Amantius

ON ST. AMANTIUS, BISHOP OF RODEZ IN GAUL,

5TH CENTURY.

PRELIMINARY COMMENTARY

Amantius, bishop of Rodez. (S.)

BY C. D. S.

§ I. Of the sources of the history of St. Amantius.

[1] 1. The ancient Latin Life, whose form is twofold; Among these sources the chief place is held by the ancient Latin Life of St. Amantius *, of which it befell us to find eleven copies, of which three are preserved in the royal library of Brussels and the rest in the national library of Paris. To one inspecting those copies it easily appears that a twofold form of the Life is represented in them, of which one is fuller and the other briefer: I call the latter briefer, not because any parts are rendered in compendium or in fewer words, but because some chapters or parts of chapters are entirely omitted in it, namely (according to our division) the prologue, the latter part of the first chapter except the last sentence, the fourth chapter, the last sentence of the fifth chapter, the latter part of the sixth chapter, the whole seventh chapter, and besides the book of miracles after death, which is attached either entire or in part to the copies of the fuller form. But each form also displays a manifold reading proper to itself and common to all its copies. Those two forms, or the groups of codices which contain them, we shall designate by the sigla A and B, and the single codices by their own number. The fuller form A is furnished by four codices. Of which, and of all our codices, the oldest [1] is now kept by the national library of Paris, marked lat. 17002, formerly Notre-Dame 97, which formerly belonged to the cenobium of Moissac, written in the 10th century Cf. Cat. codd. hag. Paris., vol. III, p. 364.. Very closely related to this, so much so that it seems to have been copied from it or certainly from one like it, is [2] cod. lat. 3809 A of the same library, written in the 15th century Cf. ibid., vol. I, p. 382.. Somewhat further in its variant readings from the two former departs [3] Par. lat. 3820, written in the 14th century Ibid., p. 364., and still more [4] Par. lat. 5406, of the same age, which contains the fourth part of the Speculum sanctorale collected by Bernard Gui Ibid., III, 551.. This already in some readings approaches the briefer form, which the remaining seven codices contain, namely [5] Brux. 2989, formerly of Saint Lawrence at Liège, written at the end of the 11th cent. Cat. codd. hag. Brux., vol. II, p. 282., in which rather many singular variant readings occur, and three pairs (namely by the parity of their proper readings): [6] Par. lat. 5308, 12th cent. Cat. Paris., II, 64. and [7] 5278, 13th cent. Ibid., I, 463.; [8] Brux. 207 – 8, 12th cent. Cat. Brux., I, 135. and [9] Par. lat. 5289, 14th cent. Cat. Paris., I, 518.; [10] Par. lat. 14651, 15th cent. Ibid., III, 262. and [11] Brux. 11987, written before the middle of the 16th century in the cenobium of Rouge-Cloître near Brussels by Antonius Gentius Cf. Anal. Bolland., vol. VI, p. 31..

[2] the fuller form, which is also the older, Form A is manifestly the older. Its copies 1, 2, 3, whether as regards the kind of expression or the orthography, swarm with many barbarisms, such as seem to be sufficiently established to have occurred in the original exemplar from the fact that, if I remember rightly, many other Lives copied in the same codices do not bear that mark; not a few, however, especially in codices 1 and 2, are to be imputed to the fault of the copyists, since they are read in only one codex and make no sense at all, and it is easily clear from what words they have been corrupted. Bernard Gui here and there emended and polished the text inserted in his Sanctorale, sometimes also adding or changing words. The same was done by him who first put together the briefer form B; but besides, the several classes of codices of this form, of which four can be distinguished in number, display their own proper emendations or corruptions. These we have carefully noted among the variant readings set beneath the several chapters, except the singular readings of the individual codices 8 and 9: which, as also those which are proper to codex 4 alone, it seemed good to omit for the most part after the third chapter, lest we should be as it were overwhelmed without any advantage and with much tedium to the readers by an abundance of various readings.

[3] it has been edited rather often, but not accurately enough The briefer form of the Life was edited by Laurentius Surius alone at the 4th day of November Vol. XI, p. 54., and he so faithfully reproduced the text which is read in our codex 11, as it has been emended in many places in the codex itself by some corrector, that he reported all the readings proper singularly to that codex too, except one manifestly absurd one Cf. below, Life chapter 5, var. lect., and changed no more than ten words very slightly: whence there can hardly be doubt that he had this very codex, and indeed it alone, before his eyes. Form A was first published by Philippe Labbe Nov. Bibl. Mss., vol. II, p. 474. from old manuscript legendaries Ibid., in the index prefixed to the volume., which he did not review more distinctly, and from them, and especially from a certain copy which agreed in many things with our 4, he seems to have selected the readings which he judged made the better sense; but in this way he so filed down as it were the face of the Life that you would hardly recognise it as it is presented by the principal codices 1, 2, 3. Afterwards, however, from the Moissac codex [1], transmitted to him from Toulouse, he added a few variant readings Ibid., in the Supplement at the end of the volume, fol. 2.. The text of Labbe, compared with that of Surius, was repeated by Michelangelo Luchi, monk of Monte Cassino, in his edition of the works of Venantius Fortunatus Part II (Rome, 1787), p. 96., and, according to this very Luchi edition, by Migne P. L., vol. LXXXVIII, p. 513.. Most recently, finally, the renowned Bruno Krusch inserted the same text, but using, besides the editions cited, no other aids than the variant readings excerpted from our codex 5, among the prose works of Venantius Fortunatus Mon. Germ., Auct. antiq., vol. IV, latter part (Berlin, 1885), p. 55..

[4] and wrongly attributed to the writer Fortunatus. Surius judged that the writer of the Life was Venantius Fortunatus, that bishop of Poitiers who flourished after the middle of the 6th century, but on no other ground than that, as it seemed to him, the style is not unlike the diction of Fortunatus. Labbe judged the opinion of Surius not improbable, without however having examined the matter more deeply. But Luchi, in the preliminary notice to the Life of St. Amantius, says: Perhaps those forms of speaking may cast doubt into someone's mind which plainly smack of poetry, which the author of this Life of St. Amantius is found to have used more frequently than seems to have been the custom of Fortunatus when

he was writing the Lives of the saints [Indeed, on the testimony of the renowned Krusch, the writer of the Life used as many Virgilian and Ovidian expressions as you would hardly find in all the genuine writings of Fortunatus. Ibid., p. XXI.]; … unless perhaps Fortunatus, not yet accustomed to writing Lives of the saints, must be said, when he was elaborating this one, to have indulged the genius of the poets somewhat too freely, and to have transferred the colours of poetry, to which he devoted himself intensely, even into this prose elaboration. Although the style itself too, more polished and refined than that proper to Fortunatus is usually Luchi, namely, knew only the more polished edition of Labbe., and the grander and more rounded speech, may bring to someone a suspicion that it is not a genuine offspring of his, otherwise than others think. But neither is it to be denied that the genius of Fortunatus and his industry in arranging words rather often appear in it: wherefore we judge it should be published under his name. A wonderful conclusion indeed. Namely, in no codex and by no ancient writer before Surius is the Life of Amantius read ascribed to Fortunatus, and the only reason why it was ascribed to him was thought to be that likeness of style to the diction of Fortunatus; and after it has been demonstrated that the diction of the Life is not a little unlike the manner of writing familiar to Fortunatus, the name of Fortunatus as author is nevertheless judged to be retained, because his genius and his industry in arranging words are rather often manifested in it, as if this were not common to many other Lives of saints written in the Merovingian or Carolingian age, to whose authors, namely, the diction of Fortunatus was a certain chief model of the art of writing, which they set before themselves to imitate. To this is added that, while Fortunatus is supposed to have composed the Life of St. Amantius when he was not yet accustomed to writing Lives of the saints, Gregory of Tours by no means cited this book, who nevertheless both mentioned the apparition of Amantius Vit. Patrum, chapter IV, no. 1. and, when occasion was given, did not omit to praise the other Lives of saints written by his friend, which are certainly genuine [Namely, with the name of Fortunatus added, the Life of Germanus of Paris, Hist. Fr. V. 8; of Albinus, Glor. conf. chapter 94; of Severinus, ibid., chapter 44; with the author's name passed over, the Life of Hilary, Hist. Fr., II, 37, and of Marcellus of Paris, Glor. conf., chapter 87.], except the Life of St. Paternus, bishop of Avranches, of whom he nowhere treated in his writings, and the Life of St. Radegund the queen, which Fortunatus perhaps published after the death of Gregory Gregory, namely, died in the year 593; but Radegund in the year 587.. Rightly and deservedly, therefore, the renowned B. Krusch relegated the Life of St. Amantius among the Little works wrongly attributed to Fortunatus.

[5] [II. The book of miracles written a little after the Life and by the same writer, at the end, as it seems, of the 6th century or the beginning of the 7th.] In the four codices which have preserved form A of the Life for us we have already indicated that there is joined to it a book in which are described the miracles obtained after the death of St. Amantius by his intercession. That this book was put together not at the same time as the Life, but by the same writer, is established from its opening: Formerly I set down in writing, as I could, by the divine gift, the life of the blessed confessor Amantius. Now I shall compress into a brief discourse a few of the signs which the excellent triumpher performs. Further, that that writer was some cleric of Rodez seems to be made out to some extent by these arguments. First, namely, he reports no miracles but those which happened at the city of Rodez itself; next, he himself saw one of the miracles, the city of Rodez being witness Mirac., chapter 6.; finally, he composed his book to be read on the anniversary festivity of St. Amantius, at which he himself too, as seems to be gathered from his manner of speaking, was accustomed to be present [Ibid., last chapter at the end. Now therefore amid the joys of so great a festivity let us beseech the Lord with every supplication …]. At what time each document was written cannot be defined with sufficient certainty by any indication, whether extrinsic or intrinsic. Certainly the kind of writing by no means departs from the manner of the hagiographers of the Merovingian age, who very often affect, together with barbarous speech, a certain rather ridiculous pomp of words and sentences, conspicuous chiefly for antitheses and similar figures of expression. These things, however, are not so proper to those writers that they do not from time to time appear in other later ones too. I would believe, nevertheless, that those documents were written not long after the end of the 6th century: for of the eight prodigies narrated in the book of miracles the fourth and fifth certainly are to be bound to this century, nor does it seem probable that the sixth, of which the writer was an eyewitness, is distant from them by so great an interval of time. Certainly that simple formula of transition does not indicate it: I will tell a miracle which I saw, the city of Rodez itself being witness. And our opinion is perhaps somewhat confirmed by the name of the boy who is narrated in that place to have been healed: he, namely, was called Euphrasius or Euphrasinus, which word shows a Gallo-Roman kinship and is hardly credible to have been in use when the 7th century was advanced.

[6] III. A Romance metrical Life, perhaps put together in the 12th century. Of another Life of St. Amantius, written in the Provençal or Romance idiom and in metrical speech, some fragments survive, which Marc Antoine Dominicy and the writer of the French Life, of which we must speak shortly, cited about the middle of the 17th century. Dominicy asserted that the codex from which these excerpts were taken was written in the 11th or 12th century [Cf. Raynouard, Choix des poésies originales des troubadours, vol. II (Paris, 1817), p. CXLIX.]; but since that codex is lost Servières, Hist. de S. Amans, p. 20., and no one skilled in the palaeographic art ever inspected it, the matter remains rather doubtful. The author in the conclusion of his poem says that it was translated from a Latin text: whence, since in the part which has come down to us not a few things are read which he thought were either altogether lacking or at least were narrated in another way in the Latin Life of which we have treated so far, the Rev. L. Servières thought it must rightly be concluded Ibid., p. 22 – 23. that it was derived from a source different from that Life. To which opinion I for my part would not dare to assent; for neither do I see that the Romance metrical Life differs so much from our Latin Life Cf. below, Annotations to the Romance fragments., especially since, although this was the chief source of the Romance one, the writer could nevertheless have added or corrupted not a few things from popular tradition, or even, with the licence which poets have always been accustomed to use, invented some things himself, as we know has happened in many other lucubrations of the same kind. — It will not irk us to print here anew, with a Latin version, those fragments of the Romance poem, already rather often edited Except the two first, which Servières alone edited..

[7] IV. A Life composed in French in the 17th century. Finally we have a Life of St. Amantius composed in French in the 17th century, which is preserved in manuscript and still unedited in the episcopal house of Rodez, but a copy of it was sent in the year 1838 to the New Bollandists by the then bishop of Rodez, the Most Illustrious Pierre Giraud, afterwards archbishop of Cambrai and cardinal of the H. R. C. The writer of this Life used as sources the work of Plantavit de la Pause, bishop of Lodève, on the Chronology of the bishops of Lodève Amarontii, 1634., the briefer Latin Life edited by Surius, and above all the Romance poem, which in his time was preserved in the town hall of Rodez [“Dieu fit beaucoup de miracles par l'intercession de S. Amans après son trepas; nous en avons tiré quelques-uns du vieux manuscrit de son ancienne legende composée en vers en langage vulgaire, qui est dans la maison de ville de Rodés.” [God worked many miracles through the intercession of St. Amans after his death; we have drawn some of them from the old manuscript of his ancient legend composed in verse in the vulgar tongue, which is in the town hall of Rodez.] French Life ms. near the end.], whence the loss of this poem is compensated. He also cites the legend of St. Amantius which was customarily recited in the church of Rodez. From this French Life we shall cite some things from time to time in the rest of this commentary and among the Annotations to the Latin Life under the title Vit. gall. ms. — The other traditions which are commonly circulated about St. Amantius, and the monuments of his cult, are found carefully collected in the work on the history of St. Amantius recently published by the Rev. Louis Servières, parish priest in the diocese of Rodez [Histoire de saint Amans, évêque de Rodez, patron du diocèse, par l'abbé L. Servières. Rodez, 1885, in-12°, pp. 504.], and already several times praised above.

* commonly Chamans

§ II. At what time St. Amantius lived; whether he ever held the see of Lodève, and whether he founded a monastery at Rodez.

[8] St. Amantius lived in the 5th century, That St. Amantius flourished in the 5th century is drawn clearly enough from the book of miracles Chapter 3 beginning., where St. Quintianus is narrated to have raised the body of his holy predecessor after the courses of not yet many times, that is of years, had been run, the circle being completed, which are manifestly to be reckoned from the first burial of St. Amantius. Now Quintianus governed the church of Rodez at the beginning of the 6th century Cf. Gall. christ., vol. I, p. 198.. Some moreover adduce Servières, p. 60 – 62. a fragment of the Romance poem Below, fragm. III., where Amantius is said to have obtained for the city of Rodez from the emperor Honoratus or Honorius the remission of some tax; and from this they think more definitely that he sat about the year 401. But, while we gladly grant that the emperor Honorius was meant by the Romance poet under the name of king Honoratus Caesar, at the same time we judge that he was perhaps deceived by a faulty reading of his codex, and certainly that not so much weight is to be placed in his testimony that, relying on it alone, we should acknowledge that the thing narrated by him really happened Cf. below, annot. to this passage..

[9] (but the arguments by which some have tried to show that he was far more ancient Against that opinion, commonly received among the learned Gall. christ., vol. I, p. 197; Hist. litt. de la Fr., vol. III, p. 480; etc., some more recent writers rise up, who contend that Amantius sat in the 1st century, or certainly not after the 3rd century. Those who defend the former opinion bring forward no ancient testimony at all, but chiefly this reasoning: It is certain that St. Martial preached the gospel to the Ruteni in the first century of the Christian era, nor is it to be doubted that he ordained some bishop among them; but St. Amantius was the first bishop of the Ruteni. To this first and chief argument they add a second, drawn from the text of the Latin Life and of the Miracles. Namely, in the Life mention is made of the punishment of the cross Life chapter 2., which is known to have been entirely forbidden by an edict of Constantine a little after the beginning of the 4th century; and in the book of miracles Chapter 5., of an incursion of the Marcomanni, who are read to have invaded Gaul only once, in the reign of the emperor Marcus Aurelius, that is between the years 162 and 170. A third kind of arguments

is taken from some sculptures and painted windows, in which St. Amantius seems to be joined to St. Martial or to St. Mary Magdalene, who namely were believed to have landed in Gaul in the first century. Finally, from the ancient Latin Life Chapters 3 and 6. it is established that the Ruteni were converted from foul idolatry to the Christian religion by the work of St. Amantius, and it is incredible that in the 5th century they had not yet been illuminated by the light of faith or had entirely lost it, brought formerly by St. Martial Cf. Servières, p. 34 – 42..

[10] are easily refuted); But these arguments are of little efficacy. For, as regards the first, the first traces of the tradition by which it is asserted that St. Martial brought the faith of Christ to the peoples of Aquitaine in the first century appear in the 11th century, and that with such circumstances as make it quite suspect [Cf. L. Duchesne, Saint Martial de Limoges, in the periodical Annales du Midi, vol. IV (1892), p. 289 ff.], and it is equally or even much more uncertain that the same Martial was the apostle of the Ruteni; and that no other bishop sat at Rodez before Amantius was first affirmed in the 12th century by the Romance poet Below, fragm. II.. — To the former argument of the second kind, deduced from the mention of the punishment of the cross, a manifold answer lies open. For a) by the name of cross not only the cross properly so called, but sometimes also trees, stakes and forks used to be designated, from which those condemned to capital punishment, hung up, were killed either with rods or with arrows or with fire Cf. J. Lipsius, De cruce, book I, chapters 5, 6; book III, chapters 6 – 11.; b) although the punishment of the cross had been forbidden by the edict of Constantine, that edict could easily have been not rarely violated, especially in the more remote provinces, where the Christian religion had not yet extirpated pagan customs; c) what seems to be the better explanation, a writer at the end of the 6th century or the beginning of the 7th, not so skilled in antiquity, could easily have used this expression, punishment of the cross, to signify capital punishment, although he did not know to what kind of punishment the accused was assigned; which is also confirmed by the synonymous and indefinite expression, and the extreme penalty of the gibbet, which is immediately added. Nor does the word Marcomanni make greater difficulty. For Gaujal has already brought forward a threefold testimony, from which it is established that by this name were designated in the 9th century the northern nations of Europe, which elsewhere were mostly called Normans [“At the time when the most savage nation of the Marcomanni, and more monstrous than the barbarians, spread from the parts of Europe from the northern quarter, and entered Gaul, the holy Church suffered most violent blows…” History of the foundation of the monastery of Vabres (year 861), by Abbot Agio at the beginning of the 10th cent. (in Vaissette, Hist. de Languedoc, vol. I, Preuves, p. 108; ed. III, vol. II, p. 323). — Annals of Massay, at the year 865: “Stephen is killed by the Marcomanni and Auvergne is burned”; and at the year 873: “The Marcomanni came into Massay.” (Mon. Germ, Scr. vol. III, p. 169). And to the former announcement of the Annals of Massay this corresponds in the Chronicle of Saint-Maixent of Maillezais: “(In the year 864) Stephen, count of the Arverni, was killed by the Danes.” (Hist. de Fr., vol. VII, p. 228).], and very recently we ourselves edited a fourth similar testimony [“Certain faithful, bound over in the church of blessed Exuperius to the divine worship and to his service, not being able to bear the fierce ways of an untamed nation, namely of the Marcomanni…” Translation of SS. Exuperius and Lupus from cod. Paris. 14364 (Cat. Paris., vol. III, p. 235).]. Now southern Gaul was invaded in the year 572 and the following by the Saxons, who inhabited northern Germany Cf. below, Annot. to chapter 5 of the miracles. and were often equated with the Normans and for the same reason could be designated by the name of Marcomanni. — To the argument of the third kind it will be enough to have observed both that the oldest of the monuments brought forward was built in the year 1486, and that the two chief patrons of the Ruteni could have been joined in one company, even if they had not lived at the same time. — Finally, it is not so much to be wondered at that the people of Rodez lay in the darkness of idolatry in the 5th century, since we know from the history of St. Martin that other parts of Gaul were immersed in the same at the end of the 4th century. And that ignorance of the true faith could persist the more easily among them because they inhabited a mountainous and therefore less accessible region, and in fact ancient monuments found in that region in our times show that idolatry flourished longer there [“Rodez ne nous offre (du Ier siècle à la fin du IVe) que statuettes de dieux et de déesses; les poupées en plâtre de Vénus pullulent… Pas un souvenir chez les Rutènes de ces martyrs qu'on trouve partout ailleurs; pas un nom d'évêque… Nulle part, ce semble, autant que dans les montagnes du Rouergue, la désignation de pagani, gens de la campagne, n'équivaut au triste sens de païens. Mais à partir du milieu du Ve siècle, comme tout change!…” [Rodez offers us (from the 1st century to the end of the 4th) nothing but statuettes of gods and goddesses; plaster dolls of Venus swarm… Not one memory among the Ruteni of those martyrs whom one finds everywhere else; not one name of a bishop… Nowhere, it seems, so much as in the mountains of the Rouergue does the designation pagani, country people, amount to the sad sense of pagans. But from the middle of the 5th century, how everything changes!…] V. Davin, Les anciens monuments chrétiens de Rodez, in the periodical Revue de l'art chrétien, 2e série, vol. II (1875), p. 214.].

[11] before the year 470. There is therefore no reason why we should depart from our opinion. But how far advanced in the 5th century Amantius sat is not so established. This alone is drawn from the Life, that he sat before the year 470, about which year the city of the Ruteni came into the hands of the Visigoths Cf. Vaissette, Histoire de Languedoc, vol. I, p. 217 (ed. III, p. 487).: for the mention of the governor Life chapter 2. and of the soldiers who were in the garrison of the city Ibid., chapter 5. indicates that in his age the city was still subject to the Romans. But in the year 475 the church of Rodez was bereft of its bishop; for in this year, before the city of the Arverni was taken by the Visigoths, Sidonius Apollinaris wrote to Basil, bishop of Aix: Bordeaux, Périgueux, Rodez, Limoges … and now a much greater number of cities, their high priests having been cut off by death and no bishops thereafter substituted in the offices of the deceased, … has drawn out a broad boundary of spiritual ruin Epist. VII, 6 (Mon. Germ., Auct. antiq., vol. VIII, p. 103).. Further, apart from St. Amantius no bishop of Rodez before the 6th century is known from documents worthy of credit. Savaron indeed says Cited in the French ms. Life of St. Amantius. that he saw an old codex in which Eustachius, bishop of Rodez, was read to have subscribed the letter sent in the year 451 to Pope Leo I by the bishops of Gaul; but neither is any Eustachius found elsewhere distinguished with this title, nor were any designations of episcopal sees attached to the names of the bishops in the codices from which that letter to Leo was edited in the Ballerini P. L., vol. LIV, p. 966 – 70. and in Mansi Conc., vol. VI, p. 161 – 65.. Hardouin saw a certain codex in which these designations were in fact added, but so erroneously that it is not right to take any account of them Cf. the cited vols., P. L. p. 967, note j; Mansi, p. 163, note 24.. Savaron perhaps had in his hands the same or some copy of it, in which to the name of Eustachius, which is read in the antepenultimate place among the subscriptions, the title bishop of Rodez had been added.

[12] That St. Amantius was previously bishop of Lodève Two other little questions about the history of St. Amantius come to be treated briefly here. One is whether Amantius, before he undertook the government of the church of Rodez, presided over that of Lodève. This was first affirmed by Plantavit de la Pause in his Chronology of the bishops of Lodève Cited in Gall. christ., vol. VI, p. 528., whom Bernard Gui seems to have preceded in his work, now lost, on the history of the episcopate of Lodève [Cf. Delisle, Les manuscrits de Bernard Gui, § XVI (Notices et extraits des mss., vol. XXVII, II, p. 273). — The French ms. History cited the testimony of Gui, and Plantavit the legend of the church of Lodève.]. But his authority is not so great that, relying on it alone, we should judge probable that translation from one episcopal see to another, especially since Bernard showed himself rather easy in receiving traditions, even the most absurd [Cf. what the renowned L. Delisle cited as narrated by him about Virgil Maro (Notices, vol. cit., p. 230).]; nor assuredly is the tradition of uncertain age which Plantavit followed to be made more of. Although we certainly do not judge so valid either the negative argument deduced by the writers of Gallia christiana from the silence of the Latin Life, since many other things too about the history of St. Amantius are lacking in this document, as in almost many others of the same kind, and he who wrote it, namely a cleric of Rodez, seems to have taken care only to record what Amantius did gloriously in his episcopate of Rodez.

[13] is quite doubtful; But besides the testimonies of Bernard Gui and of the Lodève tradition, two monuments not a little older are brought forward, each, namely, written at the end of the 10th century, by which it is judged to be excellently confirmed. One is the Notice of the consecration of the cathedral church of Lodève carried out by St. Fulcran in the year 975, in which one reads that the eighth altar was erected in honour of St. Amantius, confessor Gall. christ., vol. VI, Instrum. p 267 D.; the other, the testament of the same St. Fulcran, in which among the confessors only St. Martin and St. Amantius are invoked Ibid., p. 269 B.. But from each of those documents it is drawn only that some Amantius was in great veneration at Lodève in the 10th century, not however that he was the same as the bishop of Rodez of this name, or, if he was the same, that he was honoured for no other reason than that he governed the church of Lodève. Indeed, from that very veneration, when the memory of its origin was no longer known, the tradition of the episcopate of St. Amantius at Lodève could easily have arisen.

[14] nor less that the cenobium at Rodez was founded by him. The other question is about the cenobium of Saint Amantius at Rodez, which Hugh of Flavigny indicates was founded by the work of Amantius himself, in the Life of St. Magdalveus, bishop of Verdun, which he inserted in his Chronicle of Verdun, written at the beginning of the 12th century. For he writes thus of the possessions of the church of Verdun in Aquitaine: Now these properties were the abbey of Saint Amantius in the city of Rodez with its appurtenances, also the royal fisc of Maderniacus and another, named Puliniacus, given for the uses of the servants of Saint Peter and Saint Vitonus by the liberality of blessed Amantius himself Act. SS., at 4 Oct., vol. II, p. 538, no. 18 end.. But Hugh manifestly erred where that abbey

was, he says, subjected by St. Amantius to the monastery of SS. Peter and Vitonus: for it was first assigned to that monastery in the 10th century from the possessions of the church of Verdun, on the testimony of the continuator of the History of the prelates of Verdun, where he writes of Bishop Berengar: For whose (the monks of St. Vitonus) sustenance he assigned the estate of Scantia with the ban; also the abbey of Saint Amantius in Aquitaine… Cited ibid., p. 512, no. 48 end.. For the rest, Hugh manifestly copied the words cited above from the brief commentary on the history of the church of Verdun of Berchar, presbyter of Verdun, who flourished two hundred years before him, that is, at the beginning of the 10th century, where he says of Magdalveus: The properties too which are in Aquitaine, anciently subject to this church, that is, the abbey of Saint Amantius situated in Rodez, and Marderniacum and Poliniacum, he frequently visited Cited ibid., p. 501, no. 7., but he is entirely silent about their having been given for the uses of the monks of Saint Vitonus by the liberality of blessed Amantius himself. Jacques Branche La vie des saincts et sainctes d'Auvergne et de Velay. (Au Puy, 1652), p. 452. says that the first abbot of Saint Amantius of Rodez, about the year 600, was Clarus, of the house of Estaing (d'Estaing), but on no other authority than that of a certain legend of Estaing very unskilfully woven together and manifestly erroneous Cf. Act. SS., at 1 July (on St. Floregius), p. 42, nos. 4 – 8..

§ III. Of the cult of St. Amantius.

[15] Mention of St. Amantius in the martyrologies Already from the beginning of the 6th century St. Amantius was honoured with a legitimate cult, on the testimony of the history of the solemn elevation of his body, carried out by the work of St. Quintianus, bishop of Rodez, which is read in the book of miracles Chapters 3, 4.: for an elevation of this kind, as is known, stood in those times for canonization. His memory thereafter is announced in all the ancient martyrologies (except only that which is cited under the name of Bede, where he appears only in some additions) at the 4th day of November, namely in the Hieronymian according to the older codices, in Ado, Rabanus Maurus, Wandelbert, Usuard, and the other later ones, and finally in the Roman Martyrology, in these words: Among the Ruteni in Gaul, of blessed Amantius, bishop, whose life was glorious in holiness and miracles.

[16] and in the breviaries. At the 4th day of November too St. Amantius is mentioned, whether by a prayer or lessons in the body or in the calendar prefixed to them, by the breviaries, missals and other liturgical books of many particular churches, a review of which follows. Namely 1° in Gaul: a) of the ecclesiastical province of Albi: three codices of the church of Rodez of the 14th century Servières, p. 475. and another four of the 15th century Cat. Paris., vol. III, Suppl. II, at 4 Nov. (Alb. 4, 5, 6; B. 6)., and besides breviaries or Propers printed in the years 1603, 1670, 1706, 1824 and 1859 [The printed books which are indicated in this place and thereafter in the rest of this number are either preserved in our museum or are found cited here and there in the Rev. L. Servières, p. 476 – 85. But the manuscript codices, except the three of Rodez of the 14th century just cited, are all indicated in the list of saints with which our Catalogue of the hagiographical codices of the national library of Paris ends (vol. III, p. 606 ff.), at the 4th and 5th of November.]; three codices of the church of Albi of the 15th century; the Proper of the church of Vabres edited in the years 1650, 1702 and 1752; b) of the province of Narbonne: the Proper of the church of Narbonne ed. in the year 1602; one codex of the church of Béziers, two of Carcassonne, one of Maguelone, all of which were written in the 14th century; the Proper of the church of Lodève edited in the year 1630 [But not at the 3rd day, as Servières says following Plantavit de la Pause (p. 458).]; and the Proper of Uzès ed. in the year 1686; c) of the province of Aix: one codex of the church of Aix of the 14th century and three of the 15th century; one codex of Fréjus of the 14th century; d) of the province of Arles: two codices of the church of Arles of the 13th century and three of the 14th century; e) of the province of Bourges: a codex of the monastic church of Saint-Flour of the 12th century; two codices of the church of Clermont of the 15th century; the Proper of the church of Le Puy ed. in the year 1661, and of Agen ed. in the year 1727; f) of the province of Lyon: a codex of the church of Langres of the 13th century, a codex of the 14th century and two of the 15th century; g) of the province of Tours: two codices of the church of Le Mans of the 15th century; h) of the province of Trier: a codex of the church of Verdun of the 13th century, a codex of the 14th century and a breviary ed. in the year 1560 and in the year 1625; two codices of the church of Toul of the 15th century and a codex of the 12th century of the cenobium of Remiremont in the diocese of Saint-Dié; i) of the province of Vienne: the Proper of Viviers ed. in the year 1584; 2° in Spain, a breviary of Gerona of the 15th century; 3° in Germany, a ms. breviary of the Templars of the 13th century (Trev. 5), a ms. breviary of Esztergom of the 15th century and a missal of an uncertain church, of the 11th century; 4° in Ireland, the Drummond calendar: In Gaul, the natal day of St. Amantius, bishop In Forbes, Kalendars of Scottish saints, p. 27.. — But at the 3rd day of November Amantius is marked in the Proper of the church of Lodève ed. in the years 1745 and 1770 [So Servières, p. 484; but above (p. 458) he had said, citing the same Propers, that St. Amantius is marked there at the 5th day. Whence certain other things too brought forward in this place from the same writer are suspect to us.]; at the 5th day, in the Proper of Béziers ed. in the years 1721, 1741 and 1773 [Servières, p. 484. Again above (p. 458) it had been said that St. Amantius was marked in the same Propers at the 6th day.]; in that of Montpellier ed. in the year 1736 Ibid., p. 484. and in the Proper of Mende Ibid., p. 460.; at the 6th day, in the Proper of Béziers ed. in the year 1534 Ibid., p. 477. and in the breviary of Albi ed. in the year 1734 [Which we have in our museum; whence it appears strange that the feast of St. Amantius is marked at the 10th day in the Proper of Albi ed. in the year 1703, which Servières saw (cf. following note).]; at the 10th day, in the Proper of Albi ed. in the year 1703 Servières, p. 481.; at the 16th day, in the present Proper of Saint-Flour Ibid., p. 460.; finally, at the 26th day, in that of Nîmes Ibid., p. 458.. — In the church of Rodez there was besides formerly celebrated on the 4th day of July the feast of the translation of St. Amantius, which however was suppressed in the year 1859 in the Proper approved by the Holy See Ibid., p. 485..

[17] His relics held in great honour, The Rev. L. Servières collected many things from the records of Rodez about the veneration of the relics of St. Amantius. The first trace of this veneration appears at the beginning of the 11th century: at which time, on the testimony of Bernard of Angers, to the synod assembled by Arnald, bishop of Rodez, among the other relics of saints which were brought there according to custom, there was brought also the golden majesty of Saint Amantius, equally confessor and pontiff, that is, an image or statue of St. Amantius ennobled with his sacred relics Act. SS., at 6 Oct., vol. III, p. 312, annot. m.. The same veneration is shown by the mention of a silver reliquary, in which the remains of St. Amantius were to be enclosed, bequeathed by testament in the year 1398 by Bernard d'Armagnac Servières, p. 357., and of another offered a little afterwards from the vow of the community of the borough of Rodez publicly made in the year 1407 to obtain the healing of Count John, Bernard's son, in which in the year 1410 the head of St. Amantius was solemnly laid up Ibid., p. 354 – 59, where an accurate description of the casket is also read.. This was placed above the high altar of the church in a cupboard furnished with triple doors, of which those that appeared on the outside were adorned with sculptures representing the history of St. Amantius; and in the same cupboard there was preserved in the year 1525 a wooden statue of St. Amantius covered with gilded silver plates, which in the year 1670 were taken away to adorn the shrine of the relics of St. Naamatius Ibid., p. 359 – 61.. But in the year 1726 too a new casket for displaying the saint's relics was added to the treasury of the church of Saint Amantius Ibid., p. 360..

[18] and rather often recognised and translated, The sacred remains of St. Amantius (besides those which were enclosed in the reliquaries just mentioned), as also of St. Naamatius and St. Dalmatius, were rather often recognised by the bishops of Rodez from the beginning of the 15th century to the middle of the 18th century: namely William de la Tour (years 1429 – 57), Georges d'Armagnac in the year 1551, Bernardin de Corneillan (years 1614 – 45), Hardouin de Péréfixe (years 1648 – 62), Gabriel de Paulmy in the year 1673, Philippe de Lusignan in the year 1699; the authentic instruments of all of which visitations were found in the tombs of the saints when Charles Grimaldi instituted the last one on the 30th day of December of the year 1750 Ibid., pp. 352, 370.. These tombs were enclosed by a certain crypt in the apse behind the sanctuary, which is mentioned in a roll of the year 1412 and was commonly called the chapel of the holy bodies. The crypt was formed by a vault resting on the pavement, which extended less than two and a half metres in height, and in breadth near the ground a little more than three metres. No altar was seen in that recess, but only three sarcophagi. Afterwards the little chapel was enlarged twice, namely in the year 1550 and in the year 1692, and at last in the year 1699, since the place seemed rather damp, the body of St. Amantius was translated from there into a larger casket which stood out in the choir of the church above the principal altar Ibid., p. 347 – 51..

[19] are still preserved in part at Rodez and in some other places. The remains of St. Amantius remained there until the great French upheaval at the end of the 18th century; except that, when in the middle of the same century it was necessary for the church, already threatening ruin, to be demolished to its foundations and rebuilt, they were translated with solemn pomp on the 10th day of January 1751 to the Friars Minor, and then with no less ceremony into the restored church on the 9th day of September 1764 Ibid., p. 368 – 72.. But in the year 1793, as in innumerable other places of France, so at Rodez the precious caskets which contained the relics of the saints were plundered and destroyed with other monuments of the same kind, and the sacred bones were thrown out with mockery and dispersed. Yet the heads of SS. Amantius, Naamatius and Dalmatius were collected by two men and, peace having been restored to the French church, were given back. Now they are seen displayed in the church of Saint Amantius, but enclosed in humble gilded wooden caskets made in the form of sarcophagi. The head of St. Amantius is still entire, except that the jaws

the teeth of the upper jaw are lacking Ibid., p. 374 – 76.. Certain other fragments of his bones are preserved in the same church, but mixed with the bones of other saints, and besides one tooth enclosed in a crystal tube and a more notable bone in a casket placed on the high altar and bearing this inscription: From the arm of St. Amantius Ibid., p. 378 – 79.. Certain other churches also glory in possessing some relics of St. Amantius; namely, in the diocese of Rodez the church of the village of Villa comitis and a chapel near the village of Burnacum ; and outside it, the church of Saint-Amans de Laguépie, which formerly belonged to the diocese of Rodez but now to that of Montauban, the church of Mons regalis * in the diocese of Viviers, and the church dedicated to St. Amantius in the city of Toul, which in the year 1699 received with enormous exultation of the citizens a notable part of the bones of the saint, granted by Philippe de Lusignan, bishop of Rodez Ibid., pp. 379, 441, 456, 465, 468 – 70..

[20] Other indications of the piety of the people of Rodez towards St. Amantius, The piety of the people of Rodez towards their holy patron is shown also by the ample church, in the place, as is believed, where St. Amantius himself erected the first Christian basilica, built in the 11th century and restored from its foundations after the middle of the 18th century; and the many precious ornaments added to it Ibid., p. 407 – 19., among which worthy of particular mention are the hangings made about the middle of the 16th century for adorning the outer circuit of the sanctuary, and for the most part still preserved, in which the chief miracles of St. Amantius are displayed to the eyes by the weaver's art Ibid., p. 411.. It is shown also by the confraternity established under the patronage of St. Amantius from the year 1283, and by the annual festivity of the saint, usually celebrated with great pomp and dancing, into which celebration, since rather grave abuses had crept, it was necessary that a remedy be applied to them by episcopal authority Ibid., p. 380 – 91..

[21] confirmed more than once by prodigies. St. Amantius is said to have often rewarded this piety, not without manifest prodigies. Namely, the city of Rodez is narrated to have been preserved more than once by his protection from dire pestilence, and particularly in the years 1458, 1518, 1628, 1652 and 1721 Ibid.. p. 400 – 2.; an enormous fire extinguished in the year 1510 Ibid., p. 404 – 5., and more recently, in the year 1826, a calamitous flood held back Ibid., p. 405 – 7.. There is also recorded the punishment by the divine justice of three sacrilegious men; who in the year 1793, while in the church of Saint Amantius, which at that time, as the wretched condition of things brought about, had been assigned to the vilest uses, they were binding hay into bundles and meanwhile insulting the saint with impious and licentious talk, were sharply beaten and put to flight by a hand suddenly appearing, armed with a scourge: of which thing several witnesses, namely who had received the narrative of it from the very mouth of those men, were still surviving in these last years Ibid., p. 375 – 76..

[22] [Churches consecrated under the title of St. Amantius in the diocese of Rodez and the neighbouring ones,] Outside the city of Rodez, but situated within the diocese, the Rev. L. Servières reviews no fewer than fifty churches formerly dedicated, and most of them now also, under the title of St. Amantius Ibid., p. 436 – 45.. But in the dioceses neighbouring Rodez too we find the holy pontiff honoured long since with special cult. And in that of Cahors indeed a cenobium is read to have been founded from the beginning of the 7th century near the city of Cahors, distinguished by the name of St. Amantius, which was restored and increased with many buildings and gifts by St. Desiderius, bishop of Cahors (years 629 – 54), and then soon after the death of Desiderius assumed his name (commonly Saint-Géry) Gall. christ., vol. I, p. 155; Servières, p. 452 – 55.. Besides, in the same diocese seven other churches are dedicated under the title of St. Amantius, of which six are now, namely from the year 1808, subject to the episcopal see of Montauban Servières, p. 455 – 56.. Six churches also in the diocese of Albi acknowledge St. Amantius as principal patron Ibid., p. 456.; and in that of Montpellier, to which the formerly separate dioceses of Béziers and Lodève are now joined, two churches and besides a rural chapel, to which the inhabitants of the neighbouring places are often accustomed to go by the rite of pious pilgrimage; in the diocese of Nîmes likewise two, besides two others already destroyed; finally in the diocese of Saint-Flour four, and one in the diocese of Mende Ibid., p. 458 – 60..

[23] and also in more remote ones Certain more remote churches too have been consecrated under the title of St. Amantius. In the diocese of Viviers there formerly flourished the priory of Saint-Amans des Thermes, whose church, adorned with the title of St. Amantius, was destroyed by the Protestants in the year 1562 and never rebuilt; but in the place which it occupied a cross was erected, which down to our days many pious faithful have been accustomed to visit to implore the protection of St. Amantius, especially for the healing of children, and many miracles of this kind are narrated to have been obtained there. But now people flock to the neighbouring church of the village of Montréal, one of the two parish churches which were substituted for the church of the old priory, with the same sense of piety towards St. Amantius and with no less fruit of obtaining their prayers; and in the other parish, of the village of Laurac, a church was built a little more than fifty years ago and dedicated to St. Amantius Ibid., p. 460 – 65.. — In the diocese of Agen four parish churches formerly, now three, venerate St. Amantius as patron, one in the diocese of Toulouse, one in that of Le Puy, four in that of Verdun, besides another which formerly stood in the city itself but has now been reduced to profane uses. In the city of Toul too there was once seen a church of Saint Amantius, which was entirely restored in the 18th century, but in the course of the present 19th century was levelled to the ground Ibid., p. 465 – 71.. To these add a certain chapel in the diocese of Avignon, of which there will be brief discussion when at the 5th day we treat of St. Amantius among those passed over. — Finally, in our own days too, in Japan, a church built by the work of a certain herald of the Christian faith, a native of the Rouergue, has been dedicated under the title of St. Amantius [Ibid., p. 471. — The writers of Gallia christiana wrongly counted among the monuments pertaining to the cult of St. Amantius of Rodez the cenobium of Saint-Amand-de-Boixe (vol. I, p. 197), but they corrected this error where they treated expressly of this very cenobium vol. II, p. 1035).].

* Villecomtal.

* Bournac.

* Montréal.

I. LIFE OF ST. AMANTIUS BY AN ANONYMOUS AUTHOR.

Amantius, bishop of Rodez. (S.)

BHL Number: 0351

Edited from the codices 1. Par. lat. 17002, 11th cent.; — 2. Par. 3809 A, 15th cent.; — 3. Par. 3820, 14th cent.; — 4. Par. 5406, 14th cent.; — 5. Brux. 9289, end of the 11th cent.; — 6. Par. 5308, 12th cent.; 7. Par. 5278, 13th cent.; — 8. Brux. 207 – 8, 12th cent.; — 9. Par. 5289, 14th cent.; — 10. Par. 14651, 15th cent.; — 11. Brux. 11987, 16th cent.; and from — L. the edition of Labbe. — Cf. above, Prelim. Comm., nos. 1 – 3.

N. B. Where some variant reading is common to the whole series of codices 5 – 11, we shall note it among the variant readings set beneath the several chapters by the one siglum B, with no number added.

Here begins omit 5, L, septimo idus februarii 9, pridie nonas novembris 11. the life prologus de 2; (I. v.) In festo 2, omits 4. of St. beatissimi 11. Amantius here and thereafter mostly Amantius 3, 4, B, L; Ruthenensis adds 11. bishop Ruthenensis add 4, L. and (ep. et) omit 9, 10. confessor (et c.) omit 4, 5, 8, 9, 11., whose celebration is on the kalends of November [(cuius nov.) omit 2, 3, B, L, pridie nonas novembris. Ex gestis eius 4; eleganter exsecuta adds 11.].

Here begins the prologue (I. p.) omit 2 (cf. above note 2), 4, B; prologus L..

A poor talent will sink beneath a glorious (Praeclaro, etc.), the whole prologue omitted 4, B. burden succumbit 3, L., and que omits 2; tamquam 3. a sterile speech, fasting from all fruitfulness of knowledge scientia 3., does not suffice for so immense a matter. However weak, then, the shoulders infirmus L. on which sunt adds 2. the burden has been laid, I shall undertake it out of love nunc (amore omitted) L. of obedience. Pardon, I beg, reader, when you take into your hands a discordant page paginam 3, L., when an unlearned murmur strikes your ears with a garrulous screech; because it is no (quia non) quoniam 1. less a fault not to have obeyed as far as cum L. you can than to have presumed what you do not know.

Here begins Sequitur 3. the life of the same [beatissimi Amantii episcopi 3, sancti Amantii episcopi et confessoris, cuius corpus quiescit urbis Rotene, et est celebratio ipsius kal. novembris 2. cum miraculis L; (I. v. e.) omit 4, B.].

[1] St. Amantius, created bishop of Rodez, shines with every kind of virtue. The most blessed omit 3, 4, 5, 7, 9, 10, 11. beatus 4. Amantius episcopus adds 9. was a nursling civis 2, B, omits 6. of the city (f. u.) u. f. 4, u. quondam f. 5, 10, 11. of Rodez Ruthenae 3, 4, B, L; quondam add 6 – 9. by birth ortus 6, 7, 10, ordine et 9, omits L; (a. o.) o. a. 4., its pastor et episcopus adds 4. by his life, and now by his happy semper 4. departure excessus 1, 2. is omits 10; (exc. est) omits 4, est exc. 11; (p. c. e.) est p. exc. L. its patron. He, in the first flower of his suae 2. age, having broken the snares of the world, took up the warfare of Christ with a resolve [diffinitione 2, distinctione 3; (p. d.) perseveranter 4, diffinitione perseverantiae 5, perseveranti diffinitione 8.] of perseverance, and trampled by the strength iustitiae 1. of patience abstinentiae 3. the vices by which human frailty is assailed, drove (inanes — subiug.) omit 3, B. empty cares far a se adds 4. away, held the motions of the mind audaciae L. with the reins of constancy, and subjugated to the command of the mind the rebellious tumults (r. t.) rebellis tumultis 1, 2. of thoughts struggling among themselves. He, fervent in a blessed purpose and conspicuous et adds 3. for the splendour of happy merits, the summit of the priesthood and

merited promeruit, 2, 4, B (omits 5) L. the seat of the lofty chair, and bore que omits 4, L. a mind mente 1. equal pare 4 to the height fastigium 1, 2. of his (h. s.) s. h. 5, 8, 11. honour honorem 1.. Nothing (Nihil-gravitate) omits B. in him was doubtful, nothing double (N. in eo f. dub. n. dupl.)omits 2., nothing changeable. For there was in him sancto Amancio 4. perfect humility, ready mercy, unwearied liberality, holy simplicity. He was praiseworthy in vigils, strong in fasts, gentle in forgiving, sweet sedulus 3, L. in conversation, mild in contention conflictione 3., meek in injuries (in ini. m.) omits 4., patient in tribulations, moderate in prosperity, constant in sorrows vultu hilaris adds 3., severe amid blandishments, mild amid harshness; nor did his freedom lack modesty, nor his cheerfulness gravity (Nihil-gravitate) omits B.. Now ergo adds 8; (Nunc, etc. as far as the end of the number) omits 4. I shall touch upon perstringamus 5. in a brief style a few of the distinguished marks of his virtues. The Lord will give (D. D.) praestante Domino B., by the prayer per orationem 2, 8, 9. of the blessed prelate (G. a.) Amantii 3., the power of speaking (o. b. a. d. v.) d. v. o. b. a. 5., who knows how to pour out the riches of his goodness without any failing and does not know how to be emptied vacuari 6, 7, 9, 10, 11, variari L. when he has poured them out.

[2] He frees by a prodigy a culprit condemned to capital punishment. When, then, in the forum of the aforesaid Ruthenae adds 4. city the governor had taken his seat higher omit 3, 4; (a. et) altiori 5, 9, 10, 11, L, altiora 8. and on a seat loftier than the rest omits 8., and had condemned quendam add 5, 10, 11. a culprit guilty of a heinous crime (n. f.) omits 4, f. n. 5; quendam adds 8. to the uttermost punishment of the cross and the extreme penalty of the gibbet (p. p.) poena pat. 8, 10, 11, L., the blessed prelate antistes 1; Amantius adds 3. hastens prope erat 8. to the forum, and asks petiitque 8, petiit 6, 7, 9; (ad f. p.) petiit forum et 10; itaque adds 9. of the governor (a pr.) praesidem 8. the life of one already omits 8, reo 9. half dead with fear praemortuo 9; sed add 4, 8, 9, 11, L.; he does not omits 2 (sic), nec 3. obtain it impetravit 8.. He repeats his prayers (I. p.) Item ad preces convertitur 3, omits 8.; but [(sed-ferv.) omit 6 – 10, orationem apud surdum principem perdit (petit 5), 5, corr. 11.] the mind, hard dira L. with proud superbi 2, L, superba 4. disdain (d. f.) omits 4., is not broken immo adds 2, sed add 4, L.; it boils up effervescit 2; ira add 4, L. the more fiercely acriore 2, 4, L.. Therefore the prelate antestis 1, omits 5; Amantius add 3, 4; ad adds 11. returns to his little cell (c. r.) cellam repedat 4, 11., prostrates himself on the ground, pours forth prayers, redoubles ingeminat 2, 4, 5, gemina emittit L. his sighs, beats his holy breast with frequent blows omits 8, ictu 9., asks petiit 3, petiitque 8. of the Lord (a D.) Dominum 6 – 10. what he had not been able to obtain (o. n.) n. o. 4. from the governor. A punishment worthy of his deserts ergo adds 8. immitem L. at once strikes the governor [(p. i. p. perc.) praeses immitis poena percellitur (percutitur 8) 2, 3, B, poena praeses (immitis omitted) percellitur 4.]. For he is suddenly fixed affligitur 3, 4, L. in wondrous ways to the chair in cathedra 4, 8, L. on which he had sat so high altior 4, L.; the vital (c. o. v.) o. v. c. 10, L. heat deserts deseritur 9; enim adds 8. his bones omit 8, 9., and his limbs, loosened with stiffened sinews, lose amittit 6, 7. the office by which they serve famulabantur B, L; (q. a. f.) famulandi 4. the soul. People run together to the little cell cellam itaque 8. of the most blessed beati 4. man: the father omits B. rises from prayer, and proceeds to the forum. The governor felt que adds 8. the man's arrival, already half dead in great part of himself. His lost omits 8. senses, then, are restored, and omits 5. his limbs, serving their omits 8. uses, return to ad B. their former vigour. Health, therefore, is restored to the governor (s. p.) p. s. 10, 11., life que adds 8, reo adds 5. to the condemned man et adds L.; whatever either aut 3. the one had incurred by committing amittendo 2, 3; (i. a.) a. i. 3, B. or the other by not forgiving (quicquid-cont.) omit 8, 9; pia add 3, B., is pardoned by the mercy of the Lord diluitur 10, 11; (quicquid-conceditur) omits 4.. In short, life was given condonata 3, 4, B, L. to the culprit (r. v.) v. r. 10, 11. together with his crime (v. c. cr.) c. cr. v. 9; et add 4, L., and the governor [que adds 8. — Henceforth, as I advised above, I shall now for the most part not note the variant readings which the individual codices 4, 8, 9 present as singular, but only those which are common to one of them with another or if anything has been passed over in them.] deserved pardon together with his health ^a.

[3] [An idol, at his prayer, is shattered by a thunderbolt, and its fragments are scattered in different directions;] Not long afterwards there follows non add 1, 2, 3. a far omits L. more illustrious act of power and equal to so great a merit. For there was not far from the city in add 4, L. an image standing out on a higher base base 9, basi 10. ^b; to (quo in) in quo 5. which place a wondrous multitude of pagans (m. g.) g. m. B. had flowed together confluebat 4, L.. While dum B (except 5)., then, they sacrifice to the demons daemonibus 10, 11; mortibus add 5, 11 (mortes corr. 11). with the deaths moribus 2, 4, 6, L, motibus 10, 11. of cattle pecudem 1; carnes add 4, 5, L. or omit 4, L. of swine suum 3, 11; porcorum potius adds 3, potius adds B., and while que omits 3; cuncti adds corr. 11., refreshed referti B (except 10), L. with feasts poculis 6, 7; et add 4, L. and full of wine, they make a din with singing ^c, the most blessed priest Amantius adds 3. arrives; and seeing the unhappy people exulting with a joy more grievous than all mourning (o. l. g. l.) laet. o. luctu gr. 5., drawing long omits L. sighs from et 1; (imo ex) ab imo 2, 6, 7, L, imo 5, 9, 10, 11, ex imo 8. the depth of his breast, he tries by pious exhortation to call populum add 8, 9; (p. h. r.) r. p. h. 5. them eos a 5. back from eam add 4, L. the impious crime of sacrilege. But remedies are always (semper, etc. as far as the end of the sentence) omits 4. hateful (s. r.) r. s. 2, 3, B (except 5), L; (i. s. r.) s. r. i. 5; salutis add 8, L. to sloth ignavis 8.: which qui 8. would rather malunt 1, 2, 3; magis volant 8. perish omits 6. by its own choice than be saved servare 1, 3, salvari 2. by another's counsel (a. s. c.) alienum servare consilium L., and weighs examinant 1, nititur retorquere L. the measure of usefulness utilium L. by [(et m. u. ad m.) immo dum utilitates (utilitatis 7) animo (animae modo 6, 7), 5, 6, 7, in modumque (que omits 9) utilitatis mollitiem 8, 9, in modum utilium (utili 10) in (erased 11) commodum 10, 11.] the measure of pleasure voluntatis 2, propriae voluntatis 8, 9., and que omits 5. holds habent 2, 3, 8. the alluring and omit 6, 7, 8, 10, 11. harmful innoxia 6, 7, 8. for prae 1. the right and necessary. With all the goads of fury furore 1, 2., then omits 4., the seditious mob blazed up to the injury of the holy man (in i. s. v. s.) omit 4, L.; whereupon Cumque 2, Qui 4, Tum 8, 9, Mox 6, 7, sed L; pia add 3, B (ille pia 6, 7). he, seizing arripiens L. arms against adversus 3, B. the raging ones, returns to his little cell, prostrates himself on the ground, pours forth abundant tears preces L. for his enemies, redoubles ingeminat 2, 5, 10, 11, L. deep sighs for his foes, asks petivit 7, 9, 10, 11, petiitque 8. life even unto his own death (v. in n. s.) ut sine nece sua B, and cf. the following note, or at least unto the death of the raging ones themselves [(in p. s.) propria saev furor decideret 5, propria (poena 9) saev. frangeretur simulacrum 8, 9; (vitam-saev.) illis vitam qui in necem suam (certe adds L) saeviebant 4, L.]: for that death ille 5, 10, 11, L, omits 8, illa 6, 7, 9. by which quo 5, 10, 11, quod L. he might be crowned he longed for; for this his 11, (pro hac) ideo L; (nam-hac) omits 4., that the impious might not be punished, he poured forth pious vows before the mercy of the Lord the King [(D. r.) Domini 4, L; (m. D. r.) misericordiae regem 3, Dominum misericordem (misericordiae 6) regem 6, 7, misericordem regem 8, 9, 10, 11; (pia-regi) apud misericordem regem pia 5.]. For it is no enim adds L; the whole sentence omit 4, B. lesser virtue of soul to have entreated the Lord for an enemy than to have fallen for the Lord, to have poured out prayers for a persecutor than to have poured out an innocent soul, for a prelate to have conquered ulcisci 1. himself when he prayed for an enemy than for a martyr hostem adds 3. to have overcome when he dies. After long sighs, then, raising his holy beatus Amantius suum 3. head, he ordered the boy who stood near assistebat 10, 11, astabat L. to see whether vidit quasi 5, an quasi 9. some cloud was rising from the east,

(q. pr. a. p.) puerumque q. pr. a. 5. ^d [interrogat 4, 5, interrogabat 6, L; si et ipse quam intuebatur nubem videret adds 5.]. He answered that he (n. i.) i. n. 5; se add 2, 4, 5, L. saw videri 3, 5, 10, 11. none. Again the blessed pontiff Amantius adds 3., prostrate on the ground, groaned suspiravit 5.. And raising que omits 3, erectumque 6, 7, 10, 11. his head caput 6, 7, 10, 11. again idem 1, 8, itidem 2, omit 5, 7, item 10, 11. from the ground, he asks excitatur 1, excitat 2, suscitatur 3, L. the servant famulus 3, famulo 4, a famulo L. the same things as voce qua 3; (e. q.) eundem quem 2. before: the servant denies respondit 8, 9., as before (ut prius-videri) omit 1, 2, 4, L., that any is seen videre se 4, 5, viderique 8, videre L; nullam add 8, 9.. And when for the third time he laid his holy limbs prostrate on the ground, he puer 5. to whom that task had been enjoined (ini. id o.) id o. ini. 10, 11. said that a very thin and slight cloud was seen (ut prius-videri) omit 1, 2, 4, L. from the east: namely Ilico 9; (v. s.) videre scil. 3, videns 5; se adds L., he believed homo Dei adds 9. what he sanctus antistes adds 5. had foreseen would happen. From the ground, then omit 5, 9., the man truly omit 3, B, L. of God (h. v. D.) omits 9, D. h. L. rises consurgens L., and gazes at heaven, from which a quo 2, de quo B (unde 10, 11), cui L. he was never absent in mind defuerat B (aberat 5); (de quo-def.) omits 4.. The day et adds L. is suddenly adveniens adds 8. covered with clouds nubium 8, nubilus 9.; soon, bringing destruction to the devil diabolum 6, 7. (d. e. f.) omits 4., it crashed with a terrible Terribilis 4, L; namque adds 5. roar fragor 4, L; (t. f.) sonitu fulmen B. of thunder tonitru L., and at the same time que omits 2. strikes the image of the unhappy ones omits 4, infelix B, L., splits it and scatters it et dispergit 8, 9, L; (f. d. d.) quod fuerat dividitur, dispergitur 6, 7.. The stone lapidum 5, 6, 7, 10, 11. godhead of the sacrilegious is borne ferturque 4, 6, 7; et fertur 8. through the air; which the whirlwind of the avenging storm so hurled down in different directions (d. in p.) diversas in partes 4, diversam in partem 10, 11, L., that the stream Lauterna Lauerna 19, 11; nunc adds L. now holds omit 6, 7. part of it (p. n. e. L. t. r.) omits 2; et adds 3., the bank (A. h. r.) h. r. A. 5. of the river in add 4, 5, 10, 11, L. Avario has another part vero add 4, L., to keep a testimony of the power for ever; and an open field far from the city retains retentat 6 – 10, retineat 11. a part (s. p.) servatur a parte 6 – 9; quoque add 4, L. ^e, thrusting the reality opus 10, 11. of so great a miracle upon the sight usibus humanis L., offering it to admiration admirationem 2, B (except 5), L. et add 4, 8, 9., and representing it to memory memoriam 4, 6, 7, 10, 11, L..

[4] whence many people of Rodez are converted to the faith of Christ. the whole chapter omits B.. Thus, as often, the divine providence strikes verberet 2, 3. the impious; striking with mercy (m. p.) ne eos perderet 4, omits L; sed adds 2, ut add 4, L., it composes ponit 3, sanaret 4, sanet L. the diseases morbum 2, 4, L. of the soul by the affliction afflictatione L; (a. m. c. a.) omits 3. of the body, and preparing remedies from adversities, it restores health through sickness infirmitati 1. (et de adv.-restit) omits 4; ideoque add 4, L.; it struck the sacrilegious people so that ut L. it might not destroy them eam add 2, 4, L., and with a pious hand inflicted wounds so that it might not punish ipsam adds L. them. The present punishment, therefore the whole sentence omits 4., was not the vengeance of a crime, but the medicine of sin; which destroyed praevenerat 1, perimerat 2, peremit 3. the sin, restrained coercuit 3; et adds 2. the sinner et adds 3., extinguished the crime with its author preserved, and there arose at the same time omits 2. from pain health, from wrath remission, for many * from omits 3. a wound (ex v.) omits L.. For as soon as the image, struck by the thunderbolt ictu 4; (f. i.) fulminis ictu L., leapt apart, at once those in whom was the strength of youth, and those who from the middle threshold of life (m. v. de l.) de media nocte L. were declining into old age, lost their hearing, their ears being stopped; the younger vero add 4, L. and less guilty age remained unharmed sed adds L.; those in whom the serpent's serpentinam L. poison omits 3. had grown stronger incaluerat 2, L, inoleverat 3. more deeply are struck (hi quibus-fer.) omits 4.. Those, then, whom holy preaching had not moved to in 3. the faith, the power of a remarkable miracle drives on. For omits 1. they run together to the most blessed man, seek and merit pardon for their crime, ask back their lost admissos 1, 2. senses and receive them recipiunt 3., thirst sentiunt 3, 4, L. for the streams of the sacred sani L. font or et 4, L. drink them. The wound inflicted ullatus 1., then, departed as omit 3, L. it healed curatur L., and did not settle further upon those amended inventum 3, L. by the blow (v. s. i.) verbera illis contulerunt L.. Thus our nostri 1. Lord, through the prayer of his faithful servant, healed the ancient rottenness of the ulcers, cured the wounds vulnere 1, 2, 3., softened linuit 1, linivit 2. the scourges flagello 2, 3., checked wrath by terror terrorem; (i. t.) ira terreret 1.. So then omits L., by the divine gift, the excellent warrior took rich opem 1, 2, omit 4, L. booty from the enemy diabolo 3., bore it intulit 4, L. into heaven, drew it from the foe, restored it to its author: for he gave back the captives to liberty, the plunderer being made captive, and the dead to life, the author of death being laid low restauravit adds 4, restauravit. Et adds L.. At once the whole sentence omits 4. the love amore 1, 2, L. of Christ drove out raepuli 1. from the inmost places of the heart the stains of sacrilege sacrilegi 3, L; peccati adds L., faith drew them away, the wave purged them, and at the same time (n. s.) validissimus L. a snowy nevalis 1, spiritualis 2. whiteness put the covering amictum 3, velamento 7. of faith fide 1. upon vestivit 3. the earthly and spiritual man (t. s. h.) terrenos homines spiritali L.. Thus que add 4, L. the excellent pastor and faithful servant, mindful of the gospel precept, restored, multiplied with happy interest, what had been entrusted to him by the Lord talenta adds 2..

[5] [Several, having done injury to the saint, are punished by divine power; but afterwards, converted to penance, they obtain pardon by his kindly intercession;] A little time vero add 4, L. had flowed by after these things, when et 4, L; ecce adds (above the line) 11. he ordered praeciperet 2. two servants of the holy omit 11, L. church (s. e.) sancta ecclesia 1, omits 4. to catch a few fish in the river which quod 3, 4, B, L. flows past beside the city, for guests who were arriving. Without delay they obey the orders, catch fish, gather up their nets ligna 4, 7, 8, 9, vel ligna above the line 6., and return to the city. The soldiers who were present in the garrison erant 10, 11, L. of the city ^f meet them as they return. These His 5, Qui 11., in hostile fashion, by force [septi 2, 6, 7, 10, 11, L, septem 5, 8, 9; (redeuntes-vi) omits 4; potiuntibus aliis adds 11.] take possession of the fish [(p. p.) pot. pisc. 10, 11, L, piscibus spoliant 4, de piscibus violenter abripiunt 5.], and, badly punished with whips paene adds 3., leave them half dead. The servants return (f. r.) r. f. 3. to the priest (eosque male-ad sacerd.) et iniuriis afficiunt 4., and their grief as witness made known what had been taken from them iis 2, 4, 8. and at the same time (h. s.) sibi 5. inflicted on them denuntiat 6, 7.. namely: the soldiers who had taken the fish from his servants; The blessed pontiff Amantius adds 3; ex adds 3, de adds 5., however, did not grieve over what was lost, out of contempt sed add 4, 8, L., but groaned with the afflicted, out of affection. There rigour vigor L. held to constancy (c. r. t.) r. t. c. l., here hinc 10, 11, L, et 8 piety omit 10, 11. poured forth tears: happy when he conquered (c. v.) convictus 1, convincit 2. by contempt contemptus 1, contemptum B (except 10, 11)., happier when he was conquered by affection (c. v. a.) convictus affectus 1, 2. (felix cum-est) omit 3, 4.. Meanwhile the soldiers return home (m. r.) r. m. 3., and try to subdue edomari 6, 7. the booty with flames ignibus 6.. For the fire being placed beneath, the waters leap up exundant, 5, 11. (e. l.) exultante (aestuante 9) latice 8, 9; sed add 4, 10, L.; by a sudden new miracle the flame loses (p. v.) v. p. 1. its force, the water, leaping apart desiliens B (except 10, 11). and seething, rages fovet 1, fuerit 4. (f. u.) furibunda B, L; (a. in c. f.) furibunda in c. a. 5. in vain, and in a wondrous way the fish are suddenly domum adds 1 (sic). hardened durascunt 3, indurantur 4, L. the more by the flames, the law of nature being changed (l. m.) leges mutantur 2., and Tunc 5. the intractable and hard senses are softened by the novelty of so great a miracle (t. n. m.) tantae novitatis miraculis (miraculo 8, 9) 5, 8, 9.. Meanwhile the soldiers run together to a 1. the priest Amantium adds 3., bring back what they had plundered, cling to his knees, ask pardon for their crime. His mind forgives

with most ready piety prompta L., and pardons donatis 8, donato 9; his add 5, 6, 7, 9, corr. 11, eis add 11, L. the crime discrimen 10 (sic), crimine 8, 9. together with the fish. Soon the things which, plundered (q. d.) qui direpti 3, 5, 9., had lasted diruerant 2, 3, duruerant L. untouched temerata 1, intemerati 3, 5, 7, 8, 9, pace temerata L. on the hearths pocis 2, 4, facibus 8, fuerant fascibusque 9, foris L., they give back to the flames [redditi 3, 5, 8, 9, reddita 4, reddit 6, 7, redeunt L; (f. r.) reddita f. 10, 11.], and they are subdued (et d.) edomantur 4, B; the following sentence omits 4, B.. Thus Hic, 4, L. the blessed pontiff Amantius adds 3. by most holy prayer took away from the people the necessity of bearing injury (f. n. i.) ferendi n. iniuriam L., and from the soldiers the habit of inflicting infligendi L. it; and at the same time the force of the flames, extinguished, was the vengeance of the citizens (u. c.) ultricium L. et adds L., the amendment of the soldiers, and quiet ac L. for the people.

[6] [a powerful man who, an idol having been broken by the hand of St. Amantius, was summoned by the pagans and was approaching the city to inflict punishment on the saint;] Upon illustrious (Praecl.-succ.) omits 3. and glorious signs plus adds corr. 11. follow astonishing ones. For enim adds 4, namque adds L. there was in the forum in add 4, L. an image standing out on a higher base basi (or base) 2, B., which qua 1. the most blessed man, kindled succensus 4, 5, accensus corr. 11, L. with the zeal of divine love (z. d. a.) d. a. z. 5., threw down and atque corr. 11, L. broke. In vengeance for its godhead, then, the multitude of the sacrilegious people rises up, and omit 4, L., inflamed with frenzied bellatorum adds L. fury, threatens minitatur 5. present et praeses 4, praesuli 6, 7, omit 8, L, praesidis 10, 11. destruction to the warrior antistiti 4, belli 8, illi 9; Christi add 4, 5, 8, corr. 11, L (Chr. b).. But the most blessed man Amantius adds 3. did not fear timuit 3, 10, 11, L. death, the love of life being kept omit 4, B, L.; for neither was it right for the bravest warrior illatam et 8, et 9; (f. b.) omits 4. to fear present death, who quia 10, 11; iam adds B. had trampled meruerat 10, 11, L. eternal death pro aeternis 8, 9, aeterna 11. by the contempt eam add 8, 9. of present things. Therefore the people, a messenger having been sent in adds B., report (m. r. n.) misit nuntium 4, L. the matter Rotenem 10, Rothenem 11; (m. r.) in r. m. 6, 7. to a certain quodam 8, 9. man omit 10, 11., Honoratus by name (H. n.) omits B., who differt 8, 9, refert 10, 11. was at that illo L; illo adds 6 – 9. time (in t.) imperator 10, 11 (corr. eo tempore). far more eminent than the rest in the splendour of his birth suorum add 8, 9., the titles of his honours honorium 1, 2, honore 3, B., wealth and omit B, L. authority. He gathers is 5; suorum adds 10. the support [solatio 9, 10, 11, auxilia corr. 11; esse Deo, qui invectus adds 2, sede invectus add 7 – 11, sede invectus curili add 5, 6, corr. 11.] of his little slaves [servorum 2, B; (C. h. s.) Hic contra servorum Dei 8, E contra hic servorum 9; servitia atque adds 1.], and at once sede invectus curuli adds L. makes for the city; and having already traversed per immensum 8, 9. the journey, roaring dreadfully dire 4, L, diri 10, 11 (corr. dira). ira adds corr. 11, dira adds L; (iam-frem. et) omits 3. and threatening extremes, he was near the city (m. u.) moenitans ubi 1.. In the middle of the gate urbis 10, 11 (corr. portae)., however, the day before, the blessed beatissimus B (except 10, 11). pontiff Amantius cum adds 2., prostrate on the ground, had poured forth fuderat 4, 10, 11, L. a prayer to the Lord. In which place the yoked pair [iuges (with a little empty space at the head of the word) 6, 7, bigae hominis (omits 4) illius animalia 4, L.] stuck fast inhaesere 6, 7. in wondrous stupor, and stiffened like insensible statues simulacra 5.. The goads famuli 1. do nothing, savage blows avail nothing nil 1, 6, 7, L (also above). ^g. When Ergo 8, Tunc 9, Tum 10, 11; autem add 4, L. that man, struck by the novelty of the remarkable miracle (m. n.) n. m. 5., sending one of his intimates to the most blessed man Amantium adds 3., asks rogavit L. that he would by pious omits 1, dignanter corr. 11. prayer loose him whom he had bound as it were with chains by his merits. Without delay the priest Amantius adds 3. comes; the persecutor rolls down devolvit 3, devolvitur 4, 5, 9, 10, 11, L. from his carriage carpentem 1, carpentum 4, L., clings to the holy sancti 9, L. knees, waters irrigat 8, 9. the feet with tears, confesses his sin, asks for help remedium corr. 11; et add 4, L.. He had scarcely finished compleverat 4, 9, L (and omits et). his words, and the animals, which had stiffened like hard crags, having received mobility from heaven celticis 1. The rest as far as the end of the chapter omits B., obey commands. And while by holy prayers nature is now changed, now restored, the mind, formerly wild and not perceiving God dominum L., as though de adds L. sprung from hard crags (ut d. c. o.) omits 4., is suddenly kindled with the fire of faith. At once the saving wave washes away the stains of sins, and, the cloud of unbelief having departed detersa 4, L., it poured infunditur 4, L. clear light into his breast ^h.

Meanwhile one of de 3, ex 4. the servants becomes with swift course the sad messenger to his mistress. She, struck with sudden grief, throws away her necklaces, tears apart her garments, rends her hair and que omits 3. lacerates lacerat 3. her cheeks, waters her face vultum 4, L. with weeping, and, beating her breast, pours forth perfudit 4, perfundit L. sick sighs, and laments now her god dominum 4, L., broken and mixed with dust pulvere 1., now as it were a lost husband. The house is thrown into confusion; the tears of the maidservants are joined to the laments of their mistress. Soon she hastens to the city, and, bearing a troubled and bruised face, approaches the priest with feminine fury and vel adds 3. lamentation at once. As soon as she beheld the serenity of his venerable countenance, she trembled with sudden fear, and itaque add 2, 3, 4, L. at once kindled with the glorious warmth of faith, she throws herself at the priest's knees, and condemns with praiseworthy execration the demons which qui 1. she had formerly worshipped with mad decenti L. superstition Ipse vero add 4, L.. At once, cleansing her from the stain of her faults, the sacred birth of the waters poured her forth to eternal life (s. u. p. e.) baptismi lavacro perfudit 4, lavacris perfudit L.. Thus que add 4, L. the most blessed pontiff Amantius adds 3., drawing the unhappy prey from ac 1, et 2, 3, de 4, L. the jaws of the devil, happily made it his own.

[7] robbers who had plundered the ornaments of a church built by the holy prelate; The whole chapter omits B. Once quodam 1, 2, 3, (supply die?) two men omits 2. came Venire 1, 2, Venerunt 4, L; quoque add 3, 4, L. to the city, leading gerentes, 4, L, an unhappy life in atrocious omit 4, L. crime. They cover their deadly fures 3. hearts, then, with downcast dimissis 1. faces, and with forced tears, and indeed omits 4; (immo et) et imo L. with sighs drawn abstractis 4, L. from the breast, and omit 4, L. with the age of their cheap rags, they pretend (p. se e.) e. p. (se omitted) 3. that they are poor. The necessaries of food are given eis add 4, L. them, and their feigned misery is relieved with most kindly compassion. They bewail, then, that they cannot bear the force of the cold tandem add 4, L.: they are received within the enclosures of the church. Scarcely quae add 4, L. had the first quiet relaxed the hearts of mortals with a welcome forgetfulness of cares, when they put off the poor men and return to being robbers [(dim. p. r. in l.) so 3, dimittuntur in latrones 1, 2, (but the words pauperes redeunt have been thrown a little lower; cf. following note), committunt (admittunt L) latrocinium 4, L.], and with polluted hands pauperes redeunt, add 1, 2, pallia adeunt 4, L. (O wickedness!) pull down the sacred veils; and having unbarred the doors, they take to flight with hurried step, the crime goading them on. They are struck with such a worthy punishment of blindness caecitate 1, 2. that the wicked eyes, which had been the informers of their crimes, cannot possent 3, 4, L. be the guides of their flight. Hither and thither, then, they entangle uncertain circles and consume the night nocte 1, 3. in empty labour. Day is restored to the earth, the crime is recognised, there is a concourse to the priest. The blessed prelate Amantius adds 3. points out those whom he had held by prayer, and says that the authors of the crime, struck with blindness, have sat down near prope 3, 4, L. the bridge which is nearest to the city esse add 4, L., wearied by their empty journey lassus 1. consedere 4, considere L.. They come ergo add 4, L. to the bridge itur 4, L., the culprits of the wicked crime are found; and when asked where they were going or what business they had, they say they must go further (l. s. p.) se l. velle pergere 4, L., but et 2, 3. since it was about the third hour of the day, they say they are hindered from the journey begun (a. c.) accepto 1 2, 3. by the darkness tenebras 1. of opaque night. At last they are dragged to the priest Amantium adds 3.. Therefore, while the most holy man beatissimus 2, L, beatus 4; Amantius adds 3. looked down on the injury inflicted on him as one placed on a lofty citadel ante 4, L., yet he remembered the divine (d. m.) licet divini memor esset praecepti 4, L., chastising castigari 4, L. others' faults noluit add 4. L. not omit 2, 4, L. without his own virtue. For, his cloak having been taken off (s. p. s.) suo p. sacr. L., he struck the sacrilegious men twice or thrice on the back dorso 3, 4, L.: which so

deeply in eorum 4, L. settled into their limbs that it was thought more atrocious verbera 1; sibi esse add 4, L. than any blow ita 2 omits 4, L; (omni his) omnibus 1, 3. reputaret 3.. Many This sentence (Multos-vindictae) omits 4., however quoque L., who had transgressed the rule of a better life he brought back to the health of amendment by the light touch of his holy covering; but the care of the remedy was always applied according to the measure of the sin, and the force of vengeance settled (v. i.) ius inferebatur L. according to the quality of the fault. Thus, then, by the prayer of the holy in add 2, L. man, in secret, according to sẽm 2, Domini 3, factum 4, L. the wound of the soul, remedies medela 3, remedium 4 L. stronger than the diseases (f. m.) fortius morbi 4, L. held them in check ac compescunt 1, sensit 4, L..

[8] a thief who had taken vegetables from his garden, A certain criminal, then, sees the little garden hortum 3. of the holy man, small indeed in space spatium 1, spatiis 11, L., but green virescere 10, nitescere 11. with luxuriant vegetables: for its pleasant delightfulness enlarged spatio adds L. the narrowness of the place. At once, therefore, with an atrocious mind he conceived concipit L. the crime mente add 1, 2. of theft furtim 6, 7.. Accordingly, the setting occasus B (except 5), L. of the day having been returned redditur B, L. to the earth terrae 8, 9. in the silence silentium 5. of night, scarcely que add 5, 8. had deep quiet relaxed the hearts fidelium add 8, 9. of mortals with sweet dulce 1, 2. slumber quieverant 8, obtinuerat 9., when he, embracing the time convenient accomodum 4, L. for fraud, leaps forth prosit 1, prosiliit 4, 6. full of daring and crime (et s.) ad scelera 4, L.; and the things that stood in the way austabant 1. yielding cadentibus 6, 7. to a light push, he enters adiit 1, B (except 10, 11). the little garden horticulum 2., plunders the vegetables, and hastens to depart sed divinitus retinetur adds 5, corr. 11.. For omits 8, que 9, tamen L. no way out lies open to him as he returns remeandi 2, 4, 9, redeundi L., and so (et ita) quia 4, L. the culprit is walled in vallata 1, vallatus 4, 8, L, vallatus tenetur corr. 11. by a slender tenuis 1,tenetur 8, 9. hedge as if by a wall: for omit 4, L. the slight obstacles seem to the fugitive sibi add 4, L. to grow into a mass molam 1, 2, 4; (in m.) omit 10, 11 (added by the corrector). as if built with every fortification. The journey of the whole night, then, was the space (i. s.) inter spatio 6, 7. of the little garden. Meanwhile the splendour of rosy rosei 6, 7. light illuminates the world mundi 6, 7, 10, 11; faciem add 10, 11., and light, restored reddens 8, 9; (roseae-redd.) omits 4. to things, gives back redditur 2, 4, L, redit 5, 9, 10, 11. their face facieque 2, 3, 4, 5, L,qua 10, 11. to the lands. The blessed old man Amantius adds 3., then, in the little cell cellulis 3, cervula 4 (sic), cellula 5, 9, L, cellam 10, 11. where, spurning idle in estibus (in estus 9) B. sleep somniis 3, 8; (s. s.) preces (omits 11) insomnis 10, 11., he had spent the night nocte 3, noctis 5, corr. 8, 9, 10, 11. in sweet meditation and holy labour transigerat 6, 7, transierat 8, 9., calls one of the brethren, and, sending him into the little garden so 1, horticulo 2, hortulum 3, 4, B. L., commands him to drag in attrahere 1, 2, abstraheret 4, 9, L, and cf. following note the one whom he should find repperisse 1. there ibi 2, 4, 10, 11, L, illic corr. 11. wearied by his own wandering (e. l. s.) s. l. e. 6, 7. and so omits 5. entangled in his crime as if bound by certain chains. Without delay (a. h. m.) h. m. adduceretur 6, 7, 9. he goes ivit 3, illum 5, et 7, omit 8, 9., finds et adds 5., drags him in. At once (a. i.) Ut vero affuit coram sacerdote 5. the criminal is present, throws proiecit 6 – 9. the stolen goods into the midst medium 3., and embraces omit 10, 11, L. the feet of the priest. Therefore the man Amantius adds 3., full of piety, pardons the crime and makes him a gift of the theft, often warning monetque 5; eum add 4, L. that he should rather (u. n. s. p.) s. p. n. u. L. ask for what is necessary for his omit 6, 7; (u. n. s.) s. u. n. 5. uses than seize it, and ut 5, 9. that the necessaries (potius-nec) omit- 6, 7. should be brought to him by the gift of a giver, not by the crime of rapine (et necessaria sibi — conf.) omits 4.. So then, the indulgence indulgentiam 1, B. granted omits B. him by the holy man omit 4, L, promeruit et adds B., he departed.

[9] and another, who had taken honey from his beehives. Why ergo add 6, 7. should I mention memoremur 3. that in the same little garden hortulum 1, orticulum 2. honey was taken from the beehives alveariis 5, 6, 7, 9. by a certain quondam 5 – 9, omits L. similar villain in a nocturnal nocturnum 1. theft, and carried dilataque 7, 9. home domum 5, 9, L., and was entirely changed mutata 4, B, L, mutatam 3, 6, 7. into the nature (i. n.) n. mutata L. of pitch pices 1, pisces 2.; that the culprit was stupefied stupuisseque 8, 9, et st. L. with admiration of the power, since the cause of the crime was not omits B; (c. n.) criminoso 3. lacking, and sed 1, 11. the consciousness of the crime tormented its author (t. a.) a. t. 1., since besides the theft (f. d.) furtum damno 3. loss from above [superesset 3, 5, 9, 10, 11, esset adds 2, et iniqua mens adds 5; (causa et — desuper) omit 6, 7.] remained in the atrocious gain tam 5, in qua (quo 8, 9) maestus (maestum 6, 7) 6 – 11. of omits 5. crime (cum furto — scelere) omit 4, L.; but at length virum 3, que 5, vere 7, 8, 9, verum est L. the criminal, the deep altum 1. stupor sopore L. of his mind being shaken off discussum 4, B (except 10), L., hastened et add 5, 6, 9. to the prelate Amantium adds 3, fertur add 8, 9., brought back the stolen goods (r. f.) f. r. 5., and, prostrate at the holy sanctique 1. footsteps vestibus 10, 11 (corr. vestigiis)., begged pardon for his crime; that the prelate most readily forgave the suppliant, and restored the nature of the honey by no lesser redisse 10, 11. miracle than he had changed it [mutaret 3; (min. r. mir. q. m.) minoris r. (rediisse L) miraculi fuit quam mutari 4, L; et adds 5.]; so that the culprit rerum 1. carried home domum B (domus 7, 8, 9), omit 4, L. pardon veniae 10, 11. instead of omit 10, 11. punishment, a gift instead of a crime?

[10] The pious death of St. Amantius. While Cum 6, 7; que add 4, L. he shines fulgeret 4, 5, 8; sanctus antistes adds 4, ipse adds L. with these miracles of virtue, the blessed time of his eius adds 4, eius cons. L. glorious consummation comes (t. a.) venit ad tempus 2.. But when his limbs, now broken with age (a. m.) m. a. 10, (previously) 11., were failing, the burden virtus 5, omits L. of abstinence strengthened laborabat 4, labore erat L. his afflicted and dying et mortuumque 1, 4, mortuumque L. body, and what quos 1, omits 2. nature had denied, merit conferred; and so great was the fervour of faith in the holy eo B. man omit 10, 11. (fid. in s. v. ferv.) in s. (eo 5) v. fid. ferv. 5, L, fid. ferv. in eo v. 8., that with insatiable ardour, the more quod 1, 4, 6, 7, quanto 8, quantum 9. severity he had inflicted intulisse 1; eo adds 5, et add 6, 7, 9, tanto 8. on his body, the more he desired cupire 1; et add 3, 4, B, L. to inflict: thus the increases of merits (a. m.) m. a. 10, 11; eius add 5, 11. were incitements to progress. For The whole sentence (Amor-fastidium) omits 4. the love of God can refresh the mind, it cannot satisfy desire (s. d. n. p.) omit 1, 2.; but more and more, when it is drunk, it inflames thirst sitem 1.: for it arouses per add 8, 9. the appetite appetitus 6, 7, 9. for its own suae 1, sua 5, 10, 11, L. delightfulness iucunditate 3, 5 (after correction), 10, 11, iucunditatem (previously) 5, 6 – 9., but does not make disgust out of satiety. Therefore the most blessed beatus 4, 5, 6, 7. Amantius, shining with this light of merits, commits commendans 1, condit 4, L; sed add 4, L. his earthly terrens adds 1 (sic). limbs to the earth; his heavenly caeli 5, 6, 7, caelestia 8. spirit ascends to the heights. There he now takes part (ch. i.) i. ch. 4, B (except 5), L. in the choirs of angels (n. i. ch. a.) ch. n. a. i. 6, ch. n. i. a. 7., here he shines with the brightness of his virtues omits 10, meritorum 11; (illic nunc — virt.) omit 8, 9.; there he intercedes for his servants with suppliant voice (illic interpellat — supplici) omits 6., here he protects his servants with sublime power; there he asks, here he bestows; there he pours forth vows, here he answers respondit 1, 8. What follows as far as the end of the chapter omits 4. vows; there, now surrounded (a. c.) c. a. 10, 11. by eternal light, he shines emicat 2, 5., bright claro 8, L. either with the splendour of his merits or purple purpureo 5, 6, 9, L, purpureus 8. as it were omit 9, ac L. with the rosy gleam of the cross tormentis adds B. laid upon him. For omit 3, B. he himself omits L. in himself ipso add 8, L. both proved exstinxit L. a persecutor by pursuing vices (v. e.) exstinguendo v. 3, B. and shone forth a martyr by crucifying his body, and having obtained

que omit 6, 7. a new omits L. martyrdom, not by death mortem 1, L, mortis 5, 6, 7, 11., but by the mortification of the flesh. And since precious in the sight of the Lord is the death of a martyr (m. m.) mart. mors 8, 9., while the most blessed beatus 6, 7. Amantius himself omit 10, 11, L; in se adds B (in se ipso 10, 11). pursues prosequitur 10, 11. the enemy et adds B. and lays him low, the death of the living man was precious omit 6, 7, 9. in the sight of the Lord (p. in c. D. m.) in c. D. p. m. 5, 6, 7, in c. D. m. p. 10, 11.. Amen [omit 5, 7, 8, 9, Explicit vita sancti Amantii (episcopi adds 10) 6, 10, Finis vitae beati Amantii episcopi 11.].

ANNOTATIONS.

* commonly Auterne.

* commonly Aveyron.

* read sanitas?

II. MIRACLES OF ST. AMANTIUS AFTER DEATH.

Amantius, bishop of Rodez. (S.)

BHL Number: 0352

Edited from the codices 1. Par. lat. 17002, 11th cent.; — 2. Par. 3809 A, 15th cent.; — 3. Par. 3820, 14th cent.; — 4. Par. 5406, 14th cent.; — and from L. the edition of Labbe. — Cf. above, Prelim. Comm., nos. 1, 5.

Of the wonders of St. Amantius (De m. S. A.) so 2, omit 1, 3, 4.. Likewise from the same source as above (I. u. s.) lower down after brevi sermone constringam 2, omits 3..

[1] A thief caught. Formerly Hactenus quidem L. I set down in writing, as I could, by the divine gift, the life of the most blessed beati 2, 3, L. confessor Amantius qui adds 2.. Now I shall compress into a brief discourse [perstringam 3; (Hactenus-constr.) Post obitum sancti Amancii multis claruit miraculis, de quibus pauca subduntur studio brevitatis 4.] a few of the signs omits L. which qui 1. the excellent triumpher performs gerit 3, gessit L.. There was, then, a certain woman, Juliana by name (e. I. n.) omits 3., a widow et add 4, L., old (et a.) omits 3. and poor pauper 2, paupercula 3, et pauper 4, L., whom the frailty of age senium 3, senii 4, L; et add 4, L., solitude et add 4, L. and want pressed alike; yet there flourished in her (in ea t.) t. in ea 3. a strong mind, a despiser of hardships. She, that she might be nearer foret 3, 4, L. to the divine work, placed a little cell beside prope, 3, 4, L. the basilica of the holy prelate, so that the nearness of the cell might restore the frequent attendance frequentatione 3. which slow trade 1, 2. old age ei add 4, L. had denied necaverat 1, 2.. Necessity, the mistress magistram 1. of various arts, had shown her the gain of buying and selling wine. She bought and sold wines, then, in such a way that what remained over of the price became the substance of the labouring woman, nor did the increase take more gain than the necessity of food required. There came ergo add 4, L. to her a certain man, far omits 3. more monstrous humanior 1; (a. l. c. i.) omits 4. in atrocious atrocis 1 (corr. atrocior). crime than other criminals iam adds 3., and he says he wishes to buy (v. m.) m. v. 3. wine vinum 4, L.. She vero eum add 4, L. received recepit 2, 3, 4, L. him into the little cell as a buyer, and so that omits 3. she might not keep eum add 4, L. one perhaps in a hurry any longer, she chastises her old-womanish seniles L. ways in her zeal for speed. But he began to look around at everything and to run over all things with roving eyes, to see whether there were any things quae L. which the most cruel robber could posset 4, L. take from one who was at once a widow and poor. While, then, she hic 1, 2. is flustered with womanly levity, he soon catches sight of a little box with a small sum of money, snatches it and hides it obtulitque 2, abstulitque 4, L.; he buys the wine et vino (vinum 4) mercato 4, L., and flees omit 3, 4, L.. He comes que add 4, L. the next day post triduum 3, 4, L., to show as it were (i. q.) q. i. 4, L; suam add 2, 3, 4, L. his innocence by his presence praesentiam 3, praesentialiter 4, L.. She at once, most certain of the wicked thief, began to fly in his eius add 4, L. face and to seek help with cries. For the criminal criminosi 2. et ipse L; (c. e.) qui 4., terrified by the consciousness conscientia 3; suae add 4, L. of his crime scelere 4, L., quickly bursts out prorepit 1 (corr. prorupit), 2, 3. at a run cursi velocis 3, celeri adds 4, subito adds L. and mounts his horse. The old woman pronus (i.e. protinus?) adds 2. comes out prodiit 1; e omits 3. of the little cell, desiring to go ahead with her cries of him whom with slow step gressum 1. she could not follow. But raising her eyes to the holy basilica, she cried out these things ac 3, hoc L. with faithful devotion and a very loud voice: Do not allow, O highest priest Amanci adds 3.,

and most mighty defender (d. f.) omits 4., my omits 3. robber to get away. Do not forsake the old omit 4, L. and poor widow, the solace of my mearum add 4, L. riches and my strength. And when she was pouring forth these things hoc L. as a suppliant, she suddenly sees in wondrous ways the horn-footed steed stiffened like a crag in the middle of the forecourt atrii 3.. For it had happened that on that day the feast of his eius adds 2, L. sancti Amancii adds 4. sacred deposition was being celebrated, the yearly annua 3. circle being completed et add 4, L.. The peoples come out Egrediebantur 3, 4, L. of et 2, 3, de 4, L. the basilica, the solemnities having been awaited exspectantes 3; expletis 4, L. according to custom; they are astonished que add 4, L., struck by the novelty of the miracle. The culprit quoque add 4, L. stuck fast, stupefied in body; the old woman stood leaning on her staff. The criminal pours forth Fundit 4, L, tandem add 4, L. abundant tears; he confesses his sin, gives back et add 4, L. the money, is absolved, and returns home domumque 2, 4, L. absolved. The people, then, extol so great a power (t. v.) tantam virtutem L. to the heavens with wondrous exultation et adds L. and ineffable praise (i. l.) omits 3. (Plebs-effert) omits 4; et add 4, L.. Thus the glorious prelate Amantius adds 3. was strong in the defence of the poor woman (f. p.) p. f. 4, L., merciful in the absolution of the criminal (m. c.) c. m. 4, L; what follows as far as the end of the number omits 4., and furnished immense miracles, both when he hears the innocent woman by binding the lost man (c. p.) omits L; (vel cumperditum) omit 1, 2., and when he makes the condemned man innocent (c. f. i.) omits L. by loosing him.

[2] A wine vessel falling from a rock preserved intact. The whole number omits 4. Not long vero adds L. afterwards, while ipse adds L. he stands by his servant famulis L. in dangers periculum 2., there follows a clear and very great act of power. Thus Iamque L. a certain man ^a, desiring to buy wine, was hastening into Septimania Septimana 3, Septimaniam L.. First, however, having entered the basilica of the glorious triumpher Amantii adds 3., he goes to the eius adds L. tomb, prostrates himself on the ground, asks for prosperity on his journey, and pledges so previously 1 (corr. spopondit), 2, spopondit 3, spondet L; Mox adds L. vows. He sets out; and having traversed with light labour the far-spread diffusum 3, L. road, he comes into Septimania Septimanam 3., buys wine, and returns remeant 1. to the city. And now, rejoicing in his prosperous affairs, he passes the middle of the road; now from de L. the top of the highest rock (e. v. r.) r. e. v. 3. he sees the river Tarn flowing with gentle current at the bottom primae 3, L; vallis omits L. of the valley amne L.; now, eager with hope (s. a) a. eam L., he gazes at the hills near the city ^b (v. u. c.) vicinus u. collis 1, 2, 3, vicinus u. (c. omitted) L.; now in his wishes omits 3, vocatus 2, L. he hangs upon the fond kisses of his sweet so 1, 3; (dulcisaffectu iam) omit 2, L. son, now he enjoys the city, now he gains the affection of his parents and fellow citizens, now he pays his vows. While, then, he is wholly in the city in hope, and takes the ridges of the lofty mountain on his journey (i. c. i.) iugia coepit itinera L., suddenly his joys gaudio 1, 2. are thrown into confusion by atrocious grief. For, the vehicle having struck impulsu 2, impulsum 3, L. against a rock saxoque 3., it is shaken, and excussoque 3, L. the vessel, thrown out of the vehicle, rebounds with an atrocious sound, and, making for the bottom of the valley, at length collapses on the level ground. The buyer, seeing these things Quod L; et adds 3., tears abrumpsit 1. his hair and lacerates dilaniat L. his cheeks; and turning his eyes, filled repletus 3. with tears (o. o. l.) oblitos l. oc. L., towards the walls, he speaks fatur sic L. a few words: With you Teque, o 2, Te, o L., most blessed pontiff Amanti adds 3., as guide I set out from the city; with you as guide (ab urbe — te) omits L. I went (e. a.) omits 3 an empty space being left, extrema a. L. to foreign places. Behold, deserted by you ante 1, ad te 3., brought now within the bounds fini 2, omits 3. of my homeland (p. i. i.) i. p. adductus in L., crushed by a heavy mass of hardships, I pay the penalties worthy of my deserts meritis L.. Recalling these things autem adds L. with enormous grief, he was hastening to the place where the vessel had fallen, when ut 3. namely the cause of his tears was increasing his tears, and the pain of the present loss was exacting greater penalties from the wretched man. When, then, he came weeping (f. v.) v. f. 3. to the place, he suddenly sees, by an astonishing omits 3. miracle, the vessel intact and full plenum 3, L. of wine, and understands that the patron whom omits 2. he was complaining was absent is present by a clear act of power. His tears igitur adds L. are turned into joys gaudia L; (v. in g.) in g. v. 3; et adds L., his sorrow is changed for gladness in laetitiam L.. Thus it was of greater miracle Here 3 ends, the reading broken off with the words Tu autem, etc. that the thing committed commissa 1. to the patronage of our sancti L. prelate was so preserved salutem 1, saltem 2. than that it had not slipped away (n. f. d.) d. n. f. 1., that it had not felt the hard crags cautis 1, 2. by which it was dashed colliditur 2, 3; (q. c.) dum collideretur L. than that it had escaped (q. c. q. e.) omits 2. the dangers while it is preserved servaretur L., that it had received rough shocks and not known harm than that omits L. * it had passed among the precipices than that cum 1, et 3, si adds L. it was kept intact from the precipices (i. c.) esset integre custodita L..

[3] The body of St. Amantius raised soon after his death by Bishop Quintianus, Not yet Non post 4; quoque adds L. had the courses of many times, the circle orbem 1. being completed, come round redierant L; (emensa — red.) annorum 4., when the holy archbishop Quintianus ^c chose leget 1, elegit, 4, L. before the sacred altars a place capacious for the tomb tumuli 4, l., and ubi ipsum miro 4, L. with wondrous work and praiseworthy art raised it up collocavit 4, L. ^d. For previously the tomb, standing out extensa 2, 4, L. in the basilica of the holy man ^e, like (velut-illustrabat) positum erat 4. a shining lamp illuminated the minds of those awaiting with the splendour of its own brightness (velut-illustrabat) positum erat 4. ^f. So beautiful a deed opus 4; episcopus add 4, L., then, he conceived in his mind, pledged spopondit 4, L. with devotion, completed consummat 2, consummatoque 4, L. in work, and que omit 4, L. appointed a day for the sacred sacrae 2, 4, L. translation translationi 4, L.. This report, then, most quickly celerrima 4, L. resounded percrebuit L., and not et non 4, L. only the places enclosed within the bounds fimbriis L. of the far-spread city Ruthenae adds 4., but also different cities confines adds 2. and neighbouring provinces sent either adit 4. pontiffs so I have corrected, inhisere 1, 2, omits 4, ad id misere L. or peoples populorum 1; transmiserunt adds 4.. The joyful walls, then, are filled with a faithful assembly [pletur 1, completur 2; (Fideli-compl.) omits 4, Fidei itaque convenientia completa L.]. There came also from the city of Narbonne a certain abbot Maturius Marturius 4, L., praiseworthy et adds 4. and conspicuous in his life ^g. First, however, a craftsman is chosen eligitur 4, L. to remove ex adds 4. the things placed around the tomb. He statim add 4, L., entering the place of sacred veneration, with a bold movement de add 4, L. pushed intulit 1, expulit 4, L; sed add 4, L. the things set against the tomb sepulcrum 2.. At once, struck by the blow of a rising right hand, he groaned, and his rashness, collapsed prolapsa L. under the avenging penalty, lay prostrate. And now que add 4, L. the day dedicated to the sacred translation translatione 2, translationis 4, L. had dawned luxerat 4., which (quae primos-caelos) in natali sanctorum apostolorum Petri et Pauli 4. sent to the heavens, as victors by triumphal punishment and glorious inclite 1, 2. death (i. m.) omits L., the first (q. p.) quia primus 1, 2. both omits L. doctors and (v. m.) omits L. martyrs of the city of Rome, Peter and Paul et Paulum L., the two scilicet adds L. greatest lights of the world (quae primos-caelos) in natali sanctorum apostolorum Petri et Pauli 4.. On this Haec 2, Hac, 4, L. day, then omits 2., the day omit 4, L. awaited by the wishes of all had arrived omits L; (o. e. v. a.) omits 4.: the priests are present, the peoples flock together. A prayer is enjoined according to custom, the people prostrate themselves on the ground, the tomb is moved; when mox vero 4, L. by a sudden miracle there came forth prodit 1. from de 4, L. the tomb so great a fragrance fragrantia 4, L., breathing out an ineffable ineffabilem 4, L. sweetness, an odour omit 4, L., that it filled repleret 4, L. not only the whole people in the holy church (in s. e p.) p. in e. (s. omitted) 4., but also the people situated in the porticoes and forecourts (p. a.) atriis circumstantem 4., with wondrous mira L. sweetness dulcedinem 1, 2., and refreshed so great a devotion as it were with a certain gift of recompense by a spiritual draught austo 1; (s. p.) speciali haustro L; (et velut-haustu) atque circumstantem 4.. Meanwhile, the hands of the faithful being placed beneath suggestis 2. with pious devotion (p. d.) omits 4., the tomb so 1, 2, tumulusque 4; tumulo L., a happy burden, is carried imponitur 4. on to the vehicle; the hand manum 2, manu 4; (manus-neque) omits 1. of Abbot Maturius Marturii 4, L. is crushed. He, however, neither manum 2, manu 4; (manus-neque) omits 1. strives to withdraw his hand nor to seek inquirit 4, L. the help of those standing around, so that utique 1, ut 4. the tomb may be raised; but he does not cease to implore with pious complaints the help of blessed beatissimi 2, 4, L. Amantius, recalling these things with humble voice: Do not, O you formerly our priest, now companion of the angels, do not crush the hand of your servant; my offering (l. m.) artificis 4, omits L., lest with any grief of affliction your servant

you embitter exasperes 4, L.; sweetness more delightful to me than honey (i. m. m. d.) omit 4, L., do not allow our joys to be stained with the cloud of sadness; my joy and omits 4. exultation, whom you have brought safe hospitem 2, 4, L. to your solemnity, bring back unharmed to his suae adds L. little cell ad cellulam suam 4.. Scarcely had he finished the words, when the tomb is suddenly raised of its own accord et add 4, L.; the hand is drawn out unharmed, and having been drawn out is placed again beneath the pious burden.

[4] not without manifold prodigy. Meanwhile the vehicle struck a certain man who met it sibi add 4, L., and having struck him threw him down, and the wheel, running obliquely obliquos 2, obliquatis 4, L., passed over the feet pedibus 4, L. of the fallen man; but at a command it so suspended its menacing onrush that it neither ut nec 4, L. inflicted a sense sensum 4, L. of pain strato 4, L. nor nec 4, L. impressed marks of bruising. For ergo 4, L. it ran on with swift motion, and did not crush what lay beneath sed add 4, L.; it fulfilled the services of the journey, leaving the signs of power. Amid vero add 4, L. these distinguished miracles, with no labour of those pushing impellente 4, L., and omit 4, L. to the highest summo 4, L. joy of all, the sacred relics are laid in the place prepared with every zeal (o. s. p.) studiose praeparato 4, L. [(r. s. c.) sacri corporis venerandi antistitis (reliquiae omitted) reconduntur. Tempus vero translationis istius non describitur in gestis eius 4; and here 4 ends.]. Some autem adds L. presumed with mad and bold omits L. daring ausu L. to heap a crime upon a former crime at the tomb of the holy man; but, seized at once by frenzied fury, they paid the penalties, and, afflicted with a horrible roaring and burned by hidden flames, they disclosed prodiderunt, reddiderunt, petiere L. their wickedness, gave back prodiderunt, reddiderunt, peteire L. what they had taken away sublato 1., and, prostrate on the ground solo L., begged pardon prodiderunt, reddiderunt, peteire L. for their crimes, and without delay, by the power of the most blessed prelate antistitis L., deserved to be purged of their foul contagions. Thus both a just vengeance struck them and the compassion of piety absolved them.

[5] The city of Rodez freed once and again from the siege of barbarians. When, the ranks being thrown into confusion in battle (C. in p.) Rursus L., the fierce Marcomanni Marchumanni 1, Marcumanni 2. ⁱ were falling upon the Zoetae (a. Z.) adversus Ruthenenses L. ^h, and had covered the whole Ruthenian omits L. province far and wide with a cloud of war, for they had besieged cinxerant L. the city with an atrocious ring, there bristled horrebant L., with the interposition interiecto L. of the walls as the dividing line, an iron crop (s. f.) omits L. of drawn blades. A huge multitude, fierce ferus 1, feros 2. by nature, added etiam adds L. confidence to the enemies; the rich so 1, 2, omits L., dire dura 1. pestilence, pitiless swords and foul famine (i. e. f.) immiti ense, fame L. laid low everywhere the flight of the foes hostiam 1, quorum L.. Our priest and most mighty champion pugnatorque 2. rises tandem adds L. up to avenge his servants, and so struck percussit L. the whole nation with a single fear, that, departing (ut h. d.) quod discedentes L. with this terror, it took arripere 2, arriperent L. to flight with the same fervour (q. v. f.) sicut vehementi furore L. with which, coming, it had seized rapuerant L. arms. For when the leaders dulces 1. of the most mighty nation entered the basilica according to custom morte 1., to ask for success (r. s.) res secundas L. in their affairs, they went to petiere L. the tomb; at once the veils placed around the tomb, as if driven by blasts flabris L., by a miracle of new power, are bellied now to one side, now to the other nunc alteram L., a great sweat flows liquatur L. from the tomb, and by a wondrous commotion commemoratione L. the sacred veil of the tomb de tumulo L. is shaken off. The leaders are thrown to the ground, asking for return instead of glory, flight instead of good fortune et ipsi adds L., and, having passed beyond the deadly que omits L; cui adds 1. monstrousness of their former atrocious savagery, they return to the ways of men, struck by a new fear. They rise, then, from prayer; the whole nation is drawn together by the terrible sound of the trumpet (t. t. s.) terribilisque s. t. L.; pallor, the index of fear, comes forth (p. m.) prodit metum L. through fear, and trembling speech tells factusque 1, factumque L. the miracle; horror at the novelty of the power shakes the limbs of all omnium L.. Flight is resolved upon; in a dense mass mola 1. they are borne back to their homeland. Three years, then, having been passed Abactu 1, 2, Peracto L. ^k, with the same fervour furore L. with which they came before, kindled successi previously 1 (corr. succensi), 2., with this ac 2. monstrousness they rage, running riot; by this ex hoc L. miracle admonished commoniti L. they return, by this hocque L. terror struck they flee. Thus Itaque 2, et ita L. the excellent father twice rescued his flock from the incursion of wolves by one and the same power.

[6] A demoniac freed. I will tell iterum adds L. a miracle which I saw conspexit 2., the city of Rodez itself being witness. A certain boy, Eufrasius Euphrasinum L. by name, that enemy, most savage in a manifold art of harming, had bound with the tight bond of a dire infirmity, and had locked his mouth with ferocity obserraverat 1., the motion of the tongue taken away and the freedom of speaking removed. Long silences were paying luebat L. the penalty poenam L. of long grief maerores 1, 2. (d. s.) diuturno silentio L., nor could any remedies of health be brought conferri L. to the afflicted one adflictu 1, 2, ad afflictum L.. At length the sick boy, kindled with the fervour of daring faith fide L., went to the tomb of the holy father, and e 1. violently threw the veil adjoining contiguam 1, 2. the tomb over his mouth et adds L.. At once, the plectrum striking his mouth linguae adds L., a clear voice praises Christ the author, and his tongue, loosed into its old anticus 1, antiqui L. measures modus 1, 2; (in m.) omits L., testifies et adds L. to the divine power and the merits of the warrior. Thus that sick boy goes out of et 1. the basilica healed, giving referendo L. thanks to Christ, and, now exulting so? exultantiam 1, 2, exultando L., runs through the whole city, witness and ad 2, ac L. herald of so great a miracle.

[7] An innocent man snatched from unjust punishment; A certain most savage robber Latronem 1, 2 Item latro L. approaches an unwary traveller viatori 1, 2., kills intremuit 1, intremit 2. him and lays him low, plunders the spoils, and, struck with the terror tro 1, tero 2, telo L. of an avenging conscience, flees obfuit 1, 2.. The garments of the man slain by the robber are sold to a certain unknown man (I. c.) Ignotam quidam 1, 2.. These being brought out openly without delay, the innocent buyer is hurried off to punishment and tortured with the penalty of another's crime. He is thrust into prison, brought forth, stretched out omits L., beaten; he is returned to the prison, and on the day after the next the penalty of the deadly gibbet is put off differtur 2, L.. Meanwhile, in the silence of the dead intempesta 2. of night, the prison shone out with divine brightness; the glorious Amantius is present, conspicuous with snowy nivalis 1 splendour, visits the mourner, tells his name edicat 2., and exhorts him to escape the cruel torments with himself as guide (se d.) omits L.. At once the tight iron chains leap apart, the bars are opened, the band of the bound goes forth procedit L., and fuitque 2. the absolution of the innocent becomes the safety of the guilty; the spetydotyra so 1, 2, carcer L. lies open, they take refuge at the basilica of the glorious triumpher, the doors are knocked upon, and soon the bolt (m. s.) omits 2., by a new miracle, dashed upon the ground (s. i.) illaesa s. L., sprang back resiliit, et L.. Thus the most blessed Amantius by the divine gift snatched the condemned from imminent eminente 1. destruction, and the sacred basilica received those snatched ereptos L. into basilicam 1, 2. its sweet bosom to be saved salvandus 1..

[8] and likewise another. A certain man quoque adds L. is killed by a robber in the presence of a man of good conscience (b. c. v.) v. b. c. L.. But when the robber, fleeing afugiens 2, confugiens L. with swift course, had hidden himself, that innocent man, fearing lest, standing omit 1, 2. beside the body of the slain flesh omits L., he should receive excipere 2. the penalties of another's crime, makes expetiit 2, L. for the basilica of the blessed triumpher. As he stands at the tomb of the pontiff (Q. t. a. p.) omits L., he is bound most tightly in iron omits L. chains by ad 1. the kinsmen of the slain man exstincti L.. And he, pouring forth (Q. e.) Qui offusis L. tears, cries out in the sight of the people with the loudest maxime 2. voice: Most mighty champion pugnator 2., if you know me adds L. that I am guilty, lay me low, condemned by an avenging penalty; if you see that I am innocent, unjustly bound, defender of justice, absolve me. Scarcely had he finished the words, when in the sight of his people (p. s.) s. p. 2, L. the iron leapt apart, and, falling far off, showed by the power of the miracle the merits of the warrior and the innocence of the sufferer ^l.

Now therefore, in the joy of so great a festivity, with every supplication we ask deposcamus L. our Lord, in whom (cui-distincta) omits L., by an ineffable miracle, there is unity joined without confusion, trinity distinguished without division (cui-distincta) omits L., that, since (quia-est) omits L. he is alike just and loving (quia-est) omits L., he may, together with his most blessed Amantius, grant us just things hoped for sperate, iuste, errate 1, 2. sperate, iuste, errate 1, 2., and mercifully forgive our errors sperate, iuste, errate 1, 2.; who cum Patre adds L. lives and reigns Deus adds 2; the following omits 1. in the unity of the Holy Spirit through all the ages of ages. Amen.

ANNOTATIONS.

Quintianus, an African by nation.. is elected, sought after and ordained to the episcopate of the church of Rodez. In which episcopate, his virtues being still more enlarged … having enlarged the basilica of the blessed prelate Amantius, he translated the holy body further forward; but this work was not acceptable to the saint. Whence it came about that, appearing to him in a vision, he said to him: “Because with rash daring you have presumed to remove limbs resting in peace, behold, I will remove you from this city, and you will be an exile in another region; yet you will not be deprived of the honour which you enjoy.” Not long afterwards, a scandal having arisen between the citizens and the bishop, a suspicion touched the Goths, who were then dwelling in the aforesaid city, that the bishop wished to subject himself to the dominions of the Franks, and, taking counsel, they planned to run him through with the sword. When this had been reported to the holy man, rising by night, going out of that city with his most faithful ministers, he came to Clermont. And there he was received by the holy bishop Eufrasius…, and houses as well as fields and vineyards having been bestowed on him, both he and the one who presided over the city of Lyon cherished him with the greatest diligence Vit. Patr., IV, 1.. From this, then, we are taught that Quintianus, a little after the elevation of St. Amantius, was expelled from his episcopal city or escaped by flight. Now in another place Gregory mentions the same expulsion or flight in almost the same words Hist. Fr., book II, chapter 36., and immediately after Ibid., chapter 37., the Visigothic war and the battle of Vouillé, in which Alaric was killed: and these are most certainly to be bound to the year 507 Cf. Richter, Annalen … der Merovinger, at this year.. Therefore before this year, and most probably in the year 506, on the 29th day of June (as is indicated below in this chapter of the Miracles), the elevation was made: for in the month of September of this year Quintianus sat in the council of Agde assembled from the bishops of the kingdom of Alaric Mansi, Conc., vol. VIII, p. 338.; which certainly would not have been permitted him if at that time, because he was suspect to the Goths, he had been in exile as a fugitive from his see.

To this conclusion, however, the most learned writers Adrien de Valois Rer. Franc. book VI (p. 269). and Antoine Pagi Critic., at the year 507, no. 3. are opposed, who think that the exile of Quintianus was narrated by Gregory in a preposterous order, and judge that it is to be referred to the time when, after the death of King Clovis, Theodoric, king of the Goths of Italy, recovered not a few cities which Clovis had snatched from the Visigoths, and in particular Rodez Hist. Fr., book III, chapter 21., that is, after the year 511. The chief reason for their opinion they bring forward is that Quintianus, with the title of bishop of Rodez, as also Euphrasius of Clermont, subscribed the acts of the Council of Orléans assembled in the month of July of the year 511, a little before the death of Clovis Mansi, Conc., vol. VIII, p. 356., and he succeeded Euphrasius in the see of Clermont in the year 515 Hist. Fr., book III, chapter 2.. But this reason is not so valid. For Quintianus could have returned to his see after the city of Rodez was occupied by the Franks in the year 507, and then, the same having been recovered by the Goths in the year 512, have gone into exile from it again on account of the same suspicion as before and taken refuge with Euphrasius. Nor does the other twofold argument brought forward by Valois seem so firm either. The first is that both the Arverni and the Ruteni were under the rule and dominion of the Visigoths as long as Alaric the younger lived. Certainly; but Quintianus, living among the Arverni as a private man and an exile, was not so much to be feared by the Visigoths as if he had remained at Rodez in his episcopal see. The other is that the Ruteni, the last people of Aquitaine and bordering on the province of Narbonne, were enclosed on all sides, in the reign of Alaric, by the various nations of his dominion, so that it is by no means likely that Quintianus then entered upon a plan of betraying to the Franks Segodunum, the town of the Ruteni, to which Clovis, even if invited, could not have sent even a garrison: for he would have had to make his way there through the Bituriges and Arverni, hostile peoples, that is, through almost the whole breadth of Aquitaine obedient to Alaric. But even if Quintianus could not at once hand over Segodunum, or the city of Rodez, to King Clovis, was it not enough, with the Frankish war impending, for the bishop to have incurred the suspicion of too much affection of friendship towards the Franks, for the Visigoths to be most hostile to him? Therefore I do not see that the reasons brought forward by Valois and Pagi are of such moment that we should depart from the Gregorian chronology.

I. Un autre jour un petit enfant etant prés d'un chemin, une charete lui monta dessus, ce que son pere qui etoit prés ayant vu, tout alarmé de cet accident reclama St. Amans et fit voeu de porter son fils au sepulcre du saint, s'il lui souvoit la vie. Ce voeu fait, l'enfant se leva sans aucum mal, de quoi le pere s'en alla rendre graces à Dieu dans l'église du St. Amans, et porta son fils sur son tombeau en accomplissement de son voeu. Another day, a little child [being near a road, a cart ran over him; which his father, who was near, having seen, all alarmed at this accident, called upon St. Amans and made a vow to carry his son to the tomb of the saint if he saved his life. This vow made, the child got up without any harm; for which the father went to give thanks to God in the church of St. Amans, and carried his son to his tomb in fulfilment of his vow.]

II. Finissons la vie de St. Amans par le dernier miracle que nous lisons dans le vieux manuscrit. il y eut certains mechans garçons qui pour tromper leurs juges furent jurer faussement sur le tombeau et reliques du saint. Le serment fait, ils reçurent la punition condigne à leur parjure, car il y en eut un qui perdit le sens, l'autre tomba roide en terre, et l'autre fut frappé de mal de St. Antoine [Since it was at the end of the 11th century that St. Anthony first began to be invoked for the healing of that disease, and the disease itself thence to be designated by his name (Cf. Act. SS., vol. II Jan., p. 156), it is hence confirmed that the Romance poem was not put together before the 12th century.], autrement dit le feu du ciel, un autre se mit à aboyer comme les chiens, en sorte que voyant la juste punition de leur parjure, ils furent contraints d'avouer leur faute devant le corps de St. Amans, qu'ils prierent de vouloir leur pardonner leur péché, promettant de ne faire jamais rien contre son honneur, lequel exauçcant leur priere leur obtint par son intercession une entiere et parfaite guerison. [Let us finish the life of St. Amans with the last miracle which we read in the old manuscript. There were certain wicked fellows who, to deceive their judges, went to swear falsely on the tomb and relics of the saint. The oath made, they received the punishment fitting their perjury, for there was one of them who lost his senses, another fell stiff to the ground, and another was struck with St. Anthony's sickness, otherwise called the fire of heaven, another began to bark like the dogs, so that, seeing the just punishment of their perjury, they were constrained to confess their fault before the body of St. Amans, whom they prayed to be pleased to pardon them their sin, promising never to do anything against his honour; who, granting their prayer, obtained for them by his intercession an entire and perfect healing.]

* Some words have perhaps been passed over here by the copyists.

III. FRAGMENTS OF THE ROMANCE LIFE.

Amantius, bishop of Rodez. (S.)

First edited, except the three first, from a codex now lost, by Marc Antoine Dominicy in the work entitled Disquisitio de praerogativa allodiorum in provinciis Narbonensi et Aquitanica quae iure scripto reguntur (Paris, 1645, in-4°) and in another entitled Ansberti familia rediviva, sive superior et inferior stemmatis beati Arnulfi linea … vindicata (Paris, 1648, in-4°). Thence in Raynouard, Choix des poésies originales des troubadours, vol. II (Paris, 1817), p. 152 [To this learned man it seems certain that those fragments were not copied accurately enough by Dominicy.]; in Histoire littéraire de la France, vol. XV (Paris, 1820), p. 478; in Migne, Dictionnaire des légendes (Paris, 1855), p. 33 – 34; in de Gaujol, Études historiques sur le Rouergue (Paris, 1859, 4 vol. in-8°), tome III, p. 434 and tome IV, p. 474; and in L. Servières, Histoire de saint Amans (Rodez, 1885), p. 489, who first brought forward the three first from the French ms. Life. — Cf. above, Prelim. Comm., no. 6 and page 286, note 11.

I. Et fouet dins Roudes nat bategat certamen ^a.

II. De case de Roudes fouc lou premier prelat ^b, Des premiers crestias et des premiers letrats.

III. Del cabalagre gran del comtat que crompet

Quatre deniers d'argent lou pobol n'aleuget Cad'an percept qu'era del rey Honorat cesar ^c Als homes del Rouergue pel cap de cad'oustal.

IV. Et fo mandat al rey per mesatge coren Que Quintia l'avesque de Rhodes veramen Era fugit sa oltra per penre gandimen Del pobol de Rhodes que va'n far perseguen; Diso que subiugar los vol certanamen Al noble rey de Franca; no lor era plasen. Et per aquella causa lo rey ven bravemen [d].

V. Aprob aisso long tems, s'en se vol recordar, Un prince qu'era duc, que se fasia appelar Marcia ^e, ab gran gen per assetiar La vila de Rhodes, et vol la subiugar, Que de per totas parts la fec environar Et gardar, que monda no lay pouges intrar, Et destrieys tant lo pobol que non ac que mangar. … Tant lor entendement a Dieus van demonstrar, Ab grand devotio se van appareilhar, Qu'el sepulchre visito de sanct Amans lo bar, Et prego caromen qu'els veille desliurar Del prince Marcia et de tot son affar. Quand airo long temps facha aquesta orasio, Et airo Dieus pregat ab grand devotio, Et an pres sanct Amans per garda et per guido, Viro fugir d'aqui los contrari que so.

VI. Et devenc se l'altr'an, per malvais mouvement, Qu'aques duc Marcia fes altre asietgament Per tornar a Rhodes et per far raubamen; Que vol penre la vila et contrenger la gen, Per so que miels n'agut tot son entendemen Que no ac l'altra ves, quan s'en fugi corren. E'l pobol, que a vist sest assietgamen, Gran paor en a aguda d'aquela mala gen, A sanct Amans s'en fuio, qu'es lor defensamen: E'ls ennemics fugiro com l'altra ves coren. Onc puiessas no tornero per far mal a la gen.

VII. Al nom de Iesus Christ aysi sia affinat Lo libre, que vous ay de lati romansat, Del patro sant Amans.

I. And he was born at Rodez and baptized [too], assuredly.

II. Of the see of Rodez he was the first prelate, — of the first Christians and of the first men of letters.

III. From the heavy poll-tax of the county, which he redeemed, — he relieved the people of four silver denarii, — collected each year, which were levied by the king Honoratus Caesar — from the men of the Rouergue, namely by the head of each house.

IV. And it was announced to the king of the Franks by a swift messenger — that Quintianus, bishop of Rodez, truly — had fled far off to look to his own safety — from the people of Rodez, who are persecuting him; — they say namely that he certainly wishes to subjugate them — to the noble king of France; which was not pleasing to them. — And for that reason the king comes quickly.

V. A long time after these things, if we wish to remember, — a prince who was a duke, who took for himself the name — Marcianus, came with a great army to besiege — the city of Rodez, and wished to subdue it; — who surrounded it on every side with a siege — and shut it in with guards, [so] that no one could enter into it — and so straitened the people that they had nothing to eat — … — So greatly do they lay open their mind before God, — with great piety they prepare themselves — to visit the tomb of St. Amantius the baron — and they entreat with all their might that he will deliver them — from the prince Marcianus and from all his business. After they had persisted in this prayer for a long time — and had entreated God with great piety, — and had taken St. Amantius as guardian and as guide, — they saw the enemies that there are fleeing from there.

VI. And it happened in the next year, by a wicked movement, — that that duke Marcianus prepared another siege, — to attack Rodez and to make plunder; — so that he wished to take the city and subdue the people, — so as to accomplish better all his desire — than the other time, when he fled swiftly. — And the people, who beheld that siege, — were affected with enormous fear of that evil people, — they fled for refuge to St. Amantius, who is their protection; — and the enemies fled swiftly as the other time. — Never thereafter did they return to harm the people.

VII. In the name of Jesus Christ let here be finished — the book which I have made for you in Romance from the Latin, — of the patron St. Amantius.

ANNOTATIONS.

APPENDIX