned in philosophy with a sufficient literature of worldly things, as Ebroin asserted in accusing him before King Theoderic, yet he did not know the letters necessary for him for undertaking ecclesiastical prelacy: wherefore believe that knowledge was here given him from heaven; or certainly, if you stubbornly resist, it could be that in the first age of flourishing youth he knew letters, and afterward through the distraction of military affairs and the seven-year penance which he endured, he gave them over to oblivion, and now the abundance of all the sciences necessary for his office was wondrously bestowed on him by God and his mother on him . One thing is most certain and wonderful, that this stole was bestowed by God on St. Hubert with the singular privilege of curing the infirmities of insanity, rabies, mania, and of the expulsion of evil spirits, as I who have written these things have frequently seen. And this too is undoubtedly believed from the experience of many years, that when cut it is not diminished: because if it were not preserved by God for a remedy without an increase or persistence of its quantity, it would many years ago have long since wholly failed. Let us praise God, therefore, who daily makes the glorious Hubert illustrious by such a miracle, that through his merit the remedy of this stole may never fail.

[22] and on the danger of those who despise that remedy. But perhaps someone asks whether any danger threatens those who do not care to be fortified by this remedy when they could? To this it must without doubt be said that in the monastery of the Ardennes there is held the singular privilege of proved power, that if anyone infected by the bite of a rabid dog or wolf or any maddened beast, fleeing there, has been cut, and has observed the rite of that same incision, he without doubt escapes the danger of most certain death. And that we may prove that what we say on this matter is true, I will report a most true yet most terrible example. There were in the pagus of Hesbaye two young men who, infected by a certain rabid dog, were seduced by a certain presbyter from fleeing to the merit of Blessed Hubert: for he promised them certainty of health by certain incantations and medicines; and having taken his profit from it, he made them stay at home, while others fled to the church of St. Hubert, namely those who had been infected by the same dog. When these returned sound, the aforesaid young men, harried by furies and pains, began to go mad, to howl like wolves, to bark like dogs, and, led with difficulty to the monastery and dying there, they struck those seeing and hearing with the dread of the greatest horror. We have told these things by way of digression, though we could report more also of our own time. Now let us return to our matter.

ANNOTATIONS.

* so the manuscript.

* manuscript patri.

* manuscript qua.

* so the manuscript.

* manuscript præterea

CHAPTER IV.

Deeds done by Bishop St. Hubert down to the translation of the body of St. Lambert.

[23] St. Hubert, distinguished by every kind of virtue, Chapter XVIII ^a. — The saint having been consecrated bishop of Tongres, and his first Mass having been sung at Rome at St. Peter's, he was destined to his see with the apostolic blessing. Arriving at Maastricht, received by the unanimous consent of all, he began * as the thirty-first and last bishop of the Tungri: a man, contrary to the opinion of the Tungri, who thought him ferocious and proud, sweet in speech and manner, full of piety, overflowing with charity, a true Catholic, and beyond what can be said wholly given to God, sprung from noble stock, of abundant literature, and especially knowing in the divine Scriptures. About these times, according to some, when he founded the city of Liège, the translation of the body of St. Lambert to the people of Liège took place by their means. There too, the episcopal see having been transferred from the church of Tongres, he was the first bishop of Liège. For thirteen years he vigorously governed the see of Tongres at Maastricht, and for thirty he lived as bishop among the people of Liège, a man filled with every good work.

[24] [he induces Prince Pippin to dismiss the concubine Alpaida and take back his lawful wife;] Further, rumor-bearing report, which is closed in by no shores, taking to itself the wings of speed and truth, reached Pippin, prince of the Austrasians, and, instructed about what had been done with the man of God, it gladdened him greatly. Pippin therefore, wishing to rejoice with his kinsman Hubert, went down to him at Maastricht in the greatest glory and reverence. But Hubert was bent by no sweetness of flatteries, by no breath of proud honor, from the rectitude of ecclesiastical rigor. As the Lord lives, he said to Pippin, I will never at any time communicate with you in will or work, until you show by sincere deed the faith which you promised to your wife Plectrude. But if you do not hear me, the servant of God, in private through sweet admonitions, you will be publicly denounced as excommunicate through all the churches of France and Austria. When Pippin, who was a prudent and Catholic man, understood these things, coming back perfectly to his heart, he answered the bishop thus: Holy lord, venerable kinsman, in the presence of your Holiness I testify on my faith that whatever you ask of me will without doubt be fulfilled instantly at the hour. And at once Pippin sent back for Plectrude his lawful wife, with whom he passed his life in peace and conjugal tranquillity ^b.

[25] he shines by apostolic zeal and miracles; After this St. Hubert began to go through his diocese, by the preaching of the divine word and holy working drawing a great multitude of the people entrusted to him out of evils. He pressed on with preaching, he shone with good works. God irradiated him with innumerable miracles. He healed the frenzied and lunatics together, those vexed by a demon and by the poison of rabies. He bore with him the key and the heavenly stole, showing his angelic life. In this same year, namely 674, Theoderic, king of the Franks, died. To him succeeded his son Hildebert, who reigned ten years * two months.

[26] [Alpaida, previously excommunicated (for which cause, assailed with insults by Charles Martel her son, he answers him strongly, and presently, penitent] Chapter XIX ^c. — In the year 680, St. Hubert had Alpaida denounced through all the churches as excommunicated. Hearing this, Charles Martel, who was her son by Pippin, taking it ill, was greatly indignant. He went down therefore in great fury to Maastricht, bringing the worst and most injurious threats against the holy bishop. Wherefore the bishop, who was among all mortals of a most sweet nature, knowing nevertheless how one should be angry without sin out of zeal for justice, as if forgetting his office, not undeservedly angry at him, said: Be silent, son of a most filthy woman who of her own accord seizes a man. You, a worse branch growing from an evil trunk, not unworthily, as befits a bastard, take after your mother. As the Almighty lives, in whose sight I walk, if the priestly dignity did not turn me away, I would tear you in two, tied in the middle between two horses. You are count of Paris; say, traitor, is it not by my gift? Certainly you act as befits a vile degenerate, who knows by nature, as you prove by example, how to bring injuries on a friend. Beware lest you displease someone other than me. When Charles Martel understood these things, as if terrified by a divine address, his proud neck bowed, his face bent to the ground, he perceived very well that he had sinned against the man of God. Taking up therefore that word of the penitent David: I have sinned, he said to the bishop. Forgive me this offense. I repent: receive the penitent

who promises amendment according to your holy admonitions. The bishop, being most full of piety, and very ready for the remission of injuries, removing all anger, forgave him whatever he had offended against him.

[27] he reconciles him with his angry father), Further Pippin, hearing of this deed, namely of such bitter injuries brought on the bishop [by] his son, was greatly angered, and detesting the arrogance of his son, he declared him unworthy to loose the bishop's shoes: wherefore he deprived him of the honor of the county of Paris, which St. Hubert had given him. Charles, seeing himself cast down by such chastisement through his carnal father on account of the demerit of the aforesaid offense, turning to St. Hubert, first with each knee crescented on the ground said: Best and most beloved father, for the love of God intercede as a pious patron with my parent for my excesses, and going to Jupille restore to me the county taken away. St. Hubert, unmindful of all injury, assenting to this petition, went off to Jupille, and restored Charles to his former honor.

[28] he absolves her on condition that she thereafter do penance in a monastery. At that time an accord was made with St. Hubert concerning absolution from the sentence by which Alpais had been bound on account of the fornication and adultery, by occasion of which St. Lambert had fallen. She was absolved therefore under a law and condition fixed beforehand, that she, shut up in the church of Blisen, should wash away her sins by true tears of penance. Alpais therefore remained there for three years. During these Pippin, leave having been obtained from the bishop, founded a church at Orp in honor of St. Mary and Martin. Having taken nuns from the church of Nivelles, he established them there. He enclosed Alpaida with them, to lead her life in penance, as she is reported to have done.

[29] [Charles Martel spares Eudo, brother of St. Hubert, who had opposed him and been defeated, for the sake of the saint] Chapter XX ^d. — In the year 683, in February, Pippin the Fat, prince of Austria and Neustria, met his death, depriving his two legitimate sons of lawful succession. Yet Charles Martel, whom he wished to rule after his death, was captured immediately after his death and thrown into chains. His captivity, however, profited nothing those seeking Charles; but he rather, breaking his chains and escaping prison, slew the two brothers and reigned with prosperous successes. The leading men of France, however, reckoning Charles dead, elected Ramfrid. By occasion of this election, the realm being divided against itself, a horrible war was stirred up. Among the others there helped the side of Ramfrid the duke of Aquitaine Eudo, brother of St. Hubert. He, after brave deeds, in which he slew two noble brothers in the sight of Martel, struck by him on the helmet, rushed to the ground as if dead. Lifted up however by his men, night coming on and the battle broken off, in which the Aquitanians had been routed, the duke with his men, because he was weak, withdrew home. It was announced to Charles that the Aquitanians were withdrawing with their duke. He said: May almighty God accompany them, because for love of their lord Eudo I will nowhere pursue them. For he has a brother, the bishop of Tongres, Hubert, uniquely prudent and upright among all mortals. He is his carnal brother, proceeding from a stem of most noble blood. Laying a complaint with him about the deed of Eudo, by which he brought help to Ramfrid, I will add this too, that for love of him I have spared him. The realm having been arranged, Charles went on to Austria. And afterward coming to Maastricht to the bishop, having narrated all the deeds of Ramfrid and the wars he waged with him, he laid a complaint against Eudo. Hearing this, St. Hubert grieved greatly, writing to his brother that he ought by no means to meddle in matters not concerning him, because he is not without fault who mixes himself in a matter which does not pertain to him. Eudo, having read through this letter, did not desist, as he ought, from what he had begun, but rather turning to Ramfrid, he stirred up a mortal war, in which he also fell.

[30] Alpaida is burned alive by a brother of St. Lambert. At that same time Flandrus, count of Dosterne, brother of St. Lambert, seizing the opportunity of the time when the princes were entangled in warlike affairs, went on to Orp, where Alpais, as has been said, was staying: and having seized her, he ordered her to be burned in a thorn fire, in vengeance, as I think, for his brother's blood. Charles Martel, hearing this, was affected with the greatest grief, as natural reason is wont to dictate, over his mother's infamous death, yet he attempted nothing on account of the savagery pressing on from all sides. At the same time Plectrude, lawful wife of Pippin the Fat, was staying at the White * Ladies of Maastricht. When she heard that Alpaida had been burned by Flandrus with deadly flames, as he was conversing with St. Hubert, she rendered him many thanks over the vengeance on the sorcery of Alpaida ^e.

[31] Miracles and virtues of St. Hubert. Chapter XXI ^f. — In the year 684 , St. Hubert shone with the highest miracles, through many courses of years. The frenzied came to him, they were made most gentle; the raving and maniac became clear in sense; the brain-sick and demoniac were healed of their troubles. There was no infirmity which his sanctity did not drive off. A remedy to the sick, a support to the weak, the gentlest father of orphans, the keenest defender of widows, the renowned redeemer of captives, the most generous nurturer of the poor. From the radiance of this sun no one could hide himself. He had become all things to all, that he might gain all for Christ. The relief of the sick, the protection of the healthy, the beauty of the Church and form of the heavenly life, he so reigned in time that he might reign perpetually with Christ.

ANNOTATIONS.

* so the manuscript.

* manuscript 10 (13).

* word passed over in the manuscript.

* so the manuscript.

* manuscript Abbas

* manuscript 648

* so the manuscript.

CHAPTER V.

On the translation of the body of St. Lambert to Liège and the establishment of the episcopal see there. The growth of the city of Liège through the efforts of St. Hubert.

[32] [St. Hubert and the canons of Liège, and also Charles Martel, admonished by heavenly visions,] Chapter XXII ^a. — In the year 687, in the month of April, a vision was given to the man of God Hubert and to each of the canons of his college about translating the most holy body of his predecessor. And the vision was given on the part of God commanding that he should shortly raise the holy body of Bishop Lambert, the true undoubted martyr, his predecessor, and translate it from the place of its first burial to Legia, the place of his martyrdom. And the heavenly vision added that a church was to be built in the place of the martyrdom, and that that little village was to be surrounded by walls and by the will of God established as the head of the bishopric of Tongres; because that place, chosen by God, will be loved by many; for it has been founded and consecrated by the blood of the glorious martyr Lambert. It will be multiplied very swiftly, because honor and power have been given to it from heaven, to be diminished at no time except on account of sin, because that place is uniquely blessed among thousands. This is the revelation which was made to St. Hubert and to each of the canons of his college. Thus the dean and canons were admonished by God in strengthening of the testimony. At the same time Charles Martel, residing at Metz among the Lotharingians, admonished by the same vision by divine providence, at once, letters having been sent to the bishop and his college, made them certain of the revelation made to him. In proof too of so unaccustomed a vision, by a most entire donation he gave to the church of Liège the temporality which is called regal. From this the bishop was made spiritual and temporal, the lordship of the count of Tongres being removed through his whole country, who in times past held power in temporal affairs with the other arm. And that the donation might not seem void, letters on this having been drawn up, he most firmly strengthened it with the royal seal of Hildebert and his own, appended. After therefore the bishop and canons had seen these letters, all doubt being set aside, they unanimously agreed on the translation of the holy body of Lambert.

[33] the body of St. Lambert, which they find immune from corruption, Chapter XXIII ^b. — And so the bishop and canons of Maastricht, understanding the will of the Lord, who wished to appear in a vision even to the princes of earthly power, unanimously bound themselves by vow to translate the body of St. Lambert. Moreover, with the accustomed prayers and litanies, and with exertions of prayers instituted to appease * God, with the banner of the saving cross going before and a vessel of exorcized water, armed according to their order, they directed their step in devout procession to the place of burial. Coming therefore to the place where he had lain twelve years less four months and nineteen days, opening his casket, they found him most entire in limbs and garments. His garments were red with flourishing blood, as on the day on which he had accomplished his martyrdom. His body appeared most beautiful and most lovely like a living man's, so that he could rightly have been reckoned among the sleeping rather than the dead. I pass over the most welcome odor which, surpassing all aromatics, filled all those standing by with most sweet fragrance. The body is drawn out, stripped of its garments, and clothed again in white new ones. The alb and amice, laid for a time in a wooden coffin, were afterward laid in a silver-gilt one. The venerable body, placed again in an ash tomb, to the expectation of all, was kept there for a time, until on a fixed day it should be carried to Liège with great honor.

[34] they translate it with solemn pomp to Liège; Chapter XXIV ^c. — On the appointed day, then, the canons, chaplains and clerical order having been gathered into one, the banner of the victorious cross going before, there followed in long order the procession of canons and clerics, and then the precious body of the glorious martyr. After it, between the clergy and people, walked Hubert, bishop and prince and head of all. There follow the leading nobles of the country, barons and their households, military forces and cohorts, women praying inwardly from devotion of charity.

[35] on the way, in various places, a dead man raised, While these things are going on, they arrived at a certain little villa commonly called Lihe *. In this, while a certain dead man was being carried out, as soon as the dead man came near to the body of the soul living with Christ, he leaped up alive. Crying out therefore with a loud voice he said: Jesus and St. Lambert have released me from the prisons of hell. Come now, God has bestowed this on me on account of the merit of his martyr, that he might redeem me from the prison of the lower world. In witness of this miracle St. Hubert had a temple built there in honor of St. Lambert.

[36] lepers cleansed, As they went on from there to Nivelle, four lepers met them, and seizing in good faith what was thrown over the bier as a mournful robe, they at once handled their faces with it: cleansed of all leprosy, they rightly praised God in his saint. On

the memory of this miracle too St. Hubert had a church built in the same place in honor of St. Lambert, judging it unworthy to assign no memorial to the event.

[37] a fire extinguished, Continuing their journey, they came to the villa of Haccourt. Here a blazing fire was licking at everything; but as they came near, the untamed fire died down. In this place too St. Hubert built a church to God in honor of St. Lambert.

[38] very many men, overwhelmed by the waters, restored to life, Departing from this place, they came to the next villa, called Harmaella. Here a certain ship, wrecked amid the stormy conflicts of the Meuse running nearby, had cast out one hundred and thirty-two men. These, suffocated by the rapid river amid the curling waves, had lain hidden for a day and a night. But God, to whom nothing is impossible, wishing his wondrousness ever to shine in the holy martyr, while the holy body was being carried through the middle of the villa, restored to their former life all those cast out from the gulf of the running river. When these had been wondrously raised, the name of the Lord and the merit of St. Lambert were greatly praised, most of all by those who, raised up, had been called back to life from the punishment of the lower world. St. Hubert took part in these things as a devout pilgrim, who ever magnified God in his saint and founded churches in his honor and memory, as also in this place.

[39] [the cloth with which the bier was covered raised in the air; in each of these places Hubert orders churches to be built.] Chapter XXV ^d. — They had not yet come to the desired place, nor did God hide his wonders of prodigies. For passing through Herstal, they found a certain slope pleasant for resting: and when they had stopped on this for a little, behold the carpet which remained laid on the bier flew up into the air, remaining suspended there until the man of the Lord St. Hubert, seizing an axe and furrowing the ground with his own hand, should designate by vow the place for founding a basilica, and presently that veil, which clung trembling in the air, came down upon the bier, to cover it as before. The journey at length completed, coming with great devotion to Legia on the 28th of April, they entered the chapel of Cosmas and Damian. There was therefore a very celebrated feast and no small gladness among the people, who rejoiced over the glorious patron bestowed on them. Laying up the precious treasure in a hermitage attached to this chapel, they placed it there with due honor, until the man of the Lord St. Hubert should fortify the city and enlarge the church, as he intended, for the honor of St. Lambert.

[40] [The city of Liège, surrounded by walls through the efforts of St. Hubert, adorned with churches and colleges of canons,] Chapter XXVI ^e. — St. Hubert moreover began to surround the city of Legia with walls, to fortify it with sheer crags, and to build gates. This done, he founded a church in honor of the inviolate Virgin Mary and St. Lambert, establishing in it thirty canons, whom he generously endowed with sufficient revenues. He built also at the foot of the public hill another church dedicated to the honor of Peter, prince of the apostles, placing in it fifteen canons, whom, transferred from the church of Tongres, he endowed with sufficient revenues, on this rule proposed, that they should eat together in the refectory as if monks. If I remember well, I have read elsewhere that they were monks of the black order; which the common report also seems to support.

[41] by synodal decree and apostolic authority it becomes the episcopal see, All these things done, Charles Martel being in charge, St. Hubert assembled a council of thirty bishops. To this Pope John, having appointed a legate to him, by the authority of God and of the apostolic see transferred the church of Tongres to Liège into his hand, and granted it that it should be a cathedral city, head of the bishopric, and that the canons of the major church should be undoubted lords in spiritual and temporal things, whose government however the bishop should hold. With such solemnity and confirmation was completed the translation of the holy body and of the honor of the bishopric from Tongres to Legia, which is now called Liège.

[42] it is furnished with civil institutions, St. Hubert himself, very desirous of all justice and truth, promulgated laws and decrees for his peoples, and imposed the measure of wine and grain and like things. He granted several privileges and liberties to his subjects. He fashioned a public coinage and a seal figured with the image of St. Lambert, on the circumference of which was written Holy Legia, daughter of the Roman Church. The translation of the episcopal see from Tongres to the city of Liège was thus completed; in which St. Hubert sat laudably for thirty years, the true governor and lord of spiritual and temporal things.

[43] [it is enlarged by the county of Hesbaye, which Charles Martel gives to the church;] Charles Martel, seeing the affairs of the church prospering in the bishop's hand, gave the church the county of Hesbaye, substituting for it in temporal matters a ruler, an administrator of warlike affairs, in which it does not befit a bishop to take part, namely Flandrus, brother of St. Lambert, count of Dosterne, who for a long time afterward in his successors governed the land in temporal things as father of the country. To him St. Hubert gave arms composed from those of Liège and Tongres, namely divided in gold and red color, as they are borne in the county of Loon.

[44] churches dedicated in honor of St. Lambert And so after many magnificent and wonderful things, by which St. Hubert illuminated the land with the rays of his virtues, knowing that it is written: If thou hast vowed anything to the Lord, delay not to pay it, he founded churches, as he had vowed, in honor of St. Lambert between Maastricht and Liège. He also founded another church at Hamaella in the territory of Hesbaye in honor of Mary ^f.

[45] and the church of St. Lambert at Liège raised to the dignity of cathedral; Chapter XXVII ^g. — In the year 686, St. Hubert, bishop of Liège, removed the golden eagle from the church of St. Servatius, which was then called Bartholomew's, placing it conspicuously on the church of St. Lambert in sign of its cathedral honor and of being head of the country of Liège.

[46] three fortresses handed over to the church of Liège by Charles Martel; In the year 692, Charles Martel went down to Maastricht, and stayed with St. Hubert forty days; during which he designated three castles for the fortification and bulwark of the land of Liège for the defense of the church: one near Huy, which is commonly called Mohal; another which looks on the Meuse, namely Cleremont, that is Clarus Mons; and the third is called to this day Francimont. These three counties were formerly established for the defense of the church, whose lord St. Hubert invested as vassal men of his church in feudal manner.

[47] clerics added to the chapter of the cathedral church. The same outstanding bishop also established six clerics in honor of his church and for the relief of the canons residing in it. Their service was to minister to the canons at table: whence they were called table clerics, who are now called canons of the little table ^h.

[48] [Eudo invades France with the aid of the Saracens, but presently routs them: nevertheless Hubert denounces him as excommunicate] In the year 694, Eudo, duke of Aquitaine, brother of St. Hubert, brought with him in a heavy multitude of Saracens the king of Compostela: prevailing by their strength, he recovered Aquitaine and entered France. But Charles Martel, opposing him in the strength of his army, routed him with the Saracens from France. Seized by such a scourge or by some other energy I know not what, Eudo, suddenly making peace with Charles, rushed upon the Saracens, and with his own hand killed the king whom he had brought. Nevertheless St. Hubert, hearing these things, took it hard, namely that his brother had both brought Saracens into France and had overrun the land of the Christians with the sword of the impious. True zealot of religion, who would not consent even to a carnal brother acting against justice, he publicly denounced him as excommunicate on account of the aforesaid crime.

[49] and he summons his sons with his own son Florbert to him. These things were done in the year above, in which St. Hubert sent for the two legitimate sons of his brother, namely Aymeric and Astulf, protesting to them under pain of excommunication that they should not share with their father, excommunicated for the bringing in of the Saracens: But rather, he said, writing to them, come to me, with my son Floribert accompanying you, and I will bring you up with honor and religion. To him the aforesaid brothers consented, and taking Floribert with them, they came to their uncle, who kept them in honorable state.

ANNOTATIONS.

* manuscript vinculumque

* manuscript fatus

* manuscript placantum

* Lixhe. In the manuscript the word (ahe) is added, enclosed in brackets

CHAPTER VI.

Last acts and pious death of St. Hubert.

[50] [Griffana, sister of the king of Bavaria, betrothed to Charles Martel, is converted to the faith of Christ and baptized by St. Hubert.] Chapter XXVIII ^a. — In the year 699 King Chilperic died, and his son Theoderic reigned in his place. In the same year Udelon, king of Bavaria, with a heavy hand of Saracens entered the realm of Austria, which Charles was vigorously governing. And so the often-mentioned Charles, most vigorous or outstanding among all mortals, went to meet him with a great multitude, and, an attack being made such as is wont to happen in strong battles, he captured him in the strength of his army. Yet on account of love or the pact by which the same man had given his sister to Charles as wife, he was released. For she was very beautiful, so that there was nothing beyond, Gryffana by name. This lady, not yet reborn in Christ, Charles brought to Maastricht to St. Hubert, that she might be baptized by so holy and orthodox a bishop, as was done: yet she would never consent to a change of her name. The foreigner therefore, her nails pared and her hair shaved, the betrothal having been made, he took as wife, begetting of her two sons, one Griffo, and the other Charles the Great *, not however that one who is commonly held in the memory of men.

[51] [Aimeric, son of Eudo, at the urging of St. Hubert, is established as duke of Aquitaine, having taken a daughter of Charles Martel as wife.] Charles Martel, recalling also the injuries and attacks brought on him by Eudo, brother of St. Hubert, stated in the presence of the bishop that he had fallen on account of the importunity with which he had most hostilely troubled the Franks. He added moreover how two of his natural sons, desiring to seize Aquitaine, bringing with them troops of infidels, had grievously disturbed France. One of these, rushing in battle, left his brother the executor of the malice begun. But St. Hubert, seizing the opportunity, said: The land is not theirs, but theirs who are with me, his legitimate sons. Behold Aymeric and John Astulf,

the legitimate sons of Eudo, to whom the succession of the paternal lands is by right owed. Charles, seeing the holy man walking according to justice, a middle way of honor and reward having been found, said: Excellent, this shall be done. Only let the elder take my daughter Ermegar as wife, about to receive with her the duchy of Aquitaine entire as dowry. Further, the other, brought with me to France, I will present with a marriage by no means ignoble according to his station. The holy man, made gladder by his words, readily consented to Charles's proposal. Aymeric moreover was made duke, possessing all Aquitaine, as his fathers had, with the aforesaid wife; and he had of Emergar a son, named Garnus, long ardently desired by the sterile mother.

[52] A banner given by St. Hubert to the church of Liège. At this same time St. Hubert ordered for the church of Liège, as befitted the lord of the country, a banner marked with images of the glorious Mother of God and St. Lambert.

[53] Translation of the bodies of St. Theodard and St. Madelberta. In the year of the Lord 700, St. Hubert went with a multitude of his people to Worms: for he was a glorious venerator of the saints. For the sake, then, of translating the relics of the holy martyr and Bishop Theodard, who had completed his martyrdom in that region, he went on there. Coming to the chapel where the holy martyr had been slain by the impious and laid away, taking with him his relics, as he had been instructed by the admonition of the Holy Spirit, making his way through Maastricht, he translated them to Liège. At the same time the often mentioned and often to be mentioned St. Hubert, worthy of all honor, had provided himself with precious pearls and stones for honoring the saints of God. And so, a bier having first been made of silver with skillful work, he set in those pearls and stones, for it was a noble work, founded of silver and gold, shining through with gems and precious stones, in which he placed the venerable body of St. Lambert, which was kept in a wooden coffin, with the same. He also made another wooden receptacle, in which he shut up the bones of St. Theodard, placed in the same bier. St. Hubert likewise translated Madelberta, the aunt of St. Lambert, whose little body enclosed in a wooden casket he laid with the aforesaid relics ^b.

[54] Apostolic labors of St. Hubert in the Ardennes; Chapter XXIX ^c. — At that time, namely in the year 700 of the incarnate Word, St. Hubert, bearing the care of the sheep entrusted to him as a solicitous shepherd, gave his efforts to preaching. And wishing ever to enlarge the inheritance of his Lord, to strengthen the faith where it was, and also to cast the seeds * of the word of God where it was not, he walked about the Ardennes, the singular place of his apostolate. He preached by word and example, he pressed on, according to the Apostle, out of season, in season, entreating, rebuking, that he might gain them for Christ, until he came to the place whose name is Fura, distant fifteen miles from Liège. In this his place, as has been touched on before, the holy man carried out a most severe penance before his episcopate. There he himself, in fasts and entreaties in the most vast wilderness, a true anchorite, completed a seven-year penance, at the admonition of St. Lambert. In the same place to this day traces of the ancient devotion remain. Of it this one wonderful thing is reported, that though it is the most vast wilderness of the whole Ardennes and very full of forest animals, yet no tusked boar and no stag with branching antlers grazes on the fruits in that place. If this is so, or rather because it has been ascertained to be so, wonderful is God, who wishes honor to be paid to St. Hubert even by brute animals.

[55] on the foundation of the monastery of Andage. There was also another most devout place, not far separated from that one, called Andagion, in which, an oratory having been built by the wife of Pippin the Fat, namely Plectrude, twelve clerics dwelt under the eremitic order: having no hereditary or revenue-bearing * property, they lived on the alms of the faithful. In this same year, namely 691, according to the truer agreement of the chronicles, this place was chosen by the Lord, a little writing falling before Plectrude, wife of Pippin. But another chronicle, from which I have drawn the greater part of the matter of this book, writes that this was done ten years afterward, namely in 701. In which year, as it says, it fell out that Plectrude, making a passage through the Ardennes, came to the place Andoynum, where St. Hubert now rests. While she was there applying herself most devoutly to prayer, an angel of the Lord appeared, giving her a little writing written in gold letters, and admonished her by the will of God that she should build there from her own means a church near the chapel of the said clerics in honor of St. Peter. All of which things were completed through the hands of St. Beregis by the donation of Pippin and Plectrude. Beregis, moreover, chaplain of Pippin, leading a celibate life in it, rested in the Lord: whose body is preserved above the high altar of that same place.

[56] Churches founded by St. Hubert and St. Oda in the diocese of Liège. In this same year, namely 701, St. Hubert founded a church in honor of the Virgin Mary in the villa called Hamale. In which year Oda, widow of Boggis duke of Aquitaine, or rather prince of Poitiers, who had been the inseparable companion of St. Hubert, founded four churches in honor of St. George. She was the aunt, that is the sister of St. Hubert's mother: led by his admonitions and doctrine to widowed chastity and sanctity.

[57] Translation of the body of St. Servatius. In the year 713, the assiduous servant of the Lord St. Hubert, knowing that the Lord is honored in his servants, translated the body of the most holy Bishop Servatius from its first place, where it had perhaps been placed with less honor, to a more becoming and more elevated place ^d. For he was a most diligent observer in regard to the relics of the saints. He who, though he could not pay honor to the living, rendered due worship and honor to those dead in Christ: he reflected on them not as dead, but as living to Christ.

[58] St. Hubert delights to stay in the monastery of Andage, Chapter XXX ^e. — In the year 717, it happened that St. Hubert went, as he often was accustomed, to the place of Andage. In this place, as has been mentioned before, there lived a congregation of clerics strenuously soldiering for God under the dress and honor of anchorites: with whom the holy bishop, delighted on account of their holy way of life, often gathered and eagerly took in the food of the word of life.

[59] [and especially at Fura not far from there, where he gives himself to the solitary life: there he dies piously] There was another place also situated not far from that one, suited to solitude, which was called Fura. There the same saint had built for himself, for the sake of devotion, an oratory and a hermit's cell, in which he was accustomed frequently, away from the popular tumult, to give himself to God in solitude. And it was his most perfect intention, taking the eremitic habit, to renounce the episcopate. But almighty God, who wished him to profit the people as well as to preside over them, reckoning the affection of good for the effect, in this place, namely Fura, called him from the valley of weeping and misery to the seats of paradise, to place him eternally with himself among the dwellers in heaven, in the aforesaid year, on the 19th ^f of the month of June.

[60] in the eighty-fourth year of his age. The venerable and holy Bishop Hubert therefore died, or rather passed from death to life, that he who was already dead to the world might live eternally to heaven, in the eighty-fourth year of his age. A man sprung from noble stock, who lived most morally in life, who died most holily, and was most honorably enrolled among the citizens of heaven. He vigorously ruled the clergy and people entrusted to him according to the divine commandments, so that, disposing earthly things, he pursued heavenly things no less. But I would have you weigh well, you will scarcely ever find his like in the bishopric of Liège. Where is he who thus was zealous for the house of God and exalted the church so greatly? On this man's mouth kings and princes hung: whose counsel they regarded as a divine oracle. Behold with what justice accompanied he soldiered in the world, by how wondrous, indeed godlike a calling he came, elected, to the episcopate, how piously, soberly, justly, holily, like an angel of the Lord, he lived in it. And because he strove with all his efforts to follow God in his commandments, God magnified him both in life and in death with wondrous deeds. Who ever shone with such miracles in life and after death?

[61] O truly to be honored, O thrice and four times blessed, who, thus possessing the powers of the world, overcame its pomps and wickednesses! O Bishop Hubert, often to be mentioned, O happy, O holy, who, called by God, have entered the wedding feast of the Lamb, be mindful of me, and if the love of a sinner pledged to you has been able to do anything, repay it by your intercession and blessing. Amen.

ANNOTATIONS.

* or Carloman

* so the manuscript

* so in this place the manuscript

* manuscript semine

* so the manuscript

SEVENTH LIFE OF ST. HUBERT BY ADOLPHE HAPPART.

Hubert, bishop of Liège. (S.)

BY HAPPART.

Edited from the manuscript of the University of Liège 18 (otherwise 229), fols. 1 – 22r. — Compare Preliminary Commentary, no. 34, after the middle: where we indicated in what way this Life was written by Happart and why it has seemed good to present here only some view of it by chapter titles and a few excerpts. And note that at the end of the prologue it is indicated that this work was completed in the year 1526.

PROLOGUE TO THE LIFE AND DEEDS OF ST. HUBERT BEFORE HIS EPISCOPATE.

To the reverend father in Christ and lord, Lord Nicholas de Malaise, abbot of the monastery of St. Hubert in the Ardennes, and to its most worthy college, N. Adolphe Happart wishes fraternal greeting.

About to narrate in Latin speech the deeds of our renowned patron Hubert, most reverend Lords, I fear first of all to be accused of rashness, as one who (or already long since written) strives to narrate those things which the authority of the ancients either neglected and passed over or which, already long since written, have perished in the course of time. For the venerable Bishop Jonas, when about to write the life of the holy Bishop Hubert, mentions a certain booklet of the deeds of Lord Bishop Hubert before his episcopate , to which, as put forth by those worthy of belief, he refers the careful reader. And when I panted tirelessly after this booklet, so that I inquired everywhere, I found those deeds nowhere written in Latin speech, but scattered in both French and Latin chronicles

inserted, I have reduced them into this little work. I was certainly weary of the negligence and sloth by which these things, either not yet written or lost through age, were by no means held among us, who glory in the presence of his glorious body. What if we, who proclaim to the whole world the miracles and sanctity of St. Hubert, should be at a loss, blinded by the darkness of ignorance? Hence it will come about, since the whole world resounds with his praises and his splendid deeds are reported everywhere, that anyone will be free to narrate according to his opinion. I grieve indeed that his deeds should be reported doubtfully with wavering judgment, like the old wives' tales of women. I pass over the lying and laughable fictions of some who, where they seem to extol the saint, so obscure his praise that the pious reader is wholly turned away from their sense. It is stupid to paint with foreign color a thing transparent and by its own nature lovely. St. Hubert does not need to be honored with begged and stolen praises. For so many and such great wonders has the most pious God worked through his beloved, and works from hour to hour, that one will be wearied noting his deeds before he ceases to work prodigies. But what shall I do? Already my hanging mind is snatched in different directions. I fear indeed lest by speaking I lay open to mockery what by keeping silent I could hide. Would that it had once pleased some most learned man to treat these things, since it was the part of the disciplined to venerate and embrace the things of others more than their own. What shall I do? Modesty and ignorance twist me from what I have begun, but a pious spirit toward our patron and the spirited exhortation of certain lovers furnish boldness. Whichever way I turn, I see myself caught. Not to finish what is begun is ascribed to sloth; to treat of impossible things, to rashness. But while, thoughtful, I hesitate over these things, the divine word reproves this senseless shame, saying: O unprofitable servant, what do you fear? Why are you torpid with sloth? Trust in him who said: Open thy mouth, and I will fill it, who bestows his grace on all abundantly. If you do not have a plurality of talents from the Lord, whence you may gain for him, you have at least the talent entrusted, which you may not present to the Lord without gain. It must be given to the bankers at interest, and he himself will certainly receive what is his. You may not lay away the mina of your Lord in a napkin, but whatever your hand can do, work at it urgently. Astonished by this sentence I thought to myself: Go on wherever the spirit calls you. It will be possible, as once there was a coming through the desert of barrenness to a fertile land, that thus, you provoking and stirring or rubbing up another's love, your desire will be fulfilled. Some man at once learned and pious will read, he will weigh your little talent, he will pity your poverty, and from the treasures of his knowledge he will relieve your hunger, and what you have scarcely touched with the tips of your little fingers, he himself will complete with a full hand. So be it: let there come also the swollen * censor of another's work, burning if not with piety, at least with empty glory, who, to despise so small a work of ours, with curling cheeks, with oratorical throat, will write up the matter in such eloquence as it is worthy of. Meanwhile the pious and simple reader, who is delighted more by common than by tricked-out speech, will be refreshed by this labor of ours, because the talent of my Lord will have found holy interest, and what I could not do by my own composition, may be fulfilled through another at my provoking.

This one thing I especially protest, that I have wished to write nothing that does not savor of true and orthodox piety and does not rest on reason and truth. Nor was it out of place that I have undergone this labor to exercise myself: for I have taken care to gratify my neighbor and to magnify above all things God in his saint, who is the beginning and end of all things, fittingly blessed forever. Amen. In the year of the Lord 1526, on the 8th day of the month of April, I completed the edition on the life of St. Hubert, bishop, with God as author, from whom is the beginning and end of all good.

After this Prologue there follows an Index of the things contained in this book, arranged in alphabetical order of the matters treated. Then

LIFE OF ST. HUBERT BEFORE HIS EPISCOPATE BY N. ADOLPHE HAPPART, RELIGIOUS OF SAINT-HUBERT.

Chapter I. * Of the beginning and destruction of the Trojans, of Francus son of Hector and his coming into Europe, of his kingdom among the Sicambri, his deeds and sons.

Chapter II. Of the origin of the Gauls and their kings, of the coming of the Franks into Celtic Gaul, and of the marriage of Francus, son of Hector, with the daughter of Remus, the twenty-third king of Gaul.

Chapter III. Of the conquest of the Alans by the Sicambri, their ten years' liberty, the rebellion of the Sicambri against the empire, of Lower Sicambria, and how the Sicambri, now Franks, are driven from their first seats.

Chapter IV. Of the division of Gaul and the description of Aquitaine and its peoples, from which Lord Hubert was sprung.

Chapter V. Of the nobility of St. Hubert, of * the leaders whom the Franks elected for themselves when, routed with Sicambria, they penetrated Belgium. Likewise of Pharamund, Clodio, Merovech, from whose race St. Hubert proceeded.

The first part of this chapter contains nothing about the history of St. Hubert, but celebrates with a singular praise, in a general eulogy, those who, like Hubert, born in a high place, rein in human lusts and ambition under the yoke of virtue. In the remaining part are reported the well-known fables about the origin of the Franks and the first kings.

Chapter VI. Of King Clovis, his splendid deeds and sacred insignia; and of Clothar and his genealogy, which descended through Closinda his daughter, through the marquises of the sacred empire, to Charlemagne.

Chapter VII. The abbreviated catalogue of the kings of France is continued, laying out the times of their reign to Chilperic the last, asserted through a certain concordance of chronicles.

Chapter VIII. Of Duke Boggis, grandfather of St. Hubert, who fell in the conquest of the Turks, and of Bertrand and Huberna, parents of St. Hubert.

He reports in a more swollen kind of speech the same things which are read in Life VI, nos. 1 and 2.

Chapter IX. Of the war waged between Hilderic king of the Franks and Bertrand duke of Aquitaine: from the victory in which it is indicated how great a worldly power St. Hubert left for the love of Christ.

The same things as in Life VI, no. 3.

Chapter X. How the kings of France on account of their obstinacy were sometimes confined in monastic prisons. Of the death of King Hilderic and the calling back of King Theodoric from the monastery. St. Hubert is established as count of the palace. Of the tyranny of Ebroin, on account of which St. Hubert left France and went off to Pippin in Austria. Of the battle between Pippin and Ebroin. Ebroin is slain: and his soul is banished to the world below.

The same things as in Life VI, nos. 4, 5, 7 and the beginning of 8. — On Hubert's withdrawal into Austrasia from Life III, no. 1.

Chapter XI. Of the marriage and nuptials of the glorious Count Hubert with the illustrious Lady Floribana, countess of Louvain, and of her forefathers. Likewise Pippin resigns the prefecture of the royal household to St. Hubert.

The same things, but in a ridiculously declamatory style, as are read in Life VI, no. 13 and the end of no. 8. It has seemed good to copy out this chapter, that some specimen may be had of the kind of writing which Happart used in this second work.

After the renowned Count Hubert had passed beyond his youth and the reckoning of his blossoming age and likewise love of posterity urged the nuptial torches, Pippin, prince of Austria, on whose nod the care of his kinsman Hubert depended, was seeking for him a wife his equal both in nobility of blood and in honesty of morals. There had died about the same time the illustrious count of the people of Louvain, Dagobert: whose father was called Andrew, and his grandfather likewise Dagobert. Dagobert the younger had a son Sigibert, and a daughter, called Floribana on account of the florid renown of her age and virtue. This most serene lady, as it were one of the nymphs, being elegant of body, lovely of face, modest of bearing, so by gravity of morals and modesty of mind she carried away the spirits of her neighbors into admiration and favor of her. Nor is it surprising: for rarity astonishes a man, and true love begins from the virtues. Whence, these virtues breathing favor, so great a prince mediating, a marriage pact was made between the illustrious Count Hubert and the serene Countess Floribana. Why do you now wrinkle your brow, why snarl and twist your neck, O proud virgin, whose body, though not subject to luxury, yet whose mind, unmanned by harmful sensualities, is lifted up by the glory of the body alone? It is a sacred marriage that is being carried out, a happy matrimony that is being taken up. Though it savors of the flesh, it does not suspend the mind from divine religion. Thus in the beginning God joined man to man that he might be fruitful; thus man is blessed by God that he may increase and multiply; for if this fount were not * springing, human propagation would long since have ceased. Nor is there anyone who lives chastely unless chaste marriage intervene; though celibacy is more pleasing to God, yet the propagation of the species is more necessary to the universe. For, by its mediation, the florid Floribana brought forth Bishop Floribert for the Church, and according to the apostolic rule they so served the nuptial rite in the fear of God that they possessed their vessel not in the passions of desire, but in sanctification. Never did Abraham his Sarah, Isaac Rebecca, Tobias likewise his Sarah love and regard more chastely under the fear of God.

Further Pippin, who now languished in love of a concubine, bound by the fetter of Venus, since he stayed more freely at home with his beloved, on this occasion, under the appearance of prodigality, handed over to his kinsman Hubert the prefecture which they call of the palace and royal household to govern. Thus the shafts of blind Cupid so cloud the mind that you not only do not see what is becoming or honorable, but you make a loss of good and honor. Thus, I say, Pippin so withered under the blandishments of a lovely little woman that he could not leave Austria at all. The prefecture of the royal household having been taken up, then, by Hubert, with what wit, what modesty, how provident, wise and mature a counsel he treated the causes of the realm, a pen could scarcely depict. What tyrant, unless obstinate, so severe that Hubert's kindness would not soften his harshness? Who so fainthearted that Hubert's fortitude would not strengthen him? Who so profuse that the temperance of so great a man would not restrain him? For he paid religion to God, reverence to his elders, concord to his equals, favor and discipline to his inferiors, consolation to the wretched, aid to the pious, justice to the impious, active compassion to all the needy. So he was made all things in all for Christ, that with unanimous vow they proclaimed happy the land that was ruled by such a prince.

Chapter XII. Of the prodigious apparition of a stag shown to St. Hubert and its truthful report.

The same things, but with much amplification and pomp of words, as are read in Life VI, no. 9. — The narrative of the deed is preceded by this exordium:

We call prodigious that which is wont to happen above nature, moved by divine miracle; and authentic not only that which is supported by the testimony of the Church, but rather that chiefly which, commanded by divine right or resting on the laws of nature, is founded in the truth of things. Moreover attend not only to who speaks, but to what is said. There are some, abounding in their own sense, who deny to the common voice of the Church what they would grant to two or three witnesses. When we write that Christ appeared to St. Hubert between the antlers of a stag and paternally called him away from the manner of worldly life, they dream of something else,

they think of something else, they suppose it a trifling thing. But hear, candid reader: we do not invent new things, nor is there need of it in so great an abundance of matter, but we write of a deed done according to the tradition of our forefathers. Thus our fathers narrated to their disciples, who also announced it to us. This is not the testimony of an old and curious page, not of unknown seals, but the antiquity of almost the whole Church confirms it, truth affirms it. This Jean d'Outremeuse clearly testifies in his chronicles; the same is asserted * to have been written by the abbot Regino. Let them see to it that they do not give more to their own stubborn opinion than to the authority of our forefathers, from whose judgment and monuments we append the course of the miracle.

Chapter XIII. A very short and incidental note on the foundation of the monastery of the Ardennes and its founders. St. Hubert was a fellow worker in it: of which more widely elsewhere.

In this very brief chapter the foundation of the monastery of Andage is recalled very summarily. At the end, however, these things are read pertaining to St. Hubert:

Yet know one thing not to be despised, that St. Hubert of the Lord was a contemporary of Beregis, a fellow worker for increasing divine worship and a chief supporter [for] establishing the place itself, the Lord so disposing and favoring in all things that those should be the founders of the same place who afterward should be its possessors in their sacred bodies.

Chapter XIV. St. Hubert is instructed in the way of the Lord through St. Lambert. Floribana his wife dies in childbirth. Oda, aunt of St. Hubert, is taken into the mastership of St. Lambert.

The same things as are read in Life VI, no. 10 and, as regards St. Oda, in Life III, end of no. 1 and no. 4.

Chapter XV. St. Hubert forsakes the county and lays down the military belt. His father having died, he resigns the duchy of Aquitaine to his brother Eudo, and leaving all things for Christ's sake, he flees to the desert.

The same things as are read in Life VI, nos. 15 and 14.

Chapter XVI. How St. Hubert, after doing penance, presents himself to St. Lambert and, the blessing having been received through an angelic revelation, sets out for Rome.

Taken from Life V, no. 6, with the usual amplifications, part of which Roberti recited (p. 136).

Chapter XVII. St. Hubert comes to Rome. An angel of the Lord appeared to Pope Sergius and announced the martyrdom of St. Lambert.

The same things as are read in Life VI, no. 17, and in Life III, no. 6.

Chapter XVIII. Pope Sergius, awaking, finds the staff of St. Lambert according to the angel's word, and finds St. Hubert according to the same one's word, assigns the bishopric of Liège: and many other things which are done between them.

The same things as are read in Life VI, no. 18. — At the end: he conferred the minor orders and consecrated St. Hubert deacon.

Chapter XIX. St. Hubert is consecrated priest, and thereupon bishop. The sacred stole is sent from heaven and its power declared.

The same things as are read in Life VI, nos. 19 and 20; except that the narrative of the brief or letter handed to Hubert is omitted and it is added that the stole was woven by angelic hands.

Chapter XX. St. Hubert is sent back with the apostolic blessing to his bishopric at Maastricht: and many other things.

The beginning and end of this chapter are taken from Life VI, nos. 23 and 25. The middle from Life V, nos. 11 and 12.

Chapter XXI. Pippin, at the admonition of St. Hubert, returns to favor with his wife. Alpais is shut up for penance; her end is described.

The same things as are read in Life VI, nos. 24, 28 and 30.

Chapter XXII. There are noted in compendium the holy and magnificent works which St. Hubert did concerning the foundation of the city of Liège, the church of St. Lambert, St. Peter, and concerning the relics and places of the saints.

The same things as are read in Life VI, nos. 40 – 42, 53 and 57.

There follows: Conclusion of the work, in which he prays that these deeds of the divine Hubert before his episcopate be attached to the ancient history: because where this one stopped, that venerable Jonas began.

We have at length now come to the desired port, and we have gathered this matter of the deeds of St. Hubert from various archives. These are those deeds of the glorious Count Hubert, of which the author of the life of St. Lambert, in the prologue to the life of St. Hubert, says: “If anyone desires to know them (namely the things which he himself omitted), let him read again that booklet put forth by faithful men on the life and way of life of the splendid Count Hubert before his episcopate, which there is no doubt is both possessed and read by most among us.” While, I say, we were frequently and most exactly seeking this booklet and it nowhere appeared, there fell into our hands the chronicle of the truthful man Jean d'Outremeuse, most full of the deeds of St. Hubert: for he treats this matter so copiously that you would think he wrote it alone. Of these I have taken no small part (as far as they agreed with the other chronicles) for this our little work, stopping there where the venerable Bishop Jonas began. Nor let your love be angry with me, reverend Lords and confreres, that I attach this little skiff of mine, laden with the deeds of the divine Hubert, to a man of such great authority and eloquence: for this is not done that I may strive to steal the things of others or to obscure them with my barbarism, but that, leaning on so great a patron, I may the more easily be admitted to offering in the temple. Nor am I unaware of the pride of the moderns, who obliterate and despise the writings of some before they have read them. So be it, we offer unworthy things, I know my insufficiency, whence I shall not rashly stand afar off, whether beside the one sitting by the road or the one praying afar off. I do not care for the rebuking crowd, I pray at least that what I offer be accepted before the Lord. Not all offered gold, not purple, but also goatskins and indeed cheap things. Not Solomon alone, but Hiram also hired for the temple and hauled the wood.

Here end the deeds of St. Hubert before his episcopate, written by your humble confrere, Nonnus Adolphe Happart, religious of the monastery of St. Hubert in the Ardennes.

* these words, enclosed in brackets in the manuscript itself, are manifestly to be deleted.

* Not Jonas, but Nicholas mentions this booklet. Compare Life III, end of no. 7.

* manuscript timidus

* the numbers of the chapters are not marked in the manuscript.

* manuscript du.

* manuscript no

* Compare above, Preliminary Commentary, no. 93 after the middle.

HYMNS TO ST. HUBERT.

Hubert, bishop of Liège. (S.)

To the documents on the life and miracles of St. Hubert we append some hymns written in his honor: not that they teach anything which is not reported in those documents, since they were manifestly composed according to the Lives edited above, but because they pertain to some extent to the history of the cult of the holy bishop, and not a few learned men in our times take particular delight in investigating this kind of writing with special curiosity. The most ancient seem to be those two which we first edit from Namur manuscripts, formerly of the monastery of St. Hubert: for not only do the manuscripts themselves excel in age, but each hymn was excerpted from the most ancient Life alone. The third follows the third Life: it was edited in Milchsack in the compilation entitled Hymni et Sequentiae cum compluribus aliis et latinis et gallicis necnon theotiscis carminibus medio aevo compositis. The fourth was furnished to us by the manuscript of the royal library of Brussels 9786 – 90: the same was edited also by Milchsack; the writer in composing it had the fourth or fifth Life before his eyes.

I.

From the manuscript of the city of Namur 15, of the twelfth century.

[L]et us sound forth praises to Christ, To pure praise let us join Holiness of life. Let the hand touch the string * of the heart, And let it, together with the tongue, compose The glory of sacred praise.

Of the venerable priest Let us celebrate with devout prayers The proclamations of Hubert, The clean temple of whose mind The Wisdom of God Dedicated as a seat for itself.

Made shepherd of the sacred flock, To the norm of the divine law Are reformed *all things. Feeding minds with the banquet of the Word, His clemency flowed ever Bountiful toward the needy.

The illustrious herald of the kingdom of God From the blind rite of the idols Rescued the Ardenne. Wondrously under so great a teacher, With the good odor of Christ, The sacred faith flourished.

Injured in the hand by a grievous mishap, By spiritual medicine He is cured by God. At his prayer a hook, sent from heaven, Lifts those sunk in the waters From the dregs of the deep.

At his command the demon yields, While it withdraws from the invaded Body of a woman. A withered hand is restored, A hand lacking the sap of life, Slumbering from its work.

He calms flames with the sign of life, Thus triumphing over the Malignant One Through the power of the cross. By the force of the consecrated liquid He puts to flight the insolence Of the importunate traitor.

When the goal of life was at hand, With a joyful mind he comes out To meet the coming Bridegroom. Set free from the mass of the flesh, With the offspring of the virtues he passes To everlasting glory.

O Hubert, holy bishop, On the last day may Christ Receive us through you; And may the noble Vine Give drink to those received at the table of life, With which it inebriates the devout. Amen.

II.

From the manuscript of the Archaeological Museum of Namur, of the thirteenth century. Certain words and lines have been rubbed away by age. A copy was written out and kindly sent to us by the venerable Doyen, now dean of Wellin in the diocese of Namur.

Let us call upon the King of kings;

With a loud voice let us proclaim

His clemency;

Let our life imitate our voice,

That our praise may be adorned

Through his power.

The day is here on which Hubert,

The bountiful bishop, was set

In the heavenly palace.

That together to be proclaimed

And loved by the Church

Devotion is increased.

He furnishes by faith and miracles

To the rich and the poor

Many benefits.

Let the bountiful grace of God

Be admired, be venerated,

And be praised together through him.

A knight, count palatine,

He goes to Rome as a pilgrim

At heaven's proclaiming.

There he is consecrated bishop,

He is divinely inspired,

He performs his office.

Made bishop, he vowed his people,

He carried from Maastricht the seat

Of his chair.

[…] to sigh.

[…] joy.

He crucifies the world in himself,

And fixes his mind on Christ,

Trampling the vice of the flesh.

III.

From Milchsack, work cited, p. 30.

Let a hymn of praise be sung

To Christ, the king of glory;

Let there be presented to him

The organ of our melody;

Upon whom Hubert gazes

With unveiled face.

He renounced the pomp of the age

At the counsel of Lambert;

Hubert dedicated himself

To divine service;

And in the office of Christ

He watched assiduously.

After the martyrdom of Lambert,

The illustrious bishop,

He is distinguished by Sergius

With magnificent infulae,

And becomes shepherd of the people of Tongres

By angelic visions.

He preached to his people

The hope of heavenly glory,

Which the Lord has prepared

For the heirs of grace:

Thus he formed his subjects

By the word of wisdom.

Let us extol this patron

Through proclamations of praise,

Let us strive to offer him

Grateful services,

That we may feel his rewards

Present to us.

To God the Father be power,

To the Son wisdom,

Equal be the majesty,

To the Paraclete * grace,

Who strengthens sorrowful minds

With perennial gladness.

IV.

From the manuscript Brussels 9786 – 90 (fol. 234v), of the fifteenth century, collated with the edition of Milchsack (M), work cited, p. 24.

Let this choir rejoice,

And let all sadness be far

From this college.

On this present day St. Hubert

Passed over to the things above

With joy.

He was count palatine,

When cruel Ebroin *

Was oppressing France;

He wholly forsook it,

Because he could not bear

The tyrant's malice.

He went on to Lambert,

After he had come to understand

His morals and merits.

Lambert instructed him;

He *, instructed, fulfilled

The admonitions of his father.

He detests the pride of the world,

He embraces the law of Christ

With his whole desire:

He cast off the military life,

And subjected himself wholly

To the counsel of Lambert.

After this he set out for Rome,

Already advanced in doctrines

By the skill of Lambert.

He visited the apostles,

To whom he gave over his

Acts and duties.

Then the death of magnificent Lambert

An angel disclosed

To the supreme pontiff,

Who by a divine miracle

Appeared to the same

With the pastoral staff.

Presently he is substituted for the dead man,

And Hubert is placed

In his government:

He ruled the people of the Tongri,

He protected them from the biting

Maw of wolves.

Knowing that death would come,

He chose beforehand his burial

In the basilica of Peter.

When he was breathing out his soul,

He commended himself to God,

Singing sacred canticles.

It was Carloman's care

To take Hubert out from

The place * of burial;

He raised him on high

And endowed that place

With a royal gift.

O Hubert, this flock

With Christ the true king

Piously reconcile *,

That it may be able to obtain

And, obtained, to possess

Eternal joys. Amen.

* manuscript Cœdis cœdam.

* so the manuscript.

* pro adds the manuscript.

* Ebronius M.

* Hinc M.

* lucum manuscript.

* reconsilia manuscript.

THE POSTHUMOUS GLORY OF ST. HUBERT

Hubert, bishop of Liège. (S.)

BY C. D. S.

We divide this appendix on the posthumous glory of St. Hubert into three parts. Of which the first will be on the translations of the body of St. Hubert and on his relics; the second on preservation from the disease of rabies through the insertion of a particle plucked from the holy stole which is kept in the church of St. Hubert, or through burning with iron consecrated by invocation of the saint; the third finally on the extension of the cult of St. Hubert and certain particular rites of this cult.

FIRST SECTION.

OF THE TRANSLATIONS OF THE BODY OF ST. HUBERT AND OF HIS RELICS.

§1. Of the first elevation of the body of St. Hubert.

[In that elevation, carried out on the 3rd of November 743, at which Flobert is not read to have been present,] Of this elevation, which was carried out at Liège on the 3rd of November of the year 743 Compare Preliminary Commentary, no. 51., we find nothing in any ancient writer after the contemporary biographer, nor, as you may wonder, in Jean d'Outremeuse himself. And so neither has it been distinctly handed down to memory under what bishop it took place. The first, unless I am mistaken, to name Florbert as its author was Barthélemy Fisen Flores ecclesiae Leodiensis, p. 227 (On St. Florbert)., citing however no old document, and consequently, as it seems, only on this foundation, that he judged Florbert to have been bishop of Liège at that time. But that very thing, namely that Florbert succeeded Hubert in the see of Liège, no older writer, I believe, has handed down than Heriger, in the Life of St. Landoald and companions written by order of Notger at the end of the tenth century, where he says: Then, very many courses of years having elapsed, St. Florebert, ruling the bishopric of Maastricht or Liège in the third place after St. Lambert, … translated them from there with worthy reverence Acta SS., vol. III of March, p. 37, no. 7.. But, according to Jean d'Outremeuse, between Hubert and Florbert the see of Liège was occupied by a certain Constantine, an intruder, for no fewer than thirteen years Chronique de Jean d'Outremeuse, vol. II, pp. 435, 464., while Florbert, who had been canonically elected by the chapter of Liège, was meanwhile living in the monastery of Stavelot Ibid., pp. 436, 464.. And perhaps some confirmation for asserting that intrusion can be drawn from the fact that Heriger says that Florbert sat in the third place after St. Lambert, although Heriger would not have departed so far from the common manner of speaking of ancient writers even if Florbert had quite immediately succeeded St. Hubert.

[2] whether because he was perhaps then absent from Liège, For the rest, even if that intrusion of Constantine is admitted, it would still follow that Florbert, at least in the year 740, Constantine being dead, was recognized as the lawful bishop of Liège: whence it appears very surprising that no mention was made of him by our anonymous writer in narrating the elevation of the body of St. Hubert, as if he had had no part in this elevation. To untie this knot it may perhaps occur to someone to have recourse to another tradition which is also read recorded in Jean d'Outremeuse Ibid., p. 435., according to which Constantine was intruded in the year 730 (to which year indeed the death of St. Hubert is wrongly tied) and consequently would have sat at Liège until the year 743: whence one could also conjecture that the elevation of the body of St. Hubert took place at the time when, Constantine now being dead and Florbert not yet enthroned at Liège, the see of Liège was widowed of a shepherd. Others however may think with Papebroch Acta SS., vol. III of April, p. 377, no. [ ] that in that elevation there took place what happened in the elevation of St. Oda, which seems to have been celebrated at the instance indeed of Florbert, but not in his presence. For one reads in the Life of St. Oda: And so, Florebert, bishop of the venerable church of Liège, so ordering, ecclesiastical persons having gathered at her tomb, the people of the whole province flocked to receive the blessing of the holy fathers and to honor with worthy veneration and reverence the holy relics to be translated from the ground. The fathers therefore, giving the blessing to the people, coming with prayer and psalmody to the sarcophagus, take down the upper stone placed over the holy body: and thus in a solid and whole stone mausoleum they find the sacred and venerable relics, giving forth a most sweet odor of fragrance Acta SS., vol. X of October, p. 140, no. 7.. But if it be urged that it is difficult to understand why Florbert should not have been present at the elevation of his predecessor in his very episcopal city, it can be answered that he was perhaps then absent from Liège on account of certain other grave business.

[3] or because this circumstance was passed over by the contemporary author, It may easily be admitted, however, that it is not sufficiently demonstrated from the silence of our anonymous writer that Florbert was not present at the elevation. For what he kept silent about he did not deny; and in his whole work he shows himself so unskilled in the laws of writing history that it is not very repugnant that some circumstance which indeed seems to us of chief importance was passed over by him through inattention. Nor do I see any reason for doubting that Bishop Florbert is the same man who is said by the anonymous writer to be Hubert's son and to have been present at his death Life I, no. 15., although this is not asserted on any older authority than that of Anselm Compare Preliminary Commentary, no. 80., that is, of a writer more than three centuries later, there being otherwise no contrary indication.

[4] the body of St. Hubert was laid again in the church of St. Peter; The contemporary biographer seems to indicate clearly enough Life I, end of no. 22. that the body of St. Hubert after the elevation was placed in that same basilica of St. Peter in which it had been laid, so that it must be judged only through some drowsiness that the author of the Cantatorium or Chronicle of St. Hubert of Andage wrote: In the sixteenth year of his passing, translated into the church of Blessed Lambert from the aforesaid church of Blessed Peter, he was venerated there for seventy-five years Monumenta Germaniae Historica, Scriptores vol. VIII, p. 569, end of no. 2.. This is also refuted by the words of Jonas of Orléans, where, beginning to describe the translation of the year 825, he says: They came to the urn of the most blessed confessor, and it was dug up by the priests with the greatest reverence from the place of his burial, and from there … the bones of the holy man were conveyed into the church of Blessed Lantbert Life II, no. 33.. And so until then they had not lain in the church of St. Lambert.

[5] but it never rested at Maastricht. In some manuscripts of Giles of Orval this epitaph is read Monumenta Germaniae Historica, Scriptores vol. XXV, middle of p. 45.:

Here lies Hubert, bishop of the Lord, entombed.

By this epitaph there seems to have been marked the place where the sacred body translated from Fura was first buried, rather than that where it was placed after the elevation: for in Giles it is referred to that first burial, and a little lower the elevation is narrated. But what of that ancient sarcophagus which, found in our age among the ruins of the old church of St. Peter at Maastricht (in which church St. Lambert was first buried and whence he was translated by St. Hubert to Liège), showed this inscription J. Corblet, Revue de l'art chrétien, ninth year (1865), p. 37.? Shall we with the distinguished Corblet recognize here without hesitation the sarcophagus of St. Hubert himself? But the body of St. Hubert never rested at Maastricht. It seems more probable, therefore, that these letters were part of an epitaph which was cut on the old tomb of St. Lambert and in which perhaps there was read recorded his translation by St. Hubert, carried out within the thirteenth year of his episcopate. For it is not credible that in such a sarcophagus there were enclosed even particles of the relics of St. Hubert, given to the church of Maastricht by that of Liège.

§ II. Of the translation of the body of St. Hubert to the monastery of Andage in the year 825.

The sacred body, less honored at Liège, We have this translation described in Jonas, bishop of Orléans, a contemporary Life II, nos. 28 – 34.; but his narrative stops entirely at what was done at the instance or in the presence of Walcaud, bishop of Liège, from whom alone he seems to have received whatever he relates. And it readily appears in that narrative how much Walcaud feared lest by granting the holy body to the monks of Andage he should incur the indignation of the people of Liège. And so he brought their petition to Adebald, bishop of Cologne, his metropolitan, and to the Emperor Louis, who themselves too referred it to the synod of bishops gathered at Aix-la-Chapelle. All these consenting, he at length carried the matter out, in the presence, as it is reported Compare below, no. 8., of the same Emperor Louis. Yet the tomb of St. Hubert seems not to have been so honored at that time at Liège. For Walcaud was moved to give the sacred remains to the monks of Andage not only out of kindness toward them, but also because he judged the place where the holy limbs lay unworthy of so great a confessor Life II, no. 31., and the synod of Aix-la-Chapelle too, out of reverence for the Lord's confessor, is said to have been led to decree that the bones of the holy man be placed in the aforesaid monastery, where they might be honored the more religiously Ibid., end of no. 32..

