Prudentius

ON ST. PRUDENTIUS, MARTYR, VENERATED AT BÈZE IN BURGUNDY,

IN AN UNCERTAIN CENTURY.

PRELIMINARY COMMENTARY.

Prudentius, martyr, at Bèze in Burgundy. (S.) BHL Number: 6980

BY J. B.

§ I. Mention of St. Prudentius among the martyrologists; the time of his death uncertain; his arena and ancient cult.

The monastery of Bèze of the Benedictine Order in Burgundy, so named from the spring or little river Bèze, of the monastery of Bèze is situated between the rivers Saône and Tille in the territory of the Lingones, and is distant from Dijon about four leagues. Amalgarius, duke of an ample province in Burgundy, founded it and most largely enriched it, In the year, says the Chronicle of Bèze in volume 1 of d'Achery's Spicilegium, first edition, which I shall use throughout here, page 490, from the Incarnation of the Lord six hundred, in the third Indiction, Pope Gregory presiding over the holy Roman Church, and Maurice the Caesar ruling in the Republic, blessed Columbanus staying in Burgundy. And these chronological notes of the time of the founding of the monastery of Bèze indeed agree with one another: but it seems to add that this happened in the time of Clothar II, son of Chilperic, reigning in Burgundy; who, in the course of the thirtieth year of his reign, Sigebert having died, became lord of Austrasia and Burgundy, and king of all France, as Fredegar writes in chapter 42 and following, which some refer to the year of Christ 613, others to the following. The monastery of Bèze would therefore have begun to be founded later, whose beginnings indeed Le Cointe fixed to the year 616; but Mabillon in the Benedictine Annals at the year 629, num. 14, thinks it could scarcely have been founded before the year 630, for this reason, that its first abbot Waldalenus, disciple of St. Columbanus, whom he supposes to have undertaken the rule of the abbey not before the 30th year of his age, is known, from the diploma of Theodoric related in the Chronicle of Bèze, volume 1 of the praised Spicilegium, page 501 and following, to have prolonged his life to the fourth year of Theodoric, son of Clovis the Younger and Queen Bathild, that is, to about the year 680; nor does it appear very credible that Waldalenus then either counted or even exceeded the 110th year of his age.

[2] Further, the monastery of Bèze stood unharmed up to the times of Pepin, king of the Franks; account, in which at which time it was snatched from the Benedictine monks until the year 830, in which, through the action of Alberic, bishop of Langres, and with the assent of Louis the Pious, it returned to the Benedictines, as is contained in the diploma of each in d'Achery, cited, from page 507. The monastery of Bèze also received in the same century a distinguished gift from Geilo, another bishop of Langres, who placed with honour in the temple of the Apostles Peter and Paul the body of St. Prudentius the martyr, brought there from abroad, as will be said more fully below. This holy Martyr before the ninth century, such was the iniquity of the times, had little or no celebrity and fame: so that it is by no means strange that mention of him is not found in the ancient and classical Martyrologies, although he seems not to have been entirely without all cult in ancient times, as will be observed in its place.

Having become more celebrated from the ninth century, he found a place in the sacred Fasti among the more recent martyrologists, although, as far as indeed it has been permitted me to discover, few, and those at times not a little disagreeing among themselves. Those whom I have found I bring forward.

[3] some more recent martyrologists Sollerius, at the 7th day of October in the Usuardine Supplements, recites these things from a double Martyrology or Calendar, the one of Besançon, the other of the Franciscans of Salins: In the monastery of Bèze, the reception of the body of St. Prudentius the martyr. Bucelin subjoins to the Benedictine Menology a certain catalogue of Saints distributed through the several months of the year, destined for enumerating those Saints who, although they were not certainly alumni of the Benedictine Order, he nevertheless thought pertained to it by some peculiar reason, because their bodies are lodged in monasteries of his Order: and there at the 6th day of October I read the following: In the monastery of Atornum (for so what is now commonly called Bèze was also once called) beside the river Bèze, the birthday of St. Prudentius the martyr. His sacred body was laid up there by Gerlo (read Geilo), bishop of Langres. Du Saussay in the Gallican Martyrology at the 6th day of October writes thus somewhat more fully: In the territory of Langres the birthday of St. Prudentius the martyr, slaughtered there by the Vandals for the testimony of Jesus. His body, glorious in the tomb, long after his contest Gerlo, the most pious bishop of Langres, translated into the monastery of Atornum at the spring of the Bèze, to be honoured with worthy veneration. The words of Chastelain in the Universal Martyrology at the 6th day of October are: Among the Pictavi, St. Prudentius (in French he names him S. Prouënts), venerated as a martyr at Bèze in Burgundy, where there are some of his relics: who at page 1200 warns that these things are to be added to the announcement of St. Prudentius just recited: Which (relics of St. Prudentius) bishop Geilo brought in the year DCCCLXXXV on the 4th day of September, and he said to the monks of Bèze that this Saint had been archdeacon of Narbonne. Besides, he wishes that in the same place there be added to St. Prudentius in the margin, in which place he is accustomed to express the year of the Saints' death, the year 613; so that Chastelain would have St. Prudentius to have died in this year, unless perhaps an error lurks in these numbers; on which matter it will be treated below.

[4] St. Prudentius, whom, as I said above, Sollerius related from the Martyrologies or Calendars of Besançon and of the Franciscans of Salins at the 7th day of October, announce at the 6th or 7th of October Bucelin, du Saussay and Chastelain related at the 6th day of the same month. But of our Elders, before Sollerius, Bolland said that St. Prudentius is venerated on the 6th day of October, in volume 3 of February in the Preliminary Commentary on the Life of St. Silvinus the bishop, num. 28, and Papebroch in volume 2 of June, part 1, page 95, num. 2, treating of the body of St. Medard translated to Dijon: I copy his words: I believe the monks of Bèze themselves carried their patron St. Prudentius, martyr of Langres, who is venerated on the 6th of October, to Dijon, before or after the devastation of the monastery. But for the day assigned by Sollerius book 1 of the Miracles of St. Prudentius openly fights, towards whose end these things are expressly read: The body of the most glorious Martyr having therefore been deposited at Bèze on the Nones of October, on the same day annually gladness is decreed for the reception of so great a Patron. Afterwards the monks of Bèze seem to have changed this into the 6th of October: which indeed I think was not on account of du Saussay, who did not see the book of Miracles edited by Labbe in the year 1657, nor on account of the statement of Papebroch, since, having incautiously followed du Saussay, in the words just cited he also makes St. Prudentius a martyr of Langres, which I shall presently show below is contrary not only to the praised book of the Miracles of St. Prudentius but also to the truth; but on account of the not moderate diligence and accuracy of Chastelain in these matters. Behold the first disagreement of the martyrologists among themselves: the second follows.

[5] From the words of the book just cited it is clear that the day St. Prudentius a martyr; (whether it was the 6th of October or the 7th) which the monks of Bèze willed to be sacred to their patron St. Prudentius was not the birthday of the Saint, or that on which he suffered martyrdom, but that on which his sacred pledges were received in the monastery of Bèze, as Sollerius rightly writes: whence you may charge du Saussay and Bucelin, who for the day of the reception of the relics of St. Prudentius registered his birthday. But if the birthday of the Saint is sought, it was (if indeed one can trust the books of the Miracles of the holy Martyr sufficiently safely in that matter) the 4th day of November: for so it is read below at num. 6: He won the palm of most sacred passion, bruised with a mason's hammer, on the fourth day of the ninth month, that is, on the day before the Nones of September; if the author of book 1, Teobaudus, counted the ninth month of the year taking the beginning from the month of March: or the 4th day of September, if those words That is, on the day before the Nones of September are not to be held as the addition of some more recent writer, which perhaps they are. I now refute the other error of du Saussay, of which I made mention in the previous number, and which I said Papebroch adopted from him. He relates (see his words above at num. 2) that St. Prudentius was slain for the faith among the Lingones: but in book 1 of the Miracles (see below num. 7 and 8) he is read to have been slain for the faith at Narbonne, and to have obtained there a sepulchre and a church dedicated to his name: and, what strikes du Saussay more, the author himself of book 1 of the Miracles of St. Prudentius strongly refutes it at num. 19 from Agrimus, the successor a little after of Geilo, who brought the relics of St. Prudentius to Bèze, adducing the words of Agrimus himself in a certain diploma of his: It is established that it has come to the knowledge of many how Geilo, bishop of pious memory, our predecessor, translating St. Prudentius from Aquitaine, brought him into our bishopric of Langres, and solemnly placed him