[7] was translated to Andage in the year 825, The year of the translation is clearly indicated in Jonas to have been that of Christ 825 Ibid., no. 33., with which the sixteenth year of the ordination of Walcaud Ibid. plainly agrees, since in his fourth year, which is the 814th from the Lord's incarnation, Charles (the emperor) closed his last day [Anselm, Gesta episcoporum Leodiensium, chapter 18 (Monumenta Germaniae Historica, Scriptores vol. VII, p. 198).]. And so the same Jonas says not accurately enough: There flowed by a space of time from the first to the second translation of about seventy-five years Life II, no. 34.. For since the first translation or elevation took place on the 3rd of November of the year 743, that space was truly of about eighty-two years. Roberti tried to reconcile these things to some extent Historia S. Huberti, p. 209. by supposing that that space is to be reckoned down to the synod of Aix-la-Chapelle which decreed that the translation be made, and which he judged to be the same as that which was held in the year 817 (or 816) on the reform of the canonical and monastic state Mansi, Concilia, vol. XIV, p. 147.. But it is wholly incredible that after a definitive decree of the council Walcaud and the people of Andage waited eight years to carry out what they so greatly desired. And so we judge it far more probable with the illustrious Lord Hefele Conciliengeschichte, vol. IV (2nd ed.), p. 37. that the synod mentioned in Jonas was that which gathered at Aix-la-Chapelle in the month of February of the year 825 Compare Binterim, Deutsche Concilien, vol. II, pp. 165 – 189., unless perhaps it was one of those assemblies of ecclesiastical and lay magnates which twice each year

in the months namely of March and August, were accustomed to be held with the emperor [Compare Waitz, Deutsche Verfassungsgeschichte, vol. III (2nd ed.), pp. 558 – 561.]. The translation, as we shall presently say No. 10., was celebrated at the end of the month of September.

[8] the Emperor Louis escorting it as far as the Meuse, That the Emperor Louis was present at Liège at the sending off of the sacred remains and accompanied them for honor's sake as far as the river Meuse, and bestowed many precious gifts on this occasion on the monastery of Andage, we are taught by the author of the Cantatorium: On the day appointed for carrying out the matter, the prince himself came to Liège and, with both a palatine and a popular throng, most devoutly escorting the holy body, which was being translated with its stone coffin, he brought it across the Meuse with divine hymns and praises; to which he also gave many gifts with royal bounty, which, though they have perished either through the age of the times or the dispersal by devastators, yet of them some still survive for the church in our times. There survives an excellent text of the holy Gospels, furnished with gold and gems; there survives a psalter written in gold, distinguished by capital letters at every ten psalms (this psalter was given not by Louis the Pious, as the author thought, but by Lothar his son, as Martène gathered from verses which were found at the beginning of the manuscript); there survives in one very great volume the exposition of Blessed Augustine on the whole psalter; there survives too his book entitled On the Trinity. There survived two homiliaries of the whole year, which having been renewed, the winter one was given in alms to the church of Givigny, while the summer one was sent to the cell of Pirae Monumenta Germaniae Historica, Scriptores vol. VIII, p. 569..

[9] and by a journey partly by river, partly by land, From the same testimony we learn that the sacred body was placed on a ship at Liège; indeed, if we hear Giles of Orval, they escorted the holy body … with its marble sarcophagus in a ship by the river Meuse with hymns and praises as far as the Ardennes to the monastery of Andage: where King Louis likewise bestowed the text precious with gold and gems with many other things Ibid., vol. XXV, p. 48.. But Giles plainly seems to have plucked these things from the Cantatorium too freely interpreted. Certainly they could not reach Andage by the river Meuse. And so, according to Jean d'Outremeuse Vol. III, p. 380., they pressed on by ship as far as Dinant, the remaining distance then being completed by a land journey. This however seems quite improbable, namely that those carrying the body sailed through such great windings of the Meuse upstream as far as Dinant, when there was a far shorter and more convenient way for their journey, if namely, going down from the ship at Flône, a little on this side of Huy for those coming from Liège, thence by the secondary Roman roads, passing through Marche and Nassogne, they pressed on straight to Andage Compare Van der Maelen, Carte archéologique de la Belgique.. This opinion is confirmed to some extent by the local tradition flourishing down to our age at Pontoz, which is a village dependent on Claverium *, namely that those who translated the body of St. Hubert from Liège to Andage once stopped there, on the land now of the noble family van der Straten, in which place there is seen a chapel of St. Hubert built, as they report, from of old in memory of the event: for readily, if you consider the distance of this place from Liège, it can be supposed that this was the first stopping place for those traveling from there with the sacred burden by the road we have described.

[10] it arrived there on the 30th of September. That that journey was of five or six days is gathered from Jonas. For on the eleventh of the Kalends of October, that is, on the 21st day of the month of September, … the bones of the holy man were conveyed into the church of Blessed Lambert. There, attended for three days with prayers and vigils, the journey having been begun on the 24th or 25th of the same month, on the day before the Kalends of October they were carried with their coffin to the aforesaid monastery, and there, with Christ's assent, as was fitting for so great a confessor, they were wondrously laid away Life II, no. 33.. On this day, the 30th of September, the memory of the translation was thereafter celebrated annually in the monastery of Andage Rom. Hancar, Histoire du monastère de St-Hubert, manuscript, p. 72.. There presided over the monastery at the time of the translation Alveus Miracles, book I, no. 1; Hancar, place cited. or Altuennus, who was given as first abbot by Walcaud to the monks brought in there Cantatorium, end of chapter 4 (vol. cited, p. 571)., and he ruled them until his death in the year 828 Hancar, p. 89.. As for the things that happened on the journey, no documents have recorded them.

* Clavière

§ III. Of the translations of the body of St. Hubert after the year 825.

The same afterward carried from Andage for a short time: 1° around the year 882, Excursions rather than translations should be called those brief journeys which the monks of Andage undertook with the holy body, whether to avoid or turn aside some danger or for the sake of some benefactor. All of them indeed, except the last, have already been reported above among the miracles of St. Hubert after his death: yet it has seemed good to present them again in this place under one view, lest anything be lacking in our treatment of the saint's posthumous glory. The first, then, the writer of the miracles narrates thus Book II, no. 18.: The race of the Danes, having gone forth from its borders, was laying waste part of the Austrasians indiscriminately with slaughter and fire. The report of them, which increased false fears equally with true all around, also moved the brethren of Andage, with the other inhabitants, to flight. Taking up the precious body of their patron, they tried to go to more remote places of their possession, either the Champagne villa of Everneicurtis or Lisura on the Moselle. In the course of going, then, turning aside through the shades of the forests, which they thought safer, they rested a little in sleep, that they might accomplish more easily what remained of the road they had undertaken. Weighed down in sleep by their very weariness, to one of them, Evoring, renowned for the probity of his morals, someone in venerable dress seemed to stand by, and imperiously ordered that they should abandon that place and flee away, because enemies were coming upon them. He awoke, and when, a volume having been opened, he had found: Let not thy foot rest here, he understood that the vision had been divinely given; and he urged his companions to leave the place as soon as possible, lest any harm should come to those so evidently warned. They had now gone forward some little way in departing, and behold the enemies were pressing on with tumult from behind, pursuing. But he who had taken them to protect led them unharmed out of the impending danger. Thus plainly freed, they recognized such a care for them on the part of their blessed patron, and gave thanks to divine providence for their deliverance. Romuald Hancar ties these things to the year 882 Manuscript work cited, pp. 107 – 108., in which year, after the death of Louis III, king of Germany, the Normans laid waste Trier and the rest of the region as far as Metz with iron and fire, and Walo, bishop of Metz, engaging them, was slain in battle Compare Dümmler, Geschichte des Ostfränkischen Reichs, vol. II, pp. 161 – 163.. Ansbald then ruled the monastery Hancar, place cited..

[12] and again 2° shortly after; A little later, and so not, as Roberti judges Historia S. Huberti, p. 97., around the year 950, as the incursion of the same race persisted for a longer time, the brethren, taking up the saint's body, again went out from the place; and as they came to Palatiolum, a very great concourse of the people of the province went forth to meet them. The more prudent of these began to reproach them, why they so ill-advisedly carried out so often a patron of such dignity; whose presence, if he were carried farther off, they feared to lose his patronage. The brethren, after the solemnities of praises and prayers, determined to look more carefully at the bearer of the reverend body: lest perhaps, being less solid, it should the sooner, not without danger, come apart through sudden progress or an accident. Approaching therefore, the lid having been raised, as they reverently looked in to see whether the body itself in the manner of mortals had been reduced to ash, the grace of God, which ever the same shows itself wondrous in his saints, presented, preserved up to that same time, the same integrity of his which it had shown under the prince Karloman and Bishop Walcaud to those who translated him Miracles, book II, no. 19..

[13] 3° around the year 954; The third translation is mentioned in passing by the writer of the miracles, narrating that miracle of the horse bound to St. Hubert by its master's vow and unwilling to withdraw from the doors of the church: There gathered to the spectacle the sacristans of the church with the few monks who had been left; for the others, having carried off the relics of the saints, on account of the incursions of the Umbri (that is, Hungarians), were staying in the fortress of Gamedesla Ibid., no. 14.. Those incursions of the Hungarians took place in the year 954 Köpke-Dümmler, Kaiser Otto der Grosse, pp. 231 – 235..

[14] 4° in the year 955; The time of the fourth translation the same writer expressly indicates. Namely, in the nine hundred and fifty-fifth year of the Lord's incarnation, the twentieth of the rule of Otto I, Count Stephen gave to the church of Andage by lawful gift whatever was of his right at Calvenciacum: and this in the presence of Bruno, archbishop of the people of Cologne, and Baldric, bishop of the people of Liège. Since he had an affection of great love toward Blessed Hubert, he obtained from Abbot Albert and the brethren that his body be carried to the aforesaid fisc; and there, the investiture of that same allod to him, in the presence of Raginer and Gisilbert, counts, and many princes of the realm, he publicly confirmed Miracles, book II, no. 20..

[15] 5° shortly after the year 1000; This narrative is immediately followed by this other, in which the fifth translation is mentioned: A long time afterward, a certain Frederick, brother of Duke Theoderic, violently seizing that same allod, attempted to withdraw it from the church. And when he would not by any just reason be restrained from that seizure, necessity itself compelled them to carry the body of Blessed Hubert back there. Frederick, hearing this, and indignant that he was being followed by the presence of the bishop, with divine vengeance urging him on, broke into that same villa, more rash than usual, that he might seem as it were more powerful in it, to the injury of the saint. While he, sitting on his horse, was strolling through the streets in disordered turnings, at the very going out of the villa the same horse, its neck broken, fell under him; and he too, crushed in his whole body, expired there. When such a death of his brother was reported to Duke Theoderic by certain persons, he approved the praiseworthy justice of divine vengeance, and disapproved of the rash pride of the wicked usurper, who did not revere the presence of so great a bishop and of his Lord Ibid.. We know of a Theoderic, duke of Upper Lotharingia, son of Duke Frederick I, dead before the year 1024 Calmet, Histoire de Lorraine, vol. II, pp. 40 – 43., who himself too had a son and successor Frederick II. Whence it appears that that name was quite frequent in this house. It is probable, therefore, that that Duke Theoderic I had a brother Frederick, and consequently that this fifth translation took place a little after the year 1000.

[16] 6° around the year 1097. The sixth translation, finally, we find thus narrated in the often-cited Cantatorium or Chronicle of St. Hubert Chapter 88, otherwise 110.: In that same year (around 1097), on the Kalends of June, Otbert (bishop of Liège), the fortress of Mirvolt *, situated not far from the monastery, for the desolation of the surrounding province

fortified again: which, at the instance of the lord Theoderic the elder (abbot of Andage in the years 1055 – 1086), Bishop Henry had thrown down under threat of perpetual anathema; and the hill itself, which from of old had belonged to the church of Blessed Hubert, he lawfully gave back by a confirmed privilege; a church having been founded and dedicated there in honor of Blessed Michael, he established brethren to soldier for God more secretly, as in a desert. The people of the province, however, from fear of the desolation which they dreaded not only for themselves but also for their descendants, gathered on an agreed day at the church of Blessed Hubert, demanding with tears that his body be presented to Otbert, in case perhaps thus at least he might come to his senses from the intention of this undertaking of his. The brethren, compelled not only by the common necessity but also by their own, which weighed the more, though too ill-advisedly, and as happens in the tumultuous disturbance of affairs, with no preceding fasts, no vigils, no preparation for this execution, taking up the blessed man's body, went forth barefoot and with covered heads. You might see the crowds of those running together grow everywhere, and those singing litanies and psalms drowned out by the popular mourning. Otbert heard that he was being pursued by the authority of so great a bishop, and for the moment dissembling his fury, having mounted a horse, he too with his men went forth to meet those coming. Having for a little while put forward the reverence of prayer, after the sprinkling of holy water, during the censing he seized a staff prepared for this very purpose, and with blood shed from the cut heads of the brethren, he scattered them hither and thither, straying through the forest. Amid the crowds marveling, over so great and so injurious a rashness, at the justice of the Most High, who, being a patient repayer, does not seek according to the multitude of his wrath, the body of the saint was carried to the church of Blessed Michael the archangel, and there watch was kept by the brethren, gathered again. On the next day Otbert planned to carry it off by force; but when none of his men assented to him in such presumption, now taking a saner counsel of mind, he brought it back with reverence and honor to its place. Its carrying out having been of the greatest weight, but its carrying back of the lightest, proved that that carrying out had displeased him and the carrying back had pleased him. It was placed on the altar of Blessed Peter, and for eight days it could in no way be put back in its place, as if it demanded some satisfaction for this its removal. Not much later, on the very anniversary on which he did the aforesaid injury to Blessed Hubert, Otbert was captured by Count Henry, and led as far as Durbuy on a spurred and quite ferocious horse, most harshly and shamefully crushed, he scarcely escaped death; and as long as he survived from then on, he was never free from adversities and disgraceful oppressions Monumenta Germaniae Historica, Scriptores vol. VIII, p. 618..

* Mirwart

§ IV. Of the integrity of the body of St. Hubert.

That the body of St. Hubert was translated wholly entire to Andage After that sixth translation mentioned in the preceding number, the body of St. Hubert was never again removed from the monastery of Andage. But neither is there any memory of any canonical inspection or authentic instrument by which it might be demonstrated that it was preserved there wholly entire. This nevertheless the monks of Andage always asserted with great insistence, and that not only out of reverence for so great a treasure and glory of their church, but because, as they candidly professed in the petition to Pope Leo X to be indicated presently, they were chiefly sustained by the alms of the pious faithful which they bestowed on the monastery out of regard for the holy patron, and there was danger that other churches would draw these to themselves if it were permitted them also to show any relics of St. Hubert Compare below, no. 22.. And indeed that no particles of bones or flesh had been taken from the sacred body down to that carrying out which we have seen took place at the end of the ninth century Compare above, no. 12., they took as beyond doubt from the testimonies, both of the biographer contemporary with St. Hubert, on whose report in the elevation of the year 743 they found his glorious body in the tomb solid and unimpaired, wondrously fragrant with a most sweet odor Life I, no. 21.; and of Jonas of Orléans, who, narrating the translation to the monastery of Andage carried out in the year 825, says: For, as we have learned from the truthful account of the often-mentioned venerable Bishop Walcaud and of certain other religious men, the frame of the whole body of that same most blessed man was found so wholly free and immune from that corruption which on account of the transgression of the first parent was most justly inflicted as a penalty on human nature, just as it is read to have been found and committed to the earth in the time of King Carloman Life II, no. 33.; and of the writer of the second book of miracles, who indicates that the sacred body was inspected by the monks at Palatiolum; where he says: Approaching therefore, the lid having been raised, as they reverently looked in to see whether the body itself in the manner of mortals had been reduced to ash, the grace of God, which ever the same shows itself wondrous in his saints, presented, preserved up to that same time, the same integrity of his which it had shown under the prince Carloman and Bishop Walcaud to those who translated him Miracles, book II, no. 19, cited above, no. 12..

[18] does not seem so well established, But, even if we admit that the sacred body was found still wholly entire in the year 743, or even when in the year 825 they came to translate it, which Jonas alone testifies, it does not seem so certain that no particles had been plucked from it before it was removed from Liège, and it is in itself little credible that the people of Liège so consented to its being carried elsewhere without wishing some part at least of so great a treasure to be retained with them. And when at the end of the ninth century the monks of Andage opened the casket and marveled at the incorrupt body, they seem to have inspected it then too briefly and summarily for it to be established that the sacred remains were not only free from corruption, but also so entire that neither any bones or teeth or fingers or even any greater part, covered by the garments in which the body was clothed, were lacking, especially since it was the chief purpose of those same monks to look more carefully at the bearer of the reverend body, lest perhaps, being less solid, it should the sooner, not without danger, come apart through sudden progress or an accident Ibid., and they saw the body itself only as this occasion was given.

[19] whatever may be said against this Roberti tries to refute these things. And first, as regards the people of Liège: For as to anyone's saying, he says Historia S. Huberti, p. 439., that before it was carried away something was taken off and kept at Liège, and that it does not seem credible that Bishop Walcaud and his clergy so sent off that blessed deposit as to retain no part of it, especially since they remembered him as their founder and author, as he had been both the founder of the city and had transferred the bishopric from Tongres into the city founded by him: that anyone should put forward these or like things, I say, is in vain. For we know that it is customary to take and preserve some portion of a sacred body already dissolved. But to pull a part from a body entire in the way we have shown is not the custom, and would be reckoned rather butchery than a pious and religious sharing. And whose breast would be so bold, whose hand so rash, as to dare to plunge hard and dire iron into that holy flesh, into those blessed entrails, into the dwelling of the Holy Spirit? Surely the mind shudders to recall it. Add that the writer of the translation would not have kept silent about so great a matter. Let it remain then beyond all controversy that the body was carried entire to Andaïn. I doubt whether this kind of argument can seem effective to anyone who has learned how eagerly, especially in those times, Christian peoples and churches gaped after having relics of the saints with them by any means; it certainly does not to me.

[20] Roberti; Roberti goes on Ibid., p. 441.: It remains to ask whether any bones were granted to any persons by the monks of Andage themselves. I have diligently read the catalogue of all the abbots who from that time (the tenth century) down to this day have presided over the religious congregation of Andaïn: the catalogue, I say, zealously put together, with the years set down, as it is found in the manuscript parchments of the monastery. In that catalogue there are briefly reviewed whatever things worthy of memory happened while the individual abbots governed the affairs of Andaïn. Of this kind are what privileges came to the monastery from popes or princes, what gifts, estates, church ornaments; what buildings, walls and other things of the kind were added or restored by the abbots themselves. There are even added some external things, especially those that concern the church, bishops, canons and city of Liège. Nowhere does a word appear of the corruption of the holy body, nowhere of any parts of it torn away. Surely, if corruption could be kept silent and even be unknown for many years, because it is not the custom that such sacred relics be inspected rashly and often, yet parts could not be taken from it and transferred elsewhere without this being known: nor is it credible that it both was done and known, and yet that so great a matter was buried in such deep silence as if on purpose, when so many other things so much less were so zealously commended to posterity. This deserves belief all the more because other things are narrated of the sacred body itself which did not seem of as much importance as this, such as that it was carried outside once and again. I add that such relics are not customarily granted except to great men, such as bishops, princes, congregations of sacred persons: for others neither dare nor are accustomed to ask. Now what reason allows that that catalogue of abbots should so zealously note who gave some little estate to St. Hubert, and so idly keep silent about who asked for and received some bones of St. Hubert? Thus far Roberti. To the argument sought by him from the silence of the annals of Andage, however, although at first sight it may seem somewhat probable, one can without difficulty reply. For from this it only follows that no part of the relics was granted to outsiders by the common or capitular consent of the monks; yet more easily could the abbots themselves, to win the favor of some powerful man or lest they should incur his offense, more or less secretly take away some particles of bones from the holy body and send them off, and the monks also consent to it, yet so compelled and unwilling that they did not wish it to be recorded in their annals. Certainly it appears scarcely less surprising that in all that time, down at least to the beginning of the sixteenth century, no solemn visitation or inspection of the relics of St. Hubert is recorded, nor can any testimony be produced, whether public or private, by which it might be established how entire the body of St. Hubert was.

[21] the bull of Leo X seems to rest on the sole affirmation of the monks of Andage, Such a testimony is at last furnished by the celebrated bull granted by Pope Leo X in the year 1515 to the people of Andage, by which it is forbidden under pain of excommunication latae sententiae that anyone outside the monastery of Andage should affirm that he has any relics of St. Hubert, because in the church of the aforesaid monastery the venerable body of the same St. Hubert, incorrupt and entire and diminished in no part of it, AS IT IS KNOWN TO BE CLEARLY ESTABLISHED BY EYEWITNESS FAITH, lies honorably laid away. But

by whose eyewitness faith this was established is nowhere stated, and a vehement suspicion can arise that this faith was that of the monks themselves, too rashly affirming what they most wished all to be persuaded of. The original copy itself of the instrument is still preserved at Arlon in the public archive Fonds St-Hubert, drawer 36, bundle F., written on a parchment extending eighty-one centimeters in width, seventy in height, and furnished with a lead bull, on which on one side are seen the effigies of Saints Peter and Paul, on the other the words LEO POPE X. We now set the text farther on before the eyes of readers, everywhere preserving the form of the words as it is read there, except that we resolve the abbreviations of words.

[22] [in which the complete integrity of the sacred body is asserted and it is forbidden under pain of excommunication that anyone outside the monastery of Andage contend that relics of St. Hubert are held by him:] Leo, Bishop, Servant of the Servants of God, for the perpetual memory of the matter. The office of apostolic servitude enjoined on us from on high admonishes and leads us to strengthen with apostolic protection, when it is asked of us, those things which are said to have proceeded for the maintenance of all monasteries and of the persons serving in them under the yoke of religion to the Lord in the right of good pleasure, and for the pious relief of pilgrims and other poor, that they may remain firm and unimpaired in perpetuity, and otherwise favorably to bestow in these matters the part of the same office, as we perceive it wholesomely to be expedient in the Lord. On the part of our beloved sons the present Abbot and Convent of the Monastery of St. Hubert in the Ardennes of the order of St. Benedict, of the diocese of Liège, a petition lately presented to us contained that in the church of the aforesaid Monastery the venerable body of the same St. Hubert, glorious Confessor, incorrupt and entire and diminished in no part of it, as it is known to be clearly established by eyewitness faith, lies honorably laid away and is preserved with due veneration, by whose merits and intercession, as is piously believed, the faithful of Christ devoting themselves there, sometimes possessed by demons, are freed within an interval of nine days, longer delay being set aside, and those struck by the contagion of rabies and others are cured from the bites of rabid dogs, and those whose senses have been taken away in any way are restored to their former health, and the Most High deigns to work there from day to day very many other most evident miracles; and in the same church a praiseworthy Confraternity of the faithful of Christ of both sexes has been instituted under the invocation of the same St. Hubert and confirmed by apostolic authority; and that same Monastery stands in a barren and arid place where neither wheat nor wines grow, and is distant by four days' journeys from the sea, and on that account fish are rarely had there, and the poor pilgrims flocking there from time to time in copious number for the sake of devotion cannot be conveniently sustained without the alms of the faithful of Christ; and although, from so long a time back that no memory of men of its beginning exists, for the sustenance of the religious and persons given over to divine service in the same Monastery and maintaining continual hospitality, and of such poor pilgrims, and for the bearing of the other burdens falling from time to time on the same Abbot and Convent, collections through several parts of the world and especially in the surrounding Provinces, in honor of the same St. Hubert, through which the devotion of the people to the same St. Hubert grows greater from day to day, have been accustomed to be made by Monks of the same Monastery or other persons for the same Monastery, and were permitted by the Roman Emperors and Kings and other Princes. Wherefore on the part of the said Abbot and Convent we were humbly entreated that we should deign of apostolic kindness to add the strength of apostolic confirmation to the custom of collecting and to the institution of such a Confraternity, and otherwise to provide opportunely in the foregoing. We therefore, who by the pastoral office committed to us stir up each of the faithful of Christ to devotion and desire with sincere affection that those given to religion and also pilgrims and other poor be provided with the opportune aid of relief, absolving by the tenor of these presents the aforesaid present Abbot and Convent and each of them from any sentences of excommunication, suspension and interdict and other ecclesiastical sentences, censures and penalties imposed by law or by man on any occasion or for any cause, if they are in any way bound by any of them, for the effect only of attaining the present letters, and judging them to be absolved, inclined to such supplications, by apostolic authority and the tenor of these presents approve and confirm the custom of collecting and the institution of such a Confraternity, and also the statutes and ordinations of that Confraternity, and, as far as they concern them, each and all things contained in public instruments and letters perhaps drawn up on the matter, and also whatever has followed thence, and we add to them the strength of perpetual firmness, and we decree that they ought to be firmly observed, supplying each and every defect, if any have perhaps intervened in them. And nevertheless to the present and for the time being Abbot of the said Monastery and to the aforesaid Convent, that henceforth they may freely and lawfully, by themselves or by those deputed by them, make such collections as they have been accustomed to make in past times, and ask, exact and receive the alms of the faithful of Christ for the relief of the foregoing and have them made and asked for, we grant by the same authority and tenor full and free faculty and likewise we indulge. And also to our Venerable brothers each and all Archbishops and Bishops, and to our beloved sons Abbots, Priors and all other prelates secular and regular, and also temporal lords of places and rectors of parish churches, under pain of excommunication latae sententiae, which if they act contrary they incur by that very fact, and from which they can be absolved only by us or the apostolic see except when placed at the point of death, that they should kindly receive in their dioceses, territories, parish churches and other places where it shall be opportune the collectors of such Monastery of St. Hubert deputed from time to time by the Abbot of the same for the time being and the aforesaid Convent by their letters patent, and permit them to make their such collections and to ask for and receive alms as they have hitherto been accustomed, and that they prohibit any others whatsoever striving to make a collection under the feigned name of the same St. Hubert for any other places, and also from receiving for permissive letters, called placet, from the same collectors of the said Monastery in the Ardennes more than one Rhenish florin or its value; and under a similar pain of excommunication we more strictly command and forbid each and all other abbots of Monasteries, rectors of churches, chapels or other places and other persons that they presume to preach that they have a part of the body of the said St. Hubert, or on that occasion or otherwise under the name of St. Hubert to make collections henceforth, decreeing that the present letters are by no means included under any suspensions and revocations of like or unlike concessions and faculties of collecting and of asking alms, even by reason of any indulgences whatsoever, even for the Fabric of the Basilica of the Prince of the Apostles in the City or for the Crusade and the church of Trier, granted from time to time, and otherwise in any way and under any tenors and forms and clauses, even derogatories of derogatories, and for any even the most urgent causes, or even made and to be made by motu proprio and from certain knowledge, nor in the future to be included, but ever to be judged excepted from them; and that also void and empty whatever should happen to be attempted otherwise in these matters by anyone by any authority, knowingly or unknowingly. Notwithstanding the foregoing and any apostolic constitutions and ordinations, and also those general or special ones issued in Provincial and Synodal Councils, and any other things contrary whatsoever. Moreover, because it would be difficult to carry these same presents to the individual places where faith may perhaps have to be made of them, we will and by the said authority decree that to transcripts of them subscribed by the hand of a public Notary and furnished with the seal of some person constituted in ecclesiastical dignity or of an ecclesiastical Court there shall be given the very same faith in court and elsewhere where it may be needed as would be given to the presents themselves if they were produced or shown. Let it be lawful to no man whatsoever, then, to infringe this page of our absolution, approval, confirmation, addition, decree, supplying, concession, indult, inhibition and will, or to go against it with rash daring. But if anyone should presume to attempt this, let him know that he will incur the indignation of almighty God and of the blessed Peter and Paul his Apostles. Given at Rome at St. Peter's in the year of the Lord's Incarnation one thousand five hundred and fifteen, on the day before the Nones of September, in the Third Year of our Pontificate.

[23] [this bull was partly confirmed by a brief of Urban VIII, given in the year 1628, by which it is prohibited that any relics of St. Hubert be thereafter given or received from the church of Andage.] But the bull of Leo X did not have the effect which the people of Andage hoped. For, as it seems, there arose thence no fear or suspicion about their authenticity on the part of the churches which boasted of having relics of St. Hubert in their treasuries. And so in the year 1628 they sought and obtained from Pope Urban VIII a new prohibition in the form of a brief, in which however the complete integrity of the sacred body is no longer asserted, but it is forbidden under pain of excommunication that anyone thereafter give or receive any relics of St. Hubert from the monastery of Andage. Here is the document itself from an authentic copy likewise preserved in the public archive at Arlon Ibid., drawer 68, bundle F.. Pope Urban VIII. For the Future memory of the matter. Wishing, as far as we can in the Lord, kindly to provide for the preservation of the sacred Relics of the holy men and women which, as is asserted, are kept in the Church of the Monastery of St. Hubert in the Ardennes, of the town of the same St. Hubert, of the diocese of Liège, of the Order of St. Benedict, and to honor the Abbot and Monks of that same Monastery with special favors and graces, and absolving by the tenor of these presents their individual persons from any sentences of excommunication, suspension and interdict and other Ecclesiastical sentences, censures and penalties imposed by law or by man on any occasion or for any cause, if they are in any way bound by any of them, for the effect only of attaining the present letters, and judging them to be absolved, inclined to the supplications humbly offered to Us in their name on this matter, We by Apostolic Authority and the tenor of these presents forbid and prohibit that henceforth anyone exercising any authority whatsoever should dare or presume to draw out or carry off from the said Church the aforesaid Relics or any part of them under any pretext or sought color, device, cause, reason or occasion, or to permit that they be drawn out or carried off, under pain of excommunication to be incurred by those acting contrary. Notwithstanding Apostolic constitutions and ordinations, and, as far as is needed, statutes and customs of the aforesaid Monastery and order, even strengthened by oath, Apostolic confirmation or any other firmness, and any other things contrary whatsoever. We will, moreover, that a copy of the present prohibition remain perpetually fixed on the doors of the said Church or in some other conspicuous place, where it can be seen by all. Given at Castel Gandolfo, on the 12th day of May, 1628, in the fifth year of Our Pontificate. Signed M. A. Maraldus. And it was

applied from behind a seal under the Fisherman's Ring impressed in red Wax.

To the document is appended this note framed in French:

Compared with its original and found to agree by me, keeper of the archive of the distinguished abbey of St. Hubert in the Ardennes and notary of the chapter of the said place. Dom Simon de Rendeux, unworthy Benedictine monk.

[24] Nevertheless in many other places there were long venerated Thus far the arguments brought forward for the integrity of the body of St. Hubert. Against this, however, that it has long since dissolved and its bones been distributed in several places, is urged not only by the condition of bodies and the custom of the Church, but the fact itself cries out, and the tradition of those places in which his sacred bones are venerated with worthy honors and are shown to the people as the bones of St. Hubert. And surely what cause would you bring why you should defer to the tradition of one monastery and not rather to that of some noble churches So Roberti, p. 444.? Of those relics set forth outside Andage for the public veneration of the faithful we shall speak more fully in the following §.

[25] or are still shown While I was discussing familiarly with certain learned men this question and these conflicting opinions, I found, as happens, differing inclinations in different persons. On the first side there were those who said that, since the people of Andaïn proved the integrity by ancient writings, and those various, besides the authority of tradition, others could certainly not be accepted who said they had parts (of the sacred body), unless they likewise added letters to tradition, by which it might be understood when, at whose request, by whose gift they had received those parts, especially since in this sort of thing this is customarily done and required. Others replied that monuments of this kind are easily destroyed either by the gnawing of age or by the injury of hostile incursions, or corrupted by flames and in other ways: which learned men have everywhere experienced and deplore as all too true in whole libraries, in that way either burned or otherwise scattered and torn apart Ibid..

[26] relics from the body of St. Hubert There was one who judged that it would be easy to quiet the whole controversy and with certainty to find the certain truth, if the people of Andaïn would show the sacred body itself as entire or confess that it had been torn apart and distributed. Another answered that it did not seem fair that they should confess what they are certainly persuaded the contrary of. Further, that there should be no resort to a showing for two reasons. For neither is it the custom in the Catholic Church that sacred relics of this kind be handled rashly; nor would that exhibition quiet the controversy, as that other judged, but would kindle its flame the more sharply. Do you ask in what way? Namely that those who think they have relics today steadfastly deny that the body is entire, whatever the people of Andaïn say: thus, fixed in the same opinion, if an entire body were shown, they would have it ready to say and to maintain that this was not the body of St. Hubert, because it is established that it is not entire, since they themselves have parts with certainty in their possession Ibid., pp. 445 – 446.. These things, in our opinion, seem to be proposed somewhat too subtly.

[27] approved by ecclesiastical authority, To which side Roberti inclined he stubbornly refused to indicate more distinctly, denying that anyone may carp at his mind, which he cannot know, or that it is fair for his thoughts to be flogged. But that very hesitation and affected dissembling of his judgment shows sufficiently how little he trusted the arguments of the people of Andage, although to show this was very formidable for him. For he was writing at the instance of the abbot and monks of Andage, who were cherishing him with every kind of support and generously furnishing the expenses for publishing his book; to whom he could give no worse thanks than by denying that the body of St. Hubert was preserved entire with them. We may state our opinion more freely, and it does not seem doubtful that many particles taken from the body of St. Hubert have long been preserved in various churches. For, as Roberti himself rightly noted, the traditions of those churches are worthy of no less reverence than that of the church of Andage, especially since, whatever the same man may say, no old writings besides this tradition of its own would be produced by it, by which there would be established not only the incorruption of the holy body but also its integrity after the year 825; and there are at hand testimonies of bishops, and even, for one or another church, of the Holy See itself Compare below, nos. 28, 37., by which those relics are proved authentic. We now set out to weave a review of them, as far as it has been possible for us to attain. In which if anyone should notice any gaps, he will do us a very great favor by kindly advising us, as we shall gladly supply in an appendix to some subsequent volume of the Acta Sanctorum what is lacking here.

§ V. Of the relics of the body of St. Hubert outside the church of Andage.

especially: at Liège in the church of St. Peter, At Liège. — We begin this treatment with the church of St. Peter at Liège, which for about a hundred years preserved the body of St. Hubert and sent it to the monastery of Andage. In this church therefore, down to the end of the eighteenth century, on the testimony of François Nicolas Delvaux, then prior of the chapter of St. Peter [Mémoires pour servir à l'histoire ecclésiastique du pays et du diocèse de Liège (University Library of Liège, manuscripts nos. 823 – 824), vol. I, p. 438.], there was exposed a reliquary containing a little bone of St. Hubert approved and given by the Holy See under the name of St. Hubert bishop of Tongres. In the same church too a huge bone of St. Hubert was inserted in the step of the altar (namely that rising above the altar) and in a reliquary casket at the Epistle side Ibid., note.. The same Delvaux cites besides Ibid., p. 441, note. an instrument from which it is established that some particles of the body of St. Hubert were given to a certain noble matron in the year 1620. A copy of this instrument we have found in the public archive at Arlon Fonds de St-Hubert, drawer 68, bundle F.; whence we publish it here entire with another written in French, which is attached to it.

[29] whence also in the year 1626 The Dean and Chapter of the primary Collegiate Church of St. Peter of the city of Liège to each and all to whom these our presents shall come, greeting in the Lord. We make known and attest by these presents that in the year from the Nativity of the Lord one thousand six hundred and twenty, on the 2nd day of the month of October, in our general Chapter accustomed and wont to be held on the day after the Dedication of our said Church, we gave as a gift to the most Illustrious and most excellent Lady, Lady Claudia, Rheingravine, born Countess of Durin * and of Salm, Princess of Barbançon, Countess of Aigremont, etc., on account of the singular reverence, worship and devotion of her Illustrious devotion toward the relics of the saints, from the treasure of relics of our Church the relics written below, namely of St. Peter the Apostle, of St. Hubert, of the stole of St. Hubert which he put on when he celebrated his first Mass, of St. Paschasius, etc. For we attest that the relics touched on above, in our Church touched on before, have always been and are held, reckoned and preserved by our predecessors with all reverence and devotion as holy and true relics, as is established with most certain truth by the tradition of our forefathers. In faith of which we have ordered the present letters, subscribed by the hand of our notary, to be fortified with our greater seal. Given in our chapter house in the year, month and day written above. Thus signed by mandate of the Reverend Lord Dean and Chapter touched on above. Bartholomew Frecart, of the same our Lords (?) and sworn Notary of the greater of the same chapter.

Place of the Seal.

[30] some particles were given to noble matrons, And I the undersigned, dean of the church of St. Peter at Liège, and keeper of the great seal of his most serene highness the prince of the said Liège, attest and make known to all whom it may concern, that the lady Constance de Lyenden, wife of the illustrious and magnificent Lord John de Merode, lord of Jehet and Golfencourt, supreme Mayor and prefect of the said Liège, was also present with the aforesaid lady and princess of Barbançon when she received the said relics of the saints of our church, which are stated above in the instrument of our notary; I attest that the same Lady Constance received some parts or particles of these relics, which indeed are to be venerated with great reverence and held in the place of true relics, as they have ever been held and venerated in our church. I testify moreover that the copy written below and testimony concerning the said relics was written and signed by the proper hand and sign of Bartholomew Frecart, sworn notary of our said church and chapter. In faith of which I have written, subscribed with my own hand and sealed with my decanal seal these letters, given at Liège, on the twenty-third day of June of the year one thousand six hundred and twenty-one.

Place of the seal.

Below was written:

F. Le Mune, dean of St. Peter's, as above, with his own hand.

[31] in the cathedral church of St. Lambert Moreover at Liège in the cathedral church of St. Lambert, in a solemn showing of relics which was celebrated in the year from the Nativity of the Lord one thousand four hundred and eighty-nine, on the tenth day of the month of July and following days, under Bishop Jean de Hornes, there was brought forth a gilded bier in which were held many bones of St. Hubert, confessor and first bishop of Liège Chapeaville, Gesta episcoporum Tungrensium, vol. III, p. 225.. Now moreover in the same church there are still preserved, as the venerable J. J. G. Lupus, canon of the same church, assured me a few years ago, a lead casket containing relics of St. Hubert, which, as it seems, has not been opened since the year 1727; and besides, in a reliquary of the style they call Gothic, a particle of a bone of St. Hubert, given to the Most Illustrious Lord de Montpellier by the Most Illustrious Lord Laurent, vicar apostolic of Luxembourg.

[32] and with the Augustinian Fathers; At Liège also with the Augustinian Fathers there was seen a particle of a bone of St. Hubert, enclosed in a silver case Delvaux, vol. cited, p. 441. Compare below, no. 34., and today too some particles of this kind are still set forth for public veneration in the parish church of the Holy Cross J. Demarteau, Saint Hubert, sa légende, son histoire, p. 51..

[33] at Maastricht, in the collegiate church of the Blessed Virgin Mary II. At Maastricht. — This was the other chief city of the diocese of St. Hubert, where he spent the first twelve years of his episcopate. Of the relics of St. Hubert honored there in his time Jean Roberti wrote this in the year 1621 Historia S. Huberti, p. 246.: At Maastricht in the collegiate church of the Blessed Virgin Mary what is preserved of his relics learn from an authentic testimony, drawn up on the third day of June in the year 1619 by order of the reverend men the dean and canons of the same church and duly fortified with the seal of the chapter: “We declare and attest that in this our church there are preserved relics of St. Hubert, namely two notable parts of the head, enclosed in a silver casket, and held as such from time immemorial and by our ancient predecessors,” etc.

[34] and again with the Augustinian Fathers; Again at Maastricht, Roberti goes on thus Ibid.: “This church formerly had relics of St. Hubert, and perhaps more distinguished ones, which we know were carried off by the rage of the heretics. But now we still preserve a notable part of the same St. Hubert, which we know by the authentic testimony of the bishop of 's-Hertogenbosch was given to a certain religious of our Order by the convent of St. Agnes, of the Order of St. Augustine, in the town of Emmerich; and we have taken care to enclose it in a silver casket: as also the fathers of our convent of Liège have done with a similar part of a bone of Lord Hubert.” Thus word for word the very reverend Fr. Nicholas Cruesen, Prior of the Augustinians at Maastricht.

[35] at Alem; III. At Alem. — In the village of Alem, near 's-Hertogenbosch, there is held the arm of benediction of St. Hubert, that is, unless I am mistaken, a reliquary such as was seen at Autrey Compare below, no. 40., by which those seized by the bites of rabid dogs are cured, which is now preserved in the monastery of the Crosiers (of 's-Hertogenbosch), and those running to it are daily still preserved from rabies. So the Chronological History of the town of 's-Hertogenbosch written by Dav. Everswyn and others in the year 1608 [Manuscript in folio 29.41, in the library of the literary society of the province of North Brabant, cited in C. R. Hermans, Annales Ordinis S. Crucis, vol. II, p. 323.]. In the ancient annals of the church of Alem kept in the archive of that same church it is reported that the fingers of that arm of benediction were adorned with gold rings, which the pious faithful had fixed on out of a sense of devotion. It is also narrated there that in the year 1629, when the parish priests had gathered on the feast day of St. Hubert in the city of 's-Hertogenbosch, the reliquary fell from the altar and a part of the sacred remains themselves was torn away in that fall, which Reiner Van Hee, parish priest of the village of Maren, took with him and afterward gave to the priest Jan Mengelaars; and he, afterward assigned to the ministry of the church of the village of Herpen, granted it to that church [Schutjens, Kerkelijke geschiedenis van het bisdom 's Hertogenbosch, vol. III, p. 86]. These things are in part confirmed by a letter which Jan de Renver, pastor in Macheren near Megen, sent on the 8th of October of the year 1654 to Fr. Daniel Papebroch, still preserved in our library, in which one reads: The arm of benediction of St. Hubert has been taken away from the people of Alem at 's-Hertogenbosch: yet of the same arm Rev. Lord Van den Putten, father in den Uylenbergh, likewise the pastor of Herpen in the country of Ravenstein, and I have parts. Finally, in a letter of N. A. Snelle, apostolic protonotary at 's-Hertogenbosch, written on the 14th of February of the year 1747 to the dean of St. James of Antwerp, there is appended this P.S.: Most learned sir, you have at Antwerp that kind of men who are called Cellae, Cellites or Alexians, who have the arm of St. Hubert formerly carried from Alem, which was handed over to them to preserve by the most reverend Lord Judocus Houbraken, vicar apostolic of 's-Hertogenbosch (diocese), which we also intend to reclaim, whether by a friendly way or by law; a thing cries out for its owner Ibid., p. 823.. The silver reliquary from the elbow to the fingers was the gift of a noble matron native of Alem; which her son, having gone over to the sect of the Protestants, afterward demanded back Ibid., pp. 85 – 86..

[36] at Tervueren IV. Vura Ducum too, made illustrious by the death of St. Hubert, boasts of having relics of his body. Of which Willemaers Historia S. Huberti, p. 46.: In the year 1627, he says, the Most Serene Princess Isabella, to testify to her perennial affection for the church of Vura, from her private place (it is called the Cabinet) conferred on it a part of the bones, asserting that she could not bestow a gift more holy or more honorable; and there was added afterward the following declaration of the Most Illustrious and Most Reverend Archbishop Jacob Boonen: Jacob, by the grace of God and of the apostolic see archbishop of Mechelen, to all who shall see these presents, greeting in the Lord. We make known that on the day of the date of these presents, after mature examination, grave men having been employed, according to the form prescribed by the sacred Council of Trent, we have recognized and approved a certain particle of a bone from the body of St. Hubert, bishop and confessor, and have decreed that it is to be acknowledged as true and undoubted relics and to be exposed to public veneration in the parish church of the place or village of Furaeducensis, commonly De Ter Furen, of our diocese, to which church indeed the aforesaid relics have been given, as we decree by these presents, granting once on each day to each and all of the faithful of Christ who devoutly visit the aforesaid relics and, trusting in the merits and intercession of St. Hubert, pour forth before them in the spirit of humility and with contrite heart pious prayers to God for the exaltation of holy mother Church, the concord of Christian princes and this present need of Belgium, forty days of true indulgence in the customary form of the Church. In faith of which we have ordered these presents to be issued under our seal and the signature of our secretary. At Brussels, on the fourteenth day of October in the year of the Lord one thousand six hundred and forty-five. J. A. M. — And it was signed: By mandate of the aforesaid Most Illustrious and Most Reverend Lord Archbishop, J. Herregouts, Secretary. — Below there is the greater seal in red wax.

In the year of the Lord 1726, on the 24th of August, the Most Eminent Lord Cardinal Archbishop of Mechelen, Thomas Philip of Alsace, visited the church of Vura and declared and approved the aforesaid relics to be true.

[37] and in some other towns and villages of Belgium; V. In the diocese of Mechelen in the last century there were exposed relics of the body of St. Hubert: a) in the church of the village of Audenhoven, indulgences also having been granted by the Holy See to those venerating them there; b) in the village of Colowyt, approved by Archbishop Jacob Boonen; c) in the village of Wakerzeel. Delvaux, vol. cited, p. 442. And d) there are still some held at Brussels in the noble convent of Berlaymont. — I have seen moreover or heard from witnesses worthy of belief that such relics, lawfully approved, are now preserved: a) in the diocese of Namur, at Namur in the church of the Blessed Virgin and among the Sisters called of Our Lady, in the village of Novavilla * near Philippeville (a distinguished fragment of bone), and in the church formerly of the monastery, now of the minor Seminary of Floreffe; b) in the diocese of Tournai, in the villages called in the vernacular Gilly, Loverval, Villers-Poterie, Vieuville; c) at Ghent, among the Sisters of Charity, and d) at Bruges with the outstanding man Émile Halleux-Ryelandt. — I omit the collegiate church of Waulsort and the monastery of Oignies in the diocese of Namur, where Arnold de Raisse says there were relics of St. Hubert Hierogazophylacium Belgicum, pp. 331, 386., because he does not distinctly indicate whether those relics were from the body of St. Hubert or from his stole, of which kind they were accustomed to venerate in other places also, and the church of the Fathers of the Society of Jesus at Mechelen, where the same de Raisse says little pieces of St. Hubert were preserved Ibid., p. 494..

[38] at Luxembourg; VI. At Luxembourg. — Among the distinguished relics, Roberti wrote in the year 1621, there should be reported a tooth of St. Hubert, which is preserved in its sacred treasury by the monastery of the Blessed Mary, commonly called Munster, next to the city of Luxembourg, over which, as I write this, for the sixteenth year now the very reverend Abbot Lord Pierre Roberti, my brother, presides Historia S. Huberti, p. 247..

[39] at Cologne; VII. At Cologne no fewer than eleven shrines can be listed whose sacred treasures the relics of St. Hubert enriched, although it is not always indicated whether these were taken from his sacred body or from the sacred stole: namely the churches of St. Gereon [Aeg. Gelenius, De admiranda magnitudine Coloniae Agrippinae (Cologne 1645), p. 264.]; of St. Andrew Ibid., p. 292.; of Blessed Mary ad Gradus Ibid., p. 311.; of St. Pantaleon Ibid., p. 372.; of Blessed Mary in Pasculo, where there were preserved A finger of St. Hubert, bishop of Liège, and Of the stole of the same St. Hubert, and other things which were translated here when the chapel and house of St. Hubert were handed over to the Fathers of the Society of Jesus by the Most Serene Elector Ernest and the metropolitan chapter: … one of the reliquaries bears the shape of a silver cross, the other of a silver cubic tablet set on a base, as is offered at Mass for the kiss of peace Ibid., p. 438.; the church of the Blessed Virgin Mary of Mount Carmel Ibid., p. 482.; the church of the Fathers of the Society of Jesus, where there were preserved of St. Hubert seven particles the size of a joint, translated together with the house, chapel and garden of the same saint to the Society after the archbishop of Cologne, Adolf of Schauenburg, brought about in the Council of Trent that certain priests, who were accustomed to carry around the said relics for healing rabid men and cattle, be removed Ibid., p. 511.; the church of the Blessed Virgin Mary in Horto, of nuns of the Cistercian Order Ibid., p. 543.; the monastery of St. Michael, of nuns of the Order of St. Augustine, where there was preserved a notable part of the flesh of St. Hubert enclosed in a silver reliquary overlaid with gold Ibid., p. 581.; the monastery of conventual virgins of the third rule of St. Francis Ibid., p. 587.; the chapel of Saints Willibrord and Boniface Ibid., p. 615.. It is very doubtful whether those are relics of the body of St. Hubert which they venerate in the village of Nonweiler Compare Roberti, p. 271., in the same Rhine Province.

[40] in the towns of France Autrey, VIII. In France. — a) In the ancient monastery of Autrey, which is now the minor clerical seminary of the diocese of Saint-Dié, there was exposed a bust adorned with a miter and wholly covered with silver plates, on which also there shone various precious stones, representing St. Hubert, in whose head under the miter in the place of the skull there are enclosed certain particles of the bones of St. Hubert, on the testimony of an old inscription fixed to it; and in the miter itself, which is made of black velvet, likewise protected with silver plates and adorned with gems and crystals, there are some particles of the sacred vestments which St. Hubert is related to have used in celebrating Mass. — Moreover there is preserved there a silver arm one cubit long, having in the middle a little window furnished with crystal and latticed with little gilded silver bars, through which is seen a joint of the hand, and next to it this inscription, somewhat worn by great age: Of St. Hubert. From the fingers of that arm there hangs a horn excellently silvered, and in the wider end of it as it were a certain cup, into which they are accustomed to pour wine and to give it, blessed, as drink to those who have been injured by the bites of rabid dogs or are out of their minds; around that horn there is read this inscription in silver letters: Jacobus Stamler procurator in Huperu d'atreya. anno. 1517. James Stamler, procurator at Huperu d'atreya, in the year 1517. So an account written at Autrey in the year 1618, entitled Brief discours des reliques sacrees de Monsieur St Hubert religieusement venerees a Aultrey, avec quelques miracles [Brief discourse on the sacred relics of Monsieur St. Hubert religiously venerated at Aultrey, with some miracles], which I found in the public archive of Arlon

Fonds Saint-Hubert, drawer 68, bundle F, no. 5.. That silver arm had been made by order of Nicholas Mercier, abbot of Autrey (years 1500 – 1552). In the year 1791, after the regular canons had by then all withdrawn from the monastery, the schismatic parish priest of the town of Rambervillers translated the sacred relic with solemn pomp into the parish church of this town, where it has until now been preserved in an old gilded wooden reliquary presenting the form of an arm Semaine religieuse du diocèse de Saint-Dié, 1887, pp. 125, 126.. That it was authentic was denied by the monks of Andage, because they affirmed that the body of St. Hubert was preserved entire with them. And so they raised a suit about the matter, first in the year 1495 before the ecclesiastical court of the bishop of Basel, which pronounced sentence for the people of Autrey, then before the court of the bishop of Toul, who in the year 1513 brought the litigating parties to agreement on the condition that the people of Autrey should henceforth abstain from collecting money in the name of St. Hubert, except in certain places, and that the people of Andage should each year pay to the monastery of Autrey a hundred francs of Bar by way of compensation [Calmet, Histoire de Lorraine, vol. II, p. 84; Semaine religieuse de Saint-Dié, place cited.].

[41] Limé, b) In the village of Limé, near Braine (now in the prefecture named from the Aisne *), in the district of Soissons, to which they say the body of St. Hubert was carried in the tenth century Compare Miracles, book II, no. 18., there is preserved a joint of a finger of St. Hubert, given, as report has it, by the monks of Andage to the church of St. Remigius of that place out of gratitude Prioux, Saint Hubert, p. 64.. Of this sacred relic in the year 1735 a solemn inspection was carried out, of which you have here the authentic instrument Edited ibid., p. 65 ff., rendered from French into Latin.

Hubert Varlet, priest, parish priest of St. Nicholas of Paars, dean of Bazoches, to all present and future, greeting.

We make known that Lord Louis Norbert Jannet, priest, parish priest of St. Remigius of Limé, and an inhabitant of that town, has shown to the most illustrious and most reverend Lord Charles François Lefebvre de Laubrière, bishop of Soissons, that his church rejoices in some bones and relics of St. Hubert, bishop of Liège; but because the casket that contained those relics was not sufficiently becoming, he had had another made at the expense contributed by the confraternity established in honor of this saint; and since he desired that the relics be placed in this casket, he humbly asked the said Lord bishop to designate a priest, whomever he wished, by whom the translation of the said relics from the old casket into the new should be made. The said Lord bishop, assenting thus to the supplication of the parish priest and the inhabitants of the place, by letters given on the 3rd of November of the year 1735 and subscribed by M. de Laubrière, vicar general, gave a mandate to M. Hubert Varlet, parish priest of the church of St. Nicholas of Paars, dean of Bazoches, that, the authenticity of the said relics having first been examined, he should transfer the said relics from one casket into the other. According to which mandate we, Hubert Varlet etc …, went to the said village of Limé; where in the court of the said church of St. Remigius, there being present M. Simon Fayrol, regular canon of the abbey of Braine, prior and parish priest of the village of Cercueil, and François Lemoine, priest, parish priest of Bazoches, in order that we might be made more certain of the authenticity of the said relics before we should transfer them, we called to testimony those named below: M. Louis Norbert Jannet, parish priest of the said parish of St. Remigius of Limé; Amé Legras, vinedresser, eighty years old; Louis Ture, workman, seventy-four years old; Nicolas Fuzillier, farmer, fifty-five years old; Pierre Vaillant, farmer, forty-nine years old, all of whom live in the said village of Limé; who, sworn in the usual way, said and declared to us that, although they have most diligently sought, they could by no means find any letters which would give credit to the said relics, whether these have been lost by the negligence of the old keepers, or scattered, carried off or even burned in the time of the wars of religion or other wars which have from time to time oppressed the country of Soissons. Yet that they knew this for certain and had received it handed down from the memory of their forefathers, that these holy relics from ancient times down to our times have been universally honored as the remains of St. Hubert, especially by those who suffered the misfortune of being bitten by rabid beasts; who, it is established, have often experienced the manifest protection of this illustrious saint, since they received no harm from their wounds. All of which it is a light thing to show, since it is testified to by many who still survive among human affairs, and who out of gratitude hasten assiduously each year to the said town of Limé for the sake of pious pilgrimage; in which place St. Hubert is venerated. Of these things then I, Hubert Varlet, on whom the charge of the present translation has been laid, was made certain by a certain man from the village of Sancy of this diocese; who assured me that, bitten by a rabid beast, he had yet been defended against rabies by the protection of St. Hubert, to whom he had come to pray at the said Limé, where his relics are venerated.

Although therefore authentic documents are lacking, we have judged that they can be supplied by this public knowledge, and that there is no doubt that these relics, which have ever been held in that place in great veneration and honor, were really taken from the blessed body of St. Hubert, bishop of Liège; especially since older bishops, most of all Lord Jean Joseph Languet, formerly bishop of Soissons, and with him several vicars general and archdeacons, when they visited this parish, themselves also venerated these relics, and did not forbid their veneration by others in future; which several inhabitants of this place have heard from their elders, namely from Jean Legras, who died in the year 1687, sixty-eight years old; from Amé Legras, who died in the year 1685, seventy years old; from Jacques Scellier, who died in the year 1707, sixty-seven years old; from Henri Fuzillier, who died in the year 1727, seventy-three years old; from whom, I say, they heard that it was handed down from the memory of their fathers that the said relics have always been held and honored in the place of true and authentic ones, and that at all times a great multitude of people have flocked to them, bringing to them linens and garments, that by the intercession of St. Hubert they might be either healed or defended from diseases, particularly from rabies. Those same inhabitants testified that they knew the same things, and for that reason had exercised great devotion and reverence toward these relics; to which testimony and declaration they themselves subscribed with me, except Nicolas Fuzillier and Louis Turé, who said they did not know their letters. Varlet, Jannet, Amé Legras, P. Vaillant, Louis Scellier.

These things done, after we had shared counsel with the said gentlemen, the parish priest of the village of Limé, the prior of the village of Cercueil and the parish priest of Bazoches, we, by the mandate given us by the said Lord bishop, perceived the authenticity of the said relics and bones to be sufficiently proved, especially because M. Philippe Leseur de Baine, esquire, lord of Limé, Aplincourt, Malmaison, etc …, ordinary herald in the royal tribunal, and at that time staying on his estate of Limé, informed us that when he had gone to the great Saint-Hubert, it had been declared to him by the elders of the place and the scribe of the tribunal, and also more strongly by the senior monks of the abbey of St. Hubert, particularly by Dom Martin, eighty years old, that it was the common report that there was lacking in the body of St. Hubert a joint of a finger, the body being otherwise entire; which are the very relics which the said place Limé rejoices to possess. These things being so, having also heard the arguments mentioned above, we judged that the said relics could be exposed on the altar dedicated to St. Hubert in the said Limé, if they were first recognized by the chief inhabitants of the said Limé, most of whom had already seen them. That this might be done, we went to the said church of St. Remigius; where, in the presence of the parish priest of the said Limé, the prior of Cercueil, the said parish priest of Bazoches, M. de Baine, esquire and lord of Limé, M. de la Roche de la Barthe, formerly a tribune in the royal cavalry and knight of the military order of St. Louis, M. Jean Bernard de la Roche, noble soldier of the royal cavalry, with most of the inhabitants of the said parish of Limé also present, Mass having been heard, we opened the said old casket, and there we found a joint of a little finger. Those who had seen the said relics before having then been called to recognize them, namely the said parish priests, Legras, Vaillant, Fuzillier, Scellier and Turé, after they had seen and inspected them, they recognized that the said bones and relics were the same as those which they had always seen in the said old casket; and accordingly they signed: Jannet, S. Fayolle, Lemoyne, Leseur de Baine, Amé Legras, Louis Scellier, P. Vaillant, de la Roche de la Barthe.

These things accomplished, we transferred the said holy relics from the old wooden casket into the new blessed one; in which we placed them on a violet linen cloth with the present letters, of which we had two other copies written out, one to be handed to him who is secretary to the Lord bishop, the other to be laid up in the archive of the church of St. Remigius. The said relics having been venerated, then, and God having been implored to grant to us and to his people through the intercession of the renowned saint the graces we need, we closed the said casket and carried it in solemn pomp around the church, accompanied by the clergy and people; and at last, the canticle Te Deum having been sung in thanksgiving, we laid it back in its place, in which it might be set forth for the veneration of the peoples.

Done and written in the said village of Limé, on the seventeenth day of November of the year one thousand seven hundred and thirty-five.

Signatures: Varlet, S. Fayolle, Jannet, Lemoyne, Leseur de Baine, de la Roche de la Barthe, Jean de la Roche de la Barthe, Benjamin Fuzillier, Pierre Legras, Jean Mathey, P. Vaillant, Charles Cagnare, Charles Augustin Carron, cleric in Limé, Simon Drou, Amé Legras, Jean Poignard, churchwarden of St. Hubert (who traced the sign of the cross, because he did not know his letters).

[42] and others. c) The monastery of St. Nicholas of Peyrs near the city of Verdun venerates St. Hubert in its relics Roberti, p. 247.. d) In the monastery of virgins by the name of Flines, near Douai, I have seen a silver casket of relics, made in the year of Christ the Lord 1440, with a French inscription: Damme Agnes Landase le dona Lady Agnes Landase gave it: in that casket they say there is a joint of a finger of St. Hubert or part of it Ibid.. e) At Cambrai the monastery of St. Autbert of the canons of St. Augustine preserved a tooth of St. Hubert De Raisse, Hierogazophylacium Belgicum, p. 81.; and f) at Saint-Omer the College of the English a small bone of the same Ibid., p. 160.. g) At the end of the last century, the priest Hubert Macquet, who at the time of the great French upheaval migrated to Hamburg, returning thence to his fatherland, brought with him from the treasury

of the cathedral church of Liège a bone of St. Hubert, which he gave to the church of the village called in the vernacular Maison-Roland, where he had first seen the light Corblet, Hagiographie du diocèse d'Amiens, vol. IV, p. 320.; from a letter of the parish priest of this church lately written Cited in Gaidoz, La rage et S. Hubert, p. 58, note. we are informed that that bone is a decimeter in length, and equals a finger in width. h) Finally some relics of St. Hubert are also in the possession of the Conventual Fathers of St. Francis in the town of Montis-Desiderii (Montdidier) Corblet, place cited.. And i) a tooth of St. Hubert at Neulise, near Saint-Symphorien, in the prefecture named from the Loire * Ch. Des Granges, Vie de S. Hubert (Moulins, 1877), p. 190..

* so the manuscript

* these things are read framed in French in the manuscript

* grand mayeur et hault officier grand mayor and high officer

* Neuville

* Department of the Aisne.

* Department of the Loire.

§ VI. Whether the body of St. Hubert should be believed to lie hidden still in the parish church of Saint-Hubert.

[That the body of St. Hubert was not consumed in the fire of the church of Andage in the year 1525 or the year 1568] This question, argued in different directions by some, has been treated no less clearly and wisely than shrewdly and learnedly by our very dear friend the venerable Francis Hallet, formerly for a space of twenty-five years almoner, as they say, of the prison set up in the old monastery of Andage, now of the nuns called of the Blessed Sacrament at Watermael, near Brussels [Le corps de Saint Hubert conservé jusqu'à nos jours: documents et preuves recueillis par M. l'abbé Hallet et publiés dans les Précis Historiques. Brussels 1871.]. To whose opinion we add our vote the more gladly in that it can be confirmed by a distinguished document, namely the brief of Urban VIII edited above No. 23., which it did not fall to him to know. Let us now come to reviewing the outstanding man's arguments. First of all no one doubts that the sacred body or its chief part was preserved in the church of Andage in the year 1515, at which time the monks obtained from Pope Leo X the bull by which its integrity was asserted Above, no. 22.. The whole question turns on whether it did not perish in the fire by which part of the church and monastery was consumed in the year 1525, and especially in that other which the fury of the Huguenots stirred up in the year 1568.

[44] is shown by And indeed that the sacred remains were kept safe from the former fire is readily established. For that fire consumed only the lower part of the nave of the church, but did not reach the upper part next to the choir, where the treasure of the relics of the church had been laid. The matter is narrated thus by the Antiquitas ecclesiae Andaginensis Sancti Petri, written at the end of the seventeenth century Compare Hallet, work cited, p. 7, note, 4°.: Under Abbot Nicholas de Malaise a great part of the abbey perished by fire in the year 1525. — On the 20th of January the houses surrounding the market of the town of Saint-Hubert burned down in a fire set by an outsider and unknown man, and as the fire seized on the monastery, there perished the domestic farm, barn, stables, bakery, filled granaries, part of the cloister, the greater bell tower, with sixteen bells of remarkable size. And now the fire was seizing the nave of the church, soon to reduce the whole mass of the basilica to ashes, had not safety come from the cross itself, which, falling from the top of the tower onto the roof of the building itself, made a huge opening by its weight, and thereby prevented the fire from creeping farther [Reiffenberg, Monuments pour servir à l'histoire des provinces de Namur, de Hainaut et de Luxembourg, vol. VIII, p. 25.]. Romuald Hancar relates quite similar things Cited in Hallet, p. 16.. For the rest, that the body of St. Hubert was not then consumed is shown a fortiori from what is to be said of the fire of the year 1568.

[45] contemporary testimonies Of this fire again the Antiquitas ecclesiae Andaginensis: The monastery of St. Hubert is burned by the heretics in the year 1568. — Condé had sent from France in aid of Orange five thousand Gascons, I mean horsemen. These, under the leaders Genlis and Renti, about the middle of October, having laid waste Orval, held their hands from burning the monastery by order of Genlis. Here, as the Rev. Lord Henri de Meugen, abbot of the same place (years 1638 – 1668), told me… Moving camp from there toward Andaïn, on the fifteenth day of the aforesaid month, between the seventh and eighth hour of the morning, they came there. Their plan was to catch the abbot and all the monks unexpectedly and, according to the prescription of the new gospel, to wring them with dire tortures. But the prelate of Andage (Jean Lamock), forewarned by the abbot of Orval, God so disposing, through a rustic sent to him during the assembly of the night office, first with all speed laid in a more secret place the sacred remains of our blessed patron Hubert, exposed before the doors of the choir in the nave of the basilica, together with the bodies of Saints Beregis the confessor, Hostia, Grata and Areapila, virgins. The night office having been completed, the brethren being called to the chapter, he indicated the impending danger and ordered the swiftest flight. They, having packed up the more precious things of the sacred treasure, had scarcely fled to the castle of Mirwart when behold those sacrilegious robbers, making an attack like hellish furies, despoiled the town of Saint-Hubert, and the church of the monastery, the hospital … all the furniture having been plundered, they reduced to embers by flames thrown in. The year of this disaster was inscribed by this chronographic on the doors of the church for the memory of posterity and the barbarous detestation of the heretics: ConCULCaVerUnt sanCtIfICatIoneM They have trampled the sanctification Reiffenberg, vol. cited, pp. 26 – 27.. Hancar again has similar things Histoire du monastère de S. Hubert, pp. 450 – 452.. But especially on the preservation of the body of St. Hubert in that invasion we have the splendid testimony of Jean Molanus, in the booklet entitled Indiculus sanctorum Belgii, published at Louvain in the year 1573, that is, not yet or scarcely five years after the disaster, who writes: The monastery the Huguenots, flying into Belgium from Gascony, shook down in the sixty-eighth year; and while by their mad fury all things were broken open, this alone remained untouched in which the body of this glorious bishop was preserved. Whence, blinded in the midst of the light, they seem to have been struck with blindness Work cited, fol. 43v.. But it did not turn out so happily for the body of Blessed Theoderic I, abbot of Andage. For this, on the testimony of the same Molanus Ibid., fol. 73r., was reduced to ashes and embers by the savagery of the Huguenots in that fire.

[46] and nearly contemporary ones, From then on the sacred body lay hidden until the year 1616, those who knew the secret of the place where it had been laid having died. It was discovered by chance in the aforesaid year. This is narrated thus by the Foundation of the monastery of Andaïn or St. Hubert in the Ardennes Manuscript, still unedited, in the archive of the church of Saint-Hubert., written in the year 1633 See the end of this number.: Relics preserved in the church of Saint-Hubert. In the year 1568, when the church of Blessed Hubert was laid waste and burned by the Huguenots under the leadership of Genlis, the stronger solicitude and care of the religious was to keep the more sacred relics from the danger of fire; as the bodies of Saints Beregis, Hubert and also of three holy women of the number of the eleven thousand virgins lay hidden in a certain hollow of the wall so long that no one survived, either in the monastery or in the priories, except perhaps in the cell of Pirae one old man, Rev. Father Nicholas Pollet, who was * well aware of the secret: so much so that, because they were no longer exposed to be seen by the people, as formerly, some even grave men began to doubt whether those had been saved from the fire rather than the body of St. Theodoritus [esset, are written in the margin, in the same hand, as it seems, that wrote the manuscript, but in paler ink.], twentieth abbot On the body of St. Theoderic see a little below.. But the Lord God did not yet wish to permit the memory of so great a treasure to perish or be abolished. For since in the front part of the church before the front window there is from within a passage from one tower to the other, above a very vast mass of wall, paved with broad and ample stones, one of which covered the unknown entry to an ample hollow or cavern, and certain workmen or masons in the year 1616, for fixing beams in the wall and establishing them well and solidly for the restoration of the flooring or paneling of the church, let stones down, one larger stone, falling with great force, by its weight broke the pavement and with a great crash, all being astonished, opened the cavern; and thus accidentally and unexpectedly the sacred relics were found and thence secretly laid elsewhere. There are preserved therefore: the body of St. Beregis the confessor, founder of the monastery and first abbot… The body of St. Hubert, last bishop of Tongres and first of the church of Liège… The body of St. Theodoritus, twentieth abbot, which, renowned for many miracles, was translated from the crypt to the altar of the Holy Cross in the middle of the church, and honorably preserved there, until in the year 1568 by the savagery of the Huguenots it was reduced to ashes and embers, whose ashes now, gathered again, are preserved at the high altar. Three bodies from the eleven thousand virgins, preserved in one bier with this inscription:

Hostia with Grata is enclosed together in this urn,

And equal with them, in merit as in the tomb, is Ariapila Cited in Hallet, p. 19, note..

Thus far the Foundation. This booklet we have said was written in the year 1633. For when the writer reports different opinions about the year in which the body of St. Hubert was translated to the monastery of Andage, himself thinking that it took place in the year 817, he adds this (p. 129): Others say in the year 825; so that the monastery of Andage has possessed the sacred relic for 808 years or, according to others, for 816 years. Further, the same writer was already living in the monastery of Andage in the year 1605: for (p. 303), narrating two miracles which took place in the years 1605 and 1606, he affirms that he was an eyewitness of these.

[47] whose authority rightly to be refused We have therefore at the least three different witnesses, of whom one was contemporary with the fire of the year 1568, another with the finding of the holy bodies in the year 1616 and perhaps present at it. Whence those who say that the body of St. Hubert was consumed in the fire of the year 1568, bringing however no testimony on the matter, must contend not only that this was cunningly dissembled by the monks of Andage, but also that those same men openly and knowingly lied in affirming that the holy relics were safe from that fire and in inventing some finding, of which they indicated distinctly both the time and the circumstances; that they also shamelessly lied when they sought from Urban VIII that apostolic letter by which it was forbidden that any relics of St. Hubert should be in any way removed from their church Compare above, no. 23.. This can be suspected the less in that the same men furnished a not despicable argument of their sincerity when, namely Molanus, certainly from the information of the people of Andage, and the writer of the Foundation, reported that the body of Blessed Theoderic,

so honored among them, was reduced to ashes in the fire of the year 1568 Compare above, end of no. 45 and no. 46., although it was much more to their interest that that sacred body too should be believed to have been kept safe from the fire than that this should be asserted of the bodies of the three virgins of Cologne, which they affirmed to have been preserved together with the bodies of Saints Beregis and Hubert.

[48] cannot, nor is it so difficult to account But, someone will say, do they not also make that sincerity very suspect, both that deception by which they imposed on Pope Leo X that the body of St. Hubert was still preserved entire and wholly unharmed at the beginning of the sixteenth century in the monastery of Andage, which we have judged above to be wholly improbable, and that crafty affectation of reverence toward the stole of St. Hubert, denying that it is permitted to determine by measuring its certain length Compare below, no. 73., lest namely it might at some time become manifest that it was decreasing? I readily profess that these things are certainly not wholly worthy of praise. But that, clinging too lightly and tenaciously to their tradition about the integrity of the body of St. Hubert, they neglected to look into the matter more carefully, lest what was so certain among them, and what they desired to be wholly certain to all, they should seem to call as it were into doubt; and that, fearing that the perpetual integrity also of the sacred stole, belief in which prodigy won it so great veneration, might be denied, and wishing, through a blindness of mind too frequent among men, to thrust forward what pleased them rather than what might perhaps have been found more true, they did not admit a test for ascertaining the truth more certainly: in these things, I say, they are assuredly to be strongly reprehended, yet these things are, so to speak, by the whole heaven distant from that plain and shameful lie by which they would have affirmed that the body of St. Hubert escaped safe from the fire of the year 1568 and was found by chance by them in the year 1616. Who would dare to fasten such a crime on religious men without any certain argument?

[49] why the sacred body was never thereafter exposed to public veneration; But, they say, how did it come about that after the year 1568, or at least after the year 1616, the body of St. Hubert was never again exposed to public veneration, and that Jean Roberti, when in the year 1621 he published his book on the life and cult of the holy bishop, in which he pursues so prolixly whatever could contribute to his praise, does not mention by even a word that wondrous manifestation of the sacred body, which had occurred so recently, in the year 1616? To the latter argument an easy reply presents itself. For I confess that I do not see how it would pertain to the purpose of Roberti, to whom it was certain that the body of St. Hubert was still preserved with the people of Andage, and into whose mind it had not come that this matter would one day be disputed, to mention that accidental finding of that same body, which is reported as marked by no heavenly prodigy. As for why the sacred remains were not thereafter set forth for public veneration, not improbable reasons can be brought. For first the impiety of the sacrilegious heretics brought it about, says Roberti Page 222., that today (namely at the beginning of the seventeenth century) that sacred relic is rightly preserved in a hidden place; and certainly there was not such security from the assaults of the heretics, since in the year 1602 they again invaded the monastery and led off the abbot captive Hancar, Histoire du monastère de S. Hubert, p. 482., that the rulers of the monastery should seem not to act prudently in wishing that hidden place to be made known to few. There came afterward, in the course of that same seventeenth century and especially in the eighteenth, on the occasion of the reform of the monastery attempted by some pious abbots, such disturbances among the more tepid monks that thought of a solemn exhibition of the sacred body came less to mind: indeed it could perhaps not undeservedly be feared that it would be carried off by those who rejected and assailed the reform, a schism having been made, and carried elsewhere. Meanwhile, those who at first knew the secret having died, it could easily have happened that the place where the sacred relics were kept hidden was now unknown to all or almost all.

[50] but even down to our times there were not lacking Yet that there survived down to our age some who knew that same place is not improbably suggested by certain indications, which a military man, named Geoffroy, native of the town of Saint-Hubert, studiously collected and committed to writing forty years ago, in the journal L'Observateur du Luxembourg, on the 25th of February 1846. We have thought that these, rendered into Latin, should be presented in this place almost entire.

When twenty-four years ago I was painting the image of a certain old man, then one hundred and one years old, who lived at Saint-Hubert, great pleasure came over me in questioning him about things done when he was a boy, and especially about the abbey of Saint-Hubert, which he had beheld flourishing. He affirmed that when he was in his first youth, he had often heard from his elders, then all but in their hundredth year, that the body of St. Hubert, enclosed in a lead casket, had been hidden by the monks in a certain crypt of the major church; and he added that the abbot alone with two monks knew the place where the holy relics lay hidden. These things, received from the forefathers, are reported down to our days by common report at Saint-Hubert.

[51] indications Now if anyone considers attentively the inner nature of the church of Saint-Hubert, especially if he is in its crypt, he will readily conjecture that the crypt is surrounded on all sides by smaller cells. Of which thing this at least is an indication, that when one walks in silence in that ample building, the pavement sounds hollow. It is moreover widely known that the last abbot, who finally withdrew from the abbey at the time of the French upheaval, whenever he walked past the church on the north, was accustomed, with bared head, to make the sign of the cross.

[52] indications Moved by these things, when we carefully inspected the inner part of the church which looks to the north, we noticed something singular and hitherto not noted: namely that the little building which is now called the treasury, shut off from the church by a screen alone, was once a burial chamber, built on at the time when the church itself was first built; which the plan of the structure itself makes manifest. All doubt is removed by the fact that from the carved pendant stone which adorns the boss of the vault or arch there projects a hook fitted for holding a lamp, which by religious custom was kept burning perpetually above the bodies of the saints. On either side of this little building, as if to conceal the original use of the structure, there were built on, at a much more recent time, little wooden houses, used in place of sacristies, which should be removed as soon as possible, that its harmony and grace may be restored to the whole structure of the church. It is probable, then, that this little building was once honored by the presence of the body of St. Hubert; around which there once lay open Gothic windows, now blocked, so that the Christian faithful could see the precious relics at all times, without however approaching more closely. One may conjecture that a crypt lies under the little building; which is confirmed by this, which grave men worthy of belief, who still survive among human affairs, hand down to memory; they narrate, namely, that when they were boys they found a certain hole in a certain last cupboard, which stands in the wooden paneling by which a great part of the treasury is concealed, and that it came into their minds to drop marble balls into this hole: which done, they heard the balls giving out a sound for a long time, as if they were rolling down over the steps of underground stairs. Moreover, a certain man of honest faith assured us that he had once seen certain rather old handwritten notes, which taught that the body of St. Hubert rests in a chapel situated at the northern part of the church…

[53] and testimonies That the body of the bountiful bishop lies hidden in this church was the firm persuasion of Dom Celestine, monk of the same place, who, even after the monastery had been abolished, long lived at Saint-Hubert, and died at length in France in the year 1816, ninety-two years old. Our memory recalls to mind the image of the venerable old man, who had served God for fifty years under the regular habit of St. Benedict; for we saw him as boys, tall in stature but already bent through age, with broad shoulders and white hair. Some who knew him better testify that he was very learned.

[54] by which it still The church of Saint-Hubert, at the time of the French upheaval bought at no great price by M. Lecouteux de Cantuleux, afterward senator in the French empire, having remained closed for some time, was at length in the year 1808 bought back by the magistrates of the town itself for the price of 35000 French francs, and a doorkeeper, named Jamotte, was established there. With him as companion Dom Celestine often came to the church, uniquely eager to find the relics of St. Hubert; but he came by night, lest he should stir the suspicion of some by his investigation… An inhabitant of this place too, whose father had received Celestine in his house, recalls that at one time, when he was thirteen years old, he made his way by night to the church with the old monk and the doorkeeper, that they might together raise a great stone in the bottom of the crypt; which because they could not lift it wholly on account of its weight, they departed with the work undone; and that the old man then sighed and affirmed that three continuous crypts were to be found, and that the saint's body rested in the third. Dom Celestine also often complained that he was not sufficiently helped by his neighbors in his search; yet he always went on, as one moved by the firmest faith.

[55] lies hidden in the church of Saint-Hubert One day, however, early in the morning, when, having spent the whole night with the doorkeeper in the church, he had returned home greatly stirred in spirit, to someone asking what was the matter, he answered that if Jamotte had shown himself a man, the whole investigation would at last have ended successfully. For it is reported that they, the stone of a certain vault which they were digging having been raised, found a lower crypt; but since his advanced age prevented Dom Celestine from going down into it supported by a rope which he had brought with him, Jamotte attempted it and slid into the crypt with a lantern; but that not much time afterward, stirred by terror, he came back up, and did not dare to attempt the matter afterward. What he had seen there no one came to know. But he was so stirred in spirit that night that he at once fell into sickness.

[56] to lie hidden From then on Dom Celestine ceased from searching, perhaps for this reason, that he had now obtained what he was aiming at; which can be suggested to some extent by this, that that doorkeeper, who died only a few years ago, always asserted that he did indeed know in what place the body of St. Hubert lay, but that he was bound by oath not to tell it to anyone. This is the more wonderful in that his son, who is now forester at Saint-Hubert, says that his father, when about to die, revealed that secret to him, and at the same time bound him too to the oath…

[57] it is shown to be probable: Someone may ask why the last abbot, who died in Germany in a certain Franciscan monastery, did not make public the secret certainly known to him. To this question to reply, easily indeed

is not. We believe, however, that faith was kept so strictly for three hundred years for this reason, that the first monks who hid the body at the time of the Calvinist irruption swore upon the holy Gospels, or perhaps upon the very body of St. Hubert, that they would never disclose the secret; and that on account of this religious scruple none of their successors dared to violate so solemn a pledge…

It is therefore altogether to be wished that the distinguished architect, to whom the charge of restoring the church of Saint-Hubert to its former dignity has been publicly entrusted, should also be ordered to have the place designated above dug up; which we are confident will not be done without excellent fruit…

[58] But the investigations which in the years 1855 and 1868 To these we add what the venerable man F. Hallet taught us in the year 1871, in his dissertation more than once praised, concerning the explorations undertaken to find the holy body in the years 1855 and 1868, at which he himself was present, and over the later of which he even presided. Thus, then, he writes Le corps de S. Hubert, p. 29 sqq.:

After Mr. Geoffroy had written these things, a number of places in the church, both those of which he himself had made mention and others which the president of the tribunal of Montmédy * had designated when he came to Saint-Hubert in the year 1867, were dug up and most diligently explored, namely in the years 1855 and 1868. In this last year nothing else was intended in the digging except to find in what quarter lay the crypts and underground galleries which they hoped could be discovered; so that the larger inquiries which they had it in mind to carry out at some time might afterward be undertaken more easily and more surely.

[59] were undertaken, The last abbot, indeed, of whom we have treated above, Dom Spirlet, who had been received into their house by the Recollect Fathers at Eupen in Prussia, died by sudden death in the year 1794. Even if he knew in what place the body of St. Hubert rested, it is nevertheless to be feared that, overtaken by death, he carried the secret away with him. The monks, certainly, down to the very end of the eighteenth century affirmed that the body of St. Hubert survived. Thus Dom Hickmann, a son of Saint-Hubert, who died in the year 1787, declares in a pious little work which he committed to print in the year 1764 that the Lord does not cease daily to work wonders in the church where the body of St. Hubert rests. I have heard from the elders what Dom Spirlet is reported to have said, more or less to this effect, when about the year 1793 he went away, yielding to the monstrous storm then raised by the agitators: Disturbances of this kind usually come to an end in a short time. I shall return to my rights as abbot, and when the body of St. Hubert has been publicly exposed for some months, I shall have more than enough with which to rebuild the abbey and restore it to its former splendor. But the last of the monks, Dom Stephen Neumann, O.S.B., who died in the year 1834, declared to a certain relative of his while he was in the grip of his last illness that he did not indeed know in what place the holy body was, but that by common report it was handed down that it lay in a certain crypt toward the northern part of the church. This relative was one of those who have the public care of the church of Saint-Hubert; and from him I myself received this.

[60] inquiries, A few days after the most illustrious Mgr. Dechamps had visited our church in the year 1867, the president of the tribunal of Montmédy arrived here, whom the most eminent prelate had invited to take counsel, sharing plans with me, about beginning the diggings and inquiries, with the dean Mr. Poncelet directing the matter. Then, therefore, when I had vigorously put my hand to the work, I found first that hiding-place, or passage from one tower to the other, with the bodies of the three virgin martyrs. Nor did it take long to find that hiding-place, which lies opposite the window opened in the front of the church; it extends eight meters in length, one meter sixty centimeters in height, and fifty-six to sixty centimeters in width. The floor of the hiding-place is on a level with the floor of the upper galleries of the church, with which the hiding-place itself forms a continuous series, so that one may run through all the galleries round about in a single stretch and pass from one bell-tower to the other, namely by going above the place where only in the year 1685 the organ was installed. And there was no other place in the church where the sacred relics could more fittingly be placed and, as the author of the Foundation says, kept safe from fire. For being raised more than thirteen meters from the ground, it was so situated also that at the time of the fire it would have been altogether far removed from the mass of burning timbers; for nothing can fall there either from the roof of the church or from the flooring of the towers, and the organ of which we have just spoken had not yet been placed below this spot.

[61] by which it was possible to find the bodies of three virgins of Cologne, On the very same day on which we had found this hiding-place, Mr. Poncelet the dean, now lecturer in moral theology at the seminary of Namur, had three wooden caskets or reliquaries opened by a craftsman in his presence, adorned with gold and various colors, which beyond the memory of men had been placed on the altars of the Most Holy Rosary and of Saints Agatha and Lawrence; in one of which I had seen some bones a few years before. When they had been opened, there was in fact found in each a great number of bones, which were contained in a linen sack; in one casket several wooden reliquaries were also found, with fragments of relics. But the chief thing we found was this, namely a leaden plate, eight centimeters high and twelve centimeters wide, on which was inscribed in ancient letters very easy to read: The bodies of the holy virgins and martyrs Grata and Hostia, of the number of the eleven thousand virgins, and of Ariapila, virgin.

Although we have questioned a number of old men at Saint-Hubert, we were nevertheless unable to discover by whom or at what time these caskets had been placed on the said altars; from which it seems to us it must be inferred that they were placed in that spot by the last monk, the almoner of the treasury of Saint-Hubert, Dom Isidore Bauwens, who died at Saint-Hubert on the 16th of September of the year 1813. However that may be, on each of the chests, on a paper leaf glued onto the wood, was inscribed the name of one of these saints; on two of the caskets indeed the paper has perished, but the ink has left traces on the wood itself, from which what had been inscribed may very easily be read. It is therefore certainly established that the bodies of the three virgins and martyrs were not burned; and therefore neither was that of St. Hubert. It alone was perhaps hidden in another place, that it might the more easily escape the searches of the impious; and it must now be found.

[62] are to be regarded only as preliminary. But new investigations have not been undertaken since; yet it is to be hoped that they will not lack happy success at some time. For it seems to have been the constant and common report, as the same venerable man rightly notes Hallet, Le corps de saint Hubert, p. 30., that the hiding-place in which the body of St. Hubert was last concealed is situated toward the northern part of the church Cf. above, nos. 51 end, 52 end, 59 end., perhaps hollowed out in some wall or pillar. The thickness of the walls in the towers is two or three meters; and the bases of the pillars in the main nave of the church measure no less than six meters across. Yet up to this time no wall of the church at all has been explored Hallet, La rage conjurée par l'œuvre de saint Hubert, (Brussels, 1880), p. 214., because that could not be done without the license of the civil authority. By no means, then, as the most devout writer concludes Ibid., p. 208., is hope to be cast away of finding the body of St. Hubert at some time, just as the bodies of SS. Monulph and Gondulph, hidden at Maastricht in the year 1038, were found in that same place in the year 1623 in a marble tomb; the body of St. Augustine at Pavia in a brick wall in the year 1695; and under the altars the bodies of St. Francis of Assisi in the year 1818, of St. Ambrose at Milan in the year 1871, and of SS. Philip and James at Rome in the year 1873. And to this review one may also add the discovery very recently made at Compostela of the bodies of SS. Athanasius and Theodore, disciples of St. James the Greater Cf. above, among the Additions and Emendations at the head of this volume..

* these words: who was well aware of the secret

* Montmédy

§ VII. On the stole of St. Hubert preserved at Andage.

Of the other relics besides the body of St. Hubert Besides the remains of the body of St. Hubert, the people of Andage from ancient times have venerated certain other things which the holy bishop used while he lived and which, as immemorial tradition asserts, were translated to Andage together with the body itself in the year 825, namely a stole, a horn or hunting-trumpet, the upper part of a pastoral staff and a comb, and finally part of a sandal. These, however, they did not hold in the same honor as other relics of saints examined and approved by episcopal authority, nor did they expose them to public veneration; yet down to our own times they are preserved with reverence in the chapel which is called the treasury; and rightly indeed: for some such probability from pious tradition suffices that they should not be cast away with contempt.

[64] the chief is the sacred stole of fine linen interwoven with gold. Among these, however, by far the chief place is held by the stole, which, as we shall relate a little further on, has been employed for so many centuries for obtaining preservation from rabies. Certain pious writers have held this to be the same as that which Hubert received at his ordination, sent from the Blessed Virgin Mary by an angel Cf. above, Life IV, no. 4 end.; but we have judged that the very prodigy of this sending is not asserted on sufficiently certain authority for us to give it credence. But we believe that the stole was St. Hubert's, or at least that his sacred body was clothed in it in the tomb, on account of the ancient veneration toward it, which its ancient use itself for warding off rabies demonstrates Cf. below, nos. 91–94.. Roberti describes the material of the stole thus Page 366.: The material is white fine linen (now somewhat tawny) and gold. And the linen indeed runs in a continuous course from end to end, being both extended and interwoven in length and breadth, but in such a way that, pleasantly played upon by the gold, it shows the gold set in, comb-fashion, in alternating spaces. For after two fingers' breadth of pure whiteness there soon follows and succeeds the tawny metal wedded to the white, of about equal length. There is, moreover, a line of the same gold running lengthwise on both sides, next to the border which closes the width of the stole on either side, the border itself being alternately white or gleaming with interwoven golden thread. And that this description is sufficiently accurate anyone will readily acknowledge by inspecting the image which we present here of the stole, or rather of two of the alternating spaces of pure white and of those interwoven with gold, carefully made according to a likeness painted by a skilled archaeologist through the efforts of the venerable man Lupus, canon of the cathedral church of Liège.

[65] quite short, It has also been granted to us, when at the end of the month

of October of the year 1877 we visited the church of Saint-Hubert, with the most courteous consent of the Very Reverend Dean, to examine the sacred stole as much as we pleased, to handle it and to measure it. Hence, to complete Roberti's description, the whole stole now consists of two parts sewn together across the width, since namely the small pieces from which are taken the fragments of thread that are used in the incisions Cf. below, no. 83. are cut not from the end of the stole but from the middle: whence also some gaps are noticed in the width at the place where the two principal parts are sewn together. One of these parts extended to 684 millimeters in length, the other to 264 millimeters at the time indicated; but the width of the stole comes to 42 millimeters; the linen fringes with tassels that hang from one of its ends (the other lacks them) measure 93 millimeters. We counted four spaces of pure white in the whole length of the stole, and five of white interwoven with gold, of nearly equal extent with one another; but the individual inner ones adjoining the seam were no longer whole, for the reason given above.

[66] which it is permissible to judge probably made in the eighth century: If anyone wishes to know from the shape and kind of weave how ancient the stole is, the answer must be that it is marked by those characteristics which belong to the most ancient sacred vestments of this kind known from the Middle Ages. That is, the band is quite narrow and is not widened at its ends; the weave too, and the kind of ornament or figures seen in it, recall a venerable antiquity, nor is anything noted in it that prevents us from holding the stole to have been made in the eighth century. Yet it must also be admitted that those characteristics are not so proper to this century that they are not also found in stoles woven in the tenth or eleventh century or even later. Thus an altogether certain demonstration concerning the antiquity of the stole cannot be drawn from this, but only a probable one.

[67] that this is not diminished by the many pieces cut from it, Common report has it that the sacred stole of St. Hubert, although from day to day some pieces are taken from it to be inserted in the foreheads of those who, injured by the bites of rabid dogs, take refuge in the saint's patronage, has so far not been lessened at all, has not at all decreased. Roberti expends much effort in demonstrating, as it seems to him, that perpetuity of the sacred stole Hist. S. Hub., p. 367–384.. We have thought fit to copy here the chief part of his argument: In this, he says Page 375., lies our mystery, that the stole is both divisible and yet always whole. That small piece which is cut off nearly every year from the very body of the stole is diminished, consumed, spent, and comes to an end by the removal of segments for the individual cures: so that another must thereafter be cut off from the stole. But the stole itself is rendered nothing less by this. And lest you go on quibbling that the pieces cut off are so tiny, and that so little has so far been taken away that the loss cannot so easily be observed in the rolled-up stole: hear what I have done, so that with every cloud of doubt removed the clear truth might clearly appear, and that satisfaction might be given to an inquirer however curious. I labored most diligently to learn, first, how large the pieces usually are that are taken from the sacred stole; then next, how often this is done; and finally, for how long a time this has obtained. From these three things it will be possible to establish with certainty how much has so far been cut from the stole.

[68] from a computation of the pieces In the first place the individual pieces usually occupy the whole width of the stole itself, which I here show by a line accurately drawn …:

And that width is the length of the pieces cut off. Further, from the length of the stole itself there is usually taken at each cutting as much as this little line [] enclosed in square brackets shows, which exhibits the width of any piece. Thus at length any piece amounts, its length joined to its width, to the likeness of this one:

From a little portion of this kind the smallest segments are cut off and inserted into the foreheads of those who come flocking, for as long as it takes for it to be consumed, and then another like it is cut from the stole itself, to be dispensed similarly for the benefit of mortals. You have the answer to the first question.

[69] each year, The second was how often such pieces are cut from the body of the stole. First, from what has just been said it is established that none is cut before the previous one has been consumed. Further, the individual pieces, although equal to one another, are not however consumed in an equal time. For since the segments are not removed except for dispensing, it must be that all are removed the more quickly, the more dispensings take place. Again, since nothing is dispensed except to those who, having been injured by a rabid animal, themselves fear rabies and desire to avoid it by the help of St. Hubert through the ministry of his stole, and since these, as chance has it, are at times more numerous, at times fewer: hence it comes about that any given piece is consumed in dispensing more quickly or more slowly. Thus at times it is not wholly spent in a whole year; at times, before the year has run its course, one being dispensed, another is cut off. All things considered, the experts who have presided over these dispensings for many years judge that one piece of the sort you see here may be assigned to each year: since what is lacking in one year is abundantly supplied in another. So holds, among others, the reverend man Dom James Pontian, who, having been occupied in that ministry for many years, still diligently renders the same service to St. Hubert and to the wretched. To his testimony weight is added by the very grave authority of the most religious prelate Nicholas Fanson, abbot of Andage.

[70] plucked off from the year 825 onward If I now add the third thing, namely for how long a time such use and dispensing of the stole has been going on, it will be very easy for anyone to reckon how much at length has been cut off and dispensed from the sacred stole. So listen. He then cites two incisions, of which the older is that which is reported in the fourteenth place in the second book of the miracles, where namely it is narrated that the gold of the sacred stole was inserted into a certain Procurator, and it is added that this was done according to custom. Roberti supposed that this miracle occurred in the year 879; we have judged that it should be assigned to the year 954. Now the addition "according to custom" indicates that the thing was by no means recent. Let us reach back fifty-four years: and we shall come to the year 825, which is the year of the translation of the sacred body of St. Hubert itself to Andage. Surely no reason allows us to doubt that the benefits of the sacred stole began to be conferred soon after the translation: since it would not have been right for so great and so necessary a good to be deferred, and since so many other miracles of another kind were wrought, as appears from the very text of the ancient miracles. Certainly the first, that of the blind man given back his sight, was wrought in the very year of the translation, as the words themselves convey. From which finally it is concluded that the dispensing of the sacred stole began in the year 825, that is (in the year 1621) eight hundred years ago, only four being subtracted. But let us hold to the round number and set down a solid 800, which is the number we were seeking of the years during which the stole has been dispensed in the manner we have said and is dispensed today.

[71] Roberti strove to demonstrate, Thus the width of the piece set forth above, taken eight hundred times, shows distinctly how much has so far been taken away from the oft-mentioned stole. On adding up this sum, the writer finds seventeen Roman feet and nearly five inches Page 381., that is, five meters and twenty centimeters. And yet you will scarcely find a stole, however very long, that exceeds ten feet. Now what remains in the roll of the sacred stole itself appears to be of such a length that, if it be added to those seventeen feet, it must be either that the stole itself, when it was brought by the angel, was more than twenty feet long, or that it has been increased by more than ten feet through silent additions by God, the worker of wonders. The latter must be asserted, since the former contains too manifest an absurdity.

[72] but on no sufficiently strong foundation So far Roberti. To bring his arguments now to the scales: in the first place, when I myself in the year 1877 diligently inquired about this matter at Saint-Hubert of the priest who was then in charge of performing the incisions, I was informed that the pieces for daily use in incising are no longer cut according to the whole width of the stole, but almost square, each side of which measures about fifteen millimeters; and there was shown to me the one then in use, of whose opposite pairs of sides one pair measured fifteen millimeters, the other thirteen; and when I further asked for how long a time such a piece sufficed for the incisions, I was answered, for about ten years. Yet a whole piece comes to no more than two square centimeters and twenty-five hundredths. Thus what in Roberti's time used to be consumed in one year now suffices for ten years. Furthermore, what Roberti supposes, that from the year 825 onward about the same number of persons to be incised flocked to Andage every year as flocked there around the year 1621, appears to be a wholly gratuitous conjecture, to say the least. Hence it must finally be altogether concluded that his whole argument rests on no certain foundation.

[73] and, not without suspicion of a blameworthy concealment, But at last, you will say, an easy way of placing the matter in full light now appears. For since Roberti has described the sacred stole so accurately as to have set up so many computations concerning it, there can be no doubt that he has distinctly indicated its length just as he has its width; and since from the year 1621 onward the continuous use of the sacred stole in the same practice of incising has not ceased, if we compare its length as it was in Roberti's time with that of today, we may without any labor now learn for certain whether and by how much it has decreased. Excellent indeed. Nor could this have escaped Roberti himself and the people of Andage. And certainly an interval of two or three centuries was not needed to complete this demonstration. A single decade was abundantly enough: at its beginning to measure the stole before witnesses of certain authority and to record its measure in an authentic instrument, and when it had elapsed to do the same again before the same or others of no lesser note. You will therefore be not a little astonished when you hear Roberti, after he had more than once indicated by appended lines how wide the stole was, proceeding as follows Page 366.: Perhaps you would like to know the length. You are wasting your time. For it cannot be known what it was, since something has been taken away; nor is it right to ask what it now is: both because something is taken away from day to day, and so nothing certain can be established, and also because it is the modesty of the genuine sons of the Church that they do not usually scrutinize such things too curiously. This modesty appears in this business of ours also. The stole is gathered into a roll, large enough that you would readily believe that of such a material, I mean a fine linen weave, some ells are wound up in it. But it is not customarily unrolled, much less is an ell or any kind of measure applied to it. So, if you please, drop that question of the length.

[74] [neglecting the means which was especially suited to making the truth of the matter manifest,] I cannot in this place but be vehemently indignant against that crafty

way of acting of Roberti himself or rather of the monks of Andage, so foreign to the solicitude and strict examination of the Holy See and of the individual bishops in weighing all the circumstances from which it can be shown what truly happened with regard to miracles submitted for their approval. Nor can that great reverence, so affected toward the sacred stole, fail to appear highly ridiculous, by which they would not at all have it unrolled or any kind of measure applied to it, when yet every year they handled it and very probably unrolled it in order to cut off some small piece from it. Hence I cannot refrain from judging that they did not so trust their own assertion concerning the perpetual integrity of the stole as not to fear that by a more accurate inquiry it would be found foreign to the truth. And at length we are necessarily led to this conclusion, that we should hold altogether unworthy of belief that common opinion which Roberti, with his people of Andage, so celebrated.

§ VIII. On the key of St. Hubert.

[That key seems to be of the kind of those which, with filings or a fragment of the chains of St. Peter enclosed,] This matter has been so treated by the venerable men Fr. Bock and M. Willemsem in their excellent book on the Sacred Treasure of the churches of St. Servatius and of the B.V.M. at Maastricht [Antiquités sacrées conservées dans les anciennes collégiales de S. Servais et de Notre-Dame à Maestricht, French edition. Maastricht 1873.] that we have nothing to say about it besides. Hence it will suffice to present here what they themselves have set forth Op. cit., pp. 53–58, 69–73., rendered into Latin in a brief compendium. It cannot, then, be doubted that that key, which is now preserved in the church of the Holy Cross at Liège, is of the kind of those of which Baronius says: Of the filings, he says, (or even small segments) of the chains of Peter, which used to be sent as a very great gift by the Roman Pontiff to kings and princes and other leading men who had deserved well of the Church of God, very many letters of St. Gregory give evidence. For it was the custom to enclose it in a golden (or bronze) key, received from the altar of Peter the Apostle (for which reason they used to be called keys of St. Peter or keys of the confession), and to send it to those absent: and those to whom it was sent, receiving it religiously, hung it from their neck, so that, fortified by the protection of the Apostle, they might be safe from threatening evils Note to the Roman Martyrology, at the 1st of August..

[76] the Supreme Pontiffs used to send as a gift to leading men, Let us indicate more distinctly some testimonies to prove this. Thus St. Gregory the Great, writing to a certain illustrious man Andrew, says: I have sent you a most sacred key from the body of St. Peter the Apostle, which is accustomed to shine forth with many miracles upon the sick: for there is also something of his chains inside it. Let the same chains, therefore, which bound that holy neck, hung upon your neck, sanctify it Greg. M., Epist., bk. I, ep. 30 (P.L., vol. LXXVII, p. 483).. Not a few other letters of the same pontiff report similar things [Epist. bk. I. 26, 31; bk. III. 48; bk. VI. 6; bk. VII. 26, 28; bk. VIII. 35; bk. IX. 52, 122; bk. XI. 14; bk. XII. 7; etc.]. We read also that keys of this kind were sent after the middle of the sixth century by St. Vitalian, Roman Pontiff, to the wife of Oswy, king of the Northumbrians in England: For to your consort also, our spiritual daughter, we have directed by the aforesaid bearers a cross having a golden key from the most sacred bonds of the blessed Apostles Peter and Paul In Bede, H.E., bk. III, ch. 29 (Mon. Brit. Hist., p. 208).; in the year 741, by St. Gregory III to Charles Martel: At that time, twice from Rome, from the see of St. Peter the Apostle, the blessed Pope Gregory dispatched to the said prince the keys of the venerable tomb, with the bonds of St. Peter … Fredegar, Chron. Contin. III (P.L., vol. LXXI, p. 680).; in the year 796, by St. Leo III to Charles the Great: He (Leo) sent legates with gifts to the king: also the keys of the confession of St. Peter Annales Tiliani (Mon. Germ. Hist., vol. I, p. 222).; in the year 1079, by St. Gregory VII to Alphonsus, king of Castile: According to the custom of the saints we have sent you a little golden key, in which is contained a blessing from the chains of blessed Peter Gregory VII, Epist. bk. VI, ep. 7 (P.L., vol. CXLVII, p. 550)..

[77] of which only two are still preserved, that of Maastricht and that of Liège: Since these things are established by most certain testimonies, the aforesaid writers rightly wonder that none of those keys now survives except two, of which one, given, as is reported, to St. Servatius, is preserved at Maastricht in the cathedral church, whose likeness our predecessors represented at the 29th day of June Vol. V of June, p. 453.; the other, with which we must deal here a little more distinctly, that of St. Hubert, the church of St. Peter once possessed, and now the church of the Holy Cross at Liège, where a few years ago it was permitted us to inspect it at ease and thus to be fully assured how accurately and faithfully it has been reproduced and described by the distinguished men Bock and Willemsem. This likeness and description we now place before the eyes of our readers.

[78] a description of this latter. At the very first glance it appears that the Maastricht key far excels that of Liège both in the kind of material and casting and in the sculptor's art. The reason for this is readily given, namely that at the end of the seventh century, the barbarians having long been dominant in the West, less skilled artisans of these things were to be found than in the fourth century, while the Roman Empire was still flourishing. Now to stop at the key of St. Hubert, this extends in length to 373 millimeters. The handle, whose diameter is 82 millimeters, is divided into eight triangular compartments by four plates, decorated with figures of leaves and animals, running from top to bottom, and by one similar plate drawn crosswise around the whole circumference, each 18 millimeters wide. Of these the four upper compartments each show the likeness of St. Peter carrying a scroll in his right hand, while the lower ones represent the Majesty of God, or the likeness of the Savior seated on the rainbow, the head surrounded by a nimbus, the right hand raised in the manner of one blessing, the left holding the closed book of life. Further, between all those figures there are open interstices, in the form of a triangle and a cross, through which is seen, enclosed within, a fragment of the chain of St. Peter, measuring nearly eighteen millimeters, which also gives out the sound of metal when the key is shaken. Finally above the handle rises a ring fixed to it by four small rods, and below are four half-rings, all of which are manifestly attached for inserting a cord or little chain. The lower part of the whole key, attached from the image of the Crucified below the handle, and this image itself, are perceived not to be of the same material and workmanship as the upper part, and seem to have been added to it (as is also clear from the small nail projecting under the Crucified) only in the thirteenth century, after, as one may conjecture, the older work had been consumed in that great fire of the year 1183, in which the church of St. Peter was burned down together with the basilica of St. Lambert Cf. above, page 800, annot. b, and page 805, annot. a..

§ IX. On the other relics of St. Hubert.

Other relics preserved at Saint-Hubert, Let us return now to the other things which are reported to have been used by St. Hubert while he was among the living, and which for that reason are preserved with veneration in the sacred treasuries of churches. The chief of these, deposited in the treasury of the ancient basilica of Andage or Saint-Hubert, we have indicated above No. 63.: and this is the place to describe them a little more fully. Here, then, may be seen a horn or trumpet of ivory, such as noble men formerly used in the chase, sheathed with bronze plates, whose length extends to 53 centimeters; a pastoral staff, or rather its top, likewise of ivory, consisting of a volute and of a torus into which this is inserted: this torus is adorned with four crosses, which they call Greek, evenly disposed around the circumference, while the rounded volute, eleven centimeters in diameter, ends in the likeness of an animal's head, a kind of ornament not rarely seen on ancient pastoral staffs Cf. Martin and Cahier, Mélanges d'archéologie, vol. IV, p. 186.; finally a fragment of an ivory comb, whose use also was liturgical Cf. F.-X. Krans, Real-Encyklopädie der christlichen Alterthümer, p 87., twelve centimeters wide, and part of a sandal.

[80] a hunting-horn at Tervuren At Tervuren there is also preserved a horn, which they say St. Hubert used in hunting. It seems to be of ivory rather than grown on the forehead of some animal: nor is it, as it were, smoothed on a lathe, as horns usually are, but it has very many angles running in a continuous line from top to bottom. So wrote in the last century Fr. Willemaers, parish priest in Tervuren Hist. S. Huberti, p. 45., who also says that that horn is celebrated for many miracles. But he brings forward no document from which it may be determined how ancient it is. Nor does it seem improbable that it is the same as that which in the year 1595 was preserved in the armory of the principal palace at Brussels Cf. Messager des sciences historiques en Belgique, year 1843, p. 336., and that perhaps together with the relics of the body of St. Hubert Cf. above, no. 36. it was given by the Archduchess Isabella to the church of Tervuren.

[81] and another at Le Puy in France. Another horn besides is exhibited in the city of Le Puy in France, which, if the local tradition be trusted, was St. Hubert's, and it was anciently deposited in the treasury of the cathedral church of Le Puy. But at the time of the French upheaval at the end of the eighteenth century it was withdrawn from the outrages of the impious by a certain canon of that church named d'Authier de Saint-Sauveur, and was afterward given by him as a gift to the public museum of the city Gaidoz, La rage et saint Hubert, p. 66..

SECOND SECTION.

OF THE PRESERVATION FROM THE DISEASE OF RABIES OBTAINED THROUGH THE PATRONAGE OF ST. HUBERT.

§ I. The rite of incision and of the nine-day observance, approved by the bishop of Liège and the doctors of Louvain, is described.

To obtain health for those wounded by a rabid dog The ancient church of Andage, now Saint-Hubert, which name the town itself has also taken, is especially famous for the concourse of those who, injured by the bites of rabid dogs, take refuge there to obtain preservation from the horrible disease of rabies through the patronage of St. Hubert. Of the nature, signs and natural remedies of this disease [On these see H. Bouley, Conférence sur la rage in the periodical Revue des cours scientifiques, 30 April and 7 May 1870.] this does not seem the place to treat, because they either pertain less to our matter or, so far as they do pertain, are either too uncertain, the most skilled physicians

asserting differing things (for example concerning the number of those who die of this disease), or so commonly known that it appears altogether superfluous to expound them at length. We shall therefore speak only of the cure which is customarily applied at Saint-Hubert. This consists chiefly in a slight incision of the forehead and the insertion of a small piece of the sacred stole in the place incised, and in addition in certain observances to be carried out over nine days.

[83] there is inserted in their forehead a small piece of the sacred stole Roberti, who had looked into it thoroughly, describes the rite of incision thus Hist. S. Hub., p. 487.: A rabid dog, or some other animal, happens to press tooth or claw into the body of a healthy man and draws blood from it. He who has been so wounded, the malignant humor spreading through the opening of the wound, has nothing less to expect than a like rabies. For this evil, for which it is established that a remedy is found from merely natural causes only with very great difficulty and very rarely, recourse is had to God, the merits and prayers of the holy prelate Hubert being interposed… Therefore he who rightly fears so great an evil… goes to Andage, discloses his misfortune, prays for a remedy and easily obtains it. There is an altar in the right wing of the church of St. Hubert, outside the choir of the religious and next to the choir; and beside the altar a cupboard, in which a small piece of the holy stole is enclosed in a little silver casket… When, then, some wounded person comes in the morning and asks the saint's help, he is told to sit in a low chair prepared for that purpose, opposite the cupboard itself, from which that little silver casket is brought out. Then two priests (one is usually the prior of the religious of the Institute of St. Benedict who live there with their prelate, the other a priest, otherwise secular, whom they call the pilgrims' chaplain) duly appointed to this ministry are at hand and set about the business. One, approaching the wounded man from behind, lifts his head and tilts it back somewhat. Then, placing his left hand on the forehead, with the index and middle fingers spread apart, he stretches the skin so that wrinkles may not hinder the cut; and with his right hand he presses a little knife fitted for the purpose into the middle of the forehead only so far as to raise the skin moderately: beneath which the other, with the tip of another little knife, places a very small segment of the stole, which, covered by the skin, is enclosed in the forehead permanently. Then the little wound is bound with a linen band, which is not put off until the ninth day has been completed. This is the ceremony of the cutting.

[84] and a nine-day observance is prescribed for them: Further, there is given to those who have been cut a form for observing the nine-day devotion, printed in the vernacular, of which the oldest copy that we have found is written out in Latin in Adolph Happart Cod. Leod. 18, al. 229, fol. 44v., with this title prefixed: Here follows the manner and assertion of the novena instituted for the pilgrims of St. Hubert, according to which those fortified with the sacred stole ought to live, showing that same rite to be pious and holy, supported by divine and natural reason, published by the aforesaid Dom Adolph Happart. For Happart appended to the form a lengthy commentary Ibid., fol. 44v–52., by which to demonstrate that the rite, which some were already attacking at that time, was free of every suspicion of superstition or otherwise. It will be enough to have copied here the form itself, which we have divided into ten articles according to the custom afterward received. It is thus drawn up:

Whoever has been injured by a rabid animal and desires to have a saving remedy provided for himself through incision with the most holy stole of the glorious prelate Hubert,

I. Before all things let him confess, and let him communicate for nine days.

II. Let him sleep alone in clean sheets, in which no one has slept since their washing, or let him sleep clothed.

III. Let him drink red wine, white, or claret mixed with water, or pure water [In the codex, in place of these two words aquam puram, there is read again in this place aqua mixtum, which is manifestly a copyist's error, as is clear from the commentary following, where the words aquam puram are correctly set.].

IV. Let him eat of any bread, as is commonly done everywhere.

V. Let him eat the flesh of hens, capons, castrated boars, provided they are a year old, and no others. He may also eat all fish having scales, such as herrings, carp, and hard eggs: and all the aforesaid foods he must take cold and not otherwise.

VI. Let him drink alone, holding his head erect while drinking.

VII. Let him not comb his head for forty days from the day of the incision; the rest of the aforesaid he shall observe only for nine days.

VIII. Likewise, if it happens that such a man is injured again by a rabid beast, he does not return to this place, but shall keep the aforesaid abstinence for three days; and so, trusting in God and in his most blessed servant Hubert, he will be secure.

IX. Likewise, on the tenth day he shall put off the cloth by the ministry of a priest, who shall burn it in the church over the piscina.

X. Likewise, he shall keep every year the feast of most blessed Hubert, which is celebrated on the third day of November.

[85] the laws of which observance were approved by When not a few, among them doctors of theology and of medicine of the University of Paris, had derided and condemned these observances as superstitious Cf. following §., the people of Andage took care that they should be approved by men more eminent in repute for knowledge and dignity, and they obtained favorable testimonies of this kind from certain doctors and professors in the celebrated University of Louvain and from the ordinary of Liège. These testimonies we now place before the eyes of our readers, the first three rendered into Latin from the French, the fourth from the original document itself still preserved in the public archive of Arlon. They read thus.

[86] five doctors of theology of Louvain, Judgment of the doctors of theology of Louvain In Celestine De Jong, Histoire de S. Hubert (Paris-Liège 1737), p. 143.. — Having seen and examined the ceremonies and articles of the novena which is proposed for observance to those who have received the incision of the sacred stole of the illustrious St. Hubert, together with the commentary appended, and having duly ascertained the ancient usage of that novena, which so many learned and pious men of every condition, both secular and regular, have observed until now, we the undersigned, doctors of sacred theology in the University of Louvain, declare that no cause occurs to us why to any evil spirits should be ascribed such great wonders, which contribute only to increasing the glory of God, since he is praised and acknowledged as the first author, whose goodness pours out such signal blessings upon us at the intercession of the illustrious St. Hubert. And the declaration added to the articles itself moves us the more not to reprove the said novena as superstitious. In faith of which we have signed the present instrument on the 6th day of September 1690.

G. Huigens.

J. L. Hennebel.

F. Lamb. Ledrou, S.T.D. and Prof.

M. Steyeris, S.T.D. and Prof.

H. Charneux.

[87] synodal examiners of Liège, Judgment of the synodal examiners of the bishopric of Liège Ibid., p. 144.. — We hold the same as is read above, especially since in the declaration on the first article, concerning confession and communion for nine continuous days, it is indicated that this is to be left to the judgment of a wise and prudent confessor. Given at Liège on the 22nd day of September 1690.

Theodard Cochet, Synodal Examiner.

John Lebeau. Hen. Denys, Synodal Examiner.

Ph. Ferd. Cuvelier, Synodal Examiner.

[88] three doctors of medicine of Louvain Judgment of the doctors of medicine of Louvain Ibid.. — We the undersigned, doctors and professors of the medical faculty in the University of Louvain, have seen and examined the form and manner of observing the novena of St. Hubert prescribed in this paper in ten articles. Of these the first and the eighth (which is read above in no. 84 under no. X) pertain to the directors of conscience, while the tenth (which concerns the faculty of granting respite, and is not contained among the ten recited above) Cf. below, no. 131 and § IV. depends on the miraculous privilege which it has pleased God to confer through the intercession of the illustrious St. Hubert. As for the remaining seven articles, by which are defined the diet and precaution to be observed by those who wish to be preserved and healed by the said miraculous privilege from the deadly and horrible effects of rabies, they are by no means superstitious, but, as we are prepared to demonstrate, accord with the norms and principles of the medical art. Done at Louvain on the 17th day of June 1691.

L. Peters, Doctor of Medicine and Prof.

N. Somers, M.D. and Principal Prof.

Renault, M.D. and Royal Prof.

[89] Before the judgment of the doctors of medicine just cited there had been issued the judgment of John Louis van Elderen, bishop of Liège, which we copy here from the original exemplar Archive of Arlon, Fonds St-Hubert, layette 68, liasse F.:

and the bishop of Liège; John Louis, by the grace of God Bishop and Prince of Liège, Duke of Bouillon, Marquis of Franchimont, Count of Looz, of Horn, etc. Having heard the judgment of our synodal examiners concerning the articles customarily observed in the course of the nine days (commonly the Neuvaine) which is carried out at Saint-Hubert in the Ardennes, and the exposition of these same articles, we have been altogether persuaded, as we had been before, that those wonders which have been seen there for so many centuries are by no means to be ascribed to superstition or to the enemy of men's salvation, but rather to the power of God, who wills to make the merits of the great Hubert openly known to all. Moreover we have gladly understood that in the said exposition the determination of the confessions and communions in the aforesaid course of nine successive days has been left to the judgment of a prudent confessor; further that all the other articles, according to the said exposition, instill the spirit of penance; and finally that they teach a just precaution: and therefore we judge that the said nine days' exercise can be carried out safely, without any superstition. Given in our city of Liège, under the signature of our Vicar General in spirituals and our customary seal, this fourth of October 1690.

Cornelius, Faes,

Vicar General of Liège.

Hen. Martini.

[90] this, however, is not established regarding the Roman Pontiffs. Celestine De Jong adds Supplément à la Vie de S. Hubert, p. 113. that it cannot be called into doubt that the novena was most solemnly approved by Pope Paul V and certain of his predecessors and successors, and afterward by Innocent XI, in bulls given on this very matter. But where those bulls can be found he has not indicated. Certainly not in the Roman Bullarium, nor among the so many documents brought from the monastery of Andage that are now preserved in the archive of Arlon. And what is more, John Roberti knew nothing of these bulls, who published his book on St. Hubert in the year 1621, that is, in the very year of the death of Paul V, and of whom it surely may not be supposed that a bull of this pontiff, if it had really existed, was concealed from him by the people of Andage or seemed to him unworthy to be communicated to his readers, since he collected with such great zeal whatever could contribute to the praise of the saint and the commendation of the monastery of Andage, and individually the diplomas given by the Supreme Pontiffs for that monastery Page 459 sqq..

§ II. On the antiquity and perpetuity of the Hubertine observances, and on certain singular healings.

Not by St. Hubert himself, Some hint that the institution of those observances is perhaps to be ascribed to St. Hubert himself

by more recent writers [Deschamps, La Sainte Étole vengée, cited in Hallet, La rage conjurée, etc., p. 23.]. This, however, seems to us the less credible in that we do not hold that they began to be used even immediately after the translation of his sacred remains to Andage, as the same writers suppose following Roberti Cf. above, no. 70.. For in the whole first book of the miracles, written, as it seems, about the year 850 Cf. Preliminary Commentary, no. 23., apart from the healings of the blind and of cripples or paralytics, such as usually occur everywhere in documents of this kind, and the restraining of the violence of storms, no mention at all is made of any preservation from rabies, a preservation which the writer of that book surely cannot be judged as likely to have passed over, if the place had already at that time been famous for so singular a privilege.

[92] but a little after the translation of his body to Andage Yet that that usage began not so long afterward is clearly shown from the second book of the miracles, which was written at the end of the eleventh century Cf. ibid., no. 24.. There, namely, the writer begins in these words the narrative of a miracle which is perhaps to be attached to the end of the ninth or at any rate the middle of the tenth century: The vill called Luisceia is quite adjacent to the monastery. A certain procurator of this place, infected by the bite of a rabid wolf, when he felt the danger of death to be within him, took refuge in the help of the saint… For in that place there is most certain safety from this horrible peril, if there be present true faith in the one endangered and if the prescribed condition of the health conferred be observed. The gold of the sacred stole having therefore been inserted in the head of the endangered man according to custom, and the order of observance having been dictated to him, he returned home Mirac. bk. II, no. 14.. Behold, then, a most explicit mention not only of the incision but also of the form of the attached observances.

[93] appear to have been instituted Another similar indication is read in the same book a little further on, where there is reported the healing of a nobleman, which occurred about the middle of the eleventh century. Namely: A certain noble and powerful man, Josbert of Château-Marle, … assailed by the bite of a rabid dog, came to the monastery according to the custom of escaping the danger; and being incised there, and taught the observance of the same incision, he returned home secure Ibid., no. 21..

[94] the rites of incision and of the novena. To about the same time is to be referred what is read in the Cantatorium or Chronicle of Saint-Hubert, no. 19, al. 27: Adelaide, countess of Arlon, was the most noble daughter of Duke Theoderic… A certain chamberlain of hers, bitten and infected by a rabid dog, took refuge in the patronage of blessed Hubert, the only remedy of safety that remained to him. For by his merits before God there is held in that same place a singular privilege of proven power, that if anyone infected by the bite of a rabid dog or wolf or of any maddened beast, taking refuge there, has been incised and has kept the rite of that same incision, he without doubt escapes the danger of most certain death Mon. Germ. Hist., Scr. vol. VIII, p. 578.. Nor will it be irksome to copy here in addition what the author of the Cantatorium subjoins, showing how sure was the faith in both the necessity and the efficacy of taking refuge at Saint-Hubert before the signs of rabies were present: And that we may prove by a digression that what we say is true, we ourselves in our own times have seen two young men from the district of Hesbaye who, infected by a certain rabid dog, were misled by a certain priest so that they should not take refuge in the merit of blessed Hubert: he promised them certainty of health by certain incantations and medicaments, and having received his profit from it, he made them stay at home, while others, who namely had been infected by the same dog, took refuge at the church of blessed Hubert. When these returned healthy, the aforesaid young men, tormented by furies and pains, began to go mad, to howl like wolves, to bark like dogs, and scarcely brought to the monastery and dying there, they struck those who saw and heard with a fear of the greatest horror.

[95] The number of those incised from the year 1806 to the year 1868 That the custom of having recourse to Saint-Hubert to avert the danger of rabies persisted thereafter through the course of the whole Middle Ages, Adolph Happart before the middle of the sixteenth century and John Roberti at the beginning of the seventeenth century have affirmed according to the traditions of the monastery of Andage. Yet I have been able to find no contemporary documents in which healings obtained before the middle of the sixteenth century are recorded, although I have applied much diligence in inspecting and searching the archive that formerly belonged to the monastery of Andage and is now preserved in the public archive at Arlon. Nor did I happen to come upon any documents of this kind in the town itself and the church of Saint-Hubert, but I saw only four huge books of registers in which are recorded the names of those who were enrolled there in the confraternity of St. Hubert from the year 1653 to the year 1869, in the first of which that series is carried down to the year 1714; in the second, the others in between being lacking, from the year 1808 to the year 1831; in the third and fourth, from the year 1838 to the year 1869. Moreover I was able conveniently to go through two other books of the kind, in which almost by name are listed all who were incised according to the established order from the 12th of October of the year 1806 up to the 17th of November of the year 1868. The first of these ends at the 1st of May of the year 1827, while the other begins its record from the 6th of the same month and year. I believe I shall do my readers a kindness if I indicate in this place how many were recorded as incised in these registers in each year and month. This is shown by the following table:

[96] and certain things noted concerning the same. But if anyone should ask how far it is established that all those who are indicated in the aforesaid registers as incised had both truly been bitten by a rabid animal and been preserved from rabies by observing the rite of incision and the novena, it must be frankly admitted that there are almost no explicit testimonies on either point besides certain very brief notes, for the most part drawn up in French, which the priest charged with the ministry of incising added from time to time to individual names, and which it has seemed good to subjoin here also rendered into Latin. These, then, are read noted in the cited books:

At the day 3 March 1807: Carried off by hydrophobia, out of contempt.

At the day 21 June 1807: Bitten again and carried off by hydrophobia.

At the day 10 March 1808: Carried off by hydrophobia, from violent movements of anger.

At the day 17 March 1808: Carried off by hydrophobia, out of contempt.

At the day 5 June 1810: Carried off by hydrophobia.

At the day 2 May 1811: These four had been bitten by a rabid wolf.

At the day 14 May 1811: Bitten by a rabid wolf.

At the day 11 June 1811: Bitten by a wolf; dead, but quietly.

At the day 29 June 1811: Bitten by a rabid wolf.

At the day 3 Aug. 1811: There was contempt; dead.

At the day 27 Nov. 1812: When the aforesaid Nicholas Victor Raulx was bitten by a rabid wolf in the town of Bar-le-Duc, thirty-two others were injured together with him. Of these only three came to Saint-Hubert and were healed; all the rest died rabid. — To honor our illustrious saint, the son of the aforesaid man who was healed came in thanksgiving to Saint-Hubert and signed the present note.

At Saint-Hubert, on the 11th day of August 1841.

Gillet, almoner.

J.-B. Raulx.

At the day 6 Aug. 1813, after no. 2363, by which is indicated how many had been incised since the 12th of October of the year 1806, there follows: Note: of these 2363, perhaps not a third part were to be incised. Too great a readiness to incise increases fears and dangers.

Grandfils.

At the day 2 Aug. 1816: He has died. From his wound? Because of carelessness in observing the novena? Because he overheated himself too much in hunting during the novena? Because of too great a confidence, human, I mean? Because he played immoderately at skittles on the tenth day, when the band was untied from his forehead?… God is not mocked in vain.

Grandfils,

Parish Priest and Almoner.

At the day 12 April 1817: Bitten seven years ago.

At the day 5 May 1818: There follow the headstrong, who were unwilling to assent to our judgments or judgment. Then, after twenty-nine names listed: Note. Among these 29, none, in my judgment, the circumstances having been observed and duly and scrupulously examined, should have been admitted to the operation of incision; but alas! there are such men, who lean on their own opinion.

Grandfils, Pastor and Almoner, I hope for the last year.

At the day 29 May 1818: Aged 12 or 15 years. Too young to be capable of the confidence which is so much required in this matter. We shall see below.

Gdfils.

At the day 25 April 1829: She died on the thirty-eighth day after she had been incised here.

At the day 30 June 1830: I have received a letter from the Reverend Parish Priest (of Lagny), by which he informs me that this person is well, but that the other, who had been bitten by the same dog and who did not come here, has died miserably. On the 3rd day of Sept. 1830.

L. Thill.

At the day 31 Jan. 1840: We have learned that three persons, incised on the 12th day of the month of November just past, are very well, although they had been so injured by a dog, later recognized to have been rabid, that the wounds have scarcely now closed over with a scar.

F. Harenne, almoner.

At the day 6 Nov. 1840: The aforesaid Alexander died of rabies on the fifteenth day afterward, since he had not properly observed his novena and had taken part in dances: the others (two) from Jamoigne, who had been bitten by the same dog, recovered.

At the day 22 Sept. 1841: Carried off by rabies a few days later. He had come to Saint-Hubert almost unwillingly and with no faith at all.

At the day 9 Oct. 1841: This Charles was carried off by hydrophobia on the fifteenth day after he had been incised, since he had refused to carry out what had been prescribed for him.

At the day 22 March 1868: This man had been bitten by a rabid man; he died.

At the day 26 March 1868: Bitten by the same man (cf. at the day 22 March).

[97] On the healing of the son These individual notes, as is clear, have the force only of private testimony. Nor by any other authority are the few healings asserted which we have found individually described. I have met with none of the kind distinctly recorded after the eleventh century Above, no. 94. up to the end of the sixteenth century. At which time, namely about the year 1561, a certain son of the notorious heresiarch John Calvin is reported to have taken refuge at Saint-Hubert to avert the danger of rabies. Chapeaville reports the matter thus Gest. Pont. Leod., vol. III (Liège 1616), p. 404., citing as witness Bartholomew Honorius, theologian of the Premonstratensian Order and poet, who died at Liège in the year 1568: But in these days also a thing worthy of record happened at the relics in the Ardennes of St. Hubert, titular of the people of Liège, which Bartholomew Honorius of Liège, a quite celebrated poet of that time, published in these verses.

Do you know what Calvin, that hater of the saints, did,

When his son had been struck by a rabid dog?

He tried to heal him with medical poisons,

Which Alexis of Piedmont had ordered to be bought.

But God did not suffer the medicine to be misused on this one,

Lest any heretic on this account should despise the saints.

For he rendered the work of Calvin powerless, to prove

That through the saints he brings aid to anyone.

So he, sweating in vain, was compelled by night

To send his sickly offspring into the Ardennes:

Where the divine power of immortal Hubert shows itself,

Who cures such wounds by the help of Christ.

There came the maimed offspring of the wicked parent,

And fell as a suppliant before the sacred altars.

And what he prayed of those above was that they would

Drive the wasting disease from his limbs;

And not cast up against him the doctrines of his unsound father,

Which had but lately become known through the regions of the world:

For he did not agree with his stupid parent,

But wished to die in the old religion.

When he had spoken these things, a priest came forward with the sacred vestment,

Soothing his dire wounds.

Nor is he told to have stayed there many days

Before he was healthy, Hubert, by your gift.

Calvin meanwhile had spread it about in the city of Geneva

That his son had lately gone to the Saxon regions:

He indeed unworthy to suffer vengeance from such a dog,

But rather one whom Cerberus himself should devour.

[98] of the heresiarch Calvin, Similarly Sylvester a Petra Sancta, a Roman of the Society of Jesus, who was confessor to Cardinal Carafa, Nuncio at Cologne, and died in the year 1649: It was a notable thing that a son of Calvin, having vainly tried all other amulets, was sent from Geneva to Andage by his impious and sacrilegious parent, that there he might be cured of the bite of a rabid dog by the help of St. Hubert: just as he in fact recovered there, having at the same time abjured heresy, from both rabies, that is, the canine and the Calvinian. There are indeed extant verses on this matter by Bartholomew Honorius, a poet of that age [Cited in Bayle, Dict. hist., vol. II, p. 18, note R; thence in Hallet, Un fils de Calvin à Saint-Hubert, in the periodical Précis Historiques (year 1870, p. 288).]. And the same is narrated from the tradition of Andage by Romuald Hancar and a certain other monk of Andage, who wrote about the year 1700 Cf. Hallet, ibid., p. 284..

[99] or rather of his stepson. Others object that Calvin had only one son, who moreover died an infant Bayle, loc. cit., note S.. Yet, since that pilgrimage of a certain son of Calvin is affirmed by several witnesses contemporary or nearly so, and at the very time at which it is said to have taken place it was celebrated at Liège in a publicly issued poem, one may readily conjecture with the venerable man Francis Hallet Op. cit., p. 289. that the one in question here is the son whom Idelette de Bure, wife of the heresiarch Calvin, had from a former marriage: since Calvin married her as a widow, she having borne several children to a former husband named Stordeur Cf. Bayle, loc. cit..

[100] [On the number of those incised at the beginning of the seventeenth century, and on a healing by public instruments] As regards the seventeenth century, I have found certain things concerning the number of those incised and a lengthy narrative from an instrument drawn up by the hand of a public notary in an unpublished History of St. Hubert, which a certain monk of Andage composed in French about the year 1700 On which below, sect. III, last §.. On the number of those incised: From the book of registers in which those incised are entered, says the writer, I have reckoned one thousand nine hundred and fifty-six who were incised within the space of four years, namely: in the year 1618, four hundred and sixty; in the following year, five hundred and fifteen; in the year 1620, five hundred and sixty-three; in the following year, five hundred and nine; and so on, with about the same number each year. The miracle of the healing is reported as follows by the instrument written out by a public notary and inserted by the same author in his little book, which we present here rendered from French into Latin.

On this day, which is the ninth day of the month of July of the year 1623, before the undersigned notary living in the town of Saint-Hubert, and before the witnesses to be named below, Philip Vergotte, a native of Helchin, which place is situated three leagues beyond Tournai and the bishopric of this region, declared it to be true that in the past winter, on the day sacred to St. Martin, he was injured in three places, namely on both arms and on the left hand, by the bite of a rabid dog, so that blood came out of the wounds. Being somewhat terrified by this, on the following day he had a Mass celebrated in his village in honor of God and of Lord St. Hubert; and yet he did not previously, until he had the opportunity to betake himself here, ask for a respite from anyone who had received the incision of the sacred stole; for he himself was not certain that that dog had been rabid at all. And although it was afterward discovered that the said dog was truly rabid and had bitten forty or even fifty others, and had therefore been killed, he yet neglected even then to obtain a respite and to come to Saint-Hubert. When he had been doing this for six or seven weeks, he now felt himself greatly weakened and sick; for it seemed that his blood was cold and disturbed, so that he could neither eat nor drink. At last his illness grew to such a degree that he altogether lost his senses. This being so, the parish priest of the said town and likewise another, the parish priest of Saint-Genois, who were visiting him with some men, formed the plan of binding him with fetters, as frenzy had at that time seized him. The night having passed, therefore, they placed him, tied in bonds, on a four-horse wagon and fastened him there, and took him to the abbey of Flines. As they were then passing along the gates of the city of Tournai, the most reverend bishop of the said place and the count of Hoogstraten, provost of the city, went out of the city with certain others to see him. And when they had reached the said abbey of Flines, then he who up to this point, although he was weak and much agitated, had nevertheless always retained in memory all that had happened and had for the most part remained master of himself, began to be altogether deprived of senses, reason, memory and understanding, and was turned to such rabies and such frenzy that he remained four days with his senses lost, held and tied in bonds and guarded by several men. During this time the clerk of the said place, as was afterward related to Philip himself, having conferred with others, since they saw that his health was getting worse, sought out a messenger to undertake a pilgrimage here in his name and to promise that he himself, if he recovered, would come to the same place. A certain man, then, named James de Vainquiere, having been sent, after four days had elapsed, at the very hour and time, or about, at which James was arriving here, as they afterward found on talking together, Philip began to come to himself, as if awaking from a deep sleep, asking how it had come about that he was so bound. Having then taken food and drink, when he had been gradually released from his bonds and had gone to the fire, he seemed altogether calmed. In this way he stayed about three weeks in the said abbey, growing stronger from day to day and recovering his strength; after which time he returned home, where down to these days he has been in fine health. But since it was not fitting that the grace and benefit obtained from God through the intercession of the glorious patron Lord St. Hubert should lack thanksgiving, and since for that reason he had come there to pray in gratitude, and had received, as the custom is in such cases, a small piece of the holy stole, having at last taken the sacrament and received a fringe of the stole, he wished for the greater glory of God and of the said illustrious St. Hubert to declare what had happened and how he had been healed. This healing he himself affirmed on oath before the venerable Dom James Ponçin, ordinary chaplain of the said monastery of Saint-Hubert, Perpetuus Bonfrere, a citizen of the said place, and Gabriel Tangue of Espierres near Helchin; who together with me, the mark of the said Philip being also affixed, have signed here in the year and on the day noted above. — Below was written: Mark of Philip Vergotte. Master James Ponçin. Thomas Wysehart. Perpetuus Bonfrere. Gabriel Tanghe. John de Jopilia, notary.

[101] attested at the end of the same century. What has been narrated is confirmed by letters patent, which the official of Tournai handed to the man. These are their words:

Andrew Catulle, priest, licentiate in laws, official and canon of Tournai, to all who shall inspect the present letters, greeting. We make known that the bearer of these, Philip Vergotte, is a man bound in matrimony, a native of the village of Helchin in the diocese of Tournai, poor and upright, honest in life and conduct and a Catholic. When in the winter recently passed he had been freed from raging rabies by the intercession of the most glorious confessor St. Hubert, as has been plainly established to us, he devoutly vowed to go on pilgrimage to his holy relics in the Ardennes, to give him thanks there. This being so, we earnestly ask all prelates, pastors, noblemen and all others that they deign to assist him as he shall have need. Given at Tournai in the episcopal palace under our seal and signature, on the fifth day of July of the year 1623. It was signed: A. Catulle, official, and his seal of red wax was impressed.

[102] Other healings I have found absolutely nothing bearing distinctly on our matter noted in the documents of the eighteenth century. Now as for our own age, I have copied above the record of the number of those incised from the year 1806 to the year 1868 from the registers preserved at Saint-Hubert. But of singular healings, besides those treated in the same registers, especially that at the 27th of November of the year 1812 Cf. above, no. 96 middle. of Nicholas Victor Raulx, I have read only three indicated in the most recent writers on St. Hubert. The first of these was reported in these words in the year 1845 by the Rev. Fr., afterward cardinal archbishop of Mechelen, Victor Augustus Deschamps: No one at Liège is unaware that the servant of Colonel * S… was bitten by the same rabid dog together with his master; but that, following a sounder counsel than he, he placed his hope in the patronage of St. Hubert, and having obtained a respite, soon set out for Saint-Hubert, was incised there according to custom, and has been in fine health to this time. Nor is anyone at Liège unaware that neither hope of healing nor tranquillity of mind was lacking to the colonel, since he believed himself free of all danger and was visiting friends when he felt the first assaults of the horrible disease; by which he was also carried off… The excellent man died, however, duly fortified with the sacraments of the Church; and we have a sure hope that he did not lack the justifying faith which works through charity; but his good servant possessed in addition the faith that works miracles La sainte Étole vengée (Deschamps, Œuvres, vol. VIII), p 335..

[103] more notable The second healing is narrated in these few words by the venerable man Francis Hallet, who was informed of it by Mr. Aertsens of good memory, parish priest of Saint-Josse-ten-Noode near Brussels. It occurred about the year 1840, and at the time, by public rumor, to all

it became known at Brussels. When, namely, a certain rich man together with his wife and two servants had been injured by a rabid dog, each of the two servants undertook a pious pilgrimage to Saint-Hubert and returned healthy; but their master and his wife perished miserably of rabies a little later La rage conjurée, p. 61, note..

[104] in more recent times. The third has this peculiar to it, that he who experienced it to his good was already displaying the signs of rabies. He was a certain inhabitant of the village of Freux, near the town of Saint-Hubert. The aforesaid venerable man Fr. Hallet received an accurate and distinct report of that healing from a letter given to him by the Rev. Mr. Roussenfeld, who then discharged the office of parish priest in the aforesaid village. According to this report, on the 18th of April of the year 1870, at about the eighth hour of the morning, the Rev. parish priest was summoned in the greatest haste to confer the last sacraments on a man who was said to be in imminent danger of death. Hastening at once to the sick man's house, he found the man lying on the floor of the kitchen, drawing his breath in rapid gasps, with crazed and burning eyes, his teeth clashing together with a headlong shaking, uttering instead of a human voice inarticulate cries like the barking of a dog and, as it seemed, tormented by delirium. Seeing these ill-omened signs, the parish priest inquired of the wretched man's wife what had been the cause and origin of the trouble; and he was informed that her husband, injured eight days before on the public road by a dog's tooth, had taken no account of the wound and had been admonished in vain to undertake a pilgrimage to Saint-Hubert. On the parish priest's advice the sick man was at once carried there, and he first collected himself when, having entered the church, he received a blessing in the name of the saint. And when in astonishment he had asked why he had been brought there, on understanding the matter and having the remedy of incision proposed to him, he immediately assented. And so, duly incised and having begun to carry out the novena observances, he was soon able to return on foot to his home, two leagues distant from Saint-Hubert. This case became known to all the inhabitants of the village and of the surrounding places, who can confirm it by their testimony Ibid. p. 158–159..

* Colonel

§ III. What seems to be the proper judgment on the sanctity and efficacy of those observances.

The Hubertine observances were disapproved by John Gerson, There have not been wanting, even among Catholics, those who vehemently denounced and attacked the Hubertine observances as tainted with the stain of superstition and imprudence. These boast as their leader the celebrated Parisian doctor John Gerson, who in his Treatise On the Direction or Rectitude of the Heart, in the sixteenth consideration, says: Let us also pass on at once to other cults of the saints, which appear for the most part to have something of superstition, such as that novenas should be held, and not a week or a five-day observance; that this gift or that should be offered: thus a cock for boys, a hen for girls to blessed Christopher or John the Baptist; that at Saint-Hubert for the bite of a rabid dog innumerable particular observances should be performed, which appear to have no reason for their institution. And thus such a rite passes into superstition, which is nothing other than vain religion. And it is called vain because it lacks reason and effect. It is similar with this, that St. Anthony should have more power than others in curing what they call the sacred fire. Again the same holds of this, that in this church dedicated to the most blessed Virgin her power should be stronger than in another for working miracles and for succoring those who invoke her, and this especially by reason of such an image of hers or by reason of the customary pilgrimage kept up there; and so with similar things without number Works of John Gerson, ed. Ellies du Pin, vol. III, p. 471..

[106] and at the end of the seventeenth century certain doctors of the Sorbonne More expressly certain doctors of the Sorbonne reproved the Hubertine observances in the year 1671. Their opinion was inserted among the cases of conscience published in French at Paris in the year 1692, where, after the description of the form of the Hubertine novena and the testimonial letter of Dom Alexis Colart, treasurer of the monastery of Andage, concerning a certain incision made by him, there follows this consultation: The lords doctors are humbly asked to give their opinion on that observance, whether it can be tolerated or must be cut off. — The doctors of theology undersigned declare that they have answered more than once: that that observance is superstitious, and is not to be tolerated, but cut off. This response was given after consultation of the doctors of the medical faculty of Paris, among whom were Messrs. Brayer and Dodart, who reproved the said observance as regards the manner of lying down, the foods and the other things that pertain to their art; just as the undersigned have reproved the same as regards the nine confessions and communions through nine continuous days, the loosing of the band by a priest, the obligation of celebrating the feast of St. Hubert, and the power of granting respites: all of which are superstitious. In faith of which they have signed on this 10th day of June 1671 Sainte-Beuve, Résolutions de plusieurs cas de conscience, etc., vol. II, p. 627..

[107] and individually J. B. Thiers, To this consultation the people of Andage soon opposed the approvals of the doctors of Louvain and of the bishop of Liège Cf. above, nos. 86–89.. Nonetheless the French doctors went on disapproving the Hubertine observances. Among them John Baptist Thiers, doctor of the Sorbonne, in his treatise on superstitions likewise written in French Traité des superstitions, etc., vol. I, bk. VI, ch. 4., after having derided those who, claiming to be descended from the stock of St. Hubert, attribute to themselves the power of preserving from rabies, and those who, having been incised according to custom at Saint-Hubert, grant respites for going there, adds two things to be observed: It is to be observed, first, that the incision of the stole of St. Hubert is not a very safe remedy against rabies, whatever the paper of the collectors of the confraternity of St. Hubert may say Cf. below, Sect. III.. … In the year 1687, in the month of March, I attended at his death one of my parishioners of Champrond *, named Damian Montandouin, who, having been bitten by a rabid dog, was carried off by rabies or, as the physicians say, hydrophobia. Yet he had made the journey to Saint-Hubert, had most accurately observed all that is prescribed for the novena of St. Hubert, and finally had been incised with the stole of the holy bishop, as he himself attested to me and as I recognized both from the recent scar which he had on his forehead and from the authentic testimony of Dom Luke Crahea, treasurer of the monastery of Saint-Hubert, who had incised him. This testimony I have kept in my possession and shall report a little further on. — It is to be observed, second, that most of the observances prescribed for those who have been incised with the stole of St. Hubert are superstitious: these are set down in the page which is handed to the pilgrims, drawn up as follows. There follow the ten articles cited above, and to them is subjoined this testimony: I the undersigned, monk of Saint-Hubert, attest that I have incised Damian Montandouin, inhabitant of Champrond in the diocese of Chartres. Given at Saint-Hubert on this 10th day of February 1687. Dom Luke Crahea, treasurer of Saint-Hubert.

[108] and a little later Germain Gillot in a lengthy letter At about the same time, that is, at the beginning of the eighteenth century, a lengthy letter to J. L. Hennebel, one of the doctors of Louvain who approved the Hubertine observances in the year 1690 Cf. above, no. 86., was written in Latin by Germain Gillot, himself also a doctor of the Sorbonne and canon of the metropolitan church of Reims, which a little later Peter Le Brun, priest of the Congregation of the Oratory, published in French [Histoire critique des pratiques superstitieuses, 2nd ed., vol. II (Paris 1742), p. 24–56.]. We have found this letter in manuscript in codex lat. 11766 of the National Library of Paris, and, according to this exemplar or another quite similar, published in Latin in the supplement to the work of Peter Le Brun, or its fourth volume [Recueil de pièces pour servir de supplément à l'hist. des pratiques superstitieuses, (New edition, Paris 1751), p. 255–288.]; and since it heaps up most eloquently and most cleverly all the arguments by which the Hubertine observances can be attacked, it has seemed good to reprint it in this place. And lest we should be compelled afterward to resume those arguments with endless labor and tedium to our readers, we shall from time to time add brief observations on each one in the form of annotations.

[109] in which he attacks them with many arguments piled up: I could say what that woman is read to have answered the man seeking the head of Sheba: It is a proverb, she says, let those who ask, ask at Abel. Let those who ask, ask at Paris, where the most intricate knots of difficult questions are untied. So Peter of Blois to a friend who asked him, ep. 19a.

Excellent Sir. There appeared in the year 1690 a certain decision, very brief indeed, but on a very weighty question, unless I am mistaken, to which you yourself subscribed with the excellent Messrs. Huygens and Decherneux *. It has disturbed several of my friends: I speak of this response in which you decisively approved the rites and institutions of the Hubertine novena. Allow me then, I pray you, to indicate to you what arguments have stirred that astonishment, to you who, as befits a theologian, profess yourself in Catholic charity a debtor to the wise and to the foolish. And I hope that, if I and my friends are held by a vain religious scruple, you will not be loath to free us of it; and we expect this the more firmly from you, in that we desire to be taught this matter not only as drawn by the desire to learn, but also as constrained by the necessity of duty. For we train those pastors who must not be ignorant whether they ought to adhere to the ancient response of the theologians, together with the physicians, of Paris, or to the one of the theologians of Louvain which has recently appeared, concerning the Hubertine novena, since they belong to that diocese which is neighbor to the monastery of Andage or of Hubert.

[110] [since, as it seems to him, they neither constitute a fitting antidote against rabies and they swarm with many superstitions:] For the rest, two things chiefly move one to agree with the Parisians: the one is that the novena observance does not appear to be a fitting antidote against rabies; the other that it contains and prescribes laws which it would be very difficult, to say no more, to show do not swarm with superstitions. As regards the first head of the difficulty, allow me, I pray, Excellent Sir, to ask you by what considerations you were led to approve the novena with its rites. Was it supported by the sole custom of the monastery of Andage, the only one of which you made mention in your response? Or by some other arguments, by which it could be persuaded that that custom has so much weight [The doctors of Louvain had clearly indicated that they did not reprove those rites as superstitious for the reason that they had perceived nothing in them which was not pious and holy and did not contribute to celebrating the glory of God, who shows himself wonderful in his saints.]?

[111] for they suppose that the sacred stole was sent by an angel to St. Hubert; That response seems to suppose [The doctors of Louvain supposed nothing of what the writer of the letter here enumerates, but only pronounced that the Hubertine observances from all

suspicion of superstition are free. But those also shamefully contradict themselves who contend that all those traditions concerning the heavenly origin of the stole and other things of this kind must necessarily be admitted by those who defend those observances as pious and holy and efficacious. For on the one hand they affirm that those traditions are quite recent, to which we also agree, and therefore unworthy of belief; while on the other they cannot deny that the rite of incision and at least some observances were already in use in the eleventh century (Cf. following no.). They must therefore admit either that the opinion about the power of the sacred stole by no means arose from its supposed heavenly origin, or that this very tradition concerning that origin is very ancient.] what the people of Andage report, that the sacred stole, as they call it, was sent from heaven by the ministry of an angel to St. Hubert, when he was being ordained at Rome by Pope Sergius I (which the reckoning of the times does not permit us to believe, as may be seen in the Annals of Le Cointe at the year 708). It supposes also that, however much the larger pieces plucked from it for daily use by the Most Illustrious Abbot diminish it from day to day and are finally wholly consumed, it is nevertheless not diminished at all. It supposes finally that no fraud was ever committed, by the evil guile of anyone or by the simplicity of the monks who guard the sacred stole, by which namely some recent stole might be substituted for the ancient one, although it would not have been so difficult for a fraud of this sort to be committed, considering especially the good nature of the monks, who readily show that stole to all, and the easygoing ways of the abbots, who have committed its custody to only one man, with whom it rests to handle it and to draw it out of a poorly closed vessel All these things are again gratuitously supposed by the writer of the letter.. Greater diligence is surely applied in preserving sacred relics, which namely the laws of the Church prescribe to be stored in cases carefully locked and sealed. But concerning this stole sent from heaven we have been able to find nothing in the writers contemporary or nearly so with St. Hubert. And that silence of theirs speaks to us But what have these things to do with the question of the nine-day observance?.

[112] [the authority of the writer of Book II of the miracles, who was the first to commend them, is rather light,] Indeed in the book on the miracles of St. Hubert, an anonymous author, about the year 1080, writes with amplification, ch. 14: "There is in that place most certain (the modern people of Andage do not dare to speak so) safety from this horrible peril, if there be present true faith in the one endangered and if the prescribed condition of the health conferred be observed." But the authority of this writer is not so great as necessarily to extort the assent of a prudent and cautious reader. For he is somewhat too recent to give the learned sure assurance concerning the antiquity of that custom, of which we are at present treating; yet he is to be heard as regards the usage of his own century, in which he reports that things not much unlike those which are clearly in established use among the people of Andage were done, in these words: "The gold of the sacred stole having therefore been inserted in the head of the endangered man according to custom, and the order of observance having been dictated to him, etc." But some suspect that author to have been a man of slight judgment, from the fact that he reports ten miracles worked to vindicate the temporal goods of the abbey of Andage or of private persons. Certainly one can scarcely read seriously what he narrates in ch. 21, namely that a possessed man, placed in a barrel of cold water, was freed from the torment of the demon in this manner, which would move even Heraclitus himself to laughter: "The demon, he says, being compelled to go out by the hinder parts, gave such a noise that the whole barrel was loosened from its joints" [Again, what have these things to do with the question proposed? Is the writer of the second book of the miracles any less worthy of belief, for this reason, where he describes the custom of incision as observed in his own time?]. In the same chapter he also describes a certain Josbert cured of rabies by which he was already being tormented. Nothing similar at all happens today [What then? Is the nine-day observance to be reprehended for this reason, that not all the prodigies are said to be obtained through it which some once obtained through the invocation of St. Hubert: especially since in the place cited Josbert is by no means narrated to have been healed through that observance?].

[113] and no arguments are brought forward Finally, what the order of observance was, as he calls it, he does not describe in detail, though he would surely not have kept silent about the prerogative of granting respites against rabies, if it had been known at that time [Let us suppose that that faculty of granting respites was not yet in use at that time. It follows only that it was acknowledged more recently, not that it is altogether illusory, and much less that the nine-day observance is superstitious, which alone is here in question.]. But now, for it to be accepted, it must be demonstrated by considerations all the weightier as it is clearly the more remarkable [We grant that this demonstration is necessary for those who deny that faculty to be drawn away from their opinion, but not for those who believe, according to the common opinion of many, not reproved by the Church, that it was conferred from heaven, to have pious recourse to it where the journey to Saint-Hubert can be undertaken only with difficulty. There occurs here, as throughout this whole letter, the flaw in reasoning which is called by the masters of the art of logic mutatio elenchi.]. It is ten years and more since the ten articles of the novena were approved by you, and yet, what it was thought would not be wanting, no one from your faculty or from the Hubertine abbey has made public the considerations that inclined you to approve their use as free of just reprehension.

[114] by which efficacious It is demonstrated from sacred Scripture and tradition that the sacrament of extreme unction has this power, that it restores the health of the sick, where it is expedient for the soul. Surely, to be allowed to attribute almost equal power to the rites of the novena, any sort of argument is not enough. The sacred books supply none, the doctors of the Church none [From this it follows only that the Hubertine observances are not shown to be instituted (according to the proper sense of this word in ecclesiastical speech) by divine or public ecclesiastical authority: not, which alone is at issue here, that they are superstitious.]. Usage is brought forward: but the arguments that would make it certain and prove it ancient are so far lacking, namely charters and authentic instruments and other things of this kind, by which sure assurance of the cures might be given [Although no charters and authentic instruments, and other things of this kind, by which sure assurance of the cures might be given, are brought forward, it may not be concluded beyond doubt from this that the use of the Hubertine observances is not ancient.]. If any such things are preserved in the archive of Andage, let them be brought to light and be approved by men of sharper judgment: then at last the Reverend Hubertine Fathers will win their case against the theologians and physicians of Paris [It is surely not necessary to produce instruments of this kind in order that the observances may not be called superstitious.]. Meanwhile the testimony of public report, being frail, will draw very few away from the opinion of the Parisians [But that public report may be sufficient for pious men, placed in as great a danger as that which threatens from the bite of a rabid animal, to have recourse with prudent confidence to the Hubertine observances, unless these are shown to be superstitious or harmful.]. And in fact none today are cured at Saint-Hubert, as formerly, of rabies by which they have already been seized; nor are any preserved from it who have been gravely wounded near the neck itself by a truly rabid animal [The writer of the letter gratuitously, not to say in bad faith, supposes that formerly, according to the tradition of Andage, those already seized by the disease were ordinarily healed of rabies through the rite of incision and of the nine-day observance, and that none are preserved who have been gravely wounded near the neck itself by a truly rabid animal. The former no one has ever affirmed. The latter assertion rests only on a certain popular rumor, against which the people of Andage have more than once protested.]. Yet I have nothing here but hearsay.

[115] are proved, Moreover a great many of the ignorant go on pilgrimage to Saint-Hubert in order that, incised, as they say, according to the received custom, and fortified with a small piece of the sacred stole, they may escape the rabies which they fear in vain; since that was not to be feared by them, namely because dogs not yet fully rabid, or such that their saliva would be deadly, have bitten them very slightly [What then? Are those to be said to act imprudently who strive as far as they can to preserve themselves from every danger of a horrible disease, even if somewhat less probable? And especially, as must always be recalled here, are the Hubertine observances for this reason to be denounced as superstitious?]. Some who have been incised according to custom at Saint-Hubert proclaim that they have been preserved from rabies by God, who, even if they had stayed at home and applied no remedy or antidote at all, would have felt absolutely no harm from the bite of a rabid dog or of another brute; since, when the blood boils in their veins through violent agitation, the dog's venom would not harm them any more than it would have harmed the viper, whose bite the more skilled physicians observe to be sometimes harmless for this reason [From this it follows only that perhaps in no particular cases can it be said with certainty that preservation from rabies was procured by a prodigy, which the defenders of the observances freely profess.]. Finally there is no lack of examples of those who, incised according to custom, even after having accurately kept the laws of the novena, were seized with rabies. It will be enough to have brought forward one, whom Mr. John Baptist Thiers, doctor in theology, testifies that he met in the parish of Champrond, of the diocese of Chartres, in 1687, in the second edition of his dissertation on superstitions, which was published at Paris a few years ago (see vol. 2, bk. 6, ch. 4). I could bring forward another example, which I read in a letter sent to me by the most vigilant pastor of the parish of Saint-Hubert, on the 10th of Nov. 1700, whose integrity and skill are known to you [Be it so: let the efficacy of the observances not be called infallible in individual cases. Are they for this reason to be accused of superstition?].

[116] but by public report alone, They do indeed affirm it to have been constantly noticed that all those who have been incised at Saint-Hubert approach more closely to men or brutes agitated by rabies without harm or danger to themselves, a danger which nevertheless threatens others. They say also that those in whose foreheads a small piece of the sacred stole has been inserted give up their soul peacefully without convulsion of the nerves, if it should happen that they die of the rabies against which they had sought an antidote. But how is the former of these things established? By report? "But report, the name of an uncertain thing, has no place where there is certainty," to use the words of Tertullian from ch. 7 of the Apology. By the relation of eyewitnesses? I fear it cannot be shown that there is in them that sincerity and prudence on account of which their testimony would be beyond every exception. For how many causes can a fraud be committed in such matters upon the incautious and less

shrewd! To pursue them one by one would be useless labor: I speak to those who know. As for the second point, perhaps those who are said to have closed their last day peacefully die not of the sickness of rabies, but consumed by an ordinary fever. What physician has determined the kind of disease of which they died, and pronounced it to be nothing other than rabies? I know physicians, not unskilled, who think that the cause of this calm death is to be traced to the consumption of the strength through the heat of the fever [We gladly grant that all these things, especially as to individual particular cases, are not so demonstrated that no room remains for uncertainty. But, as must always be repeated against the paralogisms of the writer of the letter, what may be concluded from this against the observances, namely that they should be called superstitious?].

[117] which is often wont to be deceptive; Men commonly think it, to return from the digression to the road, a glorious thing for themselves if a miracle has been done in their favor; for which reason the number is almost infinite of those who idly boast that they have been fortified against rabies by the benefit of the Hubertine novena, either because it is not established that they were injured by venomous animals, or because it is not at all clear that they did not repel the rabies by the benefit of nature. However that may be, since it scarcely, indeed scarcely at all, happens that the full truth of the healings, of the miracle as it is called, is sedulously discussed and examined by theologians, physicians and prudent men, whose judgment is shrewd and whose mind is thoroughly detached from the matter as their own, the Reverend Hubertine Fathers would be boasting on a slight foundation of innumerable cures, as if obtained by a singular benefit of God and an almost daily miracle (which the present state of the Church does not call for, and which the Church at her birth scarcely saw either) through the intercession of St. Hubert and the ceremonies of the novena. Let them at least produce written acts of such deeds or cures, but of the sort which bishops, so that assurance of the miracles may be given and the memory of them transmitted surely to posterity, have been accustomed first to publish, then to store in their archives. In the meantime we shall withhold assent regarding the prodigies boasted of by the Reverend Hubertine Fathers. I said boasted of, but let the word I have used be pardoned, for the reason that "no new miracles are to be admitted … unless the bishop recognizes and approves them … having called theologians and other learned men into counsel" (from Trent, sess. 25, Decree on the Invocation, etc.) [That is, unapproved miracles are not to be so proposed as to seem to be asserted by the authority of the Church; but nothing prevents that, just as the private cult of those who have departed this life with a reputation for sanctity, and the private veneration of their remains, and the appellation blessed or saint with the limitation indicated in the protestation prescribed by Urban VIII and to be set before their Lives, so also certain miracles should be proposed to the pious faithful for belief on historical and human faith.].

[118] but neither to the natural power of the observances Finally such healings are attributed to a singular miracle, or to the benefit of nature and the aid of medicine: one must hold one or the other; there is no middle ground [There certainly is some middle ground, namely that God by a singular benefit, though not manifestly miraculous, through the disposition of his providence, in view of the piety of him who begs some grace, may confer on natural remedies an efficacy which they would not otherwise have had. According to this persuasion the pious faithful often ask from God, or through the intercession of the saints, benefits which they expect to be procured for them by no means through open and properly so-called miracles, but through the hidden dispositions of divine providence. Further, where divine benefits are asked in this way, prudent reason counsels that natural means for obtaining the intended effects should not be omitted.]. If they are traced to nature and medicine, let the judgment of these rest with the physicians. But these laugh at and deride the institutions of the novena as vain and utterly ridiculous [But the doctors of the medical faculty of Louvain declared them consonant with the principles of the medical art (cf. above, no. 88), whose authority was surely no less than that of the doctors of Paris.], and daily experience moves them not a little. For by this it is established that some of the many whom dogs thought to be rabid have bitten observe the novena rite, while others do not even ask for respites, and yet to the latter, the help of medicine having been neglected, nothing bad has happened. But how are the aforesaid cures said to be full of miracles? Surely, if it is so, the laws of the novena are vain, or most of them at least; since God does not attach the works of his omnipotence to such things; nor, without doubt, would he allow that which he was doing to promote his glory and to celebrate the merits of St. Hubert, that, I say, to be so obscured [By this argument, if it had any force, it would have to be denied that singular benefits are ever conferred by God on anyone except by open miracle. What Catholic would dare to affirm that?] that even among Catholic theologians and physicians the most pious and most learned, through so many centuries, after accurate and repeated examination, should flatly deny it, and indeed write that it is not free of superstition. Further, the Parisians have constantly given a response contrary to yours on this matter, as Sainte-Beuve is witness, vol. 2 of his moral responses, no. 193. Who then, in favor of the impious and of those made proud on that account through the impious, would dare to affirm that miracles are done daily by God in respect of the respites which the last article of the novena permits those incised to give to anyone? Certainly not the anonymous writer of the eleventh century already cited, nor even in these times the Reverend Hubertine Fathers. Yet the benefit of the respites plainly exceeds the powers of nature; how then can it be defended? In no way. Otherwise an equal experience would prove to be free of superstition very many observances which are suspect to every theologian, and indeed reprehended by all [Namely because they are manifestly superstitious: hence, if they have any efficacy, they have it through the intervention of the demon.], by which one may yet see country folk succoring sick beasts of burden not in vain. Further, how spineless and frivolous is the argument for the Hubertine novena drawn from daily cures is clear even from this, that equal cures, if there are any, were not wanting when, among the laws of the novena, confession and communion for nine days, and continuous ones at that, were held to be altogether necessary [Gratuitously, or more truly unjustly, the writer imposes this stain on the Hubertines, as if before the declaration added to the first article they had enjoined the nine-day confession and communion even on those not duly disposed for the reception of those sacraments: which is so repugnant to Catholic moral doctrine that it is utterly absurd to impute it without any reason to pious priests by no means ignorant of that doctrine. Thus the ill-disposed either had to dispose themselves or were not fit to receive the benefit of preservation.], and it was never omitted even by the impious, the Reverend Hubertine Fathers not yet guarding against so great an abuse through a solemn declaration. Alas, who in these regions is unaware that this corruption persisted for a long while? For that reason nothing prevents the healings, if there are any, from being ascribed to the demon or to nature, with the theologians and physicians of Paris, all of them, rather than to a singular benefit of God and to a miracle [The disproportion between the natural remedies prescribed and the virtually universal preservation of those incised may seem to prevent their being ascribed to nature alone; and their being ascribed to the demon is prevented by the very sanctity of the observances proposed and by the fact that no bad effect follows from the effect obtained, but on the contrary the glorification of God and of the holy confessor Hubert.].

[119] nor is it permissible to attribute the healings to a miracle, This being so, the argument is surely empty of those who think that those who go to the abbey of St. Hubert to avert the rabies threatening them, intending to live according to the laws of the novena for the time prescribed, would be deceived by God, the Best and Greatest, unless that were free of all fault. For let it be granted that God would seem in some way to approve the usage disputed between the Parisians and the people of Louvain: if by the small piece of the sacred stole inserted in the forehead, and the laws of the novena accurately observed, rabies were always warded off by some miracle, it is not evident that any prodigy occurs which is above nature. I said in some way, reckoning that God commits no deceit, even if some of those who, in simple faith and religion, flee to the patronage of St. Hubert to be fortified with the sacred stole and to observe the novena were divinely preserved from rabies. For unless perhaps it is to be ascribed to the confidence of healing which they conceive, for no physician is unaware how much that avails in driving away diseases, this would have to be attributed to their piety, which God would reward at the intercession of Blessed Hubert, but not to the ceremonies of the novena themselves, to which he would have given a power of bodily healing, as to the sacrament of extreme unction [We gladly grant that the efficacy of the nine-day observance is not to be placed on the same level as the efficacy of a sacrament, which by certain divine institution infallibly works its effects. But what follows from this against that observance?].

Just as God therefore does not deceive when the predictions of a certain seer who turns men away from his worship are fulfilled, because the natural law has a greater weight of authority for obtaining belief than that prophet (Deut. 13), so by the very rare cure of one who observed the novena that novena is by no means proved, being full of superstition, which the natural and positive law forbid more plainly by repudiating it. But why do I call that healing very rare which is believed to be daily and is called wonderful by you, by the synodal examiners of the diocese of Liège and by the ordinary in the approval given on the 4th of October 1690? This reason moves me, that it does not befit theologians to call those cures prodigious, unless it has been ascertained that the animals from whose bite rabies is feared were truly rabid when they bit, and communicated by tooth and saliva a lethal poison by which the mass of the blood would be corrupted; and that those who went on pilgrimage to Saint-Hubert were really cured. The latter of these cannot be so frequently clear because of the sudden return of the pilgrims to their own homes; much less the former, since those animals are absent, and have very rarely been sufficiently known to physicians and experts.

[120] [nor are they sufficiently proved by the authority of the abbots of Andage and the bishops of Liège.] The consideration brought forward for the Hubertine novena from the authority of the abbots of Andage, and among them St. Theoderic, who shed luster on the Hubertine monastery in the eleventh century, and of the bishops of Liège, has, to speak frankly, some weight. For assuredly, as it is fair to believe, the laws of the novena did not escape them; and it was very easy for them, as is said, to investigate these, as also their origin and effects. Nonetheless I do not think that argument, however great a show of truth it may display, to be irresistible. The suffrage, of whatever kind, or silence of the diocesan bishops is indeed greatly diminished by the absence of several from their diocese, by the old age of others, and by the multitude of affairs with which some were burdened in a very large diocese; not to mention that the rites of the novena could for many reasons have been unknown to very many prelates of Liège. Nor can the older ones be counted among the approvers of the ten articles, unless it is established that all those articles are also ancient: and for that to be accepted, no common

arguments are wanting. But if the abbey of Andage is or has been exempt in law or in fact from the jurisdiction of the Ordinary, it will be more difficult to show that the prelates of Liège patronized the novena. Now by whatever reasoning the argument drawn from the silence of the Ordinary of Liège, if not altogether destroyed, is at least shown to be not so firm, by that same reasoning, surely, the authority of the abbots of Andage is diminished with regard to that institution of which we are treating. I pass over the fact that many things are tolerated which are not approved, provided they do not appear evidently superstitious. I shall not say that for some centuries there languished among the monks of Andage that zeal for letters and monastic discipline with which they are now aglow. Much less shall I suspect that they were ever hindered from serious examination by the hope of gain which the Hubertine collectors bring back from running about far and wide (whether against the decrees of the sacred Council of Trent, sess. 21, ch. 9, as the Fathers of the synod of Reims held in the year 1569, sess. 7, under Cardinal Charles of Lorraine, I would rather learn than say). It will be enough to have noted that the abuse concerning Eucharistic communion, placed among the laws of the novena, was rather late in being amended [The abuse was not amended, but it was declared that that abuse had been falsely supposed.]. And since this is owed to the piety of the most illustrious present abbot, no slight hope shines forth that he will not take it ill that the rites of the novena should be discussed among theologians and their origin investigated; and indeed that, if anything should seem worthy of amendment as full of superstition or suspect, he himself will correct it in accordance with his religion and wisdom.

[121] [That the same observances are superstitious is shown by the authority of John Gerson and by an examination of the individual articles,] As regards now the other part of the question, the most Christian Doctor John Gerson, happy offspring of the country of Reims, about three hundred years ago thus disapproved the Hubertine novena, which without doubt was not unknown to him: "A certain cult of the saints seems for the most part to have something of superstition, such as that a novena should be held and not a week, that at Saint-Hubert for the bite of a rabid dog particular observances should have been devised, which seem to have no reason for their institution; and such a rite passes into superstition. Which is nothing other than vain religion." So he, in the Treatise on the Direction of the Heart, as reported by Bouchel, bk. 9 of the Decrees of the Gallican Church, ch. 50. Further, that the judgment of so great a theologian is consonant with the truth [Which certainly now, after the practice of novena devotions has been received everywhere in the Church, with the pastors of the Church praising and approving, no one can doubt to have been erroneous.] the Parisian Masters have always acknowledged and, given the occasion, have professed everywhere, with the physicians concurring as to those things that are in their province. It is certainly surprising that the Reverend Hubertine Fathers, who have obtained so many and such great indulgences from the Roman Pontiffs in favor of the pilgrims, have not asked from the same Pontiffs an approval of their novena, so as utterly to destroy the force of the reported judgment of the theologians and physicians [The Holy See is not accustomed to pass solemn judgments on particular devotions of this kind, except to reprove them where it is established that something contrary to the doctrine or mind of the Church is mixed in with them. Thus the argument may here be turned back. If the Hubertine observances appear so manifestly superstitious, why did the Parisian theologians not procure their condemnation by the Holy See?]. But it is good to follow out one by one what Gerson touched on in general. So then, of the individual articles of the novena.

[122] which in order The first is this: He in whose forehead a small piece of the holy stole has been inserted shall confess his sins to a priest, and shall partake of the most holy Eucharist for nine continuous days. Why for nine days? Is it because the novena has been transferred to us from the pagans, among whom it was a solemn custom? The Church has always had her octaves; I do not see that she originally celebrated novenas. I should scarcely think that they occur before the institution of the mendicant orders, or the thirteenth century. Indeed if it were established that one of the holy abbots of Andage was taught from heaven who determined this number, as it is beyond doubt that by divine prompting the prophet Elisha instructed Naaman the Syrian to wash in the Jordan seven times (2 Kings 5), to stick at this would be nothing other than to quibble. But that is so far not clear. Is it gathered from the wondrous effects? But how unstable this foundation is appears abundantly from what has been said. But why is confession repeated so many times within a few days, contrary to ancient custom [Those words for nine continuous days seem in this article to refer only to communion, not to confession, which could be made once before that series of nine communions. But even if they did refer to confession itself, nothing impious or superstitious can be noted in that condition.], and that for the most part surely of venial offenses? Hence there is no slight proof of novelty in the Hubertine novena. That to prescribe confession of mortal sins, which Eucharistic communion must immediately follow by fixed law, is wicked [That confession and communion should be proposed as a condition for obtaining some singular benefit from God is no more objectionable here than in the formulas of the indulgences called plenary, which are usually granted by the Holy See only under that condition.] the Reverend Hubertine Fathers have at last perceived. For in their recent explanation they would have communion repeated so often within nine days depend on the decision of a prudent confessor. It came out rather late, indeed, but it was approved chiefly for this reason, as is tacitly hinted in the suffrage of the Ordinary of Liège. What of the fact that this first of the articles could scarcely ever be religiously kept by anyone, and is therefore superfluous, and indeed, as proposed to everyone incised, as they call it, seems full of a scarcely tolerable rashness [These things surely smack of a partisan of Jansenist severity, such as were not a few at that time among the doctors of Paris. And this prescription of such frequent communion seems altogether the chief reason why the same men so vehemently derided the Hubertine observances.].

[123] individually The second of the articles is drawn up in these words: Let him sleep alone in white and clean sheets, or clothed in his own garments. The exposition of this, however, is as follows: "Alone: for fear of an unhappy accident to be dreaded for himself or others; since health and cure are not so certain that such a precaution, being customary, should not be used; in clean and spotless sheets: namely to avoid the discomforts which are often contracted when one sleeps in foul linens; or clothed in his own garments: for the same reason, and for the sake of mortifying the flesh." You would see in this article rather a mother admonishing her son who is about to make a journey into far-distant regions, or at most a physician looking to health and warding off the danger of rabies by his art in whatever way, not a monk who is the teacher and minister of a religious rite [How insipid that kind of arguing is has been sufficiently demonstrated above, annot. s.]. Moreover, the exposition came along rather late, when the matter was already done [Namely because then for the first time the perverse interpretations of the objectors made it necessary.], especially in the part where it proclaims the affliction of the flesh. Let the Jew Apella believe it, not I. But, what is the chief point, the authors of the exposition do not admit a miracle, since they do not dare to confess that healing is certain [In which matter they certainly acted prudently, since by no divine institution or revelation did they know that healing or preservation from rabies would be altogether certain in individual cases.]. And for that reason they do not support the force of your response, and indeed they not obscurely resist it I do not see by what reasoning this conclusion follows..

[124] are enumerated, The article placed in the third position is this: Let him drink from a glass cup or another vessel of his own, nor let him bend his head to drink at springs or rivers. What we have observed on the preceding article can also be noted about this one, as is clear from its declaration, which reads thus: "Let him drink from a vessel of his own, to ward off danger threatening himself or others; nor let him bend down to drink at springs and rivers, either lest by a troublesome movement the small piece of the sacred stole inserted in the forehead should come out, or lest he serve pleasure, or swallow unawares a venomous animal." Plainly ridiculous seems that part of the admonition by which it is forbidden that anyone should take up water by lapping, like dogs, at springs or streams. Transparent indeed is that veil of explanation by which the Reverend Hubertine Fathers strive to conceal these absurdities from clear-sighted men. They would perhaps more fittingly have said that to drink in rivers and springs like dogs is dangerous for this reason, that one's own image reflected in the water as in a mirror would then trouble those wounded by a dog or other rabid animal, and would fix more deeply in their mind the hateful memory of the animal itself. For this is the reason why the ancient physicians called the sickness of the rabid hydrophobia. I say nothing of the superfluous words in a glass cup, which call for no explanation, and which should have been struck out, lest they cause trouble to the timid and uneducated.

[125] and empty He may drink red wine, reddish, or white, diluted with water, or pure water. Thus by this 4th article, while the miracle of the antidote against rabies is at least obscured by a natural precaution, belief in it among shrewd men is taken away by the Reverend Hubertine Fathers themselves; and the exposition of the article insinuates this too openly for any room to remain for doubt, drawn up in these terms: "The mixing of water with wine, pure water, and the withdrawal of any other drink indicate both the restraint of desires and care in avoiding every immoderation and the heating of the blood, as being very hostile to the curing of rabies." In truth the mixing of water, as it is called, smacks of the mortification of the flesh, but that by which the drink is more diluted: such the article does not hint at, by which the pilgrims are instructed without explanation, when a sheet of paper containing the rites of the novena is courteously given to them on departure by the Reverend Fathers of Andage. But why should the poor not think that ale is forbidden to them, although the blood does not boil from it?

[126] and ambiguous As the 5th article states, he is not forbidden to eat the best bread or other bread, nor the flesh of a pig, provided it is male and a year old or more, likewise the flesh of a capon or hen that has reached or passed a year, scaled fish, such as herrings, even smoked, carp, and the like, also hard eggs. But none of these shall be eaten unless they have cooled. Further, by the exposition of this article theologians and directors of souls are not satisfied; and it offends physicians. It runs thus: "Certain foods are permitted, others being forbidden, for penance and abstinence, as the ninth article of this novena makes manifest. But who would not see that the flesh of younger animals is forbidden, the use of others being allowed, either so that the mortification of the flesh may be greater by withdrawing the younger as being more delicate, and that in the same spirit of abstinence fish without scales are removed, and seasoned eggs and the like?" In reality the pilgrims fortified with the small piece of the sacred stole are not forbidden more delicate foods. For the article and its gloss by no means remove the seasoning of meats and fish. The gloss does indeed proscribe the seasoning of eggs. But, besides the fact that this is concealed from the pilgrims, it is labor wasted, or after the matter is already done against the novena

it arrived too late. The selection of a male pig and a yearling hen physicians feel to be futile, confessors will readily pronounce it useless for mortifying the flesh, and men not imprudent fear lest it torment the minds of the pilgrims to no purpose.

[127] or even ridiculous One must abstain from combing the hair for forty days. "This mortification, as is said in the explanation of this sixth article, is known and customary. What of the fact that by the tooth of a comb the small piece of the sacred stole could be shaken out of the forehead? That cannot be guarded against with too much diligence." Not to retort that the pilgrims are vainly forbidden the use of a comb for forty days, lest they shake out the small piece of the sacred stole, when on the tenth day they may put off the band, we hold that kind of mortification to be plainly unusual; we prefer to call so lengthy a neglect of the hair uncleanness; it should be left to fools alone. Certainly so much is not needed to prevent the shaking out of the sacred piece, as they call it, the incised skin of the forehead being mended sooner. That way of afflicting the flesh scarcely befits the shaven, and surely no others. For which reason that interpretation of the article recalls what the prelate of the Canaries, Melchior Cano, elegantly wrote: "Who, he says, would believe that St. Francis (namely of Assisi) was accustomed to put back on himself lice once shaken off, which the writer thought pertained to the holiness of the man? I for my part do not think so, who know that poverty always pleased that most holy man, filth never." So he, Bk. XI of De Locis Theologicis, ch. 6.

[128] and certainly by theologians If article 7 is to be believed, On the tenth day from the incision let him go, namely the one incised, to a priest, who shall take away the band, burn it, and put its ashes in the piscina, "because namely these things serve, as the explanation goes on, to keep in the forehead the inserted small piece of the sacred stole. It can also happen that this, the scar not yet closed, may adhere to the band with the blood, though no one notices it." Why is a priest demanded? The Parisians have not known. The Reverend Hubertine Fathers allow the sacred stole to be handled by laymen, provided they are at least of some birth; why then should such men not be able to loosen the band? Deacons in the Church carry the body of the Lord in the sacred pyx, and formerly distributed the blood; subdeacons carry sacred relics: why should the ministry of a priest be necessary for loosening a band? I fear that a sound answer to this is wanting; and I fear again lest those who rejoice that they are fortified with the small piece of the sacred stole, burdened by so many rites, should be hindered more than is right, and held very often by heavy cares and anxieties; for example if they could not meet with a priest on the appointed day, etc.

[129] to be reproved The feast day of St. Hubert, or the third of November, must be celebrated every year, says the eighth article. For, as the interpretation admonishes, "it is most just to venerate every year him by whose prayers and intercession so great a benefit has been obtained." It would be pious, we do not deny. But that a mindful spirit toward St. Hubert must be attested by celebrating the feast is something to which the pilgrims who have been incised are bound neither by ecclesiastical law nor by vow, as the Parisians notice in the place cited above. And one can see that for the most part the third day of November is passed not in works of piety but in continuous hunting, games and socializing How weak arguments of this kind are, it is irksome to point out more distinctly. by those who boast that they have been healed of rabies by God, when they have very rarely needed any cure, and perhaps have never been helped by a prodigy; which nevertheless the authors of that gloss, here contradicting themselves, seem to suppose.

[130] no less than by physicians And if he be again so torn or bitten by some rabid animal that blood flows out, let him keep the same abstinence for three days; for it is not necessary to go again to the church of St. Hubert in the forest of Ardennes. So article 9, on which the explanation has these few words: "This article denotes that this novena was instituted for the sake of penance, since it is called abstinence." There is a play upon a word. For indeed is there no civil abstinence? In the northern regions it is too well received for it to be necessary to describe it here. There is certainly another, medicinal, by no means proceeding from a spirit of penance. But why is an abstinence of three days required, and sufficient? The physicians of Paris ask, the theologians ask, and neither these nor those find any reason. If a longer observance was necessary the first time, why is a shorter one enough the second? There is error in one or the other head, or else that distinction was handed down from heaven. As for us, we fear here trifles and superstition. Physicians fear rabies not only from a more serious wound, but also from an older one; when the animal's saliva has been corrupted and full of malignant poison, it is then enough to corrupt the mass of the blood.

[131] it seems, Finally he will be able to grant to all who have been wounded, and infected by a bloody bite or otherwise through some rabid animal, a delay and respite of forty days, several times over, namely so that they may at an opportune time make the journey to Saint-Hubert. "This faculty, however, if the interpreters of this tenth and last article are to be believed, is altogether prodigious, and proved by daily use beyond doubt and controversy. For they give assurance of it by its effect. In every region of Christendom blessed Hubert himself is known." But in order that the Reverend Hubertine Fathers may safely applaud themselves, they must by published historical and theological works clear * altogether and demonstrate by invincible arguments this wonderful prerogative of granting respites against rabies. It is a question also of avoiding the sin of tempting God. And in order to remove this, in the second article they prescribe some caution, even for those who have been fortified with the small piece of the sacred stole. But here, which is very surprising, they counsel none, so far are they from requiring any from those who have conceived the strongest desire of going on pilgrimage to Saint-Hubert. Do they thus forget that oracle of the Holy Spirit: "The Most High has created medicines from the earth, and a prudent man will not abhor them" (Ecclus. 38:4)? Until the Reverend Hubertine Fathers, who do not reprehend magic and the work of the demon in the ceremonies of the novena, have plainly answered this difficulty, men will fear, and not without cause, superstition and absurdities. "Let our religion not be, as St. Augustine teaches us, in our phantasms: for any truth whatever is better than whatever can be feigned at will" (ch. 55 On True Religion).

[132] and consequently altogether to be abolished, These things having been observed a little at length, Excellent Sir, we ask: 1. Whether, the people of Louvain and of Paris disagreeing about the Hubertine novena, a pastor of souls could with safe conscience permit, or any of the faithful observe, the aforesaid rites of the novena, and above all make use of the prerogative of granting or receiving respites, even neglecting, as is customary, the help of medicine [It is by no means counseled in the Hubertine observances that the help of medicine should be neglected.], by which nevertheless certain physicians have found by experience that some were preserved from rabies. What makes us doubt about both is that it is not permissible to commit oneself to the danger of undue worship and of superstition and empty observance; and it would seem wicked for ministers of the Church by their silence to allow Christians entrusted to their care to incur that peril, especially since there is no lack of an effective remedy in the Ocean [Physicians now laugh at this remedy, as also at the third just indicated (should have seasoned the wound with salt).], and indeed everywhere those can avoid rabies who, wounded by a rabid animal, immediately suck out as far as possible the blood placed outside its natural vessels, and season the wound with salt. That this is customary among the country people of Normandy is attested by the most renowned Homelius in the History of the Royal Academy of Arts and Sciences, which came to light from the Paris presses about two years ago.

2. Whether pastors at least can without blame allow, or even tolerate, that those who have been incised should bestow the favor of respites: since yet it scarcely happens that they do not swell with pride on that account, and since they are, quite probably (which I trust has been sufficiently demonstrated in this letter), thought to be addicted to superstition under a certain mask of religion; finally, since ignorance, which very many suppose should be driven away by pastors in season and out of season, would hardly excuse them before God of the sin, if there be one, as we suspect.

3. By what means a custom which has become ingrained (if it is to be rooted out as a corruption) can be abolished, so that as far as may be the abuse may be amended without murmuring and scandal among the faithful, and without insult and reproach to the church of Liège and the abbey of Andage. It would be very welcome to us, if from the place whence comes the evil we dread there should also proceed the remedy we earnestly desire.

[133] unless better arguments are brought for them. For the rest, although some of the things I have adduced might have less weight taken separately, nevertheless, all joined together, they have greater force for this reason, that it is not enough that some article of the novena can be defended: it is necessary to prove that none are open to reprehension, because they contain a sufficient and natural remedy against the threatening rabid sickness, or because, on account of their origin from heaven, their use and observance work a miracle. Further, while I reflect that the novena about which I have disputed is the kind of thing which, for the most part, growing out of slight beginnings in the course of time by certain additions, gains strength as it goes; being by no means unmindful of myself, I earnestly beg that you will not disdain to pardon me, if in the course of so long a letter anything harsh has fallen from me. I would have you think that this was done beyond my intention. Those who think otherwise than I do in this matter, as the theologians of Louvain and the monks of Andage do, I greatly venerate, being ready to go over to their opinion as soon as, in their skill, they have shaken off the doubt in which I am entangled. Wherefore, to use the words of Tully: "So far are we from being unwilling that men should write against us, that we even greatly desire it" (Bk. 2, Tusculan Disputations), although, that I should have said certain things above in a decisive style, the law of disputation has required.

And so, Excellent Sir, we ask again and again to be taught by you above all and by your friends, not being unmindful of this saying: "Custom without truth is the antiquity of error" (St. Cyprian, Letter to Pompey). While I await your response, I profess that I shall be always most devoted to you and most ready for your service. Farewell and pray for me.

[134] Our opinion, in the Hubertine observances Now I may not refrain from setting forth my own opinion also, with that sincerity and freedom which is rightly expected and demanded of us. A twofold question chiefly must be resolved by us. First, namely, what seems to be the proper thing to think (for Catholics, I mean: for our business is not with unbelievers and Protestants, who stubbornly deny that singular benefits, and much more prodigies, are ever obtained from God, especially through the intercession of the saints) concerning the rectitude of the incision and of the nine-day observance; second, what is to be said concerning the efficacy of those rites for repelling rabies.

[135] nothing can be noted As regards the first, we point out in the first place, what no one of Catholic mind will deny, that it is not foreign to the divine wisdom and power either in a manner to associate and attach some supernatural operation to the use of a certain natural remedy, of itself manifestly unequal to the intended effect, or that certain dietetic laws or those designed for the protection of health, by some rite or precept

of religion should commend and confirm. As examples of the former case may be brought the wood put into the bitter waters by Moses at God's command to make them sweet Exod. XV. 23, 24. and the gall of the fish smeared on the eyes of the father of Tobias, from which he recovered his sight Tob. XI. 13–15.; and of the other, those manifold precepts of the old law regarding the distinction of clean and unclean animals Levit. XI and Deuteron. XIV. and, as it seems, the rite of circumcision itself.

[136] that is contrary to the doctrine Nor will any Catholic be surprised that certain effects of graces, whether merely spiritual or also temporal, have been joined by divine ordinance to certain exterior rites, indifferent in themselves, and this either infallibly, as in the sacraments as to their primary ends, or with some dependence on the interior disposition of the recipient or even on the foreseen greater spiritual advantage to him, as happens in sacramentals and even as to some effects of the sacraments, for example the obtaining of health by him on whom the sacrament of extreme unction is conferred.

[137] or the mind Furthermore, the use of pious pilgrimages to places made illustrious by the life and death, or also the burial or the dwelling of the sacred relics, whether of Christ the Lord and Savior or of the holy apostles and martyrs and others who excelled in a signal exercise of the Christian virtues, has always been approved both by the Catholic mind and by the supreme magistracy in the Church itself, as is shown both by the manifold commendation of journeys undertaken out of piety, not only to the Holy Land but also to the confession of St. Peter at Rome and to the tomb of St. James at Compostela, and by the indulgences everywhere offered by the Holy See to those who visit the churches where the bodies of saints rest, such as we shall see a little further on were also granted to the church of Andage Cf. below, nos. 190, 191.. This usage was also praised by the celebrated Protestant writer Leibniz, discoursing of it thus in his work entitled Systema theologicum: It is indeed to be held a part of piety sometimes to visit certain sacred places in preference to others, either freely or by vow, and to perform other things of the kind; because the very thing and the other singular circumstances of the purpose are part of the honor, and praiseworthy are the preparation of a mind prescribing to itself a certain penalty and law, the showing of our serious purpose and our particular zeal, and the private concurrence, with the public expression of the piety of men flocking together, for the honor of God; and the place itself, signal for its divine benefits, moves the mind more strongly by that recollection and commemoration, and strikes it with a certain sacred awe: which I remember that not even Protestants to whom it has been given to go to the Lord's tomb have denied.

[138] of the Catholic Church Nor, finally, is it repugnant to the mind of the Church that an efficacy of singular patronage should be attributed to certain saints for procuring certain singular benefits through their intercession with God. For, to say nothing of other things of that kind, St. Joseph was recently chosen by the authority of the Holy See as patron of the whole Church, and singular patrons have also been assigned, whether to individual kingdoms, as St. Henry to Germany, St. Stephen to Hungary, St. Ferdinand to Spain, St. Louis to France, or to some age or condition, as St. Aloysius Gonzaga to studious youth and more recently St. Thomas Aquinas to academies. That the patronage of saints is exercised especially at certain places also is shown by very many miracles, and these proved by certain testimonies, for which so many sanctuaries of the Most Blessed Virgin Mary are celebrated, as in our Belgium Halle and Montaigu, and in France the most celebrated perhaps of all now in the whole world, Lourdes.

[139] is opposed; According to these things, then, an excellent account may be given of the Hubertine observances. Those namely who first instituted them, moved either by a pious or perhaps even a divine prompting, or on the basis of some signal healings obtained at the relics of St. Hubert, may have understood that, just as other prerogatives of graces or certain particular gifts are to be granted to other saints on behalf of those invoking them, so a kind of singular privilege had been divinely conferred on St. Hubert for his praise, that he should preserve from the horrible disease of rabies those who, brought into the danger of it, should take refuge in his patronage at the place where his sacred pledges are preserved. And from this they may have been led to prescribe some norm of that invocation by suggesting certain rites, by which at the same time piety and confidence toward the saint might be demonstrated, and acts of penance and humility might be joined with prayer, and such indeed as would also have some natural force for averting the deadly effects which the rabid virus infused into the human body is often accustomed to produce. And finally experience could establish that those demonstrations of piety and humble confidence so pleased the divine goodness that those who duly employed them seemed never to be cheated of the desired effect. Further, from what we have set down beforehand Nos. 132–136. and from the annotations to the letter of Germain Gillot it has been sufficiently proved, I believe, that nothing in the Hubertine observances can rightly be reprehended as suspect of superstition or imprudence.

[140] but their efficacy by certain arguments But more arduous is the other question, concerning the efficacy of the same observances. The monks of Andage from the eleventh century onward, and those who succeeded them in the office of incising the pilgrims, the almoners of Saint-Hubert, have always affirmed that this efficacy is so great that all who have taken refuge in that remedy, except for quite a few who either did not duly complete the observances or showed that they lacked confidence in the patronage of St. Hubert, have been preserved from rabies. But it must be admitted that, besides that affirmation, no demonstration of the matter is offered. For, except perhaps two or three recent cases, of which certain chief circumstances of the chief ones are in controversy Cf. following no., I have found no documents, whether printed or written by hand, by which it would be established that those who have been incised were both wounded by an animal certainly rabid, and wounded in such a way that danger of rabies had to be judged to threaten them, and finally were thereafter immune from the disease: all of which must be altogether certain together so that it may be affirmed both probably that a singular benefit was divinely conferred on individuals, and certainly from the whole body of an immense number of those incised and so preserved. Probably, I say, from individual cases, and certainly only from the whole body of a great many. For it is established among the most learned physicians who have written on this matter that not all, indeed not even the greater number of those who have been bitten by a truly rabid animal are themselves seized by rabies, some affirming that out of a hundred forty, others no more than twenty, others only ten or even just seven, contract the disease.

[141] or from the circumstances of individual healings But is not a strong argument drawn from those cases, even individual ones, where of several injured by the same dog some, namely those who had recourse to the patronage of St. Hubert through the incision and the nine-day observance, were preserved from rabies, while others, who spurned that remedy, were carried off by the disease? I have read three cases of this kind chiefly cited [Cf. above, no. 96, note at the 27th of November of the year 1812, and nos. 102, 103.]. But as regards the first, it is reported from a single testimony, and that quite summary and indistinct, which the son of Nicholas Victor Raulx gave in the year 1841, the event having occurred in the year 1812; and two others are brought forward which do not entirely agree with it. The first is the report which on the 6th of September of the year 1813, that is less than a full year after that calamity took place (on the 17th of October 1812), was addressed to the public Academy of France * by a doctor of medicine named Champion, who both treated the wounded and solicitously inquired into each detail Cited in Gaidoz, La rage et S Hubert, p. 92.. According to this report, nineteen men were gravely injured by a rabid wolf, of whom eleven were carried off by rabies between the seventh and seventy-second day after they had been bitten. Of those who were preserved, two did not undertake the pilgrimage to Saint-Hubert, while others (whether all is not distinctly indicated) were incised there and observed the prescriptions of the novena. The other testimony is that of the civil magistrate of the town of Bar-le-Duc and of the Protestant minister in that place, named Gourjon, who, at the request of the Liège minister F. D. Girod, inquired again into the matter and reported that twenty men had been wounded by a rabid wolf; of these fifteen, who had been very gravely injured, were carried off by the disease; the other five, who were preserved, were much more lightly injured, and of these three went on pilgrimage to Saint-Hubert, but not the other two Girod, L'étole de S. Hubert, 2nd ed. (Liège 1846), p. 49..

[142] is not sufficiently demonstrated; Of the other two cases I have not read contradictory reports; but it must not be concealed that neither in the testimonies we have about them is it sufficiently defined how gravely they were injured, both those who died of rabies and those who, having undertaken the pilgrimage to Saint-Hubert, were preserved. And finally it seems that it must be concluded, according to the laws of sound criticism, that the historical truth of the efficacy of the incision and of the nine-day rite, as it cannot rightly be denied, so also cannot be demonstrated by certain or very probable arguments.

[143] this, however, does not prevent their being piously Yet if anyone, considering both the antiquity of those observances, and the faith in their efficacy of the Catholic people in Belgium and the surrounding regions, constant through so many centuries and never shaken, and what is everywhere celebrated in the mouths of many in the individual places of those regions, not only about the preservation of those who, having been injured, undertook the journey to Saint-Hubert, but also about the wonderful power of those incised over animals infected with rabies Cf. below, no. 150., and about the harmlessness and gentleness of dogs which were branded on the forehead with a blessed iron (commonly designated by the name of keys of St. Hubert), when they afterward contracted rabies Cf. below, § V., and that this faith has not only never been disapproved by ecclesiastical authority, nor only tacitly tolerated, but has even been expressly praised Cf. for example the bull of Leo X, above, no. 22.: if, I say, anyone, considering these things, should think that efficacy to be of the kind of those things of which one may say to God: You have hidden these things from the wise and revealed them to little ones Matt. XI. 25, I for my part shall not greatly oppose him, especially since, as the detractors of the Hubertine observances have slandered, men are not in the least turned away by this from using natural remedies which seem suited to repelling the disease, and the very confidence of preservation and the peace of mind arising from it is itself the best disposition for increasing the force of those remedies. And so I myself too, if this misfortune should befall me that I were injured by the bite of a rabid dog, would together with natural remedies employ the rite of the nine-day observance, and would altogether urge others, given the occasion, to do the same.

[144] and prudently employed. I have said that it was laid upon the people of Andage by slander that they dissuaded those taking refuge at

St. Hubert from applying natural remedies against rabies: against which slander they themselves have more than once protested. Hear also what Celestine De Jong, abbot of Andage before the middle of the eighteenth century, wrote against other charges no less invidious. Having namely cited the testimonies of the doctors of Louvain and of the Ordinary of Liège by which the Hubertine observances were declared free of every stain of superstition Cf. above, no. 86–89., he proceeds thus Histoire de la vie de S. Hubert, p. 145.: After men so eminent in authority and learning have therefore so expressly ruled on these matters, he would surely be altogether rash who should reprehend this nine-day devotion or trouble the religion of those on whom the necessity of carrying it out is laid on account of any harm they have suffered. And if such things happen, before they set out on the journey they must receive a written testimony from their parish priest, which they should also obtain, if it can be done, from the local judge; in which testimonies it should be expressly stated how the thing came about, and by what indications the beast that bit is believed to have been rabid. Nor should the reverend parish priests forget so to instruct and prepare the minds of their subjects that they may be able to assert, when they write the testimony, that the sacraments can freely be ministered to the people sent by them; which they will easily accomplish if they make use of the postponement granted: and this must especially be used in the case of those who usually appear to be truly amended only after some time. For unless they have returned to a good way of life, there is no hope, even if they have carried out the rest of the novena, that they will be restored to health through the incision and the application of the holy stole: since several have been seen to die miserably who, when at the point of death, confessed that this happened to them because they had not duly confessed. But as regards the other things to be observed at the time of the novena, those who have been incised should not be too anxious about them — provided they act with sincere faith — if perchance they have omitted something unwisely or unknowingly; for only those need fear who sin by contempt or some excessive negligence; indeed, even if they have admitted something of the kind, they should not on that account despair, since there have been some who, doing sincere penance for this fault, although they already felt themselves rabid, have nevertheless at last obtained what they asked. But if by the secret judgment of God the trouble should increase and not cease, let them never do what very many have done through error, namely smother the rabid man or kill him in some other way. It did not seem beside the point to have cited this, especially since impious men often make a practice of abusing calumnies of this sort to detract from the reputation and sanctity of religion itself and of the Catholic Church. So much concerning the practice of incision and the nine-day observance attached to it.

* Champrond

* Cf. above, no. 86.

* the codex has alinquent: perhaps some words are missing here.

* Institut de France

§IV. On the faculty of granting respites for postponing the pilgrimage, and on the command attributed to those incised over rabid animals.

The faculty of granting a delay, The faculty of granting respites or a delay *, so that it may not be necessary for one who has been injured by the bite of a rabid animal to undertake the pilgrimage to Saint-Hubert at once, but that it may be deferred without danger to another more convenient time, is thus expounded and defended by the monk of Andage who about the year 1700 wrote in French a lengthy commentary, still unpublished, on St. Hubert Already cited above, no. 100.:

As we have already hinted, it may be conjectured that those who established the observances of the novena established them moved by divine prompting; and after they had ordered the first ten heads, they understood that they must consider by what means help could be given to those who could not hasten at once to Saint-Hubert, or were not able at that time to observe all that is prescribed for the time of the novena. Of this sort are children who on account of age may not yet receive the sacrament of the Eucharist; also all those to whom, according to the decrees of the Church, the remission of sins must be denied or postponed; further, all who either on account of the length of the journey, or because of disease or infirmity or some other grave cause, are prevented from coming here at once.

[146] attributed to the monks of Andage and to those who have been incised, A plan was therefore formed that, as often as such a thing should happen, the favor of a certain delay should be granted to those persons, which they should trust to obtain with humble confidence through the merits of St. Hubert. But those had then to be designated to whom the faculty of granting this delay should be assigned. And no persons seemed more suitable than the monks of this monastery together with those of whom we have treated above; for it was by no means opportune to reserve this faculty to the religious alone or to the other inhabitants of this monastery, since it is clear that they could have helped only their neighbors. Besides them, therefore, there were chosen all who had been incised; some one of whom it would be easy to find in all places where the great St. Hubert was venerated.

[147] [yet in such a way that the respites for postponing the pilgrimage must be renewed every forty days,] Innumerable wonderful deeds attest that this confidence in the merits of this great saint was not placed in vain. For those to whom this delay is granted are defended from rabies throughout the whole time of the delay no differently from those who have carried out the novena. And the delay is customarily assigned for forty days; less than which time was not to be granted, in order to provide for those who lived in a more remote place; nor ought more to be assigned to all without distinction, lest many in this way should with great danger neglect to hasten there as soon as they could. But since it was not always sufficient to obtain a delay for such a time, it was determined that men who had been incised could prolong the delay every fortieth day.

[148] it is affirmed to have been proved efficacious by long and manifold experience: If those who instituted the novena had been ignorant of how great a power God gave to St. Hubert, even while he was among the living, they would truly have been blameworthy, both as tempting God and as bringing the reputation of the saint, together with the safety of very many men, into peril. But both the astounding things which that great saint wrought while living, and the miracles also performed by him after death, were abundantly enough for them to come to such a plan; and it must be altogether believed that they were aided by divine help in deciding those things that pertain to the novena. This opinion everyone will embrace who recalls in mind what has been happening now for nine hundred years. For who would dare to affirm that these are the delusions of the evil spirit, or that a thing which happens openly, with the approval not only of the bishops of the diocese, but of so many men distinguished no less in learning than in piety, is to be accused of damnable superstition? Nor would God ever have permitted, he who glorifies his saints even after death and has made the name of the great St. Hubert illustrious in the whole world, he would not, I say, have permitted the devil, under the interposed name of this great saint, to have deceived so many souls, in this very place where his sacred body rests, and where so often, on the invocation of that same name, the evil spirit has been expelled from bodies.

[149] how ancient that rite is, is uncertain. So far he. Further, how ancient that rite is I should not dare to determine. I have found no older writer speaking of it than Adolph Happart. He, after his explanation of the ten articles which the nine-day observance comprises, adds this: This is not without a signal privilege, that one once fortified with the sacred stole and placed under the patronage of St. Hubert gives * to another injured by a rabid animal, or on account of age or some other unavoidable necessity, the necessary respites, and miraculously, by the merit of St. Hubert, suspends the rabies Cod. Leod. 18 (al. 229), fol. 49r.. But here no mention is made of a space of forty days. This, however, is already distinctly indicated in John Roberti Hist. S. Hub., p. 393., and also that, if the impediment continues, another forty days are added, and that as many times and for as long as a just necessity shall require; and that this manner of prolonging the time can be employed even over many years, provided that he who seeks it does not allow the space of forty days to run out entirely at each period, but asks for as many more somewhat before they have wholly gone by. But even at the time when Roberti was writing, that is, about the year 1620, that this faculty of granting respites had not yet been attributed to the priest who presided over the incising of pilgrims is gathered from his deep silence on this matter: for it cannot in the least be supposed that he wished to conceal it. The first mention, then, of this extension is found, unless I am mistaken, in the anonymous writer of the end of the seventeenth century, who seems indeed to indicate that this is done from ancient tradition, but on what authority I do not know. But neither in this writer, nor in the work published by Celestine De Jong in the year 1727, nor in the compendium of this work [Abrégé de la vie et miracles de saint Hubert, by a religious of the said abbey of S. Hubert. Luxembourg, 1734. Afterward often reprinted.], which the venerable man Fr. Hallet seems to allege La rage conjurée, p. 103., have I read anything about the power by which the almoners of Saint-Hubert grant perpetual respites, or of ninety years, to those who have either been wounded by an animal not certainly rabid, or quite lightly bitten by a rabid animal, so that no wound appears, or finally have been in no way injured, yet greatly fear that from the terror they have experienced or some other cause they may incur the danger of rabies. Of this kind of respites even the venerable man C.-J. Bertrand, himself formerly almoner of Saint-Hubert, is silent, where he treats that matter in his work on the sanctuary of Saint-Hubert Pèlerinage de Saint-Hubert (Namur, 1855), ch. XIV, § II, Du Répit (p. 168–171).. Thus I have found this first asserted in the venerable man Fr. Hallet La rage conjurée, p. 102–105..

[150] On the command of those incised over rabid animals. Another privilege of those who have been duly incised is asserted to be that they exercise a wonderful command over rabid animals, so that they are able to seize them and lead them wherever they wish and handle them in any manner without incurring any danger of being bitten by them: and indeed that the animals, when they come near, either die at once or are altogether restrained from injuring anyone. These things they say have been seen a thousand times Bertrand, op. cit., p. 186., and I myself have heard not a few things of this kind narrated, but not confirmed by such a weight of certain testimonies that I could be confident of compelling those who disbelieve such things to admit them. Nor do I confess that I perceive how what is asserted concerning the command of those incised over rabid animals can easily be reconciled with article VIII of the nine-day observance prescribed for them, recited above No. 84., by which they are told what they must do when they are injured again by a rabid animal.

* commonly répit

* so the codex

§V. On the iron horns or, as they are commonly called, keys of St. Hubert, with which dogs and other animals are marked.

Of the keys of St. Hubert John Roberti describes and proclaims keys of this kind in these words Hist. S. Hub., p. 253.: The key of St. Hubert is a great miracle. This key, however, is not designed for opening or closing doors, but serves as a seal or signet for marking animals. The manner I shall indicate presently. I judge that it is called a key because formerly both rings and keys were used for sealing household goods, which were closed by the same act. Martial: For my ring seals the flagon. Lipsius has more, and learned things, on Bk. 2 of the Annals of Tacitus. From that custom, then, of applying keys for sealing, I judge it came about that keys were called seals and seals keys, even if they performed only the function of seals. So much for the name.

[152] a description As regards the thing, the key of St. Hubert is an iron rod, smooth and round, of a thickness not much greater than that of a swan's quill, nearly four palms in length; one end of which, deliberately sharpened, is inserted in a wooden handle, by which it may be the more easily handled and may protect the hand of the holder from being burned; while at the other end is seen the likeness of a hunting-horn, two fingers in breadth, with its straps, all of iron like the shaft itself.

[153] and use, This horn, then, heated red in the fire, is pressed either to the wound of the animal, if a wound appears, or to the forehead, if it does not appear. I speak of a wound made either by a dog or by another animal driven by rabies. Now, lest you think that this key is mere and brute iron, it is first purified by certain prayers and sanctified by the touch of the sacred stole… This also is observed, that if the wound is open, it should be burned as far as the living flesh. Then to the animal so branded there is given bread, oats, or other fodder, likewise blessed with sacred words, on which it is to feed for nine days. And this concerns an animal already injured by another that was rabid.

[154] also for animals not injured; But one may also guard against the danger long beforehand. For you will do well by your animals if early, with no peril threatening, you both brand their foreheads with that sacred iron and feed them with blessed fodder. So far Roberti.

[155] instruction for this use, With these things agrees what is read on the little page which, at least from the seventeenth century onward, was handed over together with those keys. We have found one such in the public archive of Arlon Fonds Saint-Hubert, layette 68, liasse F., printed in Latin at that time, which we here transcribe.

INSTRUCTION FOR THE USE OF THE KEYS OF ST. HUBERT.

The use of the key of St. Hubert, formed in the likeness of a hunting-horn, and purified by a special blessing and by the touch of the same saint's miraculous stole for protecting animals against rabies, shall be as follows.

As soon as it has become known that some animal has been injured by another that is infected with rabies, let an animal of this sort be burned with the aforesaid red-hot key, as far as the living flesh, on the very scar of the wound, if that can conveniently be done; but if not, on the forehead.

Then for five or nine continuous days, as devotion shall suggest, five Our Fathers and Hail Marys having been recited in honor of God and of his most sacred Mother, and also of St. Hubert, let it be fed a piece of blessed bread before any other food.

I said: As soon as: because, experience being witness, too great a delay of the remedy can be exposed to peril, once the force of the deadly bite has pervaded the inner parts and veins of the sufferer. And for that reason he will consult well for himself and his own if, during the interval of the said days, he keeps both his dogs so injured from hunting, and the other animals similarly affected from any intemperate excess, lest perhaps by too great agitation the pores of the overheated, being opened, should give the hidden poison an opening to creep along.

For the rest, this remedy of burning can also be applied for preservation even to animals not injured.

But for guarding against such perils there is a singular remedy, to enroll oneself and one's household under the protection of the saint in his sacred sodality, and, as is in religious use among very many everywhere, not with empty fruit or vain outcome, to dedicate to that same saint either some annual payment on behalf of all the animals that belong to them, or at least one out of all those, in accordance with one's devotion to him.

[156] now slightly changed; A similar instruction is still set forth today, drawn up in the vernacular and signed by the almoner of Saint-Hubert, except that in place of the last sentence (But for guarding against…), which perhaps gave occasion to suspect some intention of gain, the following has been substituted: The wonderful power of those horns is sufficiently established by daily experience; and if perchance some animal, even so marked, should become infected with rabies, it is seen to perish without harming others. — It would be an abuse and the keys would be profaned if anyone should use those keys to mark men, or if when heated red in the fire they should be pressed to wood or other material, since they have received a blessing only for marking animals. — Some, however, mistakenly suppose that the keys have been profaned because they have fallen to the ground or have been handled by hand. But it would be an utterly wicked abuse to mark animals with the horns or keys of St. Hubert with the intention of making some profit or receiving a gift. The mere intention of this kind makes those horns incapable of the effect that is hoped for, and from then on they have been profaned In Hallet, La rage conjurée, p. 171–173..

[157] keys of this kind to many Nor, as with the incision for preserving men bitten by a rabid animal, was burning with the key of St. Hubert reserved to the church of Andage alone; but those keys were sent, and are sent, from time to time not only to churches and religious communities, but also to private persons who have requested that they be supplied to them from the church of Saint-Hubert. A petition of this kind and a grant, made at the beginning of the eighteenth century, we present from documents which we found in the public archive of Arlon Fonds Saint-Hubert, layette 36, liasse E.: of these one, namely the petition, is an autograph; the other is copied from the autograph.

[158] everywhere The petition, then, reads thus:

Most Illustrious and Most Reverend Lord,

Since the prelates of our Cistercian Order in Upper Germany, of the dioceses of Mainz, Bamberg and Würzburg, have asked me as the one nearest that I should not disdain to send from my monastery the present brother John Schotten, a layman, who has been in Upper Germany and has faithfully reported to them about many miracles approved not without credit, to your Most Illustrious and Most Reverend Dignity, for the blessing of keys against the furious rabies of dogs, since in Upper Germany dogs touched by this rabies are subject to no treatment, but must rather be killed, however highly priced as hunting dogs they may be. Moreover since the aforenamed lay brother, professed of this monastery, has reported about the sodality and confraternity to certain abbots of our Order, with zealous affection for the greater glory of God and the promoting of devotion in the neighbor, they would, if it can in any way be done, gladly introduce this sodality by a grant of the confraternity, hitherto unknown in those places, if subdelegated power could be granted to one of our abbots, whom our lay brother here present will be able to name , or even to several, in case, as most frequently happens, men touched by rabid dogs could be helped on account of the distance of the place under observance of the rules, it would be most welcome. Hence it is my earnest and most humble petition that your Most Illustrious and Most Reverend Dignity, for the glory of God and the love of neighbor, may deign most graciously to accede in whatever way possible to the request of the prelates of our Cistercian Order, and also to communicate to the brother who bears these presents what pertains to keeping the rules, under the obligation of giving alms in that regard, to be transmitted by exchange or other opportune occasion to the hands of your Most Illustrious and Most Reverend Dignity, or according to assignment to the place designated. For our monastery of the Cistercian Order, and also for the Lord Pastor in Oeckhoven, keys are likewise sent to be blessed, I who am and remain

Of your Most Illustrious and Most Reverend Dignity

the most humble servant

Br. Peter Ingenagh, Prior of the monastery.

[158] granted. There now follows a copy of the response:

Very Reverend Lord Prior,

There is nothing that delights us more than to confer all that is in us, as often as there is offered some favorable opportunity of enlarging the glory and honor of the supreme Godhead, and of spreading the cult of the wonderful wonder-worker and most holy prelate Hubert, or even of coming to the aid of the neighbor in distress. Hence it is that, receiving kindly in the bowels of charity your devout brother John, the bearer of your letter, most gladly assenting to the pious and praiseworthy desires and requests of the Most Reverend Prelates of Upper Germany of your, or indeed of our, Order, and seeking to satisfy them as far as in us lies, we have by letters or diplomas delivered into the hands of the said brother granted and indulged to two prelates of the aforesaid Order, namely of Langheim and of Ebrach, the faculty of erecting sodalities or confraternities under the name and invocation of the most glorious pontiff Hubert in their respective churches, for the greater glory of God, the honor of the most blessed prelate, and the consolation and relief of the Christian people against the burning of raging rabies, as also of receiving the offerings of the faithful in our name, as is more fully contained in the letters issued on that matter. In addition, the horns or iron keys which he had brought with him from you to us we have ordered to be filed down to a more polished form, as is fitting, and to be consecrated with the customary blessing by the custodian of the relics and treasurer. With these horns animals, either healthy for preservation or sick for cure, are to be burned only on the forehead or on some other part of them, as the instructions which we have attached indicate more fully. But as regards persons of both sexes who have either contracted or absorbed some poison through the bite or breath of a furious animal, no power of healing them can be subdelegated to anyone or to any mortal whatever; but it is absolutely necessary that those who have thus or in any other way been poisoned by some rabid animal should have recourse in person, as quickly as they can, to the patronage of the most holy pontiff, and this at least within the space of forty days. But if perchance pressing affairs or too tender an age prevent this, then it will suffice if he who was touched by a furious man or brute has asked for and obtained respites or a prolongation from someone in whose forehead a small piece of the heavenly stole was once inserted. That prolongation he will always be strictly bound to renew or repeat within the same term of forty days, even if a lawful impediment should bind him for his whole life, until at length, being set free, he shall have fulfilled in the church of the holy prelate Hubert the vows conceived to that end by the sufferer, and the small piece of the wonderful stole shall have been inserted in him, and he shall have duly and exactly carried out the other things which we have received from our predecessors to be enjoined. For the rest, we can scarcely grasp how those things were new and unheard-of to your Most Reverend Abbots which, with the whole

Christian world almost looking on in astonishment, are wrought day by day as wonders through the merits and intercession of our most glorious prelate, all of which are by no means hidden even from non-Catholics, since they themselves, however unwilling, cannot deny them, but are rather compelled to confess that they are most true miracles which are done through the help of God with the great Hubert as patron. These things we have thought should be conveyed somewhat at length to your Reverend Paternity, so that you may have the means of instructing others whenever and as often as you shall judge it expedient. If hereafter we can be useful to you, you will always find us most ready for your service, who with sincere veneration and full affection subscribe ourselves

Very Reverend Lord Prior

P.S.

I beg your Reverend Lordship that you would not be loath to indicate to the Most Reverend Abbots aforesaid that, when they find a notable sum from the offerings in their hands, they should deign to transmit it to your monastery or to the abbey of Düsseltal without or with exchange, and that they should endeavor to do this, as far as can be done, jointly and by agreement. On the 27th of February 1711.

Most humble and most devoted servant in Christ

(Signed) C. Abbot.

Superscription: To the Reverend Lord Prior of Grevenbroich or the Count's Marsh, of the Cistercian Order, near Düren in the country of Jülich.

[159] [What seems to be the proper thing to say on the sanctity and efficacy of both rites just described,] To complete what has been said in this and the preceding §§, it will be enough to have noted that the use of granting respites and of marking animals with the keys of St. Hubert has never, so far as I know, been openly and expressly approved and praised by any ecclesiastical authority, but that on the other hand they have always been tolerated without any disapproval of the same: which tolerance, if it be considered how long and how publicly they have been employed, seems sufficient to remove from them every suspicion of superstition. But as regards their efficacy, this, as we have seen, is asserted only by private testimonies and especially by popular report, whose force any Catholic may plainly judge by the general rules of the critical art, without prejudice to faith and to the reverence due to the saints.

[160] and on the prodigy of preservation from rabies in general. Finally someone may ask what kind of miracle is to be recognized in all these things, supposing the truth of the facts. To this question it seems that it must be answered first that no singular case of preservation can with certainty be called a miracle, since it can never be fully established that the man or animal preserved was placed in such danger that according to the laws of nature he could by no means have escaped it; but that in the whole body of cases, if it is supposed that the intended effect is always obtained where the prescribed observances are duly applied, there is to be recognized not indeed a miracle above or against nature, but at least some singular benefit of the divine goodness, which must be called either a miracle beside nature or something closely approaching that kind of miracle.

* so the ms.

* ms. dandas

§ VI. On the privilege of healing or preserving from rabies which is reported to have been divinely conferred on the descendants of the house of St. Hubert and on certain others.

[Reported to have been endowed with a privilege of this kind, from the noble family de Regnier,] Of these again Roberti treats at length, marveling that these things had until then been written by no one, nor even known. There are, namely, today (so he says) Hist. S. Hub., p. 315 sqq. in various places those who assert that they are propagated by a long succession from the stock of St. Hubert, and in that name accomplish wonders which far surpass every power of nature… Of these things I shall report in this place what I have learned as duly attested, and which is established both by public report and by public faith, things written until now, so far as I know, by no one, and for that reason deservedly more welcome to the studious and pious reader… I add one thing, that this kinship neither is established for me otherwise, nor do they themselves prove it by other means, than by the deeds themselves. For where entire families work things to be marveled at solely in this name, that they are related to St. Hubert by blood, it seems wicked to doubt whether it be so or not: for the eternal Truth would not bear such illustrious testimonies to vanity. But now let us disclose who at last these descendants of our holy bishop are, and by what miracles they prove this descent to the Christian world.

I find this race of men in three places not so distant from one another, namely in the city of Saint-Pol *, at Aire, both of which places are quite well known in Artois, and in France bordering on Artois, in the castle named Moriancourt. Yet they are not separated by stock as they are by places: for all trace their origin from a noble family, still known and splendid today, which they call de Regnier. I shall report of these what I have received, and in the order in which I received it…

[162] in the town of Saint-Pol in Artois I. In the town of Saint-Pol, then, there has lived now for a full forty-five years William le Couvreur, of the family of SS. Hubert and Euronius [This St. Euronius, on the basis of quite uncertain traditions, some say was the brother of St. Hubert, others at any rate a blood relation. Cf. Roberti, p. 330.]. His mother's origin he traces to the family de Regnier of which I have spoken, the father of this mother being the lord of Moriancourt, grandfather of William himself. Of this William, then, whom I addressed face to face and from whose mouth I took down certain things that I report here, the provost and aldermen of Saint-Pol have in good faith attested the following, in letters duly drawn up which I keep well secured with the seal of the city: 1. That he is publicly held to be one of the stock of SS. Hubert and Euronius… 2. That for a full forty-five years he has assiduously been a protection to those whom dogs, wolves or other rabid beasts have harmed by bite or other contact. 3. That it is not known that anyone of those who followed the precepts of the same William died from rabies prevailing. 4. That it is established that there are also others of his relations, both in Artois and elsewhere, who possess the same power. 5. That he is a man of upright and honest life. 6. That he is one of the aldermen of that place, and has held that office for many years with the greatest integrity. So the magistracy of Saint-Pol.

[163] William le Couvreur, William himself, moreover, reported to me besides the following: 1. That he heals even the rabid, provided they come within twenty-four hours, or not much otherwise: for it does not matter if it be a little more or less, according as the force of the rabies is greater or lesser. 2. That others of his kin have the same power, even women, and indeed also those who descend from these, even if their fathers are of another stock. 3. That if any are already given up with rabies and despaired of, they die gently and harmlessly in the hands or presence of these. 4. That if anyone is bitten or injured again, he must return. So far what William le Couvreur says of himself and others, and others of him.

[164] at Aire the nun Mary Chressen and certain of her kinswomen, II. At Aire, further, there lives today a pious virgin consecrated to God, a professed religious of the convent of the Black Sisters of the Third Order of St. Francis. Her name is Sister Mary Chressen. Of her and of others of her relations I have what I shall set down here, legitimately attested, confirmed by the hand of the provost of Aire and the fiscal advocate on the 28th of August of the year 1619… 1. She descends from the stock of SS. Hubert and Euronius. Her mother was the noble matron Joan du Croc, to whom the power of working miracles upon the rabid had adhered from her maternal origin: since among her forebears was Joan Regnier, whose paternal stock had long had this as a customary thing. 2. From all memory of men, all who were reckoned of her family, men, women, old, young, have, interposing the names of SS. Hubert and Euronius, cured the rabies that the bites of rabid dogs had brought on. 3. In the same convent twenty years ago this Sister Mary had an aunt on the father's or on the mother's side (in French une tante), Sister Joan du Croc, who was said to have brought help to more than a thousand persons whom rabid animals had badly mauled; indeed that there were among them some from whose body a whole shoulder had been torn, others a calf or even the face. 4. To her mother in earlier years there took place very great concourse of calamitous persons of this kind, even from very remote places, to whom she imparted complete health. 5. To Joan de Regnier there was brought on one occasion a man whom rabies had driven to extremes, so that he could not be restrained even by many men; but as night was coming on, he was shut out of the gates of the city. Joan, since she could not approach him and touch him according to custom, climbed the walls, and catching sight of him from afar, purified him with her blessing. Wonderful to tell, the man was so tamed that you would have called him a lamb; and thereafter he was fully restored to health. 6. A relative of the same, by name Joan le Maire, solemnly affirms that she has driven rabies from more than four hundred and fifty persons. 7. The mother of this Joan, Nicola du Croc, narrates a marvelous thing about a princely woman originating from France, whose name is deliberately spared. She was burning with desire for this privilege which the descendants of St. Hubert divinely enjoy. So she promised to this very Nicola a great quantity of gold, if she might obtain it from her… But the prudent and pious Nicola piously answered that a gift of this kind is not obtained with money. She, nevertheless burning with unwise desire, set out for Andage, and asked and obtained that a fragment of the sacred stole be inserted in her forehead. But to her great harm. For when she was in the inn, a sudden blast of wind opened the window, and at the same time turned toward her face a mirror hanging close by, which had been turned the other way before: gazing at herself in it, she died a sudden and miserable death. 8. Finally the same Nicola relates that by her daughter, in the place named Beaurain, help was given to many, and those not of the common people: and if you require witnesses, there were present men beyond all exception, the duke of Nevers, the marshal, as they call him, of France, and four bishops.

[165] in the castle of Moriancourt James de Regnier III. I come now to the third place. On the borders of Artois is the castle of Moriancourt, which is reckoned the first barony (if we may speak with the vulgar) of the county of Saint-Pol, and the same was once the principal seat and lordship of the family de Regnier, of which mention was made by me before. The head of this noble family today is James de Regnier, Lord of la Thure, Camp de Glaive, etc., who, before those who were lawfully appointed, attested the following in good faith, and we have it duly recorded: 1. In the castle of Moriancourt, before the last wars in France, there was a noble chapel, consecrated in the name of St. Hubert, and next to it a chamber from which there was a view into the chapel itself: in which chamber those seized with rabies carried out a novena devotion in honor of St. Hubert. There was also in that place a channel or conduit for receiving the water from the mouth or wounds of the rabid: which used to be diligently stopped up, because experience had taught that if any dog, with its mouth applied, licked out even a little, it was at once seized with rabies. 2. In very ample letters written on parchment it was contained that this privilege of healing rabies had been divinely granted to the family de Regnier, propagated from parents to their descendants. Those letters

were carried off by the injury of the earlier wars and the customary pillagings of insolent soldiers. Further, James frankly confesses that he is either ignorant of or has forgotten the many other things that were read in those letters, since he was a boy when he saw them: just as he also does not remember whether that diploma was from the Roman Pontiff or from the bishop of Thérouanne. 3. There remains one letter, by which Francis de Melun, prelate of Thérouanne, gives power to offer the Sacrifice in the castle of Moriancourt, and approves the manner of healing the rabid which James's grandfather was using already a hundred and twenty years ago. 4. Very recently, in the year 1620, the bishop of Boulogne transferred that faculty of offering the Sacrifice to the castle de Thure, in which place James was planning to build a chapel, to be consecrated in the name of St. Hubert. 5. For several years now it has been established by sure experience that those who, agitated by rabies, are brought to this lord, as soon as they have reached his land, are at once tamed; and that there have been those so raging that they could not be restrained by four men, and who, as soon as they had seen him or had set foot within his threshold, became quiet. 6. It has been noticed that some who could not be cured, or at least not wholly, by other kindred of St. Hubert, have been fully healed by the same James Regnier. This he considers to happen because he himself is propagated in a straight line from St. Hubert, while the others have descended from oblique branches. 7. Besides so many others, so many freed from dire rabies in earlier years, in the year 1619, in the month of August alone, so great was the multitude of those flocking together that a count could hardly be made: all of whom were cured.

[166] and Louis his father; Now let us add some particular examples, but only the more notable. 8. At the time when Thérouanne was being besieged for the next to last time, there was brought to Michaela la Personne, grandmother of the James whom I have long been mentioning, a certain man raging incredibly with rabies. The matron, when after applying what she was accustomed to she made no progress in curing him, then inquired about other things, and in particular whether he was perhaps a heretic or without saving baptism. She found that it was neither of these, but that he was held bound by the bond of excommunication. This having been loosed by the lawful magistrate of the Church, she likewise loosed the man from that savage evil without any difficulty… 10. A woman, tormented by the same evil, found help from a certain matron descended obliquely from St. Hubert, not in the straight line, but in such a way that every sixth week she relapsed into the same trouble. On the persuasion of friends she betook herself to the lord de Thure, and that to her great good, since she obtained from him whole and full health. Therefore those to whom the matter became known recognized a greater power in him than in the other kindred of our saint, and in admiration openly proclaimed it. 11. Let the last be what Louis Regnier, parent of our James, accomplished in this kind, with the whole people as witness. Rabies had so seized a girl that not only was there no hope of health left, but she could no longer be restrained by human force. And so impious plans were being formed about putting her to death. When she was being dragged to Arras, as God so gently directed, the aforesaid Louis met them. Here the girl, moved by I know not what hidden prompting, eluding the efforts of those holding her and overcoming their strength, broke out and rushed into Louis's embrace. Taking her hand, he subdued the rabies in a moment, tamed her, and in a few days, with the whole city of Arras astonished at so unusual a spectacle, restored her to perfect health.

[167] next George Hubert, These are the things, so Roberti concludes Page 325., that I have been able to learn concerning the descendants of St. Hubert who work wonders by the help of the saint himself: and it is surely a wonder that they have lain until now in darkness, known only to those who were able to experience them in themselves or to see or hear them closely. But a little later greater celebrity was attained by a certain George Hubert, one of the noble domestics of the royal house *, by which name and title he is designated in the baptismal extract of his son John Baptist, baptized in the year 1681 in the church of Saint-Merri at Paris [Cited in Lebrun, Hist. crit. des pratiques superstitieuses, 2nd ed., vol. II, p. 104.], or George, knight or lord of Saint-Hubert, as he is called in the letters of the archbishop of Sens Cited in following no.. He claimed that he was descended in a straight line from St. Hubert and that by touching he healed both men and animals of the disease of rabies or rendered them immune. Nor were there wanting testimonies of men distinguished in ecclesiastical or lay dignity, who acknowledged that privilege in him.

[168] whose cause was supported by Octavius de Bellegarde, archbishop of Sens, The line of these was led by Octavius de Bellegarde, whose letters, drawn up in French, still preserved in the public archive of Arlon, I have seen and copied. Their tenor is as follows, rendered into Latin: Octavius de Bellegarde, archbishop of Sens, primate of the Gauls and of Germany, to all who shall see these presents, greeting in the Lord. We make known that, being well informed of the life, morals and Catholic religion of George du Puis, lord of Saint-Hubert, of the parish of Verneuil in Brie, of our diocese; and at the same time of the power he enjoys of healing from rabies, as being descended from the stock of St. Hubert, and of preventing those who have been bitten by animals infected with this evil from being infected with it themselves; we have permitted and do permit by these said presents the said Mr. du Puis to make known through the parish churches of our said diocese, at their Sunday sermon, the grace conferred on him by God, so that all who may fall into the danger of contracting the said disease may be able to be preserved from it by him and become sharers of the said grace. Given at Sens, on the thirtieth day of September in the year 1645. Oct. Bellegarde, archbishop of Sens. By mandate of the Most Illustrious Lord, Brouilly Fonds Saint-Hubert, layette 68, liasse F..

[169] Louis XIV, king of France, Four years later the same George obtained letters patent, signed with the names of Louis XIV and of the queen his mother, in which it is said that Louis XIII was touched by him and ordered that he should remain with him; and that similarly Louis XIV, the duke of Orléans his uncle, the princes of Condé and of Conti, and all the king's public * and household officials wished to be touched, and by that touch alone were immune from the assaults of any animals infected with rabies. These letters were given at Paris on the last day of the month of December 1649. In the same letters patent he is called the Knight of Saint-Hubert, descended from the race and stock of the illustrious St. Hubert of the Ardennes, son of Bernard duke of Aquitaine, and is said to enjoy the privilege of healing all who are wounded by the bite of wolves or rabid dogs or other animals infected with rabies, by touching them on the head, with no remedy or medicine given Lebrun, vol. cit., p. 104–106..

[170] and now publicly proclaiming his privilege Thereupon he issued printed notices to the public, where he affirms that he alone is descended from the noble race of the illustrious St. Hubert, and that his sister enjoys the same privilege, and where he indicates where he lives, that those who wish to be touched may come together there Ibid., pp. 105, 106.. I do not know whether through some confusion with that George, Knight of Saint-Hubert, those who boasted of being born of the race of St. Hubert and of being endowed from heaven with a power of healing or preserving from rabies were thereafter commonly designated by that name of Knights of Saint-Hubert.

[171] Francis de Gondi, archbishop of Paris, He also obtained other letters from other bishops, by which the gift conferred on him divinely, as the opinion was, was proclaimed. First of all John Francis de Gondi, first archbishop of Paris, on the 2nd day of August of the year 1652, granted George the oratory of St. Joseph, situated in the parish of Saint-Eustache, where he might touch those having recourse to him. From this prelate's letters we learn that George was accustomed to fast on the day before he performed that rite and on the day itself to be purified by the sacraments of penance and the Eucharist. The same prelate testifies that, when a rabid dog had attacked with its bite certain dogs, horses, pigs and other cattle, both in his house at Gondi and at Saint-Cloud, and in the castle of Noisy and in the vills belonging to the same castle, he summoned the said lord knight to touch all his household, who were all preserved, and the cattle were healed Ibid., p. 106–107..

[172] Henry de Gondrin, archbishop of Sens Similarly Henry de Gondrin, archbishop of Sens, on the 2nd of April of the year 1654, renewing the license granted to the Knight of Saint-Hubert by his predecessor Octavius de Bellegarde five years before, declares that from manifold experiment made both before his predecessor of happy memory Octavius de Bellegarde and before himself, he knows with certain knowledge of the aforesaid power; and that Mr. de Rollet, formerly vicar general of the aforesaid prelate (Octavius), testified that one of his brother's sons, when he was already being shaken by the most violent movements of rabies, was healed by the said lord Knight of Saint-Hubert Ibid., p. 107–108..

[173] and other archbishops and bishops, more than thirty, These were followed in commending George's power by Henry Arnauld, bishop of Angers, who in his letters, given on the 2nd of October of the year 1657, testifies that there were touched and healed by him certain persons also who had sought respites for the pilgrimage to Saint-Hubert in the Ardennes, so that it was no longer necessary for them either to ask for respites or to make the journey to Saint-Hubert; next James de Brias, archbishop of Cambrai, by letters given on the 2nd of July 1693; Hardouin de Perefixe, on the 26th of May 1666, and in the year 1689, Francis de Harlay, archbishops of Paris in order after Francis de Gondi; Louis Anthony de Noailles, then bishop of Châlons, on the 14th of June 1691; Francis de la Salle, bishop of Tournai, on the 4th of May 1694; and in the same year, on the 29th of March, Guy de Seve de Rochechouart, and on the 22nd of May, Francis de Valbelle, bishop of Saint-Omer; Charles de la Frezeliere, bishop of La Rochelle, on the 12th of June of the year 1699; and besides these more than thirty archbishops and bishops Ibid., p. 106–110..

[174] and even the assembly of the province of Brittany; But public stipends also were conferred on George, that he might exercise his privilege. For we read that by the public estates of the province of Brittany, on the 31st of July of the year 1653, a sum of four hundred marks was assigned to him. He had asked that an annual stipend be conferred on him as long as he lived, by which he might be helped to make journeys into that province in order to devote his service there to healing those who were infected with rabies or injured by rabid animals [Bulletin du comité de la langue, de l'histoire et des arts de la France, vol. II (1853–1855), p. 72, cited in Gaidoz, La rage et S. Hubert, p. 114.].

[175] others in France There are cited also some other such Knights of Saint-Hubert in the seventeenth and eighteenth centuries, especially in northern France, who asserted that they were descendants of the saint and endowed from heaven with the prerogative of healing and preserving from rabies Cf. Gaidoz, p. 114.; and I have recently been informed that even today, that is, in the year 1870, there were living near Dieppe certain persons whom people summoned even from the farthest parts of the diocese of Rouen to touch men and cattle injured by a rabid dog and to purify them with prayers [Letter of the venerable man Alexander Tougard, given on the 19th of Feb. of the year 1885.].

[176] and in Belgium; In our Belgium there is said to have been at Brussels after the middle of the eighteenth century a certain man who by a sign placed on his house declared himself to be a Knight of Saint-Hubert [Reinsberg-Düringsfeld (Baron de), Traditions et légendes de la Belgique, vol. II (Brussels 1870), p. 248.]; and from authentic and public documents it is established that at Mons in Hainaut in the same century there lived a certain woman, named Hubertine Louise Paradis, a native of Artois, who had come there in the year 1715, at the request of the magistrate of Mons and of the noblemen of the supreme council of Hainaut, to use for the benefit of the inhabitants of the province the privilege of preserving from rabies with which her house was reported to be divinely adorned, and that for this reason an annual stipend was publicly assigned to her, on condition that she should be at hand for those in danger in any place of the province and should accept no money or gift from them: which annuity was then in the year 1753 promised by public decree to Philippine Paradis, since Hubertine, her aunt, because of the infirmities of her health, was now unequal to carrying out her office [Archives historiques et littéraires du nord de la France et du midi de la Belgique, New series, vol. IV (1842), p 187–189.].

[177] [and even the descendants of all those who were present at a certain sermon of St. Hubert.] Further, if we are to believe John Roberti, or rather Claude Despretz, that jurisconsult of Arras from whom he received not a few other things unknown from other sources, this privilege would not be singular and proper to the descendants of St. Hubert, but conferred by St. Hubert himself on those of many others also. Here are Claude's words:

In the year 1595, in quodlibetal questions, the question was put whether it is necessary to be sprung from the family or agnation of St. Hubert for healing rabies. Various arguments, conjectures, opinions, authorities, traditions and reasons having been deduced on this side and that, I remember that in the oration which I delivered on that subject I concluded that this is not necessary. That this may be more clearly understood, it is to be noted that I read these words in a very ancient manuscript book, which was circulated everywhere and always in the church of the Dominican Friars at Douai, under this title: Lives of the holy bishops and confessors:

In the year 719 St. Hubert the bishop was preaching the word of God to the people of Villa-Episcopi. And behold, suddenly a stranger, infected with rabies, thrust himself into the midst of the crowd: which began to be afraid and immediately to flee this way and that, deserting the holy bishop. He, saddened and afflicted by that division and flight, imperiously commanded the rabies to depart and to leave the man free. The rabies obeyed him: and the man, restored to health, gentle as a lamb, called back each one of the crowd and invited them to hear through to the end the word of God from the bishop. They therefore returned; and when the sermon was ended, the bishop said to them: "Go in peace, and in sign of your devotion and humility know that you, and those who have been and shall be born of you, shall have this as a particular thing and by singular privilege, to drive away rabies, to free from it, to heal it, henceforth and in perpetuity: provided you and they faithfully believe God and the Roman Church, of which Liège is the daughter." From then on those people and those born of them began to heal, and they alone persevere in this privilege: which Victor II approved by his diploma, in the year 1055 In Roberti, p. 328–329.. These things, as Roberti rightly concludes, are plainly new, and, in my opinion, not to be admitted unless they are confirmed by more certain testimony than that of Claude Despretz.

Now we have set forth in good faith what is commonly handed down about that wonderful privilege. What judgment is to be passed on these things, let the prudent reader see. Certainly they are despised and laughed at by the more recent writers on the power of St. Hubert to avert the danger of rabies, such as the venerable man C. J. Bertrand, who denies that anyone was ever preserved by those who boasted of being descendants of St. Hubert Pèlerinage de S. Hubert, p. 169., and the venerable man Francis Hallet, who is altogether silent about them.

* Saint-Pol (dépt Pas-de-Calais).

* gentilhomme de la maison du roi

* officiers de la couronne

§ VII. On other saints who are invoked against the danger of rabies and on the privilege in this matter attributed to some among unbelievers.

[178] Other saints Not only at the ancient church of Andage, nor by the patronage of St. Hubert alone, has it been thought that the danger of the monstrous disease could be repelled, but in other places also, by the invocation either of the same St. Hubert or of other saints, and by applying certain rites in their honor. It will not be irksome to review these here in summary, nor, I believe, will it be unwelcome to my readers. Lest I be endless, however, it will be enough to have recited their names alone and to have noted for each of them where in published books more is indicated about their privilege of this kind. But of other places besides the church of Saint-Hubert where preservation from rabies is reported to be procured in the name of St. Hubert himself, there will be treatment in the third section, where the extension of his cult will be discussed.

[179] patrons against rabies. And so for those who have been wounded by a rabid dog, or that immunity from that evil may be obtained, there have been celebrated as particular patrons, besides St. Hubert, first of all St. Peter the Apostle [Cf. Barbier de Montault, Le reliquaire de Lacour-St-Pierre, in Bulletin archéologique de Tarn-et-Garonne, vol. V; Gaidoz, La rage et S. Hubert, p. 162–169; Acta SS., vol. V of June, p. 454.], then SS. Peter Chrysologus Roman Breviary at the 4th of December, lesson VI., Vitus Acta SS., vol. II of June, p. 1014, no. 6; Gaidoz, p. 182., Domninus [Benedict XIV, De canon. SS., bk. IV, part I, ch. 14, no. 68; Gaidoz, p. 161–162, note.], Bellinus Ibid., Denis Gaidoz, p. 173–174., Martin Greg. of Tours, Mirac. S. Martini, bk. III, ch. 33., Hubert of Brétigny Acta SS., vol. VII of May, p. 271, no. 3; Gaidoz, p. 173., Otto of Bamberg Acta SS., vol. I of July, p. 377, no. 321., Ulrich of Augsburg Ibid., vol. II of July, p. 134, no. 21., Walburga Raderus, Bavaria sacra, vol. III, p. 47., Quitteria Gaidoz, p. 175–177., Farannan Acta SS., vol. III of April, p. 809, no. 7., Edren Lewis, Topogr. Dict. of Wales, under Edren (St.)., Mammes and Julian Gaidoz, p. 174., Benedict Ibid., Gildas Ibid., p. 177., Tugean Ibid., p. 177–179., Bihius * Ibid., p. 179., Mathurin Ibid., p. 180., Symphorian Ibid., p. 181., Meven Ibid.. In a certain town of Tuscany there was also in use, at the beginning of this century, a nail which was said to be one of those with which Christ the Lord was fixed to the cross Ibid., p. 169..

[180] Certain rites among unbelievers I pass over the manifestly empty and superstitious observances by which in certain regions a remedy against the evil of rabies is said to be sought See Gaidoz, pp. 183, 187–196, 8–15., as also what Gaidoz supposes, namely that among the ancients the patronage of Diana, who presided over the chase, was customarily invoked to remove the danger of it Ibid., p. 15., yet bringing forward no other argument for this assertion or conjecture than the passage of Aelian where he says: In Crete there is a temple of Diana Roccaea, around which, when dogs are seized by rabies, they suffer from it violently, so much indeed that they throw themselves headlong from the promontory into the sea De nat. animal., bk. XII, ch. 22.. For in this place, as is clear, there is no question of preservation from rabies, but on the contrary it is indicated that dogs become rabid if they violate the land sacred to Diana, in which there is a quite manifest allusion to the fable of that rash Actaeon who beheld Diana bathing.

[181] to the Hubertine But more worthy of note is what Eugène Flandin reported Voyage en Perse en 1840 et 1841 (Paris, 1851), vol. I, p. 141. about a certain village in Persia, which is called Seid-hadji-ed-din: The inhabitants (of this village) are reported to be endowed with the power of healing those who have been injured by rabid dogs, provided that forty days have not yet elapsed after that misfortune. The privilege of these Seids has become so known in Persia that many flock from very remote places to Seid-hadji-ed-din to be cured.

[182] somewhat similar. Here also perhaps, namely to those things that among unbelievers have some likeness to the Hubertine rites, one may refer with J. W. Wolf Beiträge zur deutschen Mythologie (Leipzig, 1852), p. 146. that among the Indians the bulls sacred to the god Shiva were marked on the hip with the sign of the god himself, which is the same as that which they have been accustomed to use to designate the planet Venus (#), representing a horn in its upper part.

* al. Bienzy?

THIRD SECTION.

OF THE EXTENSION OF THE CULT OF ST. HUBERT AND OF CERTAIN RITES OF HIS CULT.

§ I. The memory of St. Hubert in the sacred calendars.

[183] of St. Hubert, not however immediately after his death or elevation, The cult of St. Hubert does not appear to have been celebrated immediately after his death or after the elevation of his body in the year 743. For his memory is not found noted in any of the ancient martyrologies, but only in auctaria later added to their first edition. The Hieronymian ones make no mention of him, Bede none, Ado, as it seems Cf. a little below., none, and finally pure Usuard none. Alone, if I am not mistaken, among the old martyrologists whom they call classical, before the middle of the ninth century, Wandelbert, monk of Prüm in the diocese of Trier, bordering on the Ardennes, mentions Hubert in his metrical martyrology, at the 30th of May:

The third * is dedicated to Hucbert, to the pope and to Felix P.L., vol. CXXI, p. 600..

Certain codices also of the Martyrology of Ado, which are said to have been copied in the eleventh century, announce at the same day, the 30th of May: On that same day, the birthday of Hucbert

bishop of the church of Tongres and confessor; who at first indeed was buried beside St. Lambert the martyr, but as the years went on was translated to a certain monastery and venerably buried Ed. Giorgi, p. 239.. There follow the auctaria of Bede of Arras, Tournai and Liessies, at the 3rd of November: On the same day, the deposition of St. Hubert, bishop; and at the same 3rd of November, not a few auctaria of Usuard and the editions of Greven and Molanus, in varying terms; next the martyrologies of Galesinius and of Canisius or Walasser; and finally the Roman Martyrology: On the same day, of St. Hubert, bishop of Tongres.

[184] mention in martyrologies and calendars. Among the most ancient mentions of St. Hubert must also be counted that which the Calendar of the Church of Germania of Cologne has, written between the years 889 and 891 and edited by the distinguished man A. J. Binterim Cologne 1824., at the 2nd of November: Of St. Hugbert, bishop. Similarly at the 3rd of November the monastic-necrological Calendar from a Muri ms. of the eleventh century edited in M. Gerbert Monum. veteris liturgiæ Alemannicæ, part I, p. 499.: Of Hucpert, bishop. At the same day Hubert is recorded by a calendar made in the year 1405 for the church of Feldkirch [Anzeiger für Kunde des deutschen Vorzeit, Neue Folge, 12er Jahrgang (1865), p. 257.] and certain other calendars of the fifteenth century drawn up in the German language Ibid., p. 258.. Furthermore the calendar of Adam Rey, the Gallican Martyrology of Andrew du Saussay, and Ghini among the Birthdays of the Holy Canons.

— Now concerning the cult of St. Hubert in individual churches.

* day before the Kalends of June

§ II. On the cult of St. Hubert in Belgium.

I. At Liège in the church of St. Peter;

[185] The cult of St. Hubert I. At Liège, as we have said above No. 6., the body of St. Hubert, although solemnly elevated in the year 743, was not greatly honored before its translation to the monastery of Andage. Until then it had rested in the collegiate church of St. Peter Cf. above, no. 4., which the distinguished Jos. Demarteau thinks was the first cathedral church of Liège Histoires ou légendes liégeoises (Liège 1886), p. 4–9., and in the same church there was afterward shown the place of burial of the saint Nic. Delvaulx (Bibl. Univ. Leod. cod 824), vol. I, p. 438. in the cave which he himself had prepared Life I, no. 11., as also the stole which he was said to have used and the key which he was said to have brought from Rome, and a little bone sent from Rome Cf. above, no. 28.. His feast was celebrated in that place every year in the eighteenth century with the greatest solemnity by a confraternity instituted in his honor in that church, and every Monday a Mass of him was sung after the morning office. A huge multitude of the people flocked there to honor his tomb Delvaulx, loc. cit.. Two sisters possessed by demons are narrated to have been healed at that tomb in the year 1508 Chapeaville, Gest. episc. Leod., vol. III, p. 241..

[186] a parish church dedicated in his name; Yet I do not know whether the most ancient trace of the cult of St. Hubert at Liège after the elevation of his body may not have been the church, now demolished, which Bishop Otbert is read to have dedicated in his name in the suburb in the year 1110 Ibid., vol. II, p. 55., and which until the end of the eighteenth century was counted among the parish churches of Liège [Delices du païs de Liège (Liège 1738), vol. I, p. 150; J.-J. Daris, Hist. De l'église et de la principauté de Liège depuis 1724 jusqu'à 1852, vol. IV, p. 188.]. In that church also a confraternity of St. Hubert was instituted, but only in the year 1644 Cf. below, no. 282..

[187] his office in the fifteenth century; I have also found no older mention of an office of St. Hubert celebrated at Liège than that which is read in a book printed in the year 1492, with this title: Ordinary of the principal church of Liège; and at the end: Here ends the perfect and complete ordinary of all the hours and Masses to be said of the season and of the saints through the circle of the year according to the rite and after the pattern of the true exemplar of the supreme cathedral church of Liège, corrected with great diligence not only according to the old but also according to the new ordinary, printed by Louis de Reuchen, citizen of Cologne, it finishes happily in the year of salvation m.cccclxxxxij on the very day of John Chrysostom. In this book, then, at the 3rd of November, it is thus noted: Feast of St. Hupert, bishop and confessor. It is held as a double in the church of Liège. And there is a proper chant at first vespers. Ant. Respiciemus, with the four following. Psalms of the feria. Hymn Laudis decantetur. Chapter Vir iste, from St. Lambert. Resp. Sancte Huberte. Vers. Amavit. At the Magn., ant. Plebs fidelis, which is proper to the same. It is to be known that in the year of the Lord MCCCLXXXIIII it was ordained in the general chapter held about the feast of blessed Lambert in the church of Liège that henceforth the proper chant of St. Hubert should be sung and the chapter should be said from St. Lambert. At second vespers, antiphons from lauds, psalms of the feria. Hymn Decantetur. Chapter Dilatavit. Resp. at pleasure, of St. Hubert. Vers. Amavit. At the Magn., O Huberte or Iste homo. Prayer as above. Suffrage of St. Perpetuus, Justum deduxit; prayer Propiciare. Thereafter of St. Amantius, also a confessor, Simulabo with the prayer from the common. Prayer Deus qui perhennem, which is said at all the hours. At matins, Invitatory Christum regem confessorum. Six lessons from the legend of St. Hubert himself and three from the Gospel according to Matthew, Homo quidam. Throughout the nine lessons proper responsories as they are found in the book. But if the said feast should fall on a Sunday, then the Gospel of the Sunday shall be read on Monday. Te Deum. At lauds there are proper antiphons, namely Post decessum with the others. Psalms Dominus regnavit with the others. Hymn Novum melos decantemus. Chapter from St. Lambert. At the Benedictus, antiphon Benedicta sis. Prayer as above. And at the hours the antiphons from lauds are said. At Mass: Introit Statuit. Look under Marcellus. The sole prayer Deus qui perhennem, even if it should be a Sunday. Epistle from Wisdom, Ecce sacerdos. Alleluia, Juravit. Look under one confessor. Sequence of one confessor. Gospel Homo quidam peregre. Look under Marcellus. The Credo is not sung, unless it is a Sunday. Offertory Veritas. Common preface. Communion Beatus servus. And if the feast of blessed Hubert should fall on a Sunday, a suffrage shall be made of the same. At the procession the resp. Sint lumbi shall be sung, and in the middle of the church the priest shall say the vers. Amavit. Prayer of one confessor. — Another office of St. Hubert, composed in meter, from the Breviary of Liège of the year 1498, we shall give below in the Appendix.

[188] certain capitular statutes relating to his cult. We read besides the following, pertaining to the cult of St. Hubert, among the acts of the cathedral chapter of St. Lambert [S. Bormans, Répertoire chronologique des conclusions capitulaires du chapitre cathédral de Saint-Lambert à Liège (1427–1670) in Analectes pour servir à l'hist. eccl. de la Belgique, vols. VI–XIII.]:

1571. 29 October. A proper Mass to be said on the feast day of St. Hubert on account of the city's being besieged by the Gueux Analectes, vol. VII, p. 18..

1576. 2 November. The burgomasters ask that a procession be held on the feast day of St. Hubert Ibid., p. 27..

1577. 30 October. The procession of St. Hubert suppressed, because too slight a devotion is shown in it, and on account of the public prohibition issued regarding bronze pipes, sulfur powder, etc. Ibid., p. 30..

1642. 2 September. A letter sent to the papal datary to obtain the offices of St. Lambert and St. Hubert, patrons of the church of Liège Ibid., vol. XI, p. 331.

1645. 2 September. The chapter asks Cardinal Caraffa to lend his efforts that the offices of St. Lambert and St. Hubert be inserted in the Roman Breviary Ibid., p. 345..

1647. 15 February. Ferdinand de Bocholtz (archdeacon of Liège, then staying at Rome) gives an account of what he has done… that the feasts of St. Lambert and St. Hubert should be inserted in the Roman Breviary and Missal Ibid., vol. XII, p, 221..

1652. 7 June. Certain persons are deputed to inspect the shrines of St. Maternus and St. Hubert Ibid., p. 251..

II. At Andage, the concourse of the faithful to the church of Saint-Hubert,

[189] II. At Andage, to which the body of St. Hubert was translated in the year 825, his cult was especially celebrated. The church of this place, having been first, when a monastery was founded there by St. Beregisus, or even, as some say, by St. Maternus, dedicated in the name of St. Peter Cf. Acta SS., vol. I of Oct., p. 511; Cantator., no. 23 after middle and end., came thereafter to be called by the name of SS. Peter and Hubert Cantat., nos. 14, 15, 22, 26 (Privilege of Gregory VII), 52, 66, 90. and finally by that of St. Hubert alone, which name is already for the most part assigned to it by the author of the Cantatorium, and from the end of the eleventh century onward Cf. Letter of Urban II, ibid., nos. 91, 92. appears in papal diplomas. That church, after Walcaud and Louis the Pious Cantat., nos. 3, 4., princes and noblemen adorned with many gifts Ibid., passim.. How great, too, from the ninth century onward was the devotion of the people toward the place where the holy body lay is attested by what is narrated in the books of the miracles and especially by the custom of the annual processions, by which the gifts of the surrounding villages and towns, and gradually of more remote ones as well, were brought to it, introduced from the year 833 onward Mirac. bk. II. no. 6. Cf. below, § VI..

[190] which the Roman Pontiffs fostered by granting indulgences This devotion the Supreme Pontiffs approved and increased by granting indulgences to those who should visit the church of Saint-Hubert or in another way demonstrate their piety toward the holy confessor. In this kind, besides the bull of Leo X Above, no. 22., it is good to cite the apostolic letters of Nicholas IV, Eugene IV and Innocent VIII, of which a copy of the first and the autographs of the others are still preserved in the Archive of Arlon.

LETTERS OF NICHOLAS IV.

[191] Nicholas IV, Nicholas, bishop, servant of the servants of God, to his beloved sons the abbot and convent of the monastery of Saint-Hubert in the Ardennes, of the Order of St. Benedict, of the diocese of Liège, greeting and apostolic blessing. Although he, of whose gift it comes that he is worthily and laudably served by his faithful, of the abundance of his piety, which exceeds both the merits of suppliants and their prayers, repays to those who serve well far greater things than they can merit, nevertheless, desiring to render to the Lord an acceptable and devout people, we invite the faithful of Christ to please him as it were by certain attractive gifts, namely indulgences and remissions, that thereby

they may be rendered more fit for divine grace. Desiring, therefore, that the church of your monastery should be frequented with fitting honors, to all who are truly penitent and have confessed, who shall devoutly visit that church every year on the feasts of blessed Hubert the confessor, by whose name it is distinguished, and through the eight days immediately following those feasts, and also on the anniversary day of the dedication of that church, trusting in the mercy of almighty God and the authority of blessed Peter and Paul his apostles, we mercifully relax each year one year and forty days of the penance enjoined on them. Given at Rieti, on the 10th before the Kalends of September, in the second year of our pontificate [1289] Archive of Arlon, Fonds Saint-Hubert, layette 103..

LETTERS OF EUGENE IV.

[192] Eugene IV Eugene, bishop, servant of the servants of God, to all the faithful of Christ who shall inspect the present letters, greeting and apostolic blessing. Although he, of whose gift it comes that he is worthily and laudably served by his faithful, of the abundance of his piety, which exceeds the merits and prayers of suppliants, repays to those who serve him well far greater things than they can merit, nevertheless, desiring to render to the Lord a people acceptable and a follower of good works, we invite those faithful to please him as it were by certain attractive gifts, namely indulgences and remissions, that thereby they may be rendered more fit for divine grace. Since, then, as we have learned, a great multitude of the faithful of Christ from diverse parts of the world has been accustomed to flock, for the sake of devotion, to the church of the monastery of Saint-Hubert in the Ardennes, of the Order of St. Benedict, of the diocese of Liège, in which the body of the said saint is said to be preserved honorably laid up, on account of the very many miracles which the Lord almighty has deigned to work, as is piously believed, by the merits of the same saint, and since there many works of piety are performed toward the poor, the sick and wretched persons, We, desiring that devotion may flourish more fervently and be increased, that the church also may be frequented with fitting honors and also preserved, and that the poor, the sick and such persons may be more conveniently sustained, and that those faithful may the more gladly flock to the church for the aforesaid reason, and may the more readily extend helping hands to the preservation and sustaining of this kind and to the fabric of that church itself, the more abundantly they see themselves refreshed there by this gift of heavenly grace, trusting in the mercy of almighty God and the authority of blessed Peter and Paul his apostles, to all who are truly penitent and have confessed, who on the feasts of the aforesaid St. Hubert and of his translation shall devoutly visit the church every year, and shall extend helping hands to the aforesaid preservation, sustaining and fabric, namely on each of those feasts, we mercifully relax five years and as many quarantines of the penances enjoined on them. These presents to endure for all time to come. We will, however, that if any other indulgence, perpetual or to last for a certain time not yet elapsed, has been granted by us at another time to those visiting the church, or extending helping hands to such preservation, sustaining or fabric, or otherwise bestowing pious alms there, or otherwise, these present letters shall be of no force or moment.

Given at Rome, at St. Peter's, in the year of the Lord's incarnation one thousand four hundred and thirty-three, on the fourth before the Ides of October, in the third year of our pontificate Ibid..

LETTERS OF INNOCENT VIII.

[193] Innocent VIII Innocent, bishop, servant, etc., to all the faithful of Christ who shall inspect the present letters, greeting and apostolic blessing. Considering the frailty of our mortality, the condition of the human race, and the severity of the strict judgment, we piously desire that all the faithful should forestall that judgment by good works, and wipe out their sins by pious alms, that according to their hope they may the more easily enjoy eternal blessedness. Since, then, as we have learned, the monastery of Saint-Hubert in the Ardennes, of the Order of St. Benedict, of the diocese of Liège, which in those parts is quite distinguished among other monasteries and ecclesiastical places, and to whose church very many persons of both sexes are accustomed to take refuge from the bites of rabid dogs, from which death sometimes follows, to recover their health, out of the devotion they bear to St. Hubert himself, is known to need no small outlay for the maintenance of its structures and buildings, which are great and extensive, for the making of which the suffrages of the faithful of Christ are most opportune; and although the said monastery, from a time beyond which there is no memory of men to the contrary, has been accustomed to have collections, yet owing to the storms of wars and other adverse events, by which those parts, alas! were for a long time afflicted in times past, the monastery itself has brought back little fruit from such collections, We, desiring that the faithful of Christ may the more gladly and readily, for the sake of devotion, extend helping hands to the aforesaid maintenance and to the preservation of divine worship in the said monastery, the more abundantly they see themselves refreshed by this gift of grace, trusting in the mercy of almighty God and the authority of blessed Peter and Paul his apostles, to each and all of the faithful of Christ of both sexes who are truly penitent and have confessed, who for the maintenance and preservation of this kind shall piously bestow something of the goods conferred on them by God to the collectors of the said monastery deputed for the time, as often as they do so, we mercifully relax in the Lord ten years and as many quarantines of the penances enjoined on them, these presents to avail for all time to come.

We will, however, that if any other indulgence, perpetual or to last for a certain time not yet elapsed, has been granted by us to those extending helping hands to the aforesaid, or otherwise bestowing pious alms there, or otherwise, the present letters shall be of no force or moment.

Given at Rome, at St. Peter's, in the year of the Lord's incarnation one thousand four hundred and eighty-seven, on the twelfth before the Kalends of August, in the third year of our pontificate Ibid..

[193] bis other pontiffs, patrons of the monastery, Furthermore in the archive of Arlon, among the charters that formerly belonged to the monastery of Saint-Hubert, there are contained fourteen papal diplomas, of which the oldest is that of Clement II, given in the year 1047, the most recent that of Paul IV, given in the year 1556, by which the privileges and goods of the monastery are confirmed, and twenty others and more granted in its favor [We have seen these in the cartulary of Saint-Hubert, which the Rev. Fr. Hippolyte Goffinet, S.J., has collected and prepared for the press and will soon, we hope, commit to it.].

[194] as also the emperor Charles V, Among the princes who attended the church and monastery of Saint-Hubert with singular affection, there is cited especially by John Roberti the emperor Charles V. In the year 1525, by an imperial diploma given at Mechelen on the 4th of May, he attests "that he is devoted with singular devotion to the glorious St. Hubert, and that after the ancient example of his forebears." Emulating them, he again (for already before, in the year 1521, he had done the same with the same piety) "professes himself protector of the abbot and religious." In addition he bestows the same care and providence on their "churches, priories, citizens, inhabitants, residents, subjects, houses, vills, barns, lands, fields, both all together and individually." He adds "servants, curators of tithes, reeves Cf. below, § VIII., stewards, the donated and the devoted, or those who shall hereafter have given or devoted themselves to this glorious saint, provided that of this last kind there be only one in each village or parish" Cf. ibid.. And to all these the emperor expressly promises "both the protection of persons and the preservation of goods." — The same Emperor Charles V, pressing on in his former piety toward St. Hubert, and both increasing it and showing it more and more, in the year 1542, in other letters given at Brussels, ratifies the same things and again confirms them with imperial authority; and adds one thing at which you will rightly marvel. For all those mentioned above, and by name the Devoted (whom he sometimes calls Hubertiers, as if you were to say Hubertines or Hubertians), he takes under his protection together with their goods, in whatever place they have fixed their residence, even in enemy lands. This surely could have proceeded only from a singular affection toward St. Hubert, and also from this, that he hoped to be a sharer, as he expressly professes, in the prayers that are poured out to God night and day at Andage Roberti, p. 462–463..

[195] the archdukes Albert and Isabella, Charles V was imitated in this matter by the archdukes Albert and Isabella, who in letters patent given at Tervuren in the year 1611 first declare that the princes their predecessors of glorious memory, Charles V and Philip II, whose diplomas they bring forward, of the latter, besides those just mentioned, those of the years 1522 and 1528, of the former those of the years 1578 and 1580, and Maximilian and Philip, archdukes of Austria, whose letters, witnesses of that affection, are extant from the year 1485, were from of old protectors of the monastery of Andage. Further, Albert and Isabella themselves, on account of the singular devotion with which they are moved toward St. Hubert, and because they hope to be sharers in the good works that will be done in that devout monastery, confirm all the diplomas of the princes and the favors bestowed by them, and add new ones Ibid., p. 467..

[196] and the kings of France. No less zeal toward the people of Andage was shown by the kings of France. For Louis XII in the year 1507 professes that he is "moved with the greatest reverence, love and devotion toward the glorious body of St. Hubert and the place of his rest…" — Francis I in the year 1527 orders very ample letters of his protection to be promulgated. That protection (commonly sauvegarde) embraces not only the monastery of Saint-Hubert and what closely adjoins it, but also, as we have seen in others above, the stewards, reeves, the devoted and those enrolled in the confraternity, even if living in foreign, indeed hostile, lands, etc. — Henry II in the year 1551 very benevolently grants similar things… He also permits the making of collections, as they are called, throughout his whole kingdom, and the promulgation of the confraternity's indulgences, whatever war may at last be or may at some time arise, etc. — Henry III in the year 1579, following, as he himself professes, the custom, mind and piety of the former kings, declares that all the goods of the monastery of Andage which are in the kingdom of France were from of old free of all burdens, such as taxes, tributes and pensions, and orders them to be so now and hereafter, "on account of the reverence and devotion with which they were moved toward that sacred place." Nor does he omit that "it was customary for the same former kings to send some gift there every year, etc." — Henry IV in the year 1602 inculcates nearly the same things in his letters most full of benevolence, and in express words states at the outset that the abbey of Saint-Hubert is "of royal foundation and protection." I have seen a letter of the same Henry IV, written in the same year on the next to last of December to Lord Buzanval, the king's own legate in Belgium, in which he very diligently and seriously commands him to apply all diligence that the Dutch should release free the abbot of Andage, whom they were holding captive, and should restore what they had seized from the monastery, etc. "I am obliged, he says, to protect that abbey even by this title alone, that I am the Most Christian King," etc. Yet he does not keep silent that "the kings of France were the founders": for which reason he is the more bound to repel every injury, etc. — Let us add last, concerning the Most Christian Kings, that gift which Henry III says was customarily sent by the kings to the monastery of Andage, to be three hundred pounds. This is attested by letters of Henry IV and Louis XIII to the abbot of Andage,

of which I have readily seen a dozen, in which they both testify that the abbot's annual gift is welcome to them (that gift is customarily dogs and birds suited to hunting) and in turn send those three hundred pounds by way of alms and for receiving poor pilgrims Ibid., p. 464–466.

[197] The buildings of Saint-Hubert The celebrity of the cult of St. Hubert at Andage is shown also by the splendid buildings dedicated there in his name. The first who is read to have taken pains to enlarge them according to the dignity of the place was the illustrious abbot St. Theoderic I, who ruled the monastery from the year 1055 to the year 1087. For he, considering the rustic and too unkempt situation of the place, — for by the neglect of his predecessors, who governed the monastery before him, nothing of beauty had been added to that place, but as it had been from the time of Walcaud, bishop of Liège, who had translated St. Hubert there and had built for him a suitable and hasty work and house, so it was then also, — began, intending to rebuild what was deserted, to renew what was ruined and consumed by age, to enlarge what was narrow, and… having thrown down the old and very small cloister that was there, he built a new and great one, such as is now seen. He also built an oratory of the Lord's Sepulcher at the south of the monastery. He added too two oratories on the northern side: one, the lower, in honor of St. Andrew the Apostle; the other, which is above it, he made venerable by the memory and patronage of St. Nicholas. He also raised a crypt to the east of the basilica in most beautiful work, which afterward Henry, prelate of the church of Liège, and Franco, bishop of Belgrade, at his request dedicated in honor of the name of the Lord Jesus and of St. Mary ever virgin; and he also built from the foundation another cloister before the doors of the basilica to the west. And not far from the gate of the outer court, a spacious church having been built, he wished it dedicated to St. Giles Life of Theoderic, no. 22 (Mon. Germ. Hist., Scr. vol. XII, p. 49)..

[198] often In the year MCXXX, under abbot Robert, the church of this monastery was burned by an accidental fire, on whose adornment the elder abbot Theoderic had toiled with such zeal Antiquit. eccl. Andag. (Ed. Reiffenberg), p. 25., but it was soon restored under Robert's two successors, and was dedicated again by Henry II, bishop of Liège Happart, Catal. abbat. Andag. in cod. Leod. 18, fol. 67v..

[199] by fire Nearly four hundred years later a fire consumed a great part of the monastery and church, in the year 1525 Cf. above, no. 44., under abbot Nicholas de Malaise. But when this disaster had been suffered, the great-souled abbot was by no means broken in spirit, but rather, taking from it the occasion of undertaking a more august work, having repaired the towers, he had bells cast superior to the former ones, and having sought out the most exquisite architects, on their advice he had that part of the basilica demolished which the fire had spared, and undertaking a new one from the foundations, with stones brought chiefly from Namur and Maastricht, he labored at great expense through the whole space of twelve years during which he survived on that august work which we now behold, and carried it as far as the steps of the presbytery. In promoting this work the devotion of the Christian people toward God and the holy patron Hubert and the largesse of their offerings were of the greatest help Antiq. eccl. And., loc. cit.. The work was completed in the year 1560, under Remacle de la Marck, second successor of Nicholas. In which year, at the request of Dom Remacle the abbot and by special license of the most reverend lord Robert of Berghes, bishop of Liège, Gregory, bishop of Azotus, who had arrived a few days before on a pilgrimage undertaken to St. Hubert for the sake of devotion, consecrated the crypt of the same church with the altar situated in it on the 18th day of the month of August, under the invocation of the name of Jesus, of the Annunciation of the Blessed Virgin Mary, of the Holy Innocents, of the Three Kings, of St. Agapitus the martyr, of St. Hubert and of St. Anne… On the 16th day of November of the same year, the aforesaid lord Robert of Berghes gave a mandate to his suffragan of Liège for consecrating the choir of the same monastery, the high altar and the others standing in the said church, with the cloister and chapter-house Ibid..

[200] consumed But soon there followed another monstrous fire stirred up by the fury of the Huguenots, in the year 1568 Cf. above, no. 45., in which the church was consumed for the third time, so that only the mass of the church's walls remained, bared without the protection of a roof in the following winter to rains, snows and other wintry injuries, by which the vault of the choir was washed out and collapsed Antiq., p. 27., and again in the year 1569 a great part of the monastery perished by an accidental fire Ibid.. Thus, our monastery having been reduced to extreme want by so many and such great losses, the abbot was compelled to raise money from the sale of the silver statues and shrines and of the most precious reliquary of St. Hubert itself. When he had quickly spent this on roofing the buildings, and means of restoring the church were not available from elsewhere, having obtained the assent of the Apostolic See not without great difficulties, he was compelled to pledge the lordship of a certain vill Ibid., p. 28..

[201] and restored more magnificently. As for what the abbots John Balla (year 1585–1599), Cyprian Marechal (1662–1686), Clement Lefebvre (1686–1727) and Celestine de Jong (1727–1760) afterward contributed to the restoration of the church, see Robaulx de Soumoy Chronique de St Hubert, pp. 187, 191. and, from him, Bertrand Pèlerinage de St Hubert, p. 78–79., and in the same Bertrand on the fortunes of the church from the time of the great French upheaval, on its present state and on the signal mausoleum of St. Hubert, which the distinguished sculptor William Geefs made, placed in it in the year 1848 by the munificence of Leopold I, king of the Belgians Ibid., p. 80–128..

III. At Tervuren

[202] III. At Tervuren we have seen that the church boasts of relics of St. Hubert, more than once recognized and approved by episcopal authority Cf. above, no. 36. Add no. 80.. Concerning the saint's cult there F. Willemaers relates a good deal in his work on St. Hubert published in the year 1730, a description of the place being set first. It is good to place these things here before the eyes of our readers. Vuren, then, is a town (we now say municipality) most noble from its foundation and origin, most agreeable to dukes and princes, a market of delights, called from the dukes Tervuren. It bears the same arms as Brabant… It has a most pleasant park, most admirable for its fishponds, meadows, shrubberies, stags, fallow deer and boars, surrounded by princes with walls to a circumference of an hour. Toward the east and south it looks on the Sonian forest, the first of these regions, seven leagues around: it contains 8236 bonniers. The castle of Tervuren is seen to be second to none, a truly royal work, the patrimony of St. Hubert. In it is a hall of as great a size as any elsewhere, built by the Goths (that is, in the architectural style commonly called Gothic). It contains within its walls a royal chapel endowed with royal munificence and enlarged by the Most Serene Princes Albert and Isabella Op. cit., p. 40..

[203] and especially of the chapel sacred to St. Hubert there The new chapel which is now seen was built by Albert and Isabella: for the little chapel that had existed before, destroyed by the injury of wars and times, lay buried in its own rubble. There is seen in it a high altar sacred to St. Hubert summoned and converted: a panel or painting worked out by Theodore van Loo, a work of the greatest consideration. On the right, an altar sacred to the Virgin Mother of God; on the left, to St. Hubert the bishop, in which place in the year 730, on the 29th of May, namely where the altar now stands, Hubert died: and tradition holds that under the same altar to the present day the sacred entrails of the deceased, enclosed in a leaden chest wrapped in silk, have been deposited and are preserved. On the altars munificent ornaments were conferred by the Most Serene and Most High Princess Maria Elisabeth, governor of the Belgians: for she not long ago caused to be set in mosaic and most gleaming work the insignia of the most invincible Emperor her brother on the high altar; her own on that of blessed Mary; those of Brabant on that of St. Hubert. — It is little adorned by a sevenfold gate, of which the foremost, facing the main square, adorned with most beautiful blue stone, bears this title: This ancient seat of the Dukes at Tervuren, fallen by right of age and injury of war, begun to be restored with signal magnificence by the excellent Princes ALBERT and ISABELLA, rebuilt to royal splendor by order of the Greatest King Philip IV, to the Saint his namesake, once a dweller in the place, now its Guardian, this HUBERTINE gate was built and consecrated ⅭⅠƆⅠƆCXXVIII Ibid., p. 40–41..

[204] a description Two churches are seen at Vuren, one in honor of St. John the Baptist, the other in honor of St. John the Evangelist, of which the first existed before the time of St. Hubert, and has thence been called the mother church. Old mss. and documents will have it that on the day before his death St. Hubert for the last time offered and celebrated the immaculate Lamb to the eternal Father in the church of St. John the Baptist… The secondary church, which now, by reason of its founders, who were dukes of Brabant, and of its buildings, is called the primary one, is dedicated to St. John the Evangelist… In this ducal church is preserved the horn of St. Hubert with which he used to hunt. At Vuren that horn is held in honor, celebrated for many miracles, and often received and carried in the arms of the noblest princes, more frequently touched by the kiss of the mouth and kissed Ibid., p. 42–45..

[205] certain miracles of preservation The same Willemaers celebrates certain prodigies obtained at Vuren through the intercession of St. Hubert. Namely, in the year 1723, on the 22nd of January, on the vigil of the Espousals of Blessed Mary, there came to Vuren N. Mompey, at that time dean of the carpenters of Mechelen, when, being about half an hour from this municipality, near the village of Wezembeek, he was attacked by a rabid dog in the presence of his son Philip, and all the flesh of the left shin was torn and carried off from the knee to the ankle; a wound horrifying to see, and which those standing by were nauseated to see. He was brought into the house of John Tuymans at Vuren, and at once the gaping parts were burned with iron, and nothing was applied to the wound except water in honor of St. Hubert; and he was cured and healed to such a degree that in the judgment of the most experienced surgeons of both Brussels and Mechelen the healing was called nothing other than miraculous. This I have seen with these eyes, and a hundred with me, who are still living today Ibid., p. 52..

[206] or even of healing from rabies In the year 1725, on the third day of July, there came to Vuren from Antwerp a girl of 21 years, Anna Philippina van Westerhoven, not only attacked but infected with rabies; and when, for the sake of fulfilling a vow, she was purifying herself by sacred confession, in order to receive the Lord's Body, biting the boards of the confessional, she flashed horrible eyes: and from that day to the present she has been cured. Very many who saw it will testify to this, and I myself who write this heard her confession; and every year she twice travels to Vuren to praise God in St. Hubert, and she has been wholly cured and healed Ibid..

[207] obtained there, In the year 1727, on the ninth day of August, it happened in the church of Jodoigne: when the sacred offices were being performed before the people, a dog infected with rabies entered the church and, passing by many, seized John Baptist Harpin as he sat in the choir, wounded him with various bites, and horribly mangled him, a part of the flesh being torn away. Harpin hastened to Vuren; the wounds were burned out with the sacred iron and washed and cleansed with water blessed in honor of St. Hubert; we saw the afflicted man restored to his former health in a very short time. All Jodoigne can testify to this, and Harpin himself, still among the living, who does not cease to visit here often the sacred pledges of Hubert with the greatest thanksgiving. We preserve with particular care various letters given to us on this matter, so that we may be able to demonstrate (to those who may wish to contradict) the truth of the matter. And what is a more recent miracle than the recent ones, in this year 1730, in the month of January, a servant of the most noble Baron de Limal was healed and cured among us Ibid., p. 53..

[208] even for animals. Furthermore we could bring forward hundreds of prodigies shown regarding entire flocks of cattle and innumerable dogs; which if anyone should undertake to enumerate one by one, immense volumes would have to be written Ibid.. Only two prodigies of this kind does the writer note distinctly. Namely in the year 1723, on the third day of July, when a certain prince had very many of his dogs infected with rabies, on the name of St. Hubert being invoked, and, what is wonderful, on his instituting at Tervuren a novena with a Mass to be celebrated at the altar of the same saint for nine days, the inflammation of the limbs ceased and the rabies was put to sleep. Brussels knows it: for that city was an eyewitness Ibid., p. 50.. — Also in the year 1724, on the 6th of August, being asked by the most noble and most religious English nuns living at Louvain to deign to bless two irons (we call them keys of St. Hubert) and to sanctify them by the touch of the horn, which were sent to England, swarming with rabid dogs, they declared afterward that through the blessed bread and water and the touch of the irons the raging rabies ceased Ibid., p. 45..

[209] [IV. Other places celebrated for the cult of St. Hubert a) in the diocese of Liège;] IV. Besides Liège, the town of Saint-Hubert and Tervuren, not a few places, which for the most part were once contained in the diocese of Liège, but now belong either to that present diocese or to those of Namur, Mechelen, Ghent or Tournai, venerate St. Hubert as patron and display a church or chapel dedicated in his name. Of this kind are:

A. In the diocese of Liège, the towns or villages which are called by the vernacular names Aubel, Belle-maison, Canne, Geer, Gemmerich, Haccourt, Henis, Hern-Saint-Hubert, Heusy, Lavoir, Lens-sur-Geer, Lille-Saint-Hubert, Membrugghen, Milmort, Neerglabbeek, Offelken (near Tongres), Ombret, Rausa, Remersdael, Stoumont, Terwagne, Tilleur, Wegnez See Annuaire ecclésiastique de Belgique pour l'année 1860. Tournai, Casterman.: to which must be added the most beautiful oratory which about the middle of the fifteenth century Walter de Corswarem built at Ponthoz, an older church having been demolished, in the place where according to ancient popular tradition those who in the year 825 translated the body of St. Hubert from Liège to Andage are said to have first halted, and which is still seen in the castle of the noble house van der Straten [Ch. Piot, Notice historique et généalogique de la maison de Straten (Brussels 1877), p. 222. Cf. above, no. 9.]. — Furthermore we read in ancient documents that altars were dedicated to St. Hubert at Liège in the church of SS. Andrew and Gengulph Analectes pour servir à l'hist. eccl. de la Belgique, vol. I, p. 251.; at Huy in the church of St. Germanus, in the church of St. Severinus and in the church of St. Hilary Ibid., vol. III, pp. 167, 168, 169.; at Hasselt in the church of St. Quentin Ibid., vol. I, p. 458.; and in the villages of Zolder Ibid., p. 287., Alleur, Ibid., p. 454., Hozémont Ibid., vol. II, p. 160., Hemricourt Ibid., Fumal, Moxhe and Thisnes Ibid., pp. 366, 367, 368., and finally at Andenne in the church of the noble chapter of St. Begga Ibid., vol. XIII, p. 484.. In the church of Looz St. Hubert was venerated on the 3rd of November with the rite of a double of the first class [Officia propria ecclesiæ collegiatæ Sanci Odulphi Lossensis (Liège 1775), Autumn Part, p. 12.].

[210] b) in the diocese of Namur, Namur, B. In the diocese of Namur it is not surprising that piety toward St. Hubert has been celebrated in many places, since it includes the tract of the Ardennes and the town of Saint-Hubert itself, from which that piety was spread. Near the very city of Namur is still seen the ancient Hermitage of St. Hubert [On which at length Ad. Siret in Annales de la Soc. arch. de Namur, vol. II (1851), p. 1 sqq.], and celebrated in that place is the oratory that was called the Butchers' Chapel *, in which had its seat the confraternity of St. Hubert instituted in the year 1772.

[211] Miertenne, Mertenne (or, as Roberti calls it, Miertenne), a village in the same county of Namur, had a sodality of St. Hubert from of old, nor are miracles lacking. There is no memory of its ever having happened that a rabid dog in that place harmed a man or beast in any way; indeed, if any dog is seized by rabies, which happens altogether very rarely, it leaves the village itself, as if driven by a hidden force, and takes itself far away in flight, and in the meantime does no harm to the neighbors. A great number of men and women had given their names to the sodality. The members used to send from there to Andage half of all that was paid to the same sodality for the sake of piety Roberti, pp. 237, 260, 288..

[212] Orval, In the same diocese is situated Orval, which was once especially distinguished by a monastery of the Order of St. Bernard, most celebrated both for many other things, and signally ennobled by the benefits, miracles and feast of St. Hubert. To the miracles belong these two; the first touches men, the second dogs. It is unheard of that anyone of that religious family of Orval was injured by any rabid animal; indeed it is piously believed that they cannot even be injured, and it is no vain belief. Once a dog boiling with rabies entered the church and even the choir, in which the religious ascetics were singing to God the customary task of the divine praises; in its fury it did approach each one, as if about to do what such creatures usually do; but touching none of them, it withdrew harmlessly, not only from the church, but from the precinct of the whole monastery. Further, the dogs of Orval, marked with the key of St. Hubert, are themselves immune from the bites of rabid animals, or, if at any time they are infested with rabies, they neither harm anyone and they die peacefully in some corner, finishing with rabies and with life at the same time. — A huge multitude of people, therefore, both from the adjoining village and from other neighbors, bring vows and offerings there with humility to the altar of St. Hubert, while on his feast the solemnities of Mass are celebrated. Further, the monastery of Orval itself is accustomed every year to send some offering to the sacred house of most blessed Hubert for the preservation of the house from rabies Roberti, pp. 239, 266, 306..

[213] others; Furthermore, I find churches or chapels dedicated to St. Hubert in these places of the diocese of Namur: Arbre, Attert, Baillonville, Beausaint, Beho (Watermal), Bellefontaine (Lahage), Bièvre, Bovigny (Courtil), Cugnon (Mortehan), Durmal, Eghezée, Evelette (Libois), Flamierge (Givroule), Habay-la-Vieille, Habergy (Bebange), Hachy (Fouches), Han-sur-Lesse, Harre, Hompre, Longwilly (Michamps), Marenne (Verdenne), Moircy (Bonnerue), Noville (Wicourt), Odeigne (Oster), Offagne, Oizy-Baillamont, Ortho (Herlinval), Ortho (Nisramont), Pesches, Redu, Samart, Samré (Berimenil), Sommière, Sovet, Tourigny (Buret), Villers-la-Loue, Witry (Volaiville) Annuaire eccl. de Belgique,, 1860.. And altars at Temploux, Biesme, Couvin, Bouillon [Analectes pour servir à l'hist. eccl. de la Belgique, vol. II, pp. 376, 385, 447, 450.], Frouville Ibid., vol. III, p. 175., Virton and Aubange [J. W. Heydinger, Archidiaconatus S. Agathes in Longuino (Trier 1884), pp. 140, 215.].

[214] c) in the diocese of Mechelen; C. In the diocese of Mechelen St. Hubert is venerated as patron by the churches of Baelen (Hulsen), Baisy-Thy, Boitsfort, Ramillies, Schaffen, Wackerseel Annuaire, 1860., to which, from other older documents, must be added the churches of Elewyt [Decree of erection of the parish churches of the Archdiocese of Mechelen, ed. Mechelen year XI (1803), p. 21.] and Gheel (Ten Aerdt) Schutjens, Bisdom's Hertogenbosch, vol. III, p. 756.. There are indicated besides chapels of St. Hubert at Assche and Oplinter Analectes, etc., vol. XII, pp. 102, 125. and altars at Diest in the church of St. Sulpice and at Louvain in the church of St. James Ibid., vol. II, pp. 139, 148..

[215] d) in the diocese of Tournai, Mons D. In the diocese of Tournai, that the cult of St. Hubert was formerly in honor at Mons is gathered from that precept which was frequently posted publicly in the French language: The Lords Magistrates, wishing to guard against the dangers threatening from the multitude of dogs which are infected with rabies this summer, have ordered and do order all the citizens and inhabitants of this city to have their dogs burned with the horn of St. Hubert within eight days, the penalty being enjoined that those which have not been burned be killed at the expense of the offenders, and any other that shall be just. So prescribed this 11th day of April in the year 1733 Annales du cercle archéologique de Mons, vol. VII, p. 480..

[216] and a monastery near the city, In the monastery of sacred virgins which they call that of the Holy Virgin of Épinlieu (so wrote Roberti in the year 1621), near Mons in Hainaut, wonders likewise occur by the merits and help of St. Hubert. The whole kind can be recognized from an illustrious story which occurred three years ago, and which I have in an authentic description, confirmed by the hand and pledge of the prioress herself. I have judged it worthy to publish in full, as I received it in the French tongue. So here you have it, turned by me into Latin. "In our monastery of the Blessed Mary of Épinlieu, near Mons in Hainaut, Sister Magdalen l'Hermite, of those whom we call Conversæ, had labored for nearly seven years under such a disease as no one could recognize, and which the physicians had tried in vain to heal with various remedies. On the feast of the Circumcision of the Lord, the kalends of January of the year 1617, she collapsed in the sacred building, falling forward on her face to the ground, which had also often happened at other times. On the following day we began the solemn cult of St. Hubert, an antiphon being sung and the Gospel recited by a priest at the girl's head, as our custom is to do with other sick persons. And this we continued for forty days. Further, from the first day up to the twenty-fifth the disease went from bad to worse, even to the point that eighteen or twenty of our virgins could scarcely hold the raging Magdalen. Finally, although we have seen many sick persons healed here by the merits of St. Hubert, we have known no one to be more violently tormented or to rage. But when the

fortieth day was completed she was so restored to her former health that not even a trace of the disease remained. And so we sang a solemn Mass, with the addition of the canticle Te Deum laudamus, to render due honor to God and to his saint Hubert", etc. It was signed by the abbess Mary de Buzegnies, and two other women Roberti, p. 260..

[217] others; Lastly, we read of a chapel dedicated to St. Hubert in the village of Loverval Analectes, vol. XIII, p. 130. (through which, as a pious man living there has assured me, the saint is said by popular tradition to have passed, when he went to Cousolre to translate the body of St. Madelberta with four other bodies of saints, and there is shown a spring of St. Hubert, where he is said to have watered his horse) and of an altar in the church of Robechies Ibid., vol. II, p. 392.: both of which places were once subject to the see of Liège. A chapel was also built to St. Hubert by a pious private man in the village of Gilly. And a certain village near the town of Thuin has been named from St. Hubert Van der Maelen, Dict. géogr. du Hainaut, under Saint-Hubert..

[218] e) at Ghent. E. In the dioceses of Ghent and Bruges I have found no church dedicated with the title of St. Hubert, but only a chapel in the church of St. Michael at Ghent Kervyn de Volkaersbeke, Les églises de Gand, vol. II, p. 70..

* sic

* sic

§III. On the cult of St. Hubert in the Netherlands and in the Grand Duchy of Luxemburg.

[219] Monuments of the cult of St. Hubert at Maastricht, I. To the see of Liège there also once belonged some parts of the present dioceses of 's-Hertogenbosch and Roermond: hence it is not surprising that traces of the cult of St. Hubert should be found in these also. In the diocese of Roermond, however, the only seat of this cult I seem to have found is the city of Maastricht, where St. Hubert spent the first twelve years of his episcopate. Of which Roberti says: Maastricht both shows relics of the same saint in the collegiate church of the Blessed Virgin Mary Cf. above, nos. 33, 34. and has an altar in the church of the religious Augustinian Fathers consecrated in the name of the same saint and celebrated for the concourse of the people, even of neighbors. What is done there learn from a letter of the Rev. Mr. Nicholas Cruesen, Prior, to the Rev. Lord Abbot of Andage: "Masses, he says, are frequently requested and celebrated in honor of the glorious saint. Many are freed from various infirmities, especially from burning fevers. Sometimes sick animals and those injured by dogs are brought, and are freed, according to the devotion of the faithful, by means of the key of St. Hubert, made in the form of a cross, and by blessed bread applied in honor of the glorious saint. Every one of the noblemen is eager to keep in his house an image of St. Hubert and a small piece of bread consecrated in honor of the glorious saint: they are persuaded that by this dogs are made stronger and more keen. The anniversary day of St. Hubert is celebrated with public festivity and solemn rite throughout the whole town both by the clergy and by the people: which however is not done in honor of the other holy bishops of this town, of whom we number more than twenty as saints. The same day is celebrated not only by the citizens, but also by the neighboring inhabitants of the villages, who by the hundreds and hundreds, in crowds and bands, come together in the greatest throng to bring their vows, prayers and offerings to St. Hubert" Roberti, pp. 237, 259, 284, 278.. Further, concerning the origin of the altar in the church of the Augustinian Fathers the following was read in the same letter of Nicholas Cruesen to the abbot of Andage: In our church of Our Lady at the Shore there stands an altar in honor of St. Hubert. Many hold the origin of this altar to have been this, that before the church that now exists was built, there was in that place another chapel sacred to the Holy Virgin, joined to a very ancient tower, as traces still indicate, stamped on the tower still existing: which chapel, or at least the tower, though for another use, seems to have existed before the city was founded. This chapel is said to have been the oratory of St. Hubert, in which, while he was acting as bishop of Maastricht, he often passed the night, coming from his residence, which he had beside St. Peter's (where the sacred building of St. Servatius now is), intent on devotion to the most holy Virgin, on prayers and vigils… This chapel having been enlarged four hundred years ago, the church remained sacred to the Mother of God, and the second altar was dedicated to St. Hubert, on account of the frequent nights spent there. These things are established by very ancient tradition both of the clergy and of the people of this city, and they would be more certainly established from painted panels, had not the impious rage of the heretics, imitating the iconoclasts, on the very day of St. Hubert in the year 1566, at the time when the solemnities were being celebrated for St. Hubert, despoiled the church and cast down all the images, and not long afterward thrown them on a pyre built about the middle of the market-place. Meanwhile the altar of St. Hubert remained… Ibid., p. 180..

[220] in the diocese of 's-Hertogenbosch In the diocese of 's-Hertogenbosch there are cited churches, chapels or altars dedicated to St. Hubert at Alem Cf. above, no. 35., Berlicum, Croimvort, Gemert; Helmond, Herpen Cf. ibid., where the feast of St. Hubert is celebrated every year with great solemnity on the second Sunday of October, a plenary indulgence having been granted, which they can also gain on the second Sunday after Pentecost and on the 3rd of November, St.-Hubert, Orthen, 's-Hertogenbosch; Mill, St.-Oedenrode, Oirschot, Oisteruyk, Ooy, Sambeek [Schutjens, Bisdom's Hertogenbosch, vol. III, pp. 83, 249, 396, 686; vol. IV, pp. 120, 156–158, 642, 821; vol. V, pp. 111, 306, 352, 384, 410, 624.].

[221] and in the Grand Duchy of Luxemburg. II. In the Grand Duchy of Luxemburg, which region together with a great part of the province of Belgian Luxemburg belonged to the archdiocese of Trier, St. Hubert is the principal patron of the parish churches of Bech-Kleinmacher, Garnich, Kaundorf, Merscheid, Munshausen, Petingen, Säul and Steinbücken, and of the chapels at Altlinster, Bettel, Bilsdorf, Bruch (in the parish of Eschweiler), Bürden, Dommeldingen, Dondelingen (in the parish of Nospelt), Hüncheringen, Hünsdorf, Klein-Elcherodt and Tandel; as secondary patron he is venerated in many other places, as at Harlingen, Perle, etc. In the parish of Garnich there exists a confraternity of St. Hubert, erected by letters of Alexander VII, Sovereign Pontiff, given on the 22nd of December of the year 1665, and enriched by Pius IX, Sovereign Pontiff, with many indulgences, in which up to four thousand priests and laymen have been enrolled Nic. Kneip, St-Hubertus-Büchlein (Luxemburg 1874), p. 79–82.. From other ancient documents there must be added to these churches the chapels at Wintringen, Itzich, Breidweiler, Dellen, Blascheid (Blaschette) and Reckingen Heydinger, Archidiaconatus S. Agathæ, pp. 22, 49, 259, 273, 277, 280., and an altar in the parish church of Ell Ibid., p 265.. There is cited besides in Roberti Page 240. the village of Paltzem Add below, nos. 262, 263..

§ IV. On the cult of St. Hubert in France.

[222] In France There are many places in France where St. Hubert is honored with a special cult. In reviewing these, as we did above in § II, where the cult of the saint in Belgium was treated, it has seemed good to follow this order, that first some of the more notable, about which we have found more set down in writing, should be indicated individually, and that the rest, about which we know only that St. Hubert is there venerated as patron, or that a chapel or altar is dedicated in his name, we should review distributed by civil or ecclesiastical provinces or dioceses and arranged in alphabetical order.

The cult of St. Hubert most celebrated in the former monastery of Autrey: I. Among the former the first place is easily held by the monastery of canons regular of Autrey * in Lorraine, founded about the middle of the twelfth century. Its history, carefully written, has recently been published by a certain pious priest of that region [Notice sur l'abbaye d'Autrey, d'après des documentis inédits. Épinal 1884, in-8°, pp. 230.], and very recently a singular treatment of the cult of St. Hubert in that place by a professor of the major clerical seminary of Saint-Dié [Quelques mots sur l'ancienne abbaye d'Autrey et son pèlerinage à S. Hubert in Semaine religieuse de Saint-Dié, XIe année (1887), nos 2–17.]. He made use chiefly of a twofold unpublished document, drawn up in the French tongue, namely commentaries written at Autrey in the year 1618 and approved by Nicholas Laurent, then abbot of the monastery, and transmitted to the monastery of Andage Cf. Roberti, p 272., which are still preserved in the public archive of Arlon Fonds Saint-Hubert, layette 68, liasse F, n.5., and others similarly composed in the monastery of Autrey about the middle of the eighteenth century by a canon of this monastery named Fatet. From this treatment we have excerpted what we are now about to set forth on the cult of St. Hubert in that place On the relics of St. Hubert preserved there see above, no. 40..

[223] the concourse of the people there; The feast of Lord St. Hubert (at the beginning of the seventeenth century) is celebrated in the said church with solemn pomp on the third day of November; on which day a huge multitude of people flocks there from all sides. Far greater, however, is the number of those who, on the day sacred to the Ascension of our Lord, come together both from Germany and Burgundy and also from Lorraine, in such numbers that one who has not seen these things present would not believe it. For such is the multitude of pilgrims that the church, although it is spacious and holds many, cannot receive it, much less contain it: so crowded do they gather from early morning past midday, at which time at last the concourse of people gradually stops. How great it is appears also from this, that bakers coming from many places have sold for a price as many loaves as thirty or even forty wagons could bring; and innkeepers as much wine as is carried in five or six wagons, which indeed sometimes ran out as evening came on, to their own great grief and loss and detriment Commentary of the year 1618..

[244] indulgences by Sixtus IV When, therefore, the Supreme Pontiff Sixtus IV had once been informed by grave men of undoubted credit about the frequency of the peoples devoutly flocking to this place, which the holy relics resting in it adorn, having duly weighed these things, he kindly granted an indulgence of one hundred days to be gained on this very day, by a bull given on the 20th day of December of the year 1484, in which he liberally bestows it from the treasury of the Church on all who, being duly confessed and contrite in spirit, should visit the said little church of St. Hubert from first vespers to second, that is, to sunset, provided they contribute something of their temporal goods to assist the repairing and maintaining of this building Ibid..

[255] and others granted by the Supreme Pontiffs; Nor have other Roman Pontiffs neglected to draw from the treasury of indulgences in favor of the chapel of Autrey. For by a brief given in the year 1676, the Sovereign Pontiff Clement X granted for seven years a plenary indulgence to all men and women who should visit the parochial little church of St. Hubert situated in the church of Autrey on the day of the Assumption

of the B.V.M. or on the day sacred to St. Hubert. Likewise the Sovereign Pontiff Alexander VII, by a bull granted on the 20th of December of the year 1658, bestows in perpetuity plenary indulgences on all the brothers and sisters of the confraternity of St. Hubert established in the church of the abbey of Autrey, if they should visit the said church on Easter Monday, on the day of the Ascension, on the feast of St. Hubert and on other days Fatet..

[226] various rites of devotion and prayer, Almost every day there come to Autrey pious pilgrims and sometimes persons of illustrious blood; who place offerings on the altar of St. Hubert, namely money, wheat, vegetables, cheese, hams, chickens, wool: both to give thanks to St. Hubert, because by his intercession they have been relieved of disease after having been bitten by rabid dogs or wolves, and also that they may be protected against bites of this kind. But those who had been bitten poured out devout prayers before the altar of St. Hubert, and usually had a Mass celebrated; then they received from one of the monks a paper by which they were taught what abstinences they had to observe for forty days. These days having been completed, they used to return here to give thanks to God and to St. Hubert and to offer a candle a pound in weight. The mentally deranged were also brought, for whom one of the priests of the monastery celebrated Mass for nine days, and then exorcised them using a very ancient formula. Most went away healthy after the novena, others also largely recovered their health, but somewhat later. Recourse was also often had to St. Hubert for domestic animals bitten by a rabid dog: some of which, such as horses and dogs, were brought to Autrey, where they were burned with an iron fashioned in the form of a horn or of a pastoral staff; others, such as oxen and cows, were marked in their own individual places with an iron which in many parishes some man appointed for this by the abbot of Autrey kept with him, whom they called the Mayor or Procurator of St. Humbert of Autrey. Finally they were accustomed to give to domestic cattle bread, salt or other foods blessed at Autrey with the name of St. Hubert invoked, that by his patronage they might be kept from every misfortune [From the ms. Commentaries of Nicholas Laurent, abbot of Autrey, at the beginning of the seventeenth century.].

[227] the diet to be observed by those injured by a rabid dog; The forty days' diet that was enjoined on the pilgrims, when they came to St. Hubert at Autrey, was not much unlike that which is customarily observed at Saint-Hubert in the Ardennes. Such it was, namely, as the commentaries written in the year 1618 teach:

On the first three Fridays of these forty days a fast on bread and water must be kept.

Throughout that whole time one must live in a place where there are no goats; nor is it permitted to eat the flesh, milk or cheese of goats.

One must altogether abstain from every sour food, such as vinegar, verjuice, pickle; nor is one to eat mustard, or garlic, onions, leeks, cress, lettuce, turnips, spices, nor any fruits of trees, such as apples, pears, nuts, hazelnuts.

Likewise the day sacred to Lord St. Hubert, which falls on the third of November, must be observed and kept as a holiday every year.

He must moreover, in accordance with his devotion, be a tributary, that is, be bound to bring or send his offering every year to the altar of St. Hubert, without ever omitting it.

When the forty days have passed, one must return again to Autrey, or send a pilgrim there, who shall bring a belt, a staff and a pound of wax or a candle of this weight; all of which are to be placed on the altar of Lord St. Hubert, and thanks are to be given to God and to that excellent patron.

[228] certain things in those rites In the eighteenth century, when a theological dispute had arisen about what was prescribed for observance by pious pilgrims making their way to Saint-Hubert in the Ardennes, it happened that these controversies overflowed into the church of Autrey. On this matter hear the author of the work entitled: Manière de recevoir et de bénir les pèlerins de saint Hubert: The canons regular of Autrey, he says, moved by that controversy which is being carried on in our days among the theologians …, having wished to make some changes in what was enjoined on the pilgrims in their abbey, did it so anxiously that together with the piety of the monks the piety of the people grew lukewarm, who were no longer received with the accustomed charity. To meet so great a difficulty, the opinion of the Most Reverend Lord Father General was requested: who, having consulted with theologians, determined certain things to be observed in future and not to be changed. But that it may appear how far the things he prescribed accord with piety and reason, it is necessary to recall what used to be done in the memory of our fathers, and to compare it with what is done now.

[229] in the eighteenth century, The same state of things, that is, had remained until the controversies of which we have made mention arose, which grew beyond measure. Under a false show of removing bad customs the people were offended whom they were claiming to defend from offense; from which matter very many difficulties followed at Autrey also. There first of all the care of the insane was neglected, none of whom now appears in this place, although it is certainly established from our documents that most of them were formerly somewhat relieved of their trouble there, and that everywhere refuge is customarily taken in St. Hubert, that he may succor persons of this kind. Next there were removed and abolished the things observed in those whom rabid animals had bitten, so that a staff, a belt and a pound of wax are no longer brought. The fast has been ordered for three Fridays only; the faithful are only admonished that, if it seems good to them, when forty days have passed they should return to Saint-Hubert; nor are pilgrims any longer commanded to observe the day sacred to the saint, but only to pour out some prayers to him on that day.

[230] lest occasion for calumny should be given to unbelievers, were suppressed, It was surely right to remove those things which smacked of profit; of which kind are the enjoined offerings and the pound of wax; although it is no less consonant with reason to move minds so that those customs should be established: for nothing else is intended in these than to determine what and how great alms and offerings it is fair to assign to the little church, which has been built and maintained at no small cost. The staff and belt were brought for this reason, that those bringing them might openly profess themselves to be pilgrims, in which nothing injures piety in any way: but since it was not so necessary, it had to be removed, in order that every occasion of offense might be taken from unbelieving men. Finally each one is free to fast on three Fridays which he himself shall choose. And although days are not to be superstitiously regarded, there is surely no superstition in preferring Friday to the others, since it was on that day that St. Hubert died.

[231] but then, because of the offense to the former, These things, then, were changed in those precepts which were customarily enjoined on the pilgrims; but what had been changed regarding charity had no excuse, and the people of Autrey seemed in this matter to have favored the novelties of these times, by which the religion of external observances is diminished, so that nothing is now perceived by the senses and a way is opened to hardness of spirit. For such harshness toward pilgrims then prevailed that nothing else was done but to sell them a paper showing the things to be observed, and to send them to the chapel of St. Hubert. By this many were offended, some even moved to hasten to Saint-Hubert in the Ardennes and to complain openly. And when a certain woman coming from Épinal died while making the journey to Saint-Hubert, it cannot be told with how great an indignation the minds of all were moved against the abbey of Autrey. For this reason the opinion of the Lord General was sought; whose decree we now bring forward, as it is read subjoined to the petition which was presented to him, and which is preserved in our archive.

[232] by order of the provost general "Having examined the present petition and having called into counsel several historians of our order, we determine that there must be in the abbey of Autrey a priest to receive, instruct and hear in confession the pious pilgrims of St. Hubert, and who, clothed in choir ornaments, shall bless them together with all that they have brought with them; we determine that the forty-day observances are not to be imposed except on those who may have been poisoned by the bite of some rabid animal; and that those observances shall consist in this alone, that they abstain from those things that can foster the rabid virus, besides three days of fasting on bread and water; and that no devotional acts are to be performed except the use of the sacraments and the invocation of St. Hubert; that nothing is to be demanded of the pilgrims, who are in no way to be compelled either to bring offerings or to observe anything after their healing. In faith of which we have signed the present statute and have ordered it to be confirmed with our seal and in addition to be signed by our secretary. From our abbey of Calidimons *, on the 9th day of January of the year 1727.

Br. Huguin.

By order of the most reverend father

J. Borthon, secretary".

[233] wisely According to this order the pilgrims were to be received in this manner. When the priest has been notified, he goes to the little church to receive the pilgrims and blesses them thus. 1. Before the altar of St. Hubert he recites the antiphon of St. Hubert with the verse and collect; to which he adds the collect of the Blessed Virgin, patroness of Autrey: Concede nos, and the collect of St. Augustine: Adesto. 2. Rising and placing the stole on the head of the pilgrims he recites the beginning of the Gospel according to John: In principio. 3. Then he sprinkles them with holy water, with the customary words: Asperges me. 4. He consoles them and rouses them to confidence, while he narrates how very many are healed every day by the intercession of St. Hubert; whose relics he offers them to kiss. 5. He hands them the observances prescribed on a paper, and explains them. Then he blesses bread, salt, images, rings, rosaries and the other things which they have set before him. — All these things are done with a candle lit; and if the priest is asked for it, he shall hear the confession of the pilgrims and refresh them with the sacred Eucharist.

[234] restored; This statute changed nothing as regards abstinences. It leaves to the pilgrims the choice of the days on which they are to keep the fast, provided however that they do so on some Friday; it determines the works of devotion, namely only prayer and the use of the sacraments, so that uneducated persons may not practice an empty religion; it also commends the feast day of St. Hubert; the obligation of observing which the edict of the Lord General does not forbid to be imposed, as was once the custom, since there is a suspicion that the pilgrim has promised that he would do so. But no one is ordered to return to Autrey within the customary forty days, although those who have suffered more serious wounds are urged not to neglect it. But since some expenses must necessarily be met for the maintenance of the little church, wax being in no way required, it is now customary only to commend to the pilgrims that according to their devotion they should contribute something to discharge expenses of this kind, especially wax, which is burned in their presence.

[235] various blessings; The manuscript codex which we have been citing until now also indicates the prayers that are to be recited, and the rites that must be observed in blessing things, the pilgrims and the members of the confraternity

of St. Hubert. These are as follows.

Blessing of new confraternity members and of pilgrims.

Antiphon of St. Hubert: I will give power into his hand, and he shall be as a father to the house of Judah, and I will give the key of David upon his shoulder. — ℣ The Lord loved him and adorned him: ℞ He clothed him with a robe of glory. — Let us pray. O God, who adorned blessed Hubert the pontiff with innumerable miracles, grant us by his intercession both to be freed from all the evil encounters of life and to rejoice in perpetual health of mind and body. Concede nos, etc. (Collect from the office of the Blessed Virgin). — Adesto supplicationibus, etc. (Collect of St. Augustine).

Then he sprinkles the people with holy water in the form of a cross, saying: Asperges me, etc.

If there are present pilgrims bitten by animals, the Gospel according to John is recited: In principio erat Verbum, etc., the stole being placed on their head, they too carrying a blessed candle in their hand. These things having been done, they are roused to confidence and are urged to approach the sacraments duly: which are to be ministered to them with charity.

Blessing of bread, salt, etc.

℣ Adjutorium nostrum, etc. — Let us pray. O God of ineffable mercy, who are diffused through all things, we suppliantly implore your piety and mercy, through the holy and awesome name of your Son and through the intercession of St. Hubert, that upon these creatures of bread, salt, oats, etc., through the power of your invisible working, you may deign to pour out your blessing †, so that men and animals, when they have taken of them, may by this sanctification of blessing †, you protecting them, remain unharmed by every assault of the tempter. Through..

Then he sprinkles all with holy water, saying: Asperges me, etc.

Blessing of wine.

℣ Adjutorium, etc. — Lord Jesus Christ, who are the true vine, who in Cana of Galilee made wine from water; multiply your mercy upon us and bless † and sanctify † this creature of wine, that whoever may take of it, or upon whom any of it may be poured, may be filled and sanctified by the sweetness and richness of your divine blessing, and receive health of body and protection of soul, who with the Father and the Holy Spirit… — Asperges me, etc.

Blessing of rings, rosaries, images, medals.

℣ Adjutorium, etc. — O God, by whose word all things are sanctified which we either do or receive, pour out, we beseech you, a blessing upon us and upon these creatures (or upon this creature), a token of Christian piety, that through the invocation of your holy name and through the intercession of St. Hubert, we may with thanksgiving attain whatever the necessity of the present life demands. Through… — Asperges me, etc.

Then, before the rings, horns or medals are given back, they are to be brought to the sacred relics, while this is said: Bless, O Lord, this ring (this token of Christian piety) which we bless in your name, and grant that whoever shall piously and faithfully carry it, by the intercession of your blessed confessor and pontiff Hubert, may be freed from the evil encounters of life, and may remain unharmed by every encounter of temptation. Through… — Asperges me, etc.

Blessing of pilgrims, before they are sent away.

In viam pacis. — Cant. Benedictus Dominus Deus Israel, etc. — Into the way of peace and prosperity may almighty and merciful God direct you, and may his angel accompany you on the way, that you may return to your own with peace and health and joy. — † Asperges me, etc.

Note. If the pilgrims need not observe the forty days, or if they ask only that the relics be offered for them to kiss, some prayer at least must always be said first, and the blessing of rings, rosaries, etc., is to be added; which are afterward to be brought to the relics, with the prayer indicated above: Bless, O Lord, etc.

When the pilgrims return.

Antiphon Potestatem and prayer of St. Hubert. — Te Deum, etc. — Let us pray. Deus, cujus misericordiæ non est numerus, etc.

These things having been done, those who ask to be admitted to the confraternity are inscribed in the register, and if anything wonderful has happened in the healing of the sick, it is noted.

[236] miracles In a little book written before the middle of the eighteenth century Les Histoires les plus remarquables des pèlerins de Saint Hubert d'Autrey. there are reported some healings then recently obtained through the invocation of St. Hubert at Autrey, which it will not be irksome to copy here also, with the notice prefixed to the narration:

In the year 1708 there were seen in the little church very many staffs, which plainly attested how many had returned to this place to give thanks to St. Hubert for their healing. Lest unbelievers should be able to contend that no danger was incurred by so great a multitude, it has seemed good to report here some particular facts which show both the greatest and evident danger and the wonderful healing. For besides the fact that it is not credible that among more than five hundred persons whom I myself have seen flocking here every year none was injured by a poisonous bite, — from which it would have to be said both that all those were deceived and that this pilgrimage has nothing of the miraculous, — here moreover are some things which, unless you should say that that saint has singularly shown his power, you will be unable to explain.

[237] certain Eighteen persons, after having eaten at a meal a cake made with the milk of a cow which had been bitten by a rabid dog, when they had come to Autrey, one of them held all the observances and abstinences in mockery. But when the others rebuked him, having returned here and repenting of the deed, he undertook the forty days' observance; and when this was finished they returned home together, seventeen in number. Being asked why only seventeen came, they answered that a certain woman, when moved by unbelief she had refused to persevere for the whole forty days, because she was experiencing neither any trouble nor any danger, had died infected with rabies. But all the others came to give thanks to St. Hubert with staff and belt, singing and publishing everywhere the praise of St. Hubert.

[238] very notable Three pilgrims, when they had been bitten, making little of their wounds, were healed of them a few days later. But since they learned that some beasts bitten by the same dog had perished rabid, they hurried here, terrified by such great fear that they could scarcely be revived from it. Having nonetheless carried out their vows and prayers with great piety during the forty days, they returned after this time to testify to their healing.

[239] of preservation Two pilgrims from the district of the village of Dompaire, after they had been bitten by the same dog, one refused to observe the forty days, because he said that the dog had not been rabid, and that the wound was not serious, and that the prescribed abstinences could not help this matter at all: and he died rabid; but the other, fulfilling everything faithfully, was healed.

[240] from rabies When a certain manservant had been struggling for a long time against a wolf, a certain maidservant, coming to his aid, thrust her hand deep into the wolf's throat; and it was afterward killed. The manservant had been injured in the nose and the leg; and the common opinion has it that no cure is to be hoped for by one who has either inhaled the breath of the animal or been bitten on the head. Yet both returned after forty days, completely healed.

[241] in the eighteenth century Not far from Aydoilles, a village which is passed by the road leading to Remiremont, when a manservant and a maidservant had been bitten by a rabid dog, they came to Autrey and were healed, although they had been injured both on the head and also in other places.

[242] at Autrey Fifteen or sixteen persons of the lowest rank, whom a rabid dog had bitten, came here from Saint-Dié. A certain canon, however, who had also been bitten and had not come, moved by the example of the others and by fear of the danger, finally came here, where he observed the rite of forty days, and went away with all the others freed from fear and danger.

[243] through the invocation Although few pilgrims were seen to have arrived this year (1728), because, that is, that misfortune befell few, yet a matter worthy of record above the rest must not be omitted. Gerard and John Toussain from Geromel (Gérardmer) hastened here to give thanks to St. Hubert, because their child, seven or eight years old, whose face a rabid dog had injured by a bite, had been miraculously healed. For although the child's wound was great and horrible, and although the report is that the bites of rabid dogs, if they have injured the head, admit of no cure, this was a signal healing; of which kind we have also recorded others above.

[244] of St. Hubert, About Easter (1728) very many pilgrims arrived, of whom, although some were certainly not touched by rabies, some nevertheless had been bitten by those dogs that all believed to be rabid; among whom were some children and also young people, injured in the face itself. There was present also a man whose nose had been nearly carried off. There came also a certain priest from Ville-sur-Illon, Dom Balé by name; who, having completed the forty days, escaped all danger.

[245] even most gravely Among the other pilgrims who in the year 1733, as had happened in years past, flocked to Autrey to implore the illustrious St. Hubert, there must not be passed over a certain family from the parish of Haro (Harol), which is the more worthy of record because we have carefully obtained testimonial letters from Mr. Le Comte, parish priest of the said place and dean at Portsas. He, as may be seen from his letters, attests that on the 13th (or 23rd) of this year Dominic Guyot, a man of his parish, when he was in the fields for the purpose of gathering wheat, a rabid wolf attacking him, was gravely wounded in the head, arms and hands; but that after he had come to Autrey to invoke St. Hubert, he obtained full healing from the Lord. These things the said dean and parish priest in Haro confirmed by his signature. For that man afterward returned to Autrey in excellent health and overcome with a grateful heart. — Several others also from the same parish hastened to Autrey for the same cause, and were not cheated of their hope.

[246] for those injured Here is what the parish priest of Harol attested. I the undersigned Claude Joseph Le Comte, parish priest at Harol and dean at Poursas, make known that on the (23rd or) 13th of October current, Dominic Guyot, a farmer and inhabitant of the hamlet of la Rue, my parishioner, when he was in the country, was attacked by a rabid wolf, and gravely wounded in the head, arms and hands; who would doubtless have been devoured, had not his son come to his aid and killed the wolf with a pole, by which, however, an ox and a horse had first been wounded, themselves afterward made rabid. The said Guyot took refuge as a suppliant with St. Hubert at Autrey, in which place some relics of the distinguished servant of God are preserved; by whose intercession, the forty days having been observed in the customary manner, he fully recovered. Therefore he has again had recourse with prayers to the saint in the said abbey of Autrey, to return most humble thanksgivings to him and to God; and there to venerate St. Hubert with singular homage. In faith of which I have signed.

Claude Joseph Le Comte.

[247] obtained; At the end of the month of October of the year 1736 a woman with two children came from …?, also a certain woman from Orvailles, and the son of Mr. Marotel,

an advocate at Lunéville; all of these had been bitten by a little bitch at Orvailles, which was attacking all the dogs and other animals of the neighboring villages, and which the inhabitants killed as rabid. The customary duties of abstinence and piety having been carried out, those five persons experienced no further trouble.

We could adduce a great many things of this kind, and prove by many facts how much benefit the pilgrimage to St. Hubert at Autrey confers.

[248] the antiquity of the cult of St. Hubert in the church of Autrey. As regards the antiquity of the cult of St. Hubert in the monastery of Autrey, it is gathered from an instrument to which Conrad, bishop of Toul, subscribed in the year 1285, that already at that time there existed in the church of the monastery, which was dedicated under the title of the Blessed Virgin Mary, an altar of St. Hubert Notice sur l'abbaye d'Autrey, p. 40.. A second altar was dedicated to the same saint there about the year 1540, and at about the same time two windows were installed, on which his story was represented Ibid., p. 40–41.. The church itself and the monastery were already in the fifteenth century named from St. Hubert Ibid., p. 53.. — Both buildings, sold publicly in the year 1791 by order of the sacrilegious men who then ruled France, were assigned to a linen factory up to the year 1858, in which year they were bought back through the efforts of the Most Illustrious Mgr. Caverot, bishop of Saint-Dié, and a little later, in the year 1860, the minor diocesan seminary was established in them Semaine religieuse de Saint-Dié, 1887, p. 32.. The most devout prelate and his successor, the Most Illustrious Mgr. de Briey, have also had it at heart to restore there the cult of St. Hubert, long since abolished. The latter a few years ago was able to confer on the seminary something of the remains of the saint received from the Most Illustrious Mgr. Regnier, archbishop of Cambrai, and legitimately recognized, and recently, the ancient chapel of St. Hubert in the church having been repaired, he inaugurated with a solemn blessing, on the 16th of October of the year just past, a stone statue of excellent workmanship, two meters high, in which the saint is represented holding a sword in his right hand, and with his left leaning on a stag carrying a cross between its antlers Ibid., 1886, pp. 727, 823..

[249] II. In the monastery of St. Nicholas de Pratis near Verdun. II. In the same region, in the abbey of Saint-Nicolas-des-Prés hard by Verdun, on the feast of St. Hubert every year a great quantity of bread and various fodders is blessed, which are established to be most certain amulets for those animals into which others, agitated by rabies, have fixed their teeth. And on the very feast day of St. Hubert, not only do the people of Verdun and the neighboring country folk flock together, but, gathered together, on the one side the canons of the cathedral church lead a sacred procession there, and on the other the magistrates of the city, as if a senate were to be held, all come together in order, and both not without gifts. A sodality of the same saint has also been established there Roberti, pp. 274, 284, 289..

[250] [III. In the monastery of Trois-Fontaines, of the diocese of Châlons: the concourse of the people,] Not far from there, in the monastery of Trois-Fontaines, the cult of St. Hubert was once celebrated. We have found commentaries transmitted from there to the monastery of Andage in the seventeenth century, now deposited in the archive of Arlon Fonds Saint-Hubert, layette 68, liasse F.: which, rendered from French into Latin, we here transcribe.

Trois-Fontaines is an abbey of the Cistercian Order in the diocese of Châlons, situated at the passage of the waters not far from the city of Vitry *, founded formerly by the duke and by St. Roger; this is the first daughter of the archmonastery of Clairvaux. In this place of Trois-Fontaines the memory of Lord St. Humbert is venerated with great reverence, and his feast is solemnly celebrated with a proper office, freely communicated to us by the monks of the distinguished monastery of St. Humbert in the Ardennes; moreover on the said day of Lord St. Humbert there is present at the said place of Trois-Fontaines a great multitude of people, both to gain the indulgences granted by the Most Holy Pope, and to receive a remedy for those wounds with which they have been afflicted by the bite of some rabid dog. Indeed on every day of the year some pilgrims betake themselves to the chapel of the said saint, who, having poured out devout prayers, and also sometimes, if a graver trouble needs attention, having carried out a nine-day devotion, and then having washed their wounds with a certain lotion prepared for this end, by the intercession of Lord St. Humbert, through the grace of God, are freed from all dangers and fears, if they have fallen into any. It is true, indeed, that when the sacristan of the said monastery of Trois-Fontaines notices that one of the pilgrims is wounded more than usual, after he has received health as has been said, he admonishes him to go to the great St. Humbert, — for so they say, — that he may be incised there.

[251] even of men distinguished in nobility; Among the many notable persons who have either themselves carried out novenas or ordered them to be carried out, there appears the Lord Cardinal de Guise of good memory, Louis of Lorraine, and the Lady de Saint-Rirant, of Remiremont, who every year on the feast day up to this time sends gifts to the said Trois-Fontaines: for she was freed from a great terror by which she was tormented, because she had even seen a rabid dog in flight; there must also be recorded another, Lord du Pirel by name, and so many others that it would be impossible even to list them by name. Moreover quite manifest miracles are seen there every day; and among others two are to be considered, so clear that they cannot even be called into doubt, since they were performed before twenty-five religious men who live in the said abbey of Trois-Fontaines serving God, and with an infinite crowd of people also present, which flocks to the divine office especially on this sacred day of Lord St. Humbert.

[252] having recourse there to the patronage of St. Hubert, preserved from rabies, The first miracle occurred in the said church of Trois-Fontaines in the year one thousand five hundred and ninety-five; in which year on the sixteenth day of October there came to the said abbey a certain woman, accompanied by her mother and her husband; for the woman had married her husband about two months before. When she had been bitten by a rabid dog, and had not at the opportune time and place done her duty, namely of imploring the grace and favor of Lord St. Humbert, she was much troubled in spirit. Her husband, being little attached to the Catholic, Apostolic, Roman faith, by no means agreed, although his wife earnestly asked, to take her to Trois-Fontaines that she might devoutly supplicate St. Humbert there. At length when, the neighbors interceding, she had been brought to the said place of Trois-Fontaines and had arrived there on the sixteenth day of October of the year one thousand five hundred and ninety-five, it was noticed that she was immediately troubled in mind; which was the reason why, for carrying out the nine-day devotion, there was assigned to her a chamber next to the church, which is called the church chamber, into which after the divine office she withdrew with her mother and husband, her companions; indeed they slept there. After the said woman had begun the novena, if the Gospel happened to be recited at a solemn or less solemn Mass, she immediately threw herself on the ground and barked like a dog; and if she saw a dog, she also prostrated herself on the ground, ran on all fours and pursued the dog barking. She barked at a large dog as a large one; at a small one as a small one. For the rest of the time she was quite in possession of her mind, and apart from the time, as has been said, of the Gospel she quietly applied herself to devout prayers; she also talked pleasantly with the prior, the subprior or the sacristan; who daily went to her for the sake of visiting and consoling her. Being asked moreover on one occasion whether she remembered what she had done at the time of her frenzy or rabies, she said that she remembered, adding that when raging she was hostile only to her husband; whom, if she could have seized him then, she would have beaten badly. And in truth she did no harm to any other person, even one standing very close by; but her husband took great care, and when she turned to frenzy, he withdrew. Those who now and then asked how she had fallen into this trouble she answered that on the eighth day of the wedding, on which day it is the custom in this neighborhood to make merry with friends, when she was going to Mass, accompanied by relatives and some friends, and had reached the door of the church, a great black dog came up, which among all her relatives bit only her own thigh, without injuring any other; and then it went away and was seen no more. From then on she had never been able to obtain from her husband that she should come to Saint-Humbert, until, as has been said, he noticed that she was troubled in mind. When the first novena or the first nine days of the novena had gone by, without her being noticed to be any better, the said prior, subprior and sacristan, in wonder, asked her mother what she did at night. The mother answered that she slept with her husband; for the rest she did not know what they did. Therefore the said woman was ordered to begin a second novena, and to withdraw entirely from her husband. This being done and the novena completed, by the grace of God and the intercession of Lord St. Humbert she was restored to full health, and appeared as calm of mind as could be hoped, so that she was no longer disorderly moved either at the time of the Gospel or when she saw a large or small dog. And so she returned home, accompanied by her mother and husband, who lived in a certain neighboring hamlet, Vavere by name; the said prior, subprior and sacristan meanwhile admonishing her to go as quickly as possible to the great St. Humbert, that, being incised there, she might place in safety the health recovered by a miracle; which she promised she would do. But her husband, a heretic rather than a Catholic, as are most inhabitants of the said place of Vavere, and therefore thinking little of pious pilgrimage, never allowed her to set out on the journey to the said great St. Humbert in the Ardennes, until she again fell into her former evil; which happened about thirty or forty days after she had set out from the monastery of Trois-Fontaines. Then at last the aforesaid husband, compelled by necessity rather than devotion, proceeded to go with his wife toward the Ardennes and the church of Saint-Humbert according to the admonitions received; but the journey was put off too long. For when along the way he had come to a certain village, Chyny by name, and the lady of the place was then going to church to hear Mass, with a troop of puppies following, the wretched woman, on seeing the puppies, threw herself on the ground and began to attack the puppies on all fours. When the nobleman who was lord of that place, Chyny, heard this, believing that the wretched woman was plotting evil against his wife, he cut off the poor woman's head with a knife without a hearing, and so she at once ended her life. The husband, having received from the Lord of Chyny ten coins for the loss inflicted on him, went off to his village of Vavre. This is the true narrative about the said woman, which all the monks of the said monastery of Trois-Fontaines attest, and, if need be, also more than a hundred other persons. I for my part, as prior of this place, affirm that what is written above is true, which I myself have seen, at all of which I was personally present, except for the death of the said

woman. This, however, men equally truthful and worthy of belief related to me. All of which, as they have been stated, I attest, and with my conscience safe I also confirm them with my signet ring.

Done at the request of the Reverend Father in the Lord, Dom Pons Boiman, monk of Orval, now abbot of the abbey of the Cistercian Order, on the 10th day of May 1623.

Serain Foimez, humble prior of Trois-Fontaines.

[253] [and those who neglected to go there in good time, or to Saint-Hubert in the Ardennes, carried off by a miserable death.] The second miracle was wrought in favor of a certain man of law, namely the reeve of the hamlet of Rozes; in which reeve the power of Lord St. Humbert appeared. For when he had been bitten by a suckling puppy, whose parent was suffering from rabies, the said reeve did not take care to implore the help of Lord St. Humbert at the fitting time and place. When forty days had passed, therefore, and he had fallen into the disease, he devoted himself, although too late, to Lord St. Humbert, and asked to be taken to him, that he might invoke him with devout prayers. But when he arrived at the said place of Trois-Fontaines, he died there, yet after he had confessed a sin which he had never until then disclosed to a priest. And if he had made his novena earlier, at the opportune time and place, surely no ill would have befallen him. For his sister, who had been bitten by the same puppy, was preserved from rabies, a novena having been made in the monastery of Trois-Fontaines. How this happened to the said reeve is here written on the relation and affirmation of the parish priest.

[254] In the western part of northern France also, which was formerly part of the county of Flanders, St. Hubert was venerated with singular devotion in a number of places. Thus

IV. In the monastery of Flines near Douai. IV. Flines, a monastery of sacred virgins, a mile and a half distant from Douai, rejoices in relics of St. Hubert Cf. above, no. 42 d. and in the power of miracles. Those whom a rabid beast has bitten or infected are there freed in perpetuity from every danger of rabies, the prescribed ceremonies being observed. These ceremonies are contained in these two articles: I. To the pilgrim is given a new nail, which has touched the relics of St. Hubert. With that nail let him draw a little blood from the wound made by the bite, if there is a wound, for nine days in succession. Then let him wash the wound itself with running water. When the ninth day has passed, let him throw the nail away where it can be found by no one. II. During the solemn nine days let him change neither shirt nor bedclothes. Let him abstain from comb and mirror. Let him not eat pork, nor bread unless older than one day. Let him keep far away spices, fish without scales, garlic, onions, leeks, and whatever creates heavy breath. Let him drink alone from his own little vessel. Let him sleep alone, if it can be done. Let him abstain from dances and other recreations of the kind. Let him not taste of the head of any animal [Roberti, pp. 237, 261, 496–499 (in which place he strives to vindicate the prescribed observances from every stain of superstition).].

[225] V. At Aire and at Saint-Pol in Artois, V. At Aire and at Saint-Pol, in Artois, we have seen above that there were in the seventeenth century the nun Mary Chressen and the nobleman William le Couvreur, who boasted that they were descended from the stock of St. Hubert and endowed with the power of curing rabies Above, nos. 164, 162–163.. Each, among other ceremonies, prescribed certain singular and quite wonderful things, which nevertheless Roberti approves and defends Page 499–501.: She (Mary Chressen), he says, drew them from her forebears, as she asserts, and she says moreover that no one has despised them with impunity, that they have been to no one a fraud or deception. If, then, any rabid person is brought to her, I. She draws blood from the tongue and from the joints of the fingers of both hands. II. She rubs the opened skin with salt and garlic, wraps it in little cloths and orders it to remain wrapped for twenty-four hours. III. She orders the hands, when unwrapped, to be washed with water and salt. IV. She orders the bands and little cloths in which the hands had been wrapped to be burned. V. Those more gravely injured she treats for three days. VI. Those whom rabid dogs have injured she orders to be plunged three times in the sea in honor of SS. Hubert and Euronius.

[256] where also proper Masses of SS. Hubert and Euronius were recited. In both places, Roberti continues Page 501., I find a Mass proper for averting this evil: at Aire indeed, of SS. Euronius and Hubert, confessors, but at Saint-Pol of St. Euronius alone. In both of them almost everything is the same, except that, as the matter required, in the one the prayers and praises are put in the plural number, in the other they are singular. To satisfy the piously curious, I shall indicate the beginnings of the principal parts, chiefly from the one that embraces both saints, which was sent to me from Aire. Introit. "The Lord gave acknowledgment to his saints in the word of glory," etc. Ecclus. 47:9. Collect. "Grant, we beseech you, almighty God, that your Church, which until the end of the ages, by ineffable providence, shines with the greatness of the virtues and miracles of your blessed confessors Euronius and Hubert, may by their merits and intercession be healed of infirmities and of the bites of rabid dogs, and may rejoice in perpetual health and safety. Through our Lord, etc." Epistle. "Those who fear the Lord will not be unbelieving" etc. Ecclus. 2:18. But in the copies of Saint-Pol, Epistle. "The memory of that just man is in the composition of a fragrance made by the work of the perfumer," etc. Ecclus. 49:1. Gospel. "He who has believed and been baptized… And signs" etc. Mark 16:16. How ancient these Masses are, and who made or confirmed them, or by what authority, I have not been able to learn.

[257] V. At Noulette near Hesdin. VI. Noulette, a village next to the city of Hesdin, enjoys a wonderful privilege, which, set down in writing by the Rev. Fr. Theodore Gerlais, priest of our Society and rector of the college of Hesdin, and sent to me, I describe in just these words. It runs thus: "There is a village two miles from the city of Hesdin in the county of Saint-Pol, called by the vernacular name Noulette. There is there a very ancient church consecrated to the memory of St. Hubert. The village is believed to be under the protection of the same saint: for from all memory of men it has not been heard that any inhabitant of it, or beast of an inhabitant, bitten there by rabid creatures coming from elsewhere, has fallen into rabies. This is the privilege of the place, that without any other remedy or prolongation of time (commonly répit) or the like, they are kept immune and unharmed. It is enough to be an inhabitant of the place or to belong to an inhabitant. The examples are daily and very well known in the whole region round about: so that it is a common proverb in those parts, that neither man nor beast is seen to go out from Noulette rabid; although from the neighboring villages both other beasts and especially dogs run about wandering through the various villages. These, if perchance they reach Noulette, are killed by the dogs of the inhabitants, with no harm to the latter" Roberti, p. 261..

[268] VII. In the village of Limé near Soissons. VII. With a similar privilege the village of Limé near Soissons Cf. above, no. 41. is said to be favored, namely that no one and no animal has ever been injured there by another that was rabid. A confraternity of St. Hubert exists in that place, and with great solemnity the feast of the saint, whom the village venerates as patron, is celebrated on the 3rd of November, and a huge multitude of pilgrims flocks there Prioux, Saint-Hubert, pp. 60, 71..

[259] VIII. In other places of France. VIII. Now in summary concerning other places in France where I have read that St. Hubert is honored with some particular cult. Namely:

In the diocese of Amiens there are dedicated under the title of St. Hubert the churches of Brassy and of Escarbotin, and a chapel at Vergies, and formerly also at Canaples. Confraternities exist at Vron and at Conchy, to which also pious pilgrimages are undertaken. A confraternity was formerly instituted at Gamaches, and a place of pilgrimage at Royaucourt, but these have now been abolished, as also some superstitious observances that were formerly in use. A part of the village of Sentelie is named from St. Hubert. Finally many paintings and sculptures representing St. Hubert are found everywhere in the churches. Formerly a horn or key of St. Hubert was preserved in the cathedral church [Corblet, Hagiographie du diocèse d'Amiens, vol. IV, p. 319–320. On the relics cf. above, no. 42 g and h.].

In the diocese of Angers, there were formerly chapels of St. Hubert in the church of St. Maurille at Chalonnes and in a castle in the deanery of Craon Pouillé du diocèse d'Angers (Angers, 1783), pp. 120, 150..

In the diocese of Autun there was a priory of St. Hubert, which was subject to the abbey of St. Martin near Autun Pouillé général, ed. by Gervase d'Alliot (Paris, 1648), Dioc. d'Autun., p. 48

In the diocese of Cahors, the parish of Castannel venerates St. Hubert as patron Ibid., Cahors, p. 10..

In the diocese of Cambrai, there are consecrated under the title of St. Hubert the parish church of Romeries Le Glay, Cameracum christianum, p. 500. and another church at Câtillon Patrons de lieux … du diocèse de Cambrai (Lille, 1885), p. 9..

In the diocese of Le Mans, a chapel of St. Hubert was founded in the parish church of Ravigney Ibid., Le Mans, p. 108..

In the diocese of Langres, in the name of St. Hubert there is dedicated the parish church of Angerville Roussel, Le diocèse de Langres, (Langres, 1873–1879), vol. I, p. 374., and chapels in the church of St. Mammes in the city of Langres, in the church of Arc-en-Barrois, at Cruzy-le-Châtel, at Mussy, in the castle of Chauvirey, at St-Blin and in the hospital of Doulevant Ibid., pp. 264, 263, 281, 290, 292, 354..

In the diocese of Luçon, in the year 1750, there existed an altar of St. Hubert in the parish church of Antigny, where also some relics of the saint were preserved Aillery, Pouillé de l'évêché de Luçon, (Fontenay-le-Comte, 1860), p. 175..

At Paris, there existed a confraternity of St. Hubert and St. Eligius erected in the year 1445 in the church of Saint-Julien, and another in the church of Saint-Roch Gaidoz, p. 158..

In the diocese of Poitiers, chapels dedicated to St. Hubert existed at Oiré and Loudun, where also keys of St. Hubert were deposited Ibid., p. 132, from Barbier de Montault..

In the diocese of Rennes, chapels likewise sacred to St. Hubert are indicated in the church of Blessed Mary at Vitré Pouillé général, Rennes, p. 22., and in the parishes of Gaël, La Nouaye and Paromé [Guillotin de Corson, Pouillé hist. de l'archev. de Rennes, vol. IV, p. 641; vol. V, pp. 348, 350 and 410.].

In the diocese of Reims, the church of Cons-Lagrandville acknowledged St. Hubert as patron Heydinger, Archidiaconatus S. Agathes, p. 110..

In the diocese of Rouen, dedicated to St. Hubert

are or were the parish church of Ellecourt [Bunel and Tougard, Géographie du dépt de la Seine-Inférieure, arrondissement de Neufchâtel, p. 71.] and chapels at Mesnières Ibid., p. 24, at Ecretteville-les-Baons, at Bosville Arrond. d'Yvetot, pp. 21, 41., at Notre-Dame-d'Aliermont Arrond. de Dieppe, p. 118., and at Saint-Père Ch. des Granges, Vie de S. Hubert, p. 191.. Other traces of the cult of St. Hubert are found besides at Bertreville-Saint-Ouen Tougard, Arrond. de Dieppe, p. 198., at Estonteville-Ecalles Arrond. de Rouen, p. 147., and at Auvilliers Arrond. de Neufchâtel, p. 13..

In the diocese of Soissons, the church of the village of la Ferté-Milon was adorned at the beginning of the sixteenth century with a splendid window representing the story of St. Hubert.

In the diocese of Verdun, formerly part of the archdiocese of Trier, there were sacred to St. Hubert in the sixteenth century a chapel at Rupt-sur-Othain and an altar in the house of the Holy Spirit at Marville, and the village of Chauvency-Saint-Hubert venerated the saint as patron Heydinger, Archidiaconatus S. Agathes, pp. 144, 127, 155.. But also at Juvigny in the convent of St. Scholastica, whose church preserved a tooth of St. Hubert in its sacred treasury, a proper office of the saint was celebrated with the rite of a double on his feast day, the 3rd of November [Offices propres … celebrez au monastère de Saint-Scholastique à Juvigny (Toul 1648), p. 65. For the Office of St. Hubert excerpted from it, see below in the appendix.].

[260] Chapels in the royal residences. Furthermore, as Des Granges notes Vie de S. Hubert, p. 190., in almost all places where the kings of France from time to time resided, and in the forests where they were accustomed to hunt, chapels and hermitages dedicated in the name of St. Hubert were erected. As an example may be brought forward the splendid oratory of St. Hubert in the celebrated castle of Amboise in the tract of Touraine.

[261] The memory of St. Hubert in Aquitaine, In ancient Aquitaine, from which St. Hubert is said to be sprung in the author of the Annals of Lobbes in the tenth century and then in Nicholas the canon and other more recent writers of Liège in the eleventh century Cf. Preliminary Commentary, no. 56., I have found no other trace of his cult except what is read in Delvaux Bibl. Univ. Leod. mss., no. 824, vol. I, p. 395.: There is still in Gascony, which was part of Aquitaine, a district which is called les Landes de St-Hubert, whose chief town is Aquæ Sextiæ *.

* Atreium, al. Alteria, Alteriacum, Autereium; French Autrey.

* Chaumont

* Vitry-le-François

* Dax

§ V. On the cult of St. Hubert in Germany and in other regions of Europe.

[The cult of St. Hubert in the ancient diocese of Trier: the feast of the saint solemnly celebrated,] In Germany, in honoring St. Hubert with a signal cult, the archdioceses of Trier and Cologne, neighbors of the diocese of Liège, are especially eminent.

I. Concerning the archdiocese of Trier, which at that time included both the present diocese of Luxemburg and a great part of that of Namur, the following note was sent in the year 1621 to Fr. John Roberti by Fr. James Pontian Cf. Roberti, p. 241., then chaplain in the church of Andage, which is still preserved in the archive of Arlon Fonds Saint-Hubert, layette 107.:

In the parish church of St. Lawrence in the city of Trier, the very feast of St. Hubert, although not by precept, is observed, and is celebrated with a great concourse both of the citizens and of the adjacent villages; and this likewise occurs in all the places listed below and very many others of the aforesaid archbishopric: Sarbruck, Pals, Rouver, Hylleshem, Riolle, Recking, Wasserbillich, Herberen, Machra Comitis, etc., in which the offerings or largesses and vows of the faithful are kept for the monastery until the arrival of its emissary. There are other churches, both parish and daughter churches, in which he is venerated with equal cult, but the offerings are not kept for the monastery; the pastors or masters of the fabric assign them to themselves. Such are: the church of the monastery of Münster at Luxemburg, Nounwiler, Thionville, Schleidwiler, Alten-Nikkenich, Wolfelt, Sircq, Ithich, and very many others. Concerning the institution nothing can be said in particular, except that some act from pious custom, others from a vow of their parents, or from tradition, and after grace received by the merits and intercession of St. Hubert.

[263] his image publicly displayed in many places, In testimony of pious cult, scarcely any notable church, indeed scarcely any chapel, would be found in the whole district of the archbishopric which does not have either an altar erected in honor of the aforesaid saint, or some image, or at least the story of his wonderful conversion painted on some wall. Moreover before the doors of the faithful as well, although in many places they have been consumed and carried off by the injury of wars and by age, there remain in many places very old images, and especially in the duchy of Luxemburg, namely at Diedenhoven, Kettenhoven, Weiler zum Torn, Recking, Rettenbuch, Schifling, Adich, Kail, Mondrich, Belles, Kaigen, Sashem, Hondling, Keurich, Michweiler, etc.

[264] sodalities, Concerning the sodalities, I know nothing else except that the intention of all those enrolled in the confraternity of St. Hubert is this: to become sharers in the indulgences, prayers and sacrifices customarily performed in the aforesaid monastery, and so to devote themselves and their own to the patronage of the aforesaid saint; which is done in various ways, according to the piety and decision of each. The people of the Moselle, beginning from Ukking above Thionville, and the adjacent villages as far as Trier, and indeed as far as Cochem, in some of which wine is offered, and in others pigs, in others grain, in others finally wine and pigs and grain, in others they offer the value of the acorns required for fattening one pig. I add some of the kind for many:

Thionville, Remich, Cons, Machra Comitis, above Trier; below, Schawaich, Longuich, M…ing, Clussert, Leenen, Tritthem, Piesport, Wailen, Urtzich, Lossenich, etc., with almost no village excepted.

[265] gifts every year There are also monasteries in which they offer particular gifts, some free, others obligatory. Free: the imperial monastery of St. Maximin, of St. Martin, of St. Matthias, of St. Mary at the Martyrs, Metloch, all of the Order of St. Benedict; Rellet also, a monastery of Carthusians; Obligatory: Prüm, half a malder of oats annually; Mariendal, a gold coin; Bardeburch, Sauteren * annually or from year to year, according as the acorns grow, the value of a pig. And almost all other monasteries.

[266] conferred; There are likewise castles of nobles in which some are accustomed to contribute: Keurich, Sashem, Sivenborn, Uselding, Clemmacheren or Clemmarech, Bertruig, Dresdorf, Luchtuig, etc., etc. There are finally all the inhabitants of the archbishopric, of whom some give wax, as at Machra Comitis, Metzsich; very many flax and wool; others half, or a third or fourth part of a pig or little sheep; others its value. Very many communities have bound themselves to a fixed measure of rye or oats, as Wasserbilich, Mertert, Herberen, Kaigen, Consthen, Fel, Salmor, etc.

All and each of the things that I have covered on this sheet, because I have learned them by use and experience, I assert to be most true.

Given at Saint-Hubert, on the 17th of the month of January 1621.

James Pontian, chaplain of Saint-Hubert and of the convent of the reverend prelate.

[267] [in the village of Nonweiler, the concourse of people to obtain preservation from rabies, certain rites being applied] Among the places listed in the document just cited, the village of Nonweiler near Saint Wendel is singularly celebrated, which for some centuries now has seen wonders wrought daily by the help of St. Hubert Roberti, p. 241.. There, namely, people flocked, as in Belgium to Andage and in France to Autrey, to obtain healing or preservation from rabies through the intercession of St. Hubert. In that place, besides other observances, two were prescribed which Roberti recites more distinctly and vindicates from the stain of superstition. Namely I. For nine days the Lord's Prayer and the Angelic Salutation are recited by the sick person: but in such a way that on the first day nine times, on the second eight, on the third seven, and so on, the number decreasing with the number of days. On which Roberti notes: If anyone should be too troublesome in this place and cry out that it is manifest superstition, or that the paradoxical daily cutting down of the number must be explained, I in turn would ask of him, but gently, to give the reason why God commanded (Num. 13.13) that there be offered to him thirteen calves of the herd, then twelve, eleven, ten, nine, eight, seven, and finally, a great leap being made and so many numbers omitted, one. When he has explained this to me, let him boldly press me to expound those steps of numbers, and I shall by no means evade it. The other observance was II. The wound is anointed with butter. On which Roberti again: He means the wound which has been inflicted by the bite of a rabid beast. Physicians give this reason for this precept, that butter has a soothing power of allaying pain. There is the added fact that by a tempered color it gently mitigates the sharpness of the poisonous humor which rages in the wound Ibid., p. 503–504..

[268] and burning of the wound by a key of St. Hubert; But for men injured by a rabid animal there was also applied a key of St. Hubert of a singular form, which Roberti describes minutely, with a rough drawing added; then he subjoins: But the miracle is in the very extremity. Do you see that dark little projecting point? It is a tiny body that may be the size of two grains of barley, if even so much. When someone comes whom a rabid beast has injured, this point is put into the fire until it is wholly incandescent like the fire itself. Then it is applied to the wound: and at once the poison which the wound was concealing gathers like foam around the glowing point: which when put again into the fire is cleansed, and the devouring flame consumes the poison. Further, although that tiny body of which I treat has now for some centuries been repeatedly immersed in glowing coals, it has so far felt no detriment from so voracious an element, whereas any iron or steel, even if it had been ten times larger, must long since have been wholly consumed. I have not yet said what the material of that tiny body is; nor shall I readily say, since I understand that it is unknown even to those who are closest to it, and who have had its care and custody committed to them… Among some inquiries of mine this also was one, what the material of that prodigious point might be. Certain persons thought that it was from the bones of St. Hubert, but both they, and finally all, professed ignorance, and I too with them; although no one denied that, whatever it was, it was more like iron or steel than bone. But let us suppose it to be iron: no pious person would likewise deny that it has received divinely, by the merits of St. Hubert, that power by which for so long it eludes the force of fire; especially since the effect moreover appears in the perpetual healing, which can be only from heaven Ibid., p. 267–271..

[269] the feast of the saint celebrated twice in the year. The celebrity of St. Hubert at Nonweiler is shown also by the fact that, as Roberti wrote of his own time, not only on the birthday of the holy prelate, that is, the third of November, but also on the fourteenth of June a huge multitude of people flocks together, not only of Catholics, but also of those whom the impious

doctrines of Luther and Calvin have corrupted. Evidently in so many years the wicked heresy has not been able to bring it about that they should forget the pious custom of their forebears Ibid., p. 278..

[270] Churches and chapels dedicated to St. Hubert in the city of Cologne, II. In the diocese of Cologne, in the metropolitan city itself the chief seat of the cult of St. Hubert was the little church of the Blessed Virgin Mary in Pasculo adjoining the cathedral church, where the feast of the saint was celebrated on the 3rd of November Gelenius, De Coloniæ Agripp. magnitudine, p. 438. Cf. following no.. That there was formerly a sodality of St. Hubert in that place may be conjectured from the fact that in the Register of the Dead of the Fraternity of St. Peter in Pasculo twelve are listed who were called Masters of the Chest of St. Hubert and three others Associates of the Masters of the Chest; likewise Servants and Maidservants in the Court of St. Hubert Roberti, p. 288.. In the same church, at the beginning of the sixteenth century, the Rev. Fr. Philip Bebius, S.J., wrote to Fr. John Roberti, there is a Key of St. Hubert, which has very often been used in the consecration of water, bread, etc., by whose power, certain prayers being applied for some days, not a few are fully healed Ibid., p. 268.. Of that key nothing is now known there, but there is shown a reliquary in which is enclosed a small piece of the sacred stole, with which those are blessed who, having been attacked by a rabid dog, fear they may contract the disease of rabies H. Heggen, Des h. Hubertus Leben und Wirken (Elberfeld, 1870), p. 165..

[271] In the same city there once stood a chapel of St. Hubert, built of wood and mortar in the likeness of a citizen's chamber, able to hold eight or ten persons praying, in the archiepiscopal vineyard, between the monastery of St. Maximin and the Marzellenstrasse; now, the college and church of the Society of Jesus having been built in the same place, it has been transferred to the raised choir of the same church; to which one goes from the archiepiscopal court by a far-extended gallery, and on the feast of St. Hubert, the third of November, the patronal rites are celebrated. The relics of the same chapel were translated, by the will of the archbishop and of the metropolitan chapter, to the parish church called in Pasculo, where the day of St. Hubert has from that time been celebrated with a most solemn concourse, according to a custom received from ancient times [Gelenius, op. cit., p. 624. On the relics of St. Hubert preserved at Cologne cf. above, no. 39.].

[272] devotion toward him in the county of Jülich In the county of Jülich, Lauteren or Fraw-Lauteren is a noble monastery of noble virgins, of the Order of St. Augustine, whom they call canonesses, near the town of Wallerfangen, on the river Saar. Next to this monastery is a village (whose name has escaped me) in which the same piety (toward St. Hubert) flourishes, which the concourse of neighbors makes the more celebrated, the wretchedly misled heretics themselves also accompanying not without affection Roberti, p. 240.. But also in the whole country of Jülich (the words are from a letter of Fr. George Feltz, prior of the Reverend Fathers Hermits of the Order of St. Augustine in the city of Wallerfangen) the birthday of St. Hubert is customarily a festal or Sunday-like day for all the inhabitants Ibid..

[273] and in other places of the diocese of Cologne, There are cited also certain churches of the diocese of Cologne where even today a postponement of the pilgrimage to be undertaken to Saint-Hubert in Belgium is customarily granted to those who have been harmed by a rabid dog Cf. above, sect. II, § IV., namely at Schiefbahn, at Zons, at Gürzenich, and the parish church of St. James at Aachen Heggen, op. cit., pp. 164, 166..

[274] and even in the provinces of Germany where the Protestants dominate. III. Lastly, I can attest, says Roberti Page 240., that the same affection (of devotion toward St. Hubert) flourishes here and there in other neighboring places of Germany, even among those who have strayed from the Catholic path of their forebears, and by name in the Palatinate. — There is indicated also in this kind the town of Gröningen in Franconia, where a certain key of St. Hubert is greatly celebrated, which the inhabitants of this tract, although Protestants, say was manifested by a miracle, and with which there is burned the left hand, under the thumb, of those who have been bitten by a rabid animal, while those standing around recite the Lord's Prayer: that key is also applied for marking animals that they may be preserved from rabies Gaidoz, p. 133..

[275] The cult of St. Hubert in England So much for what concerns Germany. About other regions I have little to say. About England Roberti indeed says, addressing her: In a certain part of you (the iniquity of the times forbids disclosing the name) you both show great affection toward him (namely St. Hubert) in other matters, and venerate his descendants, men also illustrious otherwise for their nobility, chiefly by that name Roberti, p. 243.. But what the traces of that cult are or have been I have altogether been unable to find.

[276] and in the Spanish peninsula Nor have I found anything about veneration toward St. Hubert in the southern regions of Europe, apart from this letter, sent from Spain in the year 1721, which is still preserved in the public archive of Arlon Fonds Saint-Hubert, layette 36, liasse F..

Excellent Sir,

This region, on account of the excessive dryness in summertime, has this disadvantage, that dogs very often become rabid, from which harm has come to people many times. Those who have been bitten have no hope of safety except in those, of whom you have certainly heard in Spain, the salutators, who say that they have been endowed from the cradle with a power by which they defend both men and animals from this evil. But since the inhabitants of these places have little trust in those men, when they have been bitten they are compelled to go to Lisbon, both to be plunged in the sea and to be marked with a certain key or horn of St. Hubert, which is in the possession of a nobleman in Portugal. Although that saint is not inscribed in the Spanish calendar, he is yet illustrious here on account of the fame of his miracles. Therefore the lords magistrates and all the noblemen of this city have entrusted to me a great duty in this matter: that is, as the weight of this word is well known, there is laid on me the unrefusable task of writing to you and suppliantly asking from you that you may be willing to procure for them a horn or key from among those which have touched the body or stole of St. Hubert, together with a printed paper in which the use of this key, and the novena to be celebrated in honor of the saint, and the diet to be observed by those who have been bitten, are duly explained. And if in addition you could obtain the office customarily recited in the abbey of Saint-Hubert on the day sacred to the saint, please send it, Sir; for by this we shall be much moved to the offering of devout worship to God in these places through that great Flemish saint; toward whom they have already been brought to so devout a spirit, that they have shown themselves ready to me to build a little church in his honor and to establish a confraternity, into which all the noblemen would ask to be admitted. The key will be placed in a little chest which we shall have closed with three locks; of which keys one will be in the keeping of the prelate, the second of the rulers of the city, the third of the confraternity. It is desired, however, that that key or horn be furnished with testimonial letters of the Lord Abbot of Saint-Hubert, with the approval of a notary or judge, so that everyone may be made certain that the key has been brought to the sacred body, and so that the people may have the greater faith in it. I am making you much trouble with these things, Sir; but I have thought that you more easily than anyone else would procure for those lords what they desire, and for me what I ask for them, whether you yourself should write to the religious of Saint-Hubert, or should commit it to the Lord Abbot of St. Gertrude. For the lord abbots are accustomed gladly to perform such services for one another. Be pleased, I pray, to send a response to me…

I am to you of all men the most devoted, most humble and most obedient servant

Hourlier.

From Forum Trajani *, on the 20th day of June of the year 1721.

Further, who that Hourlier was, we are taught from another letter attached in the same archive of Arlon, in which this is read: Most beloved brother, when I was recently with the Marquis de Herzelles in his castle of Faulque, a league and a half distant from Nivelles, he showed me a letter he had received from a certain friend of his, Mr. Hourlier, Commissioner Ordinator * of His Catholic Majesty in Spain… And since the Lord Marquis was reluctant to use the efforts of his brother, the abbot of St. Gertrude at Louvain, to obtain what was requested, because he had not yet taken possession of his abbey, he asked me whether I had some friend living at Saint-Hubert who could perform this service for him; I answered that my brother was living not far from there…

Nivelles, on the 12th day of October 1721.

De la Tour, Canon.

[277] Keys of St. Hubert granted to many places and even to private persons. These are the things I have been able to collect concerning the cult of St. Hubert in individual places. In this review I cannot doubt that not a few things are lacking through the want of documents, at least such as I know of. And so I most urgently beg all who may read these things, if they should find anything further of this kind worthy of note, not to disdain to transmit it to us, to be published in an appendix to some following volume of our work. However, it has not seemed good to list more distinctly the towns and villages that have obtained some key of St. Hubert, as they call it Cf. above, no. 151–156., with which animals are marked that they may be preserved from rabies, or that those infected may harm no one, since keys of this kind, as we have indicated above Ibid., no. 157., have long since been customarily sent from Andage to many colleges, or even to private persons, and are still often granted.

* Lauteren?

* Alcantara

* Commissaire ordonnateur

§ VI. On the solemn processions to the church of Saint-Hubert.

Solemn processions publicly proclaimed from the ninth century onward, We now come to describe some rites more or less proper to the cult of St. Hubert, besides the observances which we have indicated in the second section as applied for preservation from rabies. Among those rites there is preeminent in antiquity and celebrity the custom of processions or solemn pilgrimages which, led by the clergy, every year used to bring gifts from the surrounding villages to the church of Saint-Hubert: the origin of which custom, if the writer of the second book of the miracles is to be believed, is to be traced to that miracle which we know from the first book of the miracles No. 6. occurred under abbot Sevold, that is, between the years 836 and 855. For he writes thus: Without delay the people of the province, ascribing so swift an experience of divine propitiation to the merits of blessed Hubert, asked that it be granted to them to come together every year on fixed days for their many necessities: on the condition, namely, interposed, that each should bring, for the favor of devotion, according to the extent of his means. And lest anyone should presume to weaken or diminish the custom of this devotion, by imperial ban and synodal law

it was confirmed Mirac. bk. II, no. 6 end.. These things are not read in the first book: hence one may perhaps doubt whether those processions were really instituted on the said occasion; but at least it is gathered from this that that opinion was already flourishing at the end of the eleventh century, at which time the second book was written Cf. Preliminary Commentary, no. 24., and consequently that the use of processions was not recent at that time. This is also excellently confirmed from the passage of the Cantatorium to be cited presently Below, no. 281.. But what that imperial ban and that synodal law were which confirmed that custom, I have not been able to find; the author of the Cantatorium relates that they were set forth by the emperor Louis himself and by Bishop Walcaud Cf. ibid..

[279] which on certain days of the year from the surrounding villages Meanwhile, as Romuald Hancar narrates Hist. du monastère de Saint Hubert, ms., p. 95., although the venerable abbot (Sevold) had been compelled by charity to open the doors of his church to the peoples, both that he might favor their devotion and that they brought gifts to Saint-Hubert might find there a remedy for the necessities of both body and spirit, nevertheless, because he feared that this might give occasion for a relaxing of monastic discipline, as has been found to have happened elsewhere in a similar case, he decided that the annual concourse must be restrained of those who had bound themselves with all their descendants to visit this holy place every year: he therefore decreed that all should not come here on one day, but some on some days, others on others. And this has been done down to our own time. For on the first Sunday of the month of July the people of the deanery of the Ardennes or of Bastogne come here with their parish priest and dean; who, by a privilege granted to the said monastery, has by apostolic authority the right of solemnly excommunicating whoever do not pay annually the moneys owed to the said monastery. The peoples of the other two deaneries, namely the deanery of Falmagne and of Paliseul, come on the day sacred to St. Magdalen and on other days from the feasts of Easter to the day of St. John the Baptist. And most of the inhabitants of these places are bound to pay to the said abbey all the cheeses that can be made from the milk of one day; and these are called cross cheeses, for this reason, I think, that people used to carry these here at the time when they came to the church of St. Hubert in solemn procession. Now, that they may be relieved of this burden, a servant is sent from the monastery, who gathers the cheeses every year by wagon in all the places whose inhabitants are bound to pay this tribute.

[280] and they were commonly called bannal crosses; These processions have commonly been called Bannal Crosses Cf. no. 284.. For among old writers ecclesiastical processions are everywhere called crosses, because a cross was customarily carried before them Cf. Du Cange, Glossar. inf. lat., ed. Henschel, vol. II, p. 678, col. 1.. And they were called bannal, not as being established by imperial ban and edict, as John Roberti holds Page 281.; but as being carried out within the ban and district of the parishes or churches, or rather as the processions of any given parish, as we taught at Joinville Du Cange, loc. cit., col. 2..

[281] a right from this acknowledged to the monastery; Further, the custom of which we are treating had so established itself by the end of the eleventh century that a right seemed to have arisen from it for the monastery of Andage, and that legal action was taken against those who strove to infringe it. A witness is the author of the Cantatorium, who at the year 1074 says: With three offerings in the year, about the feast of blessed John the Baptist, the church of blessed Peter and blessed Hubert is solemnly honored, which are commonly called the crosses of Falmagne, of Paliseul and of the Ardennes. By what necessities the people of the province were compelled to devote these customs to God and to blessed Hubert, and by what proven consolations they established that these should be lawfully confirmed for themselves in perpetuity, he who wishes to learn more fully may read again the text of the miracles of the aforesaid patron. We know that these were assigned there by the edict of the emperor Louis, son of Charles the Great, and by the synodal ban of Walcaud, pontiff of Liège, and determined within fixed bounds by a lawfully confirmed privilege. — The year 1075. In our own times Godescalc, abbot of Hastière, had fraudulently attempted to diminish the crosses of Paliseul, and seducing the priests of the villages with gifts, drawing away from our church Harneas, Gabelium, Wilerceias, both Bursivæ and both Letires, Nevies, Gedinne, Granthes, he had drawn them to his own church. Abbot Theoderic took this presumption of his gravely, and, that he might answer him about it, summoned him through Dean Freduard to the council of priests held at Grades. There Godescalc, in the presence of the archdeacon Boso and of Ernetbold the advocate of the altar, convicted by judgment and amid the outcry of the whole council, publicly acknowledged to the church of blessed Hubert what was its own from of old; and rising before Abbot Theoderic he offered him a pledge of justice by the sleeve of his tunic, for which he was also required to deposit sureties of ten pounds, and so thereafter he ceased from his presumption Ch. 22, al. 30..

[282] afterward such processions also from Liège Not only from the surrounding province, which had first vowed that, but afterward also from more remote places, both of Belgium and of Germany and France, similar processions became accustomed to make their way to Saint-Hubert. Among these processions a notable one was that which was carried out every year by the members of the confraternity of Pilgrims of St. Hubert, instituted in the church dedicated in his name in the year 1644, with the approval of the Ordinary of Liège and of Innocent II, Sovereign Pontiff, himself, by a singular bull, in which he also granted some indulgences to the same. Among the statutes or rules of this confraternity, drawn up in the French tongue, these are read:

9. No one can be admitted to this confraternity unless he has gone as a pilgrim to Lord St. Hubert in the Ardennes together with the brothers traveling here in solemn procession.

10. The setting out for the pilgrimage shall be on the first day of the feast of Pentecost, at about the third hour of the morning; on which day all the brothers and sisters who have it in mind to make the journey shall be present in the market-place, to accompany the banner of the said confraternity making its way to the parish church of St. Hubert; and having heard Mass, they shall set out modestly, after they have taken part in the singing of the litanies.

11. None of the brothers or sisters shall go ahead of the banner on the journey; nor shall he leave the place assigned to him in the column by the masters, leaders or commissaries.

12. All the brothers and sisters shall make the journey quietly, and shall be a scandal to no one by songs, shouts or in any other way, especially in the inns [These things are taken from the unpublished Life of St. Hubert, cited above, no. 100.].

[283] and from other places of Belgium and Germany customarily coming; Nor in our own times has the custom altogether ceased of these solemn pilgrimages making their way every year on fixed days from a number of villages to Saint-Hubert. In the registers of those incised Cf. above, no. 95. I have particularly noticed a pilgrimage from Lensdorff or Lendersdoff, near the city of Marcodurum * in the ancient county of Jülich, of the diocese of Cologne, from where on Pentecost Monday, if I remember well, no fewer than two hundred, both men and women, come together to Saint-Hubert, not a few of whom have sometimes extorted by importunate prayers from the chaplain or almoner the incision of the forehead and the insertion of the sacred stole, although according to the received norm by no means necessary Cf. above, no. 96, at the day 5 May 1818..

[284] [a solemn excommunication pronounced against those defrauding the gifts or obstructing the processions;] We have seen above No. 279. that there was attributed to the dean of Bastogne the right of solemnly excommunicating whoever should defraud the monastery of the annual gifts owed, or should prevent them from being brought there through the processions or bannal crosses. The formula of this excommunication, rendered into Latin from the French tongue, in which it was read every year with a great concourse of people, Roberti gives Page 469. and we here transcribe:

Rite of the solemn excommunication, which is pronounced every year in the church of Saint-Hubert on the first Sunday of July by the dean of Bastogne, with the whole people assisting, and especially those who belong to the bannal crosses of his deanery, who on this day are present, formed in procession, to render the vows of their obligation.

Today, by the authority of the Holy Apostolic See and by virtue of the ancient favors and privileges granted to the venerable church and monastery of St. Hubert, the saint who protects the Ardennes,

I. We excommunicate and publicly declare excommunicated all those men and women who put any impediment or delay in the way of any pious pilgrims coming to this pious place for the sake of exercising their devotion or offering a gift.

II. By the same authority we excommunicate all who disturb or do violence to honest merchants making their way to the fair or market of this town of Saint-Hubert. For such disturbers of the public peace hinder the commerce and advantages necessary to this sacred place.

III. Then also we excommunicate and proclaim excommunicated all those men and women who act fraudulently in paying tithes, rents, revenues, offerings, cross cheeses, and any other debts and obligations by which they are bound toward this pious place and the monastery of St. Hubert.

IV. With the same anathema we strike in general those men and women who do not pay in full, according to God and their conscience, whatever they owe to the same monastery in any way, whether from a vow or from another obligation, whether old or new.

V. All these defrauders and each one of them we excommunicate as sacrilegious persons, usurpers of holy things, and we declare them strangers to the sacrifices, suffrages, prayers and good works which are done in the Church of God throughout the whole world, but especially in this church and celebrated monastery of St. Hubert.

VI. These excommunicated persons, shaken off by the hand of God, cast out from the communion of the saints and from the company of the faithful, have been handed over into the hand of the devil and the communion of the reprobate, into perpetual damnation, until such time as, contrite and penitent, they have made satisfaction, and have restored what they owe.

VII. Further, in sign of anathema and malediction, with the royal prophet David we clearly pronounce: Here the lighted candles are thrown to the ground. As wax flows before the face of fire, so let sinners perish before the face of God. Amen, amen.

[285] extraordinary pilgrimages, down to our own day. Besides those solemn pilgrimages, others used to be made from time to time, and are still customarily made, extraordinary ones, by particular churches or colleges, either to demonstrate pious affection toward St. Hubert or to obtain some benefit from God through his intercession. Among these there must not be passed over here in silence that most notable pilgrimage, both for the number and piety of the pilgrims and for the pomp of its three solemn days, which, at the instance of the Most Illustrious Theodore de Montpellier, then bishop of Liège, was instituted to ask for the liberty and restoration of the Sovereign Pontiff, on the 14th, 15th and 16th days of July in the year 1873: at which there were present His Excellency Mgr. Cattani, then Apostolic Nuncio, and the Most Illustrious bishops of Liège, Namur and Luxemburg [See this described at length in the little book entitled: Pèlerinage à Saint-Hubert du 14 juillet 1873. Liège, Demarteau press, 1873.].

* Dueren

§ VII. On the confraternities of St. Hubert.

The confraternity of St. Hubert at Andage, by Julius II Among the chief rites by which many have been accustomed to attest their piety toward St. Hubert must also be counted the confraternities instituted first in the church of Andage and then, by aggregation to this primary one, in many other places. The most ancient monument of this institution, so far as I know, is a bull of Julius II, Sovereign Pontiff, given on the 24th of June in the year 1510, whose original exemplar is still preserved in the public archive of Arlon, drawn up in these words:

Julius, bishop, servant of the servants of God, for the perpetual memory of the matter. Continually thinking of the salvation of all the faithful, as the solicitude of the pastoral office, committed to us, though insufficient, by divine disposition, requires, those things which are said to have been providently done and ordained for acquiring the salvation of the souls of those same faithful we gladly strengthen, when we are asked, with apostolic protection, that they may remain firm in perpetuity and unimpaired, and we grant to the same faithful those things by which they may the more easily attain salvation of this kind, and we invite them to exercise works of piety by spiritual gifts, namely indulgences and remissions, that thereby they may the more easily obtain the rewards of eternal happiness. A petition lately shown to us on the part of our beloved sons Nicholas de Malaise, abbot, and the convent of the monastery of Saint-Hubert in the Ardennes, of the Order of St. Benedict, of the diocese of Liège, stated that in the said monastery, in whose church the body of the same St. Hubert the confessor is preserved laid up, and by his pious intercessions, the Lord cooperating, those obsessed by demons, remaining there for the number of nine days, are freed, and those stricken with rabies by the bites of rabid dogs are cured and restored to their former health, and very many other miracles are shown from day to day; and that it stands in so sterile and arid a place, where neither wheat nor wines grow, and is distant from the sea by five days' journeys, so that fish can rarely or never be carried there, and that unless the alms of the faithful of Christ, which from time immemorial have been brought to the monastery itself through collectors customarily deputed by the abbot and convent of the said monastery, were brought, the poor and the pilgrims who flock to the monastery itself to recover health and for the sake of devotion, and the religious who serve there in divine things, could not be sustained. A certain confraternity under the invocation of the same saint, which is quite distinguished and notable, has been instituted to the praise and glory of almighty God and of the same saint, and has been confirmed and approved by the then penitentiary of our penitentiary, and by its brothers the monastery itself is in some measure relieved, and for this reason the aforesaid Nicholas, abbot, and convent earnestly desire that that confraternity should be confirmed and approved by the Apostolic See. Wherefore, on the part of the aforesaid Nicholas, abbot, and convent, we have been humbly petitioned that we should deign of apostolic benignity to approve and confirm that confraternity and its erection and institution, and its statutes and ordinances, and otherwise opportunely to provide in the premises. We therefore, who with sincere desires seek the salvation of the souls of all the faithful, absolving by the tenor of these presents, and declaring to be absolved, the same abbot and convent and the individual persons of such convent from any sentences of excommunication, suspension and interdict, and other ecclesiastical sentences, censures and penalties imposed by law or by man on whatever occasion or for whatever cause, if they are in any way bound by any, only for the purpose of obtaining the effect of these presents, inclining to such petitions, by apostolic authority approve and confirm that confraternity and its erection and institution, and the aforesaid statutes and ordinances, insofar as they are licit and honest and not contrary to the sacred canons, and whatever has followed from them, and we fortify them with the protection of the present writing, and we supply each and all defects, if any have perhaps intervened in them. And nonetheless that a suitable confessor, secular or of any regular order, to be deputed and chosen by the aforesaid Nicholas and by the abbot of the said monastery existing for the time, may absolve each and all the pilgrims and the poor sick, who flock to it in copious number, for the sake of devotion and to recover health from the rabid disease of this kind, making their novena, who are bound to receive the Eucharist for nine continuous days, to obtain health and liberation from the rabid disease, their confessions having been diligently heard, from all cases, crimes and sins, however grave and enormous, even those reserved to the aforesaid See, except those contained in the bull which is read at the Lord's Supper; and to the same brothers, now and for the time being, that they and each of them may choose some suitable priest, secular or regular, as their confessor, who during their lifetime, in the cases reserved to the aforesaid See, except offense against ecclesiastical liberty, the crimes of heresy, rebellion or conspiracy against the person or state of the Roman Pontiff or the aforesaid See, falsification of apostolic letters, petitions or commissions, invasion, depredation or occupation or devastation of lands and sea subject mediately or immediately to the Roman Church, personal offense against a bishop or other prelate, prohibition of the devolution of causes to the Roman Curia, the conveying of arms and other prohibited things to the parts of the infidels, only once in life; but in other cases not reserved to the same See, as often as may be opportune, their confessions having been diligently heard, shall impart to them due absolution for their offenses and enjoin salutary penance. And also that he may be able to commute any vows whatever, excepting only the overseas vows, and those of the thresholds of the apostles Peter and Paul and of St. James at Compostela, and those of chastity and religion, into other works of piety. And that the same or another suitable confessor, whom the brothers themselves and others dying in the hospital standing near the church of such monastery shall likewise have decided to choose for the time, may be able by the aforesaid apostolic authority to grant them, once in life and at the point of death, full remission of all their sins of which they shall be contrite in heart and have confessed with the mouth, provided they persist in sincerity of faith, in the unity of the said Roman Church, and in obedience and devotion to us and to our successors, the Roman Pontiffs canonically entering; yet in such a way that the same confessor shall enjoin that satisfaction concerning those matters in which it is to be rendered to another be made by themselves, if they should survive, or by others, if they should then perhaps pass away, which they or those others shall be bound to make, as has been said. And that it may be permitted to the aforesaid brothers and to each of them to have a portable altar, with due reverence and honor, on which, in places fitting and honest for this, without prejudice to the right of another, by themselves, if they be priests, or by their own or another suitable priest; and when the nature of the affairs pressing for the time shall require it, even before day dawns, yet near daylight, in such a way that it may not be imputed as a fault to the same brothers or to the priest so celebrating; and if perchance it should befall them to turn aside to places placed under ecclesiastical interdict, it may be permitted to them, the doors being closed, the excommunicated and interdicted being excluded, the bells not being rung and in a low voice, in the presence of their own and also of their domestic familiars, to have Mass and other divine offices celebrated, provided they or those others have not given cause for the interdict, nor has it befallen them or those others to be specially interdicted, they may freely and licitly be able, we indulge by the same authority and tenor, of the gift of special grace. We will, however, lest, which God forbid!, on account of such grace and grant of choosing a confessor the brothers themselves should be rendered more prone to committing illicit things in future, that, if they should depart from sincerity of faith, the truth of the said Roman Church and obedience and devotion to us or to our Roman successors canonically entering, or relying on the same grant or remission should perhaps commit anything, the aforesaid grant and remission and, as regards these, the present letters shall in no way avail them; and that they shall use sparingly the grant of celebrating or having celebrated of this kind before day, because, since in the ministry of the altar our Lord Jesus Christ is immolated, the Son of God, who is the brightness of eternal light, it is fitting that this be done not in the darkness of night, but in the light. Notwithstanding apostolic constitutions and ordinances, and the statutes and customs of the aforesaid monastery and order, strengthened by oath, apostolic confirmation or any other firmness, and any other things to the contrary. Let no one at all therefore be permitted to infringe this page of our absolution, approval, confirmation, fortification, supplying, grant and will, or to go against it with rash daring. But if anyone should presume to attempt this, let him know that he will incur the indignation of almighty God and of blessed Peter and Paul his apostles.

Given at Rome, at St. Peter's, in the year of the Lord's incarnation one thousand five hundred and ten, on the eighth before the Kalends of July, in the seventh year of our pontificate.

[287] [and approved by other Roman Pontiffs; and from then on many enrolled in it and others aggregated to it in many places.] This bull was confirmed, with indulgences and other favors added, by the Supreme Pontiffs Leo X, Gregory XIII, Paul V, Gregory XV Cf. no. 289, and certain of their successors. Accordingly from many places on all sides both private persons have asked to be enrolled in the confraternity of Andage, and churches or cities or lords have asked for a particular confraternity, aggregated to that of Andage, to be established among them, and have readily obtained it. We present a twofold diploma of aggregation from the ancient charters of Saint-Hubert, now preserved in the archive of Arlon Fonds Saint-Hubert, layette 36, liasse E.. The one is that in which there are indicated as enrolled in the confraternity Louis XIII, king of France, with his wife, mother and brother, and also Cardinal de Richelieu and Marshal de Bassompierre: to which diploma there is read subjoined in the same hand a summary of the indulgences and privileges granted to the confraternity by the Supreme Pontiffs, and an indication of those things that are prescribed for the members. By the other, a faculty is granted of instituting a confraternity in the city of Mechelen.

[288] The diploma of enrollment of Louis XIII, king of France, Diploma of the enrollment of Louis XIII, king of France, etc., in the confraternity of St. Hubert of Andage.

We Dom Nicholas de Fanson, humble abbot of Saint-Hubert in the Ardennes, make known that on the eleventh day of the present month of December of the year 1629, we were requested by the Lord Marshal de Bassompierre to receive into the confraternity of Lord St. Hubert, our glorious patron, the Most Christian King, the queen, the queen mother, the Lord brother of the king, the Lord Cardinal de Richelieu and the said Lord de Bassompierre; that we, desiring to respond to the pious intention of the most high and most noble lords, on the following day, which was the twelfth of the same month, received and admitted each and all into the said confraternity, with participation in its graces and privileges. Moreover, the more to assist their devotion, on the same day we freely offered to God the holy sacrifice of the Mass in honor of our said holy patron, and to obtain for their said Majesties health, prosperity and long life, together with the increase, good and peace of their kingdom; just as we also ordered all our priests to celebrate for the same intention, and the clerics to receive holy communion; beseeching the King of kings to put into the minds of their said Majesties what may be more consonant with his divine will, and to keep them in life

and in death in his grace, protection and defense. Given at Saint-Hubert, on the 12th day of December of the year 1629.

Nicholas, abbot of Saint-Hubert.

(Place of the seal.)

[289] [to which is annexed a summary of the indulgences and privileges granted to the confraternity of Andage;] To this diploma, as we have said, the following list is annexed.

Graces and privileges granted to the confraternity of Lord St. Hubert in the Ardennes by the same Supreme Roman Pontiffs and recently confirmed by Gregory XIII, Paul V and Gregory XV.

All the Christian faithful who are truly contrite and have confessed, who ask to be admitted and received into the said confraternity, on the first day on which they are received into it, provided they have received the most holy sacrament of the altar; likewise all the brothers present and future who, having likewise confessed and been fortified with communion, if it can be done, or at least contrite in spirit, shall invoke at the point of death the most holy name of Jesus in their heart, if indeed they cannot with the mouth; likewise also each and all of the said brothers who, having likewise confessed and been fortified with the Eucharist, shall visit the church of the said glorious saint on the day sacred to him, from first vespers to the sunset of the same day, and shall there pray for the exaltation of our holy mother the Church, for the extirpation of heresies, for the union of Catholic princes and for the health and prosperity of the Sovereign Pontiff, shall gain a plenary indulgence and the remission of all their sins.

Moreover the said brothers who, having confessed and been refreshed with communion, shall visit the said church on the days of Pentecost, of the Most Holy Sacrament, of the Assumption and of the Conception of our Lady, of St. Mary Magdalen, and shall there pray devoutly as has been said above, on each day of these solemnities, provided they have carried out what has been stated, shall gain seven years of remission and as many quarantines.

Finally the said brothers who shall have accompanied the most holy sacrament, when it is carried to some sick person, or, when an impediment has occurred, hearing the little bell ringing, shall devoutly and on bended knee recite once an Our Father and Hail Mary for the said sick person, or shall be present at the ordinary or extraordinary processions of this confraternity or of any other instituted by the ordinaries of the places, or shall assist at the burial of the dead, or shall console the sick in their pains and adversities, shall receive poor pilgrims with charity in hospitality, shall reconcile those at odds or in discord, shall say five times the Our Father and Hail Mary for the souls of deceased brothers, shall lead back the erring to the way of salvation, shall teach the ignorant the lessons of the faith, the precepts of God or other things that pertain to salvation, for each of the aforesaid, as often as they perform them, shall gain sixty days of remission.

All the above-said indulgences to avail in perpetuity.

On the duties that can be imposed on each of the said brothers. — There are none except that they confess their sins and receive the most holy sacrament on the first day on which they are admitted to the said confraternity, that they may obtain a plenary indulgence and the remission of sins. Which day can be that which, when these presents have been received, they shall judge to fall conveniently and opportunely.

Likewise they must celebrate and devoutly keep as a holiday the feast day of the said glorious St. Hubert, and that once a year, on the third day of November.

The other pious works that can be done, such as alms, fasts, prayers and others, each shall perform according to his devotion, with no obligation pressing.

[290] diplomas of aggregation of the confraternity of Mechelen Faculty of instituting a confraternity of St. Hubert in the city of Mechelen.

Celestine, by divine permission abbot of the monastery of Saint-Hubert in the Ardennes, and supreme lord of the same territory, viscount and lord of Anseremme, first peer of Bouillon, and also supreme almoner of the Most Serene Elector Palatine in the knightly order of St. Hubert, etc., to all who shall see these presents, greeting and the kind patronage of the same most holy prelate Hubert. Since nothing is more in our wishes than, when opportunity offers itself, to concur with all our efforts in the increase of divine worship and in the enlarging of devotion toward the most holy prelate Hubert: hence, as soon as it was humbly set forth to us on the part of certain most ample and very noble lords of the most ancient city of Mechelen, that for a long time the most holy pontiff Hubert, singular protector of the Ardennes, had been adopted also as their special patron and had until now been honored with particular Christian piety; and since the same very noble lords, the petitioners, greatly desired to confirm and increase this cult, they most urgently begged that we should deign to grant them the faculty of erecting a confraternity under the invocation of the same most glorious prelate Hubert in the aforesaid city, as is more fully contained in the petition lately presented to us by the same most ample and very noble lords and inserted in these presents, whose tenor word for word follows and is this:

A Monsieur, Monsieur le Reverendissime Abbé de St Hubert, etc. Remontrent, etc. [To Monsieur, Monsieur the Most Reverend Abbot of Saint-Hubert, etc. They represent, etc.]

We therefore, favorably assenting to the wishes of the said lords petitioners, the aforesaid confraternity, begun of old, as they say, out of pious zeal by the very noble and most ample lords themselves under the name of a quasi-knightly order, we now by our present letters in the best form that may be, for the greater glory of Almighty God and the honor of the most blessed prelate Hubert, erect and aggregate to the archconfraternity established from time immemorial in our monastery by the Supreme Pontiffs. Wherefore we ask each and all to allow no impediment to be caused to the aforesaid lords petitioners in this matter. Finally, that this confraternity or quasi-knightly order of St. Hubert may subsist, we bestow on the three aforesaid petitioners the faculty of taking certain rules (from the attached exemplar) to be kept henceforth at their pleasure, and of choosing some nobleman from those already gathered as president, a priest as chaplain, and also, for the body of nobles, a secretary, who shall act for the confraternity respectively with the aforesaid lord chaplain, and who shall also inscribe the names of other faithful of whatever condition and sex in a particular register distinct from that of the nobles, and shall faithfully transmit them to us every year to be inserted in our general register, together with the offerings bestowed on this confraternity, if there be any, to be spent on the sustenance of the poor making pilgrimage to this monastery. Only the illustrious and noble lords already gathered, however, and those to be gathered in future, shall be able to wear at pleasure a certain golden horn of St. Hubert, attached by a red cord with a green border on the left side of the garment.

And that full credence may be given to the erection of this confraternity, to the same oft-mentioned lords we have kindly committed and do commit a holy small piece of the pontifical sandal of our most holy prelate himself, and also a little linen, of the width of the miraculous stole of the same most glorious pontiff, sanctified by its touch as well: yet on this sole condition, that these relics of the holy wonder-worker be inserted in the lower part of the likeness or statue of the same most holy one, and be honorably and religiously deposited and diligently guarded in some church or devout chapel, and not be turned to any other use than for veneration and of the brothers. To these things we also join an iron horn, commonly the key of St. Hubert, which has touched the same sacred stole and been blessed by the customary prayers, together with letters teaching their application and use, that, as often as necessity shall require, the aforesaid chaplain may with due reverence administer it to those in need. Not doubting that all who live as Christians and who religiously venerate so great a prelate with sincere piety will experience the wonderful effects of his most powerful protection with the Lord. Given in our archmonastery of Saint-Hubert, on the 11th day of the month of December, in the year 1730.

Celestine, abbot.

[291] and of others. I have seen other diplomas of aggregation or erection in the same archive Layette 36, liasse E., granted to the villages of Lucy, of the diocese of Metz, on the 5th of April of the year 1658; Mechelen and Elsloo, of the diocese of Liège, on the 21st of August of the year 1664 and on the 16th of September of the year 1695; Lendersdorff, of the diocese of Cologne, on the 9th of August of the year 1705; Forum Trajani * in Spain, on the 13th of September of the year 1721 Cf. above, no. 276., etc. In these letters mention is often made of keys of St. Hubert, which are sent together with them. Other confraternities aggregated to that of Andage we have mentioned here and there above in treating of the places where St. Hubert is honored with a special cult.

[292] [A confraternity also instituted at Tervuren and enriched with indulgences by the Roman Pontiffs.] At Tervuren, as it seems, a particular confraternity of St. Hubert was instituted, which was not aggregated to that of Andage, but was immediately approved by the Holy See. For Roberti writes thus, after he had spoken of that of Andage Page 288.: The other is at Tervuren near Brussels. I find it praised by the Supreme Pontiff Paul V in a diploma given, and liberally heaped with indulgences. He says that the sodality is devout and pious, and that the members of both sexes accomplish many works proceeding from virtue and charity.

* Alcantara

§ VIII. On the obligated and the devoted, and also on the reeves or magistrates and collectors of St. Hubert.

The obligated or devoted, annual gifts Those were called obligated or devoted to St. Hubert, according to Roberti Page 295., who, an obligation being interposed, devoted themselves to offering or sending gifts every year to the church of St. Hubert, namely not only individual persons, but also families, villages, towns, and communities of any sort. He judges that the origin of those obligations was the same as that of the pilgrimages Cf. above, no. 278., and consequently very ancient. This is also excellently confirmed from the privilege given on the 17th of April in the year 1139 for the monastery of Andage by Innocent II, Sovereign Pontiff, where the offerings themselves, to be contributed from such an obligation, are called bannal crosses. For it is read in this privilege: Moreover we confirm to the aforesaid monastery the offerings of the faithful which are commonly called bannal crosses, from three deaneries: from the deanery of Graide, the offering of wax or the very obol of Liège money, and cheeses from all the milk of cows, sheep and goats of one day from each house of the villages listed below, namely Maisin, Reduit, Vusceiæ, Gusauvillæ, Ocham, Palatioli, Offagne, Salsenrivi, Graides, Gedines, Loitres, likewise Loitres, Borsines, Riennes, Willezies, Harnies, Altifageti, Oyseis, Gembres, Bievres, Givet. The same from the deanery of Bohan, from each house of the villages listed below, Wellin, Ham, Herpruviæ, Bohanniæ, Gimellæ, Marlideæ, Aye, Haverenne, Liccuriæ, Mosbour, Burs, Telins, Waureliæ, Tevins, Sernum, Villers, Jamblines, Wanlin, Frelo, Cotuæ, Mount St. Peter Brumartin, Revoniæ, Mount Valcher. The same from all the villages of the deanery of Bastogne, with one loaf added from each house P.L., vol. CLXXIX, p. 448..

[294] they vowed to St. Hubert, There was also an obligation on the part of many to an annual and perpetual payment of money or other things. They gave letters on parchment as witnesses to this obligation, with seals affixed according to custom: many letters of this kind we have seen in the monastery of Andage. So Roberti Page 299.. An example of such an obligation is furnished by a letter of John William, Elector Palatine, which we present here copied from the autograph preserved in the archive of Arlon Layette 5. On the annual gift of the kings of France cf. above, no. 196 end..

John William, by the grace of God Count Palatine of the Rhine, Archsteward and Elector of the Holy Roman Empire, Duke of Bavaria, Jülich, Cleves and Berg, Prince of Moers, Count of Veldenz, Sponheim,

Mark and Ravensberg, Lord in Ravenstein, etc.

Reverend Lord Abbot. After at the prayers of your Reverence we ordered to be paid every year to the hospital at Saint-Hubert, from the revenues of our knightly order of St. Hubert, two hundred Rhenish imperials by way of alms, annually within the octave of St. Hubert, through the treasurer of our aforesaid order, and at the same time most clemently granted to the almoners, chaplains and collectors of the said hospital the faculty of performing their spiritual offices in our dominions, of receiving into the confraternity, and of collecting alms, by virtue of the adjoining diploma; we have wished by these presents to signify this to your Reverence, from whom and from the other religious of the abbey entrusted to you and the inmates of the hospital we in return expect that they will render us and our successors and all the knights of the said knightly order sharers in their prayers and merits; and clemently returning thanks to the same for the relics sent by the bearer, the equerry councilor de Bra Cf. below, nos. 300, 301., we remain constantly devoted to your Reverence in our electoral grace and benevolence.

Düsseldorf, 29 May 1710.

To your Reverence ever benevolent

John William, elector

Superscription: To the Reverend Lord Abbot Clement at Saint-Hubert.

[295] especially the members of the confraternity: After the confraternity of St. Hubert had been instituted in many places, although no payments were imposed by its statutes Cf. above, no. 289 end., the custom nevertheless grew up that those who gave their name to it, and also that of their whole family, at the same time bound themselves to contribute some annual offering: whence those who were inscribed in the register of the confraternity were also commonly said to enroll themselves with St. Hubert *. Inscriptions of this kind are contained in the registers of the confraternity which we have cited above No. 95.. And that this custom still persists in some manner is gathered from what the venerable man Fr. Hallet teaches about the present manner of inscription: Those who wish to be inscribed can at any time have recourse to the reverend almoner of Saint-Hubert. He, the names having been inscribed in the register of the confraternity, hands to the individual persons or families a paper leaf signed by him and marked with a stamp on which the likeness of the saint is represented. This printed leaf contains a summary of the indulgences granted to the members of the confraternity by an apostolic rescript of the 7th of September in the year 1814. The name of the father of the family is inscribed, with the words added with his family: and this inscription, once so made, is valid for the whole house and also, the father having died, for his wife and children, as long as they live under the same roof. For someone to be enrolled in the confraternity it is enough that he once contribute to the fabric (as they say) of the church of Saint-Hubert a modest offering of three French francs La rage conjurée, etc., p. 163..

[296] [for collecting these gifts a reeve or magistrate of St. Hubert was appointed in each village, adorned with certain privileges;] Now concerning the reeves or magistrates of St. Hubert. Since, namely, it was formerly very difficult for the individual obligated or enrolled persons to send their gifts every year to Andage, there were appointed in various places reeves or magistrates *, who should preside over the collecting of those gifts and payments and also other occasional donations, and should at fixed times hand them over to someone who was sent from the monastery with the title of commissary. That office of magistrate was conferred by the abbot of Andage, a diploma being given in which its privileges were listed. We have found an exemplar of such a diploma, drawn up in the French tongue and printed, in the public archive of Arlon Layette 36, liasse E.; which we present here in Latin [For a similar document, in which the title and privileges of magistrate are assigned by abbot Nicholas de Malaise to a certain Francis Le Marischal, inhabitant of the village of Grende, in the diocese of Liège, see the edition in Roberti, p. 212.].

… by divine favor humble abbot, lord of Saint-Hubert in the Ardennes, etc.

To all whom it may concern, greeting. On account of the mercy and integrity in which we have heard that Mr. … excels, and especially on account of his particular devotion to our glorious patron St. Hubert: we have received and admitted him with his whole family, and by these presents do receive and admit him, into the confraternity of our said patron and into participation in the graces, remissions and indulgences granted to the said confraternity by the Supreme Pontiffs: namely a plenary indulgence of sins, both on the day on which they enter the same confraternity, if they have duly confessed and received the sacrament of the Eucharist; and on the day of their death and at the point of death, if they have invoked the holy name of Jesus at least in the heart, if they cannot with the mouth; and also if, having so confessed and been refreshed with communion, they shall visit the church of the said glorious St. Hubert in the Ardennes on the day of his feast and solemnity, which is the third day of November, from first vespers up to compline of the said solemn day, and shall pray for the exaltation of the Catholic faith, for the prosperity of the holy Roman Church, for the union of Catholic princes, for the conversion of unbelievers and the extirpation of heresies. Likewise we receive them into the communion of the privileges, exemptions and immunities granted by the Most Christian and Catholic kings; who in each city or village have conferred on one house this exemption, that the magistrates, procurators and officials of the said church and monastery should be safe and free from every burden, tribute, billeting, forage, depredation, composition and any vexation whatever, with their families, houses, barns, cattle and any other goods, both in head and in members, wherever they may live, whether in the dominion of their Majesties themselves or in other regions even devoted to the parties of the enemies; and this notwithstanding any wars whatever Cf. above, nos. 194, 196., provided they abstain from warlike affairs. And that he may be able to enjoy this our favor, we have permitted him to be distinguished by the title of Magistrate of St. Hubert, and to have and display before his house an image of our said holy patron, and to mark the animals that have suffered a bite from dogs or other rabid beasts with the blessed horn, which will be handed to him in our name; provided that every year he keeps solemnly the day sacred to the said glorious saint, and once a year receives in hospitality, cares for and helps with provisions our commissaries, when they are on their journey, and that they faithfully present to them an account of the offerings and alms which during this year have been contributed to him by devout persons on account of the said mark or from another reason — these things at our good pleasure.

Given in the said village of Saint-Hubert, on the day … of the month of …

M. S. Clement, abbot

Place of the seal.

[297] likewise collectors, to collect alms for the monastery. The monastery of Andage was sustained not only by these gifts of the obligated, but also by collections or, as they commonly called them, quests, which were carried out by collectors deputed by the abbot, generally, as may be conjectured, the same men who brought the obligations and alms received from the reeves or magistrates to the monastery. That those quests might be carried out freely was sanctioned both by the Roman Pontiffs, as Leo X Cf. above, no. 22., and, as he himself attests, by emperors and kings and other princes, by privileges and edicts publicly given. Not a few letters of this kind from princes are still preserved in the archive of Arlon, as those of the kings of France Louis XI under the date 12 Sept. in the year 1461 Fonds Saint-Hubert, layette 56., Louis XII on the 23rd of February 1508 and on the 26th of September in the year 1510 Ibid., layette 52., etc.; of the king of England Henry VIII on the 25th of June in the year 1525 Ibid., layette 48.; of Philip the Fair, duke of Burgundy, on the 6th of July in the year 1504 Ibid., layette 107.; of the emperors Maximilian on the 7th of November in the year 1510 and Charles V on the 29th of March in the year 1517 and on the 14th of September in the year 1531 Ibid.; of Philip II, king of Spain, on the 15th of December in the year 1555 Ibid..

* commonly se faire arrenter

* mayeur

§ IX. On the orders of knights of St. Hubert.

[The military Orders of St. Hubert, that of Bar at the beginning, and that of Jülich about the middle of the fifteenth century, instituted:] Two military orders were instituted under the patronage of St. Hubert: one in the year 1416 at Bar before Cardinal Louis, duke of Bar and Lorraine, over which the kings of France afterward presided from Louis XIV to Louis XVIII, but which is now, unless I am mistaken, entirely extinct; the other in the church of St. Christina of Niedecker by Gerard, duke of Jülich, in memory of the victory he gained on the 3rd of November in the year 1444 over Arnold, duke of Guelders: this has lasted down to our days, and the kings of Bavaria now preside over it. Of the former the best discussion of all is by Robaulx de Soumoy, who obtained a volume once deposited by the chapter of the order in the treasury of the church of Saint-Hubert [Chronique de Saint-Hubert, p, 174–176. Add Annales de l'Académie d'archéologie de Belgique. vol. II (1885), p. 209 sqq.]; of the other, that is, of Jülich, the distinguished Ed. Fétis Légende de S. Hubert, p. 59–69.. From the statutes of the latter [Ed. by Reiffenberg in Nouv. Mém. de l'Acad. royale de Belgique, vol. VIII, Particularités relatives à la cour de Charles V, p. 67 sqq.] we excerpt these things which, besides the very name of the order, pertain to the cult of St. Hubert: Each shall observe the vigil of St. Hubert under penalty of three Cologne albi, and on the following day all the knights of the order shall assist at a solemn Mass instituted in honor of the said saint, and on this day they shall dine together unless they are hindered by illness or are absent from home by ten days' journey, and each in turn shall provide the dinner. — Each shall be bound to recite daily five times the Our Father and Hail Mary in honor of God and of the five wounds of our Savior, which St. Hubert beheld on Good Friday between the antlers of the stag he was pursuing in the hunt, that God through the intercession of St. Hubert may be willing to guard their five senses.

[299] this was restored by the Elector Palatine in the year 1709; To these things we add two documents hitherto, unless we are mistaken, unpublished, from which it is established that a small piece of the body of St. Hubert was granted at the request of John William, duke of Jülich and Elector Palatine, who restored the fallen Order of Jülich in the year 1709: which also furnish a not contemptible argument for demonstrating the preservation of the sacred body at Andage after the sixteenth century Cf. above, no. 43 sqq.. Both letters were drawn up in French; we present them rendered into Latin. The former, written by the priest who was chaplain to the elector, contains the prince's request; the latter, addressed to whom I do not know, from the monastery of Saint-Hubert, shows that the same request was satisfied. Both writings are preserved in the public archive of Arlon Layette 36, liasse E..

[300] relics from the body of St. Hubert on that occasion Letter sent to the abbot of Andage.

Excellent Sir,

Since perhaps the less favorable weather has disturbed the public couriers and so has prevented my having yet received a response from you to the letter

which at the end of January just past I undertook to write to you in the name of my lord the Most High Elector Palatine, I send you this one again, hoping that by it I may obtain what that excellent prince expects from your piety.

I informed you in that letter, Excellent Sir, that the Most High Elector, with devout spirit and with singular zeal for the glory of God and especially for the relief of the poor, had erected and restored to its former splendor the order of knights of St. Hubert, founded by his forebears many centuries ago for the same reasons and to give thanks to the divine Majesty. I explained that a certain Grand Prior had been appointed as Grand Master, twelve most illustrious men as commanders, and knights, besides some princes, in no assigned number; to all of whom he has assigned their commandery with annual revenues, of which the tenth part must be paid at a fixed time and in perpetuity to the treasurer of the order, that from it a hospital may be founded and maintained.

But since days have been appointed to be kept with solemn cult by the assembled members, on which according to the prescribed laws all the knights, clothed in the robe and collar of the order, must be refreshed with holy communion, the Most High Elector asked you, Excellent Sir, the more effectively to foster Christian fervor, to grant him relics from the body of St. Hubert, which rests in your abbatial church; and the Most Serene Prince promised that he would make for keeping these relics a most splendid reliquary, of gold and gems, so that they might thus be exposed above the altar; in which place the laws of the order require that there be a likeness of the saint; and indeed a certain relief image is now being carved.

With great urgency, therefore, the Most High Elector prays for the same; which favor His Highness is prepared to repay in whatever way he can. And if you ratify it, he will send a man provided with that power, with letters and requests, who may receive the relics in his name.

It pleases me greatly, Excellent Sir, I who was born and raised in your lands, namely in the village of Sancy, that the most welcome occasion is offered me by writing this letter to inform you of my most humble and most true homage toward you, and to attest with how great honor and veneration I attend your most illustrious name, and with how great zeal I desire to render useful service to so pious and worthy a prelate. I am therefore, Excellent Sir, your most humble and most obedient servant

Gab. Thyrion, provost in Ravenst, and first almoner of the Most High Elector Palatine.

Düsseldorf, on the 10th day of March of the year 1709.

[301] granted from the monastery of Andage. Letter sent from the monastery of Andage.

Excellent Sirs,

With this letter I send you the patent letters of our most reverend lord abbot for erecting and confirming your confraternity; and that the more of both beauty and authority might accrue to this confraternity, I have moved him, in accordance with what I had promised you, to deign to grant you some relics of St. Hubert, enclosed and sealed in a little tin casket. The patent letters show what those relics are; and Mr. Coloma was present when the fragments were cut off for him. This gift must be carefully preserved, as a testimony of that esteem which our most reverend lord abbot professes both toward your whole congregation and toward each of its members; for there is no one in the world, neither man nor body of men, who can boast of ever having received such things, except the Most High and Most Serene Elector Palatine, namely at the time when he had restored the order of knights of St. Hubert in his realm.

I also earnestly beg you, Excellent Sirs, when that casket shall have been enclosed under the likeness of blessed Hubert, that it not be so displayed before the people that someone, deceiving others with feigned devotion, may seize it; which surely would happen, if you were to leave it exposed in a public little church or chapel.

At the same time I also send, Excellent Sirs, an authentic copy of the bull of Leo X, which will show you that the body of St. Hubert is preserved whole among us, and that no one can boast of possessing any even the least small piece of it: and indeed, that one who did so would be excommunicated.

You will also find with these things, Excellent Sirs, a printed summary of the bulls and the erection of the order of knights of St. Hubert, which was made in France in the year 1668. From these you will take what seems good to you, both to establish the rules by which you will govern your confraternity, and for instituting a true order of knights. For in order that a king of arms may be appointed and every difficulty avoided, it will be to the purpose to present a petition to the Most High and Most Serene lord, that he may grant the necessary patent letters in this matter; for you will understand that those lords in France acted thus, as is read on fol. 6 of their institution. To all which things I add a key of St. Hubert, such as is required for those of whom mention is made in your patents. Excellent Sirs,…

Dom Floribert Gobert,

Most humble and most obedient servant.

From Saint-Hubert, on the 12th day of December of the year 1730.

§ X. On St. Hubert as patron against other evils besides rabies.

St. Hubert patron According to the tradition set down in the fourth and fifth Lives, St. Hubert, with the key handed to him by St. Peter, received the power of binding and loosing and of conferring health on lunatics and the furious Life IV, no. 5; Life V, no. 10.. And this power he is reported to have exercised in particular in freeing the possessed, both while alive Cf. Life I, nos. 6 end, 14 after middle. and after death. Not a few things of this kind are lengthily reported in that unpublished Life Cited above, no. 100., composed about the year 1700, a manuscript exemplar of which is in our possession; but since they contain nothing that is not read everywhere in many other narratives of this kind scattered through the Acta Sanctorum, it has not seemed good to copy them. Let it suffice here to have presented two letters, from which it may appear what the opinion of that privilege of St. Hubert was at the beginning of the seventeenth century. These again we have received from papers deposited in the public archive of Arlon Layette 68, liasse F..

[303] invoked Letter of Ferdinand of Bavaria, prelate of Liège, to the abbot of Saint-Hubert.

Ferdinand, by the grace of God Archbishop of Cologne, Prince Elector, Bishop of Liège, Duke of both Bavarias.

Venerable one, devoutly beloved of us. Henry Glimbach, Dean of the Collegiate Church of St. Severinus in our city of Cologne, has most humbly set forth to us that a certain possessed woman, Sibylla Schlossers, for whose freeing he himself together with others has already for five years, though with vain effort, applied his labor, encouraged by the freeing of various possessed women, is planning a pilgrimage to St. Hubert, with Peter Fron, chaplain of the parish church of St. James, conducting her, and has therefore asked of us that we should deign to accompany her with our letters of commendation. We do not doubt that you will kindly admit the aforesaid possessed woman to exorcism, since liberations of this kind tend to the greater fame of your monastery and the glory of St. Hubert our patron. Since, however, the said Dean also, together with his possessed woman, places the highest hope in this commendation of ours, we have judged that it must not be denied them, trusting that you will show them kindness and charity in our name also. Bidding you farewell. Bonn. 24 May 632 *

Signed in another hand Ferdinand.

[304] Letter of Nicholas de Fanson, abbot of Saint-Hubert, to Ferdinand of Bavaria, bishop of Liège

Most Serene Prince,

for the possessed, To respond in a few words and without preamble to your Highness's most courteous letter, St. Hubert, the perpetual scourge of demons, daily and singularly attests God wonderful in him. For above the furious, the rabid and the lunatic, whom by a most ancient privilege divinely granted to him he still most constantly protects from day to day, calming, healing and everywhere restoring the use of the mind, he also grants to the possessed their former liberty, the evil demons being driven out, however much they trust in number and strength. And that I may not speak of ancient things, there are six most reliable witnesses of such an assertion since last November, of whom the latest, and the fourth from your city of Cologne, proclaiming and at the same time praising God beneficent in his saint, returns safe and joyful, to heap pious joys, by a happier lot, not only on her exorcists, whom she had left wearied there by long labors, but also and especially on your Highness, who rightly cannot but rejoice over so magnificent a glory of so great a predecessor of yours. Blessed therefore be God in his saints, blessed in his wonders, who may keep for us and for the whole Church for a very long time in safety your same Highness, ever setting sail to piety and religion with ancestral faith. This vows and wishes from the heart

Of Your Most Serene Highness

The most devoted Orator

Nicholas, Abbot of Saint-Hubert.

Hubertipolis, on the seventh before the Kalends of August 1632.

[305] for those suffering from sickness of the nerves, etc. St. Hubert has also been accustomed from antiquity to be invoked for the mentally deranged, against vain terrors, epilepsy and the other infirmities arising from sickness of the nerves; and likewise against toothaches, perhaps because, when they are more violent, they seem as it were to drive one to rabies; and finally against the infestation of mice, because the report was that mice could not live in the precinct of the monastery of Andage Celestine De Jong, Supplément à la Vie de S. Hubert, p. 21., but they say that this was already procured by the intercession of St. Beregisus.

* sic

§ XI. On St. Hubert as patron of hunters.

The feast of St. Hubert celebrated with great preparation by hunters; Wherever, Roberti already said Page 289., the memory of St. Hubert is more than usually celebrated, no one renders it more celebrated than hunters. Noble and illustrious persons especially, when the birthday of this saint has come, set in motion themselves, their households, indeed all that is theirs. Then chiefly is heard the shouting and calling of men, then the hoarse song of horns, then the neighing of horses, then finally and above all the barking, baying and howling of dogs. You would say that things both animate and inanimate fully perceive the divine presence. Hence also the memory of those saints, however illustrious, has been almost abolished in this kind, who are said to have been once celebrated as patrons of hunters, Eustace, Martin of Tours, Gregory of Auxerre.

[307] the very old custom of offering to St. Hubert the first fruits of the hunt, That this veneration of hunters toward St. Hubert is quite ancient is shown by what is reported in Book II of the miracles No. 15 end.: For it had been from of old a duty of established custom for the leading men of the whole Ardennes to pay to blessed Hubert, on each occasion of the annual hunt, the first fruits and tithes of every kind of wild beasts, because the same saint, before he changed his habit of life and received holy orders, had been devoted to this exercise. Hence also henceforth the same pursuit is carried on in his name by all the neighboring nobles. The author wrote this at the end of the eleventh century, among events that had occurred in the ninth century. At the same time or a little later the writer of the Cantatorium narrates this about the dukes Frederick and Godfrey the Bearded: He (Frederick), when still uninstructed, learned of the ancient and due custom that all the first fruits of each kind of wild beast of the annual hunt of the whole forest of Ardennes were to be paid as a debt to blessed Hubert, and he took care to pay them in his time with such solicitude that on one occasion with his hunters a boar

to the monastery, advancing with those carrying it, he himself on his own shoulders bore the head of the same boar into the church in our sight and laid it before the altar of blessed Peter for the sake of devotion. Duke Godfrey also, surnamed the Bearded, when one day he had gone hunting to discharge this custom to blessed Hubert, took five stags with one wolf; and all of these, with their hides and the captured wolf still alive, he sent over to this church in our sight Cantat., ch. 58, al. 72..

[308] which cult was perhaps substituted for an older idolatrous cult of Diana; We have seen that the origin of this custom is traced to the belief that Hubert before his conversion was greatly devoted to hunting. But it may perhaps also be gathered, from a certain likeness of the rites which we know to have been employed in both, that that cult of St. Hubert was introduced, according to the counsel proposed in a similar matter by St. Gregory the Great Cf. above, page 734, no. 2., to be substituted for the idolatrous cult of Arduinna or the goddess Diana, whom the Gauls and especially the people of the Ardennes particularly venerated [Beugnot, Hist. de la destruction du paganisme en Occident, vol. II, p. 316; Martin, Religion des Gaulois, vol. II, p. 43 sqq.; Al. Wiltheim, Luxemburgum Romanum, p. 40.]. For of the ancient Gauls Arrian says: It is the custom among certain Gauls to offer sacrifices to Diana every year. Others bring a collected offering to the goddess: and for a hare they pay two obols into the treasury; for a fox a drachma, because it is a treacherous animal and the destroyer of hares, and for that reason they contribute more for it, as for an enemy taken; for a roe deer four drachmas, because it is both a larger animal and has more glory when taken. Then when the course of the year is finished and Diana's birthday has come, the treasury is opened and from the collected money they buy a victim, some indeed a sheep, others a goat, some even a calf, if the money rises to that sum. Then, the sacrifices being performed and the first fruits of the victims offered to Diana the huntress, they themselves together with their dogs give themselves up to feasting. And on that day they crown the dogs with garlands, that it may be manifest that the feast is celebrated on their account Cynegeticon, ch. 33.. And at the end of the preceding chapter he had said to hunters in general: For the gift obtained (a male dog) sacrifices are owed to Diana the huntress. To whom also after a hunt successfully carried out sacrifice is to be made and the first fruits of the spoils are to be offered. And again in the following chapters: And I indeed with my fellow hunters follow the law of the Gauls, and I declare that nothing turns out well for mortals without the help of the gods. For those who practice seafaring also make their beginning from the gods… So those who are devoted to hunting ought by no means to neglect Diana the huntress, nor Apollo nor Pan…: for otherwise those pursuits must needs turn out not very happily: for dogs are injured, horses go lame, and men themselves are cheated of their hope… Persuaded by these examples, as in every other work, so also in hunting one must begin from the gods, and when the affair has gone well, offer sacrifices to them for gratitude's sake: to these libation must be made, these must be proclaimed, to these crowns, hymns and the first fruits of the spoils must be offered, no less than when a victory is gained the spoils of war are consecrated to the same Ibid., chs. 34, 35.. And Juvenel de Carleneas, from what source I do not know, treating of the ancient Gauls [Essais sur l'histoire, part I, p. 429; cited in Delvaux, Bibl. Univ. Leod. mss. n. 824, vol. I, p. 419, note 1.], says: In the middle of each village there was a sacred tree, on which hunters hung some parts of the wild beasts they had taken, offered to the goddess Arduina or Arduena.

[309] masses of the hunters on the 3rd of November; And so, as in antiquity to Diana, so afterward to St. Hubert the first fruits of the hunt were offered, and as the hunt was inaugurated with a sacrifice of first fruits offered to Diana and with a solemn banquet, so until more recent times on the 3rd of November a Mass in honor of St. Hubert was solemnly celebrated with a certain hunting pomp, at which in some places dogs were also present, and hence it was called the dogs' Mass Cf. Gaidoz, p. 148–149., and after the day spent in hunting, with a splendid banquet; which latter part of the festivity on that day has been preserved among Protestants and unbelievers also down to our days. Those Masses of St. Hubert were formerly accustomed to be celebrated in our Belgium especially in the church of Saint-Hubert at Andage, at Anderlecht and at Boitsfort near Brussels Reinsberg-Düringsfeld, Traditions et légendes de la Belgique, p. 252–253., and I hear that they are still celebrated at Brussels in the church of the Blessed Virgin Mary in Arenario *, at Tervuren in the chapel of St. Hubert and at Louvain in the church of St. James.

[310] sodalities. Sodalities of hunters were also instituted under the patronage of St. Hubert, but generally more playful than pious. Of this kind there is cited in particular that which was founded in the year 1701, with the most excellent prince the duke of Arenberg as patron, among whose statutes these are read pertaining to the cult of St. Hubert: Art. 7. The provost of the confraternity shall every year on the feast day of St. Hubert celebrate a solemn Mass, at which all the members shall assist before giving themselves to the hunt. — Art. 8. No one shall be excused from hunting on this day, unless lawfully hindered, and when he has obtained leave to be absent, he shall pay a crown for the profit of the members who give themselves to the hunt. — Art. 9. Whatever is taken in the hunt on the feast day of St. Hubert must be brought to Louvain and handed over to the treasurer of the sodality, to whom the care of preparing the banquet shall be committed. — Art. 10. Every year, on the Sunday after the feast of St. Hubert, a banquet shall be held, to which the patron of the sodality shall be invited and from which none of the members may be absent under any pretext; and he who is absent shall pay double what each of the members who are present has spent Ibid., p. 251–252..

[311] St. Hubert patron of certain guilds of craftsmen. St. Hubert is said to have been chosen in various places as patron not only of hunters, but also of certain guilds of craftsmen, such as coppersmiths, those who work at making mathematical instruments, furriers, butchers, foresters Cf. Des Granges, p. 192; Gaidoz, p. 158., etc. But patronage of this kind perhaps arose only from the fact that some confraternity of St. Hubert was instituted in an oratory which those guilds had built or received for holding their religious meetings, as at Namur in the butchers' chapel Cf. above, no. 210..

* Notre-Dame-du-Sablon

§ XII. On certain other rites of the cult of St. Hubert.

Images of St. Hubert publicly displayed; I. The first place among these may be held So Roberti, p. 283. by the statues and the images painted on panels or walls, which are seen everywhere in Belgium and Germany above the doors of houses or otherwise on the front, both in towns and in villages, as I myself have not rarely observed. I understand that there are two reasons for them. For some belong only to those whom they call the reeves or collectors of St. Hubert Cf. above, no. 296 end.; others to anyone else, who display them for the sake of homage and piety toward the saint, and wish them to be a public testimony of that homage before all beholders. And these hope, and not vainly, for the patronage, help and protection of St. Hubert, both in other matters and that they themselves, with their families, dogs and cattle, may be defended from dire rabies and its danger. That this usage was quite common at the beginning of the sixteenth century in the diocese of Trier was attested by James Pontian in a note transmitted to Fr. Roberti Cf. above, no. 263..

[313] things worn; II. There follow next things worn. So I call certain smaller objects, which those devoted to the cult of St. Hubert carry about for the sake of the same piety. Of this kind are little crosses and little images (and especially rings and medals) of gold, silver, tin or other metal, wood, or paper, which show the holy patron himself. These are worn hanging from rosaries, hats or from the neck (rings on the fingers), but first purified by certain blessings and sanctified by the touch of the heavenly stole. Some similar things may perhaps be observed elsewhere also at the shrines of other saints. But it seems to be peculiar to St. Hubert that little horns, sanctified with a similar rite, are worn for the sake of his honor [Roberti, p. 283. For more on these see Hallet, La rage conjurée, p. 166–170, and Gaidoz, p. 123–126.]. Robaulx de Soumoy says that things worn of this kind are called at Saint-Hubert beatillas Chronique de Saint Hubert, p. 19..

[314] bread blessed under his invocation: III. There is a custom, quite received through all Belgium, of eating on the feast day of St. Hubert, the 3rd of November, of bread blessed under the invocation of the saint Cf. Reinsberg, op. cit., p. 255–256.. This blessing is done by a priest before Mass and is extended not only to the loaves placed beside the altar, but also to all those that have been brought into the church for this purpose: which are then carried to the houses, and a morsel is given to each to be eaten to obtain preservation from the danger of rabies and other evils against which the patronage of St. Hubert is customarily invoked. Some of this bread is also given to domestic animals.

[315] the ancient rite of this blessing. For that blessing of the bread of St. Hubert priests customarily use the twofold prayer read in the Roman Ritual for the blessing of bread, with a suffrage of St. Hubert. We have in our ms. codices, collected by our predecessors, another more extended blessing copied before the middle of the seventeenth century, from where I do not know, which it will not be irksome to present in this place. It reads thus:

MANNER OF BLESSING LOAVES IN HONOR OF ST. HUBERT.

Our help is in the name of the Lord — Who made heaven and earth.

Show us, O Lord, your mercy — And grant us your salvation.

Help us, O God our salvation — And for the glory of your name deliver us.

Let the enemy gain nothing in us — And let the son of iniquity not proceed to harm us.

Let your mercy, O Lord, be upon us — As we have hoped in you.

He fed them with the fat of the wheat — And filled them with honey from the rock.

They ate and were abundantly filled — And he brought them what they desired.

You gave them bread from heaven — Man ate the bread of angels.

EXORCISM OF BREAD.

I exorcise you, all loaves, † by the living God, † by the true God, † by the holy God, and I bless and sanctify you all by the merits and power of the Savior our Lord Jesus Christ, by the merits of St. Hubert and of the whole heavenly court, that you may become loaves exorcised and blessed and sanctified, to put to flight all the power of the enemy, and the enemy himself with all adversities

and harmful things you may be able to uproot and drive out of all the creatures of God who shall eat or take of these loaves, by the power of the same our Lord Jesus Christ, who with you * lives and reigns, etc.

Lord, hear my prayer. — And let my cry come to you.

The Lord be with you — And with your spirit.

LET US PRAY.

Hear us, holy Lord, almighty Father, eternal God, who exorcise and pray over all these loaves in the name of holy Church and of the whole heavenly court, and put forth your hand with bountiful blessing upon them and fill them with eternal blessings, that in blessing you may bless them, and in sanctifying sanctify them, in consecrating consecrate them, that they may be able to receive your power against striking spirits, rabid dogs, and against all harmful things, through him who is to come to judge the living and the dead and the world by fire.

LET US PRAY.

Lord Jesus Christ, bread of angels, living bread of eternal life, who daily descend from heaven to save and sanctify our souls, so now deign to descend upon all these loaves, and bless † and sanctify † them, as you blessed the five in the desert, and free through them all your creatures, both men and animals, from every assault of the evil spirit, and from all sicknesses, evil spells and adversities, and whatever is faithfully asked in your holy name you graciously bestow. And therefore through your holy name itself, to be adored and proclaimed with all devotion, I exorcise, bless and sanctify all these loaves, and I infuse into them the power of your most holy name and of your passion for restoring health to the sick, and liberation and safety to the bewitched, for expelling from the dwellings and from all the members of creatures whatever can be pestilent, harmful and evil, by your power, Savior of the world, who lives and reigns as God, etc.

LET US PRAY.

Holy Lord, almighty Father, eternal God, we humbly invoke the unconquered strength of your power and the infinite clemency of your piety upon all these loaves, that you may deign to exorcise them, as I your unworthy servant in the name of your holy Church, by the merits of the Savior our Lord Jesus Christ, and by the merits of St. Hubert and of the whole heavenly court, exorcise, † bless, † sanctify, and infuse into them your divine power, that whoever shall eat of them, take them or carry them upon himself may receive full health of mind and body, the safeguard of salvation and protection or defense against rabies and against rabid dogs themselves and their bites, and may be freed from all adversities. Multiply, O Lord God, your blessings upon these loaves as the stars of heaven and the sand that is on the shore of the sea, that from the face of your divine majesty, and from the merits of your saints, they may be able to receive your power against unclean spirits and rabid dogs and their bites, for expelling from the dwellings of your servants, men and women, whatever can be pestilent, through the same who is to come to judge the living and the dead and the world by fire.

LET US PRAY.

May there descend, we beseech you, holy Lord, almighty Father, eternal God, through the love of your only-begotten Son and by the merits of St. Hubert, the power of the Holy Spirit upon all these loaves, that it may bless, exorcise and sanctify them, and that whoever, whether men or animals, shall eat or take of them may be healed of all sicknesses and freed and protected from all evil spells, adversities and harmful things. Grant, O Lord God almighty, that what we ask and beseech in the name of your Church by the merits of your Son and of the saints, we may obtain in the name of your beloved Son and of St. Hubert. Who with you, etc.

Let them be sprinkled with water.

* sic

* the codex (for ab omni, absque

* sic

§ XIII. On the writings concerning St. Hubert.

Writings on St. Hubert To the posthumous glory of St. Hubert may also be referred the huge quantity of writings that are occupied with describing his life and cult; of which it will be good to give a review here. So, besides the Latin Lives and the books of miracles edited above Pages 798–851. and the French legend owed to Hubert Le Prevost Cf. Preliminary Commentary, no. 35., these writings on St. Hubert we have either for the most part seen ourselves or have found indicated by others [Chiefly in De Backer, Bibliothèque des écrivains de la Compagnie de Jésus, New edition, vol. III (1876), p. 226–231; Ul. Chevalier, Répertoire des sources historiques du moyen âge, vol. I (1877–1883), p. 1077–1078.]:

[317] in Latin; A. In Latin. Life of St. Hupert, most blessed confessor, with apostolic indulgences and certain other prayers. Printed in the type they call Gothic about the year 1500, in four leaves, in-4°. This book is not indicated in Hain nor in Pranzer [Catalogue de la librairie ancienne de Ludwig Rosenthal, à Munich, February 1886, p. 76.].

The Life of St. Hupert reduced to a hundred verses by Br. James Magdalius of Ghent. At the end: At Cologne, from the house of Quentel, in the year M.CCCCCXVI in November. In 4°, in twelve leaves. One copy of this book is said to be known, which is preserved in our Bollandist museum De Backer, vol. cit., p. 227..

History of St. Hubert, prince of Aquitaine, last bishop of Tongres and first of Liège …, written by John Roberti, of Andage in the Ardennes, priest of the Society of Jesus, Doctor of Sacred Theology. Luxemburg, printed by Hubert Reulandt, at the expense of the monastery of Saint-Hubert in the Ardennes. In the year of the Virgin's childbearing M.DC.XXI. — Previously there had been brought out by the same Roberti a little book, A Historical Disquisition on the Affairs of St. Hubert … in aid of the writing of his history. Liège, 1618, in-4°, 4 leaves; which was also published in French in the same year (Recherches des choses mémorables de S. Hubert. Toul. 1618, in-4°, 4 leaves), and again in Latin in the work cited, p. 531–539.

Life of the most holy confessor and pontiff Hubert, who died at Tervuren … in the year 730, on the 29th of May, dedicated… to Maria Elisabeth… Governor of the Belgians, while the millennial jubilee of St. Hubert's dying at Tervuren is being celebrated (that is, in the year 1730). It was written, as is indicated by the signature of the dedicatory letter, by P. Willemaers, religious of Parc, Pastor at Tervuren. In-4°.

[318] in French, B. In French. It has not seemed good to enumerate distinctly the compendia of the Life of St. Hubert from the middle of the seventeenth century up to our times without the author's name, whether the same work often reissued, or different ones, with about this title: Abrégé de la vie et des miracles de S. Hubert, published in more than forty in number in various places On these see De Backer and Chevalier, loc. cit.. Besides these, Lives of St. Hubert were written.

Mohy (Remacle), La vie de S. Hubert… Liège, 1605, in-4° min. Of which four other later editions also appeared.

Celestin De Jong, abbé de St. Hubert, Histoire en abrégé de la vie de S. Hubert… Paris-Liège 1730. — Supplément à la vie de saint Hubert ou Réponse aux calomnies et au pirronisme de l'Auteur des Amusements de Spa… Paris, 1737. In-8°.

Courtejoie (A.). Les illustrations de Stavelot et les vies des saints Remacle,…, Hubert,… Liège, 1848, 12°.

Fétis (Edouard), Légende de saint Hubert, précédée d'une preface bibliographique et d'une introduction historique. Brussels, 1846, 8°.

Prioux (Stanislas), Saint Hubert, apôtre des Ardennes, patron des chasseurs. Paris, 1853, 12°.

Bertrand (C. J.), Pèlerinage de St-Hubert en Ardennes, ou particularités sur la vie de saint Hubert… Namur, 1855, 8° We have cited this edition throughout our commentary.. — 2nd ed. Ghent, 1862, 12°.

Caneto (F.), Saint Hubert, sa légende, son siècle et les monuments relatifs à son culte in Revue de Gascogne, vol. VI (1865) and vol. X (1869). Thence published separately (Auch, 1869, 8°).

Granges (Ch. des), Vie de saint Hubert. Moulins, 1873, 8°.

H. (V.) and De Bruyne (Phil.), Histoire de saint Hubert. Liège, 1876, 12°.

Demarteau (Jos.), Saint Hubert, sa légende, son histoire (from Revue Générale). Brussels, 1877. — Saint Hubert d'après son plus ancien biographe (from Bulletin de l'Institut archéologique liégeois, vol. XVI). Liège, 1882.

[319] among which unpublished Lives But two unpublished Lives of St. Hubert must also be cited, from which, especially from one of them, we have more than once brought certain things in our preliminary commentary and in the treatise on the posthumous glory of St. Hubert Nos. 100, 145, etc.. This one we received to keep in our museum from the excellent patron of our studies the venerable man Henry, canon of the cathedral church of Namur and professor of ecclesiastical history and canon law in the major clerical seminary there. It is written out in a paper codex, of the form they call small quarto, and contains altogether 450 pages, so marked with their numbers that after the 300th a second series of numbers begins from 1 up to 150; but the first eight are lacking. From many passages, which it seems superfluous to cite distinctly, it is clear that the writer of this Life was a monk of the monastery of Saint-Hubert, and that he composed it about the year 1700, at about which time the codex also was written, so that it may rightly be regarded as the author's own autograph. Another similar work, written at about the same time, the venerable man Fr. Hallet saw at Namur in the house of the Sisters called of Notre Dame, and he cited some things from it Le corps de saint Hubert conservé jusqu'à nos jours, p. 22.: and since these are not read in our codex, it must be concluded that we have here again another Life of St. Hubert. I have also seen in the public archive of Arlon Layette 68, liasse F. not a few letters, from which it is established that a Life of St. Hubert was written in French by a nobleman named de Loyac, who in the month of August of the year 1645 [Letter given on the 1st of August; other letters of his, preserved at Arlon, are dated the 18th of February, the 25th of July and the 2nd of September of the same year.] indicates that it was ready for the press. In the same year 1645, Anne of Austria, mother of King Louis XIV, had asked John Morin, priest of the Oratory, to write a Life of St. Hubert in French; he begged to be excused from undertaking this burden, because he judged himself little fitted for writing in French and was occupied with other labors Letters of 18 Sept. and 3 Oct. 1645 (Archive of Arlon, ibid.).. And so by the same queen for this

office there was designated a certain J. Ballesdens, advocate at the more sacred royal council [Letters of 16 July and 3 September 1647, 20 July and 15 September 1648, etc. (Ibid.).]; but the writings of these men, if indeed they were completed, I have not been able to see or to find indicated anywhere.

[320] [and some things pertaining to the cult of and devotion toward the holy wonder-worker;] Besides these Lives, and what is read in Giry, Baillet, Butler and others who have published Lives of the saints distributed through the individual days of the year, there exist certain things written in French about some particulars, especially pertaining to the cult of St. Hubert. Of which kind are.

Hickmann (Rob.), Exercices de dévotion d'un chrétien dévoué à S. Hubert. Saint-Hubert, 1764, 32°.

Girod (F. D.), Pasteur de l'église chrétienne de Liège, L'école de S. Hubert contre la rage. Liège, 1845. In which little book that Protestant minister strove to refute what is proclaimed about the power of the sacred stole, and he published it again in the following year, with annotations added against the responses opposed to it by the Rev. Fr., afterward Cardinal Bishop, Deschamps, now to be cited.

Deschamps, V. A., La sainte étole vengée … ou logique curieuse de M. Girod… Liège, 1845; Tournai, 1871; and among the works of His Eminence Card. Deschamps, vol. VIII.

Hallet (F.), aumônier à la maison pénitentiaire à Saint-Hubert, Un fils de Calvin à Saint-Hubert in Précis Historiques, 1870, p. 283–295. — Le corps de saint Hubert conservé jusqu'à nos jours (from the same Periodical). Brussels, 1871, 8°. — L'œuvre de saint Hubert, ou Manuel du pèlerin de saint Hubert en Ardenne. Brussels, 1871, 18°. A second edition of this little book appeared inscribed with this title: La rage conjurée par l'œuvre de saint Hubert. Paris-Brussels, 1880, 18°.

Barbier de Montault (X.), Le reliquaire de Lacour-Saint-Pierre et les clefs de Saint-Pierre et de Saint-Hubert in Bulletin de la Soc. archéol. de Tarn-et-Garonne, vol. V (1878).

Tardieu (Ambr.), Notice sur la clef de Saint-Hubert, à Ouvrières (Puy-de-Dôme). Tours, 1883, 8°.

Demarteau (Jos.), La clef de Saint-Hubert ou de Saint-Pierre à Sainte-Croix (Liège), in Bulletin de l'Inst. archéol. liégeois, vol. XVIII (1885).

Gaidoz (H.), La rage et S. Hubert, Paris, 1887, 8°.

[321] in Flemish; C. In Flemish. Pomreux du Sart, Eust. de, Historie van den H. Hubertus… Louvain, 1640, 12°.

F. G. Z. R. C. P., Pastoor in Wackerzeel, Het leven en de mirakelen van den H… Hubertus, … wiens heylighe reliquien rusten in de parochiaele kerc e van Wackerzeel… Louvain, 1685, 8°.

Grez (Melch. de), Het leven van den H. Hubertus. Antwerp, 1705.

Nagels (P.) en Hellemans (J. B.), Levensbeschrijving van den H. Hubertus. Brussels, 1774, 8°.

Voshem (Franc. Van), Beknopte levensbeschrijving van den H. Hubertus… Brussels, 1777, 8°.

Het leven van den H. Hubertus. Venlo, 1812, broadsheet.

Beschrijving van het heilig leven … van den H. Hubertus. Maastricht, 24°.

Bezondere devotie tot den H. Hubertus. Sint-Hubert, 24°.

[322] in German. D. In German. Scouville, Phil., S.J., Leben des heiligen Hubertus. Trier, 1700, 1722, 12°.

Leben des heiligen Hubertus. Luxemburg, 1722, 12; Cologne, 1762, 8°.

Heggen (H.), Des heiligen Hubertus Leben und Wirken, Elberfeld, 1870, 18°.

Kneip (Nic.), St. Hubertus-Büchlein. Luxemburg, 1874, 18°.

[323] Writings on the history of the monastery of Saint-Hubert. For illustrating the history of the cult of St. Hubert the histories of the monastery of Andage have been of no small help: which therefore it is not right to pass over here in silence. Of these three have been published in print, three are still unpublished.

Published are: Cantatorium or Chronicle of Saint-Hubert of Andage, in Monum. Germ. Hist., Scr. vol. VIII, p. 568; where (p. 565–568) see about the codices and the earlier editions.

Antiquitas ecclesiæ Andaginensis Sancti Petri in Monuments pour servir à l'histoire des provinces de Namur, de Hainaut et de Luxembourg, publiés par le Bon de Reiffenberg, vol. VIII (Brussels 1848, 4°), p. 5.

Robaulx de Soumoy (A. L. P. de), Chronique de l'abbaye de St-Hubert dite Cantatorium. Brussels, 1847, 8°. That is, a French version of the Cantatorium, to which the editor prefixed brief prolegomena (Part I) and subjoined (Part III) a continuation of the history of Andage and (Part IV) a dissertation on the advocacy of Saint-Hubert and on the lords of Mirwart.

Unpublished: Foundation of the monastery of Andage, written in the seventeenth century. The codex is said to be preserved at Saint-Hubert Hallet, Le corps de S. Hubert conservé jusqu'à nos jours, p. 7, note..

Catalogue of the abbots of the monastery of Andage, set forth with an annalistic reckoning by N. Adolph Happart, and continued from the year 1503 to the year 1611 by another writer, in cod. of the Univ. of Liège library 18, al. 229, fol. 57r–72’.

Hancar (Romuald), Histoire du monastère de Saint-Hubert en Ardenne. Cf. above, p. 787, note 6.

APPENDIX TO THE THIRD SECTION

ANCIENT PROPER OFFICES OF ST. HUBERT.

I. Rhythmic office formerly customarily recited in the church of Liège.

In this office not only the hymns, but also the antiphons, the invitatory and the responsories after the lessons of the nocturns are composed in rhythm, only the lessons and the versicles after the hymns and before the lessons being drawn up in prose. The first six lessons are excerpted from the second Life, written by Jonas of Orléans; and the responsories after the lessons from the fifth Life edited above. This also is to be noted as particular in the most ancient exemplar, as may also be seen here and there in offices published in the fifteenth century, namely that after the hymn at vespers and after the ninth lesson prosulae were inserted, suppressed in the following editions. A copy of that most ancient exemplar from the Breviary of Liège printed in the year 1498, which is preserved in the National Library of Paris, was had copied and, diligently collated by himself, most courteously given to us by the venerable and most learned man Ulysse Chevalier, lecturer in ecclesiastical history in the Catholic Institute of Lyon. Three other exemplars, but, as we have pointed out, not so complete, we have found among the Proper Offices of the church of Liège printed at Liège in the years 1623, 1666, 1698, which we have in our museum. From these we have amended certain things which are manifestly corrupted in the Breviary of the year 1498.

At Vespers.

Ant.

Let us breathe anew in the memory Of blessed Hubert; Let us lift up the solemnities Of the aforesaid prelate; Let us rise up, roused, To his praises.

Psalms of the feria.

Ant.

Following the customs Of noble youths, Girding himself With the military belt, the noble man Is skilled in the use of arms, Pleasing the people.

Ant.

This man, Aquitanian by race, In the time of King Theoderic Of the royal palace Was a distinguished count, Learned in the teachings Of literary study.

Ant.

Under the marriage bond He cherished chastity; She whom he seemed to take As wife he so held, That he shrank from seeking The rights of the marriage bed.

Ant.

He considers Ebroin, Prompt to malice; And when he could not bear it, He went forth into Austrasia, Where Pepin the duke was: So he left France.

Hymn.

Hymnus laudis decantetur, etc., as above, p. 851, III.

Chapter from St. Lambert.

O Hubert, pious shepherd, Flourishing little plant of good conduct, The miracles of the supreme King Frequently praise you. Grant us prudently to beware The cruel darts of the enemy. Ask life for us from God With earnest prayer.

Hostis.

Amavit.

At the Magnificat.

Ant.

Let the faithful people rejoice Today at Liège; Let it venerate the sacred body Of the distinguished prelate; That he may support it With the help of his patronage.

Coll.

O God, who conferred perennial glory on the soul of your most holy confessor and pontiff Hubert, grant, we beseech you, that we may be so helped by his patronage with you, that we may possess eternal life with him. Through.

Invitatory.

To Christ the king of confessors Let us jubilate together, Whom the hymn of the citizens on high Praises continually; To whom the summit of good conduct Has solemnly joined Hubert.

Ps. Venite.

In the first Nocturn.

Ant.

While the excellent youth Was staying at Tongres, And learned that Lambert Was staying nearer by, That he might see him he went down More swiftly to Maastricht.

Ps. Of one confessor.

Ant.

Lambert embraces him With the kiss of peace given, So the count is lodged In his dwelling; To him also he is commended By the bond of charity.

Ant.

After the discourses of the holy man And his counsel, The count can be found Wholly changed into another man, And he wishes to obtain The fellowship of the clergy.

Amavit eum.

Lesson I. After the glorious departure of the most blessed and most excellent prelate Lambert, Hubert, the venerable prelate, was installed as bishop in his see; who was not second to him in virtue.

The aforesaid man is ruled by Lambert's counsel, He is imbued with good conduct, watered with divine dew, He is instructed from heaven, meditating on the law of God, He is made a cleric, ready to serve the Lord.

Lesson II. For that pious shepherd who, the tyrant of death being vanquished, deigned to console his sheep by saying: "Behold, I am with you all days of the world," set over that same flock such and so great a shepherd, through whose works he might show that his words were true, and the power flourishing in him might proclaim that Christ was speaking and working in him.

After this he hastens to go to the supreme shepherd, To enter the thresholds of Saints Peter and Paul, That through them he may be able to enter a covenant with Christ; By which his mind may not be able to spring back from its purpose.

Ut.

Lesson III. For the servant of the Lord Hubert was helped not only by the example of Christ, but also by the very recent institutions of his predecessor, because the human mind also is not so much instructed by past things as by present ones, so that the weak may recover by that example set before them, and are provoked to the emulation of their superiors by the sight of their equals.

When Sergius knew that Hubert was present at Rome, He announces to him that Lambert has been slain By the weapons of Dodo, since he was faithful with his mouth, The condemner of the love of the woman brought in over his wife.

Occi.

In the II Nocturn.

Ant.

Dissolved in lamentations Is the region of the Tungri, Having suffered a grave loss By Lambert's martyrdom; It stands altogether deprived Of the consolation of a shepherd.

Ant.

While the body of Pope Sergius Rested at dawn, To him as he slept at that very hour Of the aforesaid martyrdom There appeared without delay The Angel of counsel.

Ant.

A divine report made known The affair of Lambert; It disclosed the affair of Hubert To the sleeping Sergius; It added as proof of these things The transfer of the staff.

Lesson IV. Hence it came about that the same venerable man gained from the reading of the Scriptures what he should do, and accomplished the work of reading by emulating the works of the Fathers, and showed himself no sluggish executor of the pastoral work, and so became a not unfitting minister of the episcopal office.

Sergius is shown to obey the angelic admonitions. Hubert is adorned with the miter of a pontiff: So Hubert bears the insignia of the pontificate After Lambert has been slain by Dodo.

Lesson V. For the aforesaid man, knowing that there is one law of prelates and another of subjects, namely that each subject should take care that he may not perish, nor by his example destroy others, but that the prelate should not only watch over his own, but also as judge and provider

of the life of others he should strive to be.

After the sad funeral of Lambert the martyr, This prelate succeeds and takes his seat in his see: He who came as a pilgrim goes away from the city mitered. So honor comes to him whom grace makes gentle.

Lesson VI. What he had once proposed to himself to pursue at home did not suffice him, but straining forward to what lay ahead he greatly endeavored to follow in the footsteps of the ancient Fathers; distributing all his goods after their example, he was generous toward the need of the destitute, a reviver of the poor and a father of orphans.

Excelling in merits and renowned in the blood of his forefathers, May he keep us from unlawful acts, and of sacred Words may he make us attentive to the admonitions, The renowned and gentle Hubert, the path of good conduct.

Servet.

In the III Nocturn.

Ant.

Bearing the care of the people of Tongres, He gathers the scattered sheep; And to the flock of good sheep He adds them; The duty of piety He denies to no one at all.

Ant.

He raised up the weary sheep With a saving staff, And made firm the broken ones With the bond of charity, He sustained the sick With spiritual food.

Ant.

He was a great consoler Of those over whom he presided; A lifter-up of the oppressed, He never failed them; A visitor of the sick, By whom he always stood.

The Lord led the just man by right ways and showed.

The just man shall spring up like the lily.

Lesson VII. Gospel according to Luke. At that time Jesus spoke this parable to his disciples: A certain man setting out on a journey called his servants and handed over his goods to them. Etc. Homily of blessed Gregory the Pope. Who then is this man … (etc., as in the common of a confessor pontiff).

When he knew that his body must be dissolved And knew that his soul was being rolled from the prison of the flesh, He passes to the bright altar of Lambert the martyr; By praying indeed he commended himself to him.

Transit.

Lesson VIII. But this man … (from the same homily).

He entered the basilica which he had dedicated to the praise of Peter; He went to the altar of Albinus, which he himself had consecrated: Stretched out before it he prayed to Christ with weeping; There prostrate he measured the tomb with his body.

Lesson IX. For there are five … (from the same homily).

While death was pressing, he directed his eyes to the stars. He said this beforehand: Now I am compelled to leave the languid camp Of the body, and to enter also the enclosures of death. So he is said to have expired, so to have flown to the stars.

Jam.

Prose.

Hubert, distinguished prelate, Signal offspring of your lineage, Cultivator of all purity, Most bright radiance of the Church, You sit today On the throne of glory; You enjoy the rest Of the heavenly fatherland. Mercifully wash away our sins And remove them by your prayers.

Ora pro nobis.

At Lauds.

Ant.

After the confessor's decease, In the sixteenth year, It pleased the Most High that a vessel of honor Be given to himself, And that the bones be raised up outside With the greatest honor.

Ant.

The tomb was opened Of the glorious body: It had felt no detriment From the age of time; But the bone was found unharmed With the other members.

Ant.

When Carloman heard it, From the royal throne He then went out with his wife, Leaving the palace; He passed over to see this, Full of great joy.

Ant.

Then the king with the assembly of the chief men Took from the tomb The sacred body aforesaid, And with hymns he brought it To the consecrated altar And raised it on high.

Ant.

After he had placed the body With his nobles, He then enriched the church With great resources: So in his gifts he honored Hubert.

Hymn.

Let us sing a new melody In the name of Hubert; Let us set in order the prayer of the mind With a vocal song; That we may worthily resound Under this measure.

He desired to be a soldier In his youth; Afterward he took up the yoke of Christ, Spurning the glory of the world. Lambert instructed him With moral knowledge.

When Lambert passed From the prison of the flesh, The pope adorned him With the pastoral staff And put him in the place of the dead man By a divine miracle.

He happily ruled the care Of the church of Tongres, Continually carrying in his hand The balance of justice, Pouring out generously to all The oil of clemency.

O Hubert, grant us Abundance of good conduct, Restore bodily health To the sick, Praying to the supreme majesty For us continually.

To God the Father be power…

As above at vespers.

At the Benedictus.

Ant.

Blessed be the majesty Of the Creator of all things, You who today grant to Hubert Your palace, Whose power and might Have no beginning, In which there is no want, But abundance of all things.

Collect.

As above.

At the hours.

Antiphons from lauds. Proper collect.

At Vespers.

Antiphons from lauds, psalms of the feria, hymn as above at first vespers.

Dum mors … with the prose, as above at the end of matins after lesson IX.

At the Magnificat.

Ant.

O Hubert, the hall First dedicated by you, Also betrothed by the dowries Of your burial And consecrated by your body, Keep by your prayers, And the people gathered Here in your praises.

Prayer as above.

II. Proper office of St. Hubert customarily recited in the monastery of St. Scholastica, of nuns of the Order of St. Benedict, at Juvigny.

Cf. above, no. 259 end. — The fifth lesson is excerpted from the third Life; the sixth, seventh and eighth from the second Life.

At First Vespers.

Ant. Let us praise God, who glorified blessed and truly praiseworthy Hubert in the company of his saints, that by the merits of so great a prelate we may obtain the eternal solemnity. Dixit Dominus.

Ant. Thanks to you, O God the King, who do wonderful things, yours are these miracles, wonderful on both sides; his power changes vessels of wrath, the flesh changes the law of nature. Confitebor.

Ant. Celebrated far and wide for these prerogatives indeed, his suffrages, O Christ, the throng of the people seeks, whose body you show incorrupt after the tomb. Beatus vir.

Ant. By the gold of the holy, the gold of the stole of the glorious Pontiff, a remedy is imparted to those poisoned by the rabies of beasts, he who by the fringe of his garment stopped the flow of blood. Laudate pueri.

Chapter. Ecce Sacerdos magnus.

Short resp. Elegit eum Dominus, etc.

Distinguished prelate of Christ, Most blessed Hubert, Whose merits run Through the wide spaces of the earth;

Make the prayers of your household Reach to Christ, Which, bound by many chains, Sighs humbly to you

That you may render the divine clemency Propitious to it, And that it may be no longer, father, Bereft of your powers.

So you, good pontiff, Worker of cures, Who to all who ask you Are present as a faithful physician,

Give this medicine to your household In both the outer and the inner man: That after the dangers of the world We may be with you in the fatherland.

May the supreme Godhead grant this, Of the Father and of the only Son And with the Holy Spirit For everlasting time. Amen.

The Lord loved him and adorned him.

He clothed him with a robe of glory.

At the Magnificat.

Ant. With the proclamation of great praise let us exult in the Lord, rejoicing in the birthday of blessed Hubert, whose glory the grace of divinity commends. Him therefore, O our patron, by your obtaining it, may we deserve to magnify with you.

Let us pray. Be propitious, we beseech you, O Lord, to us your servants, by the glorious merits of St. Hubert your confessor and pontiff, that by his pious intercession we may always be protected from all adversities. Through our Lord…

At Matins.

Invitatory. On the solemn day of St. Hubert let us jubilate to our God, the great King, who took up this pontiff into his heavenly temple by the election of grace.

Hymn.

Christi præsul egregie, etc., as above.

In the I Nocturn.

Ant. The blessed man of the Lord Hubert, willing in the law of his God, planted together with the tree of life, happily bore fruit in his season. Psalm. Beatus vir, etc., with the rest from the common of a confessor pontiff.

Ant. Appointed by the Lord as preacher of the Church, with the straight rod of justice he ruled his inheritance.

Ant. You have made wonderful, O Lord, blessed Hubert, marked with the light of your countenance, and because he hoped in you, he sacrificed to you the sacrifice of justice.

Ant. In the zeal of prayer he stood in the morning before his God, hoping by the shield of his good will to be crowned out of desire with martyrdom.

Ant. Glorious and admirable is your name, O Lord, who crowned blessed Hubert with glory and honor, and exalted him magnified above the heavens.

Ant. The Lord who loves justice declared by the equity of his countenance of what justice the pontiff Hubert, who trusted in him, was.

The Lord loved him and adorned him, etc.

Four lessons from the 2nd Epistle of Blessed Paul the Apostle to Timothy. Fidelis sermo, etc., from the common of a confessor pontiff.

After the glorious departure of Lambert the martyr from human affairs, The venerable Hubert was installed as bishop in his see, who was not second to him in virtue. ℣. Chosen by the grace of God, exalted by his right hand, The venerable.

℞. II.

Having therefore attained the dignity of the episcopate, he diligently carried out the work of so great a name; And ever by his acts he held forth what would be fitting for his subjects unto eternal salvation. ℣. Arranging ascents in his heart, he went from strength to strength; And ever.

℞. III.

Admonished by a divine oracle, with the greatest joy of clergy and people, he brought back the body of blessed Lambert the martyr to the place of his passion, and establishing a city there, He transferred the episcopal see to it. ℣. He raised up the daughter into a mother, that she might possess a royal priesthood. He transferred.

℞. IIII.

Girded with the grace of the word of God, and armed with the power of the Holy Spirit, he conquered the idolatry that survived until then, And within his borders he enlarged the Church of Christ. ℣. For all the gods of the nations are demons, but the Lord made the heavens. And within his borders. Glory to the Father. * And within his borders.

In the II Nocturn

Ant. Having entered without stain into the pontifical grace, working justice, in a very great drought he obtained rain to the glory of the bestower.

Ant. You went before blessed Hubert, O Lord, with the blessings of your sweetness: he asked for life and you gave it to him, and you gladdened him, glorified, with your countenance.

Ant. Innocent in hands and clean of heart, he supported his servants when they were being shipwrecked, and when they held forth his merit, the strong and mighty King of glory rescued them.

Ant. The Lord knew him in his blessings, and he found grace before the eyes of the Lord.

Ant. In his faith and gentleness the Lord made him holy, and showed him his glory.

Ant. The just man shall spring up like the lily and shall flourish forever before the Lord.

The Lord chose him as a priest for himself.

Lesson V. Hubert, illustrious by the lineage of the dukes of Aquitaine, but far more illustrious by the integrity of his life and conduct, having left Celtic Gaul, after he had betaken himself into Belgica to Pepin, drawn by the fragrance of the virtues and reputation of the distinguished prelate Lambert, went down to Maastricht to see him. And by his frequent exhortations and admonitions, cast as if the choicest grains and seeds into the best ground, this at last was attained, that, spurning the things that the crowd usually admires, and trampling on the chief place of human glory, wholly changed into another man, he seemed at last not so much to possess his own house as to administer it, and he professed the earthly warfare in dress alone, but in fact he was held to be not a count palatine but a cleric, not a soldier but a disciple of Lambert, and worthy to succeed him in the episcopal government.

Blessed Hubert burned with the love of martyrdom, stirred by the example of his predecessor: For so he accused himself of imperfection, in that he had not yet surrendered the offices of the body for Christ. ℣. Your word is exceedingly fiery and your servant has loved it. For so.

Lesson VI. And so, after the most glorious departure of most blessed Lambert from human affairs, Hubert, venerable, was installed as bishop in his see, who was not second to him in virtue. For

joining to the solicitude which a good shepherd ought to spend on the sheep entrusted to him an incredible holiness of life, he greatly profited not only all his neighbors and the sheep admitted into the fold of Christ, but even those far removed from Christian discipline and entangled in the utterly foul errors of idolatry, leading them, not without the greatest danger to his life, to take up the most gentle yoke of Christ. For the Ardennes, Brabant and Toxandria, still for the greater part enslaved to these sacrilegious practices, he soon set free and subjected to the service of God.

Prayers having been poured out to God with tears, in a drought he obtained rain from heaven. For to what he wished the purity of his most pious heart could incline the clemency of divinity. ℣. The Lord will do the will of those who fear him, and will hear their prayer. For to what.

Lesson VII. Moreover, in the thirteenth year of his prelacy, admonished by divine oracles, he translated the sacred bones of the distinguished prelate Lambert from the vill of Maastricht to the place in which he knew his passion had been accomplished: and he transferred the episcopal see there, and thus raised the daughter into a mother, that she might possess a royal priesthood. Finally, divinely admonished in sleep of his end to come after the circle of one year, not forgetful of himself, the nearer he knew the dissolution of his little body to be, the readier he rendered himself to the divine service; and he pressed on more attentively in prayers, applied himself more strenuously to vigils, abounded more profusely in works of mercy, and running about through the shrines of the saints and the places of prayer, through their prayer he commended to the Lord his emigration from these dwellings.

The command of the blessed pontiff repressed a very great fire in his house: for the flame, not bearing the weight of his power, Suddenly gave way, failing. ℣. His just help is from the Lord, who saves the upright of heart. Suddenly.

Lesson VIII. While by these and other steps of virtue he was preparing for himself an ascent to the things above, he fell into a fever. Having wrestled with it for some days, and yet relaxing nothing for himself of his accustomed work of prayers, in the words of the Lord's Prayer and of the Apostles' Creed, renowned for many miracles and a candidate for martyrdom, he gave back to God, to the greatest grief of all, his spirit wearied with divine works. His body was first laid up at Liège in the crypt of the basilica of St. Peter which he had built, in a place chosen beforehand, and then translated to the monastery of Andage: which afterward, made illustrious both by his name and by his relics, on account of the great daily miracles done by his merits for the glory of God, is celebrated by a copious throng of people.

To the most holy priest, the weariness of the world being complete, the dwelling of eternal light was shown by the Lord. From this growing in spirit, love strong as death, he burned with the desire of seeing God in Sion. ℣. In tribulation you called upon me, and I heard you: I will rescue you, and you shall honor me. From this. Glory to the Father, etc. * From this.

In the III Nocturn.

Ant. Consoled by the Lord in infirmity, and taught the day of his dissolution, he rejoiced in so blessed an expectation.

Cantic. Beatus vir qui in sapientia morabitur, etc., from the common of one martyr.

You are a priest forever, etc.

Four lessons from the homily on the Gospel Vigilate, from the common of a confessor pontiff.

℞. IX.

The glorious man Hubert, a pontiff worthy of God, consoled in pain by a divine vision, Mindful of it he loathed the straits of the body, when already certain he panted for eternal glory. ℣. How great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you. Mindful of it.

℞. X.

So blessed Hubert, having earned the grace of the virtues, having laid down the body, departed from the world, to reign with Christ In the company of the saints. ℣. He asked life of you, and you gave him, O Lord, length of days forever and ever. In the company of the saints.

℞. XI.

The prelate Hubert, having attained eternal rewards, the grace of miracles with which he shines attests his merits: Whence also Mother Church renders the due praises to you, supreme Godhead. ℣. Great is his glory in your salvation. Whence also the praises.

℞. XII.

Eternal grace of God, to you all glory is fitting, whose proclamations are the merits of so great a patron. By his most pure prayer, in the heavenly fatherland may the brightness of your countenance be our solemnity. ℣. Blessed is he whom you have chosen and taken up, he shall dwell in your courts. By his prayer. Glory to the Father. * By his prayer.

Hymn. Te Deum, etc. Gospel. Vigilate, etc., from the common.

Prayer. Propitiare, quæsumus, Domine, etc., as at Vespers.

At Lauds and through the Hours.

Ant. Blessed Hubert, a pontiff praiseworthy and worthy of God, was the more lovable in saving doctrine, as a life worthy of imitation commended it.

Ant. With liberal clemency he scattered alms, certain that heavenly things would be rendered to him for earthly ones.

Ant. A people still wrapped in the darkness of error, now devoted to the Creator through the assent of faith, he regenerated to life by the grace of baptism.

Ant. He formed the sons of adoption for grace, and adorned them with the glory of the Christian name, and thus within his borders he enlarged the Church.

Ant. A woman of unsound mind disturbed him as he was intent on the word of God; who soon, by the pontiff's intercession, was freed and fell silent.

Chapter Ecce sacerdos magnus. Short resp. Amavit eum. Hymn Jesu redemptor, from the common of a confessor pontiff. ℣. Justum deduxit. ℞. Et ostendit.

At the Benedictus.

Ant. We bless you, O God, glory of your priests, who conferred on blessed Hubert the reward of well-earned virtue: may the merit of him, we beseech you, help us, whom you have destined as our patron.

At Second Vespers.

Ant. Laudabilis, with the rest from Lauds.

Chapter Ecce sacerdos magnus. Short resp. Elegit eum Dominus sacerdotem sibi. Hymn Christi præsul. ℣. Justum deduxit. ℞. Et ostendit.

At the Magnificat.

Ant. Hail, glory of confessors, hail, consort of the angels; grant us present rejoicing, may there be perennial joy; by your prayer pleasing to God save the healthy, heal the sick.

THE THIRD DAY

Saints who remain from the third day before the Nones of November

St. Pirmin, abbot in Swabia.

St. Odrada, virgin, in Brabant.

St. Marianus, martyr, at Bardowick in Saxony.

St. Gibrian or Gobrian, bishop of Vannes, in Armorican Brittany.

St. William, hermit in Alsace.

St. Baya, virgin, in Scotland.

St. Maura, virgin, in Scotland.

St. Ermengol, bishop of Urgell in Spain.

St. Amicus, monk in the Abruzzi.

St. Ida, countess of Toggenburg, in Switzerland.

St. Berard, bishop of the Marsi.

St. Malachy, bishop of Connor in Ireland.

Bl. Alpais, virgin, at Cudot in the territory of Sens.

Bl. Simon of Sant'Arcangelo, O.P., in the tract of Rimini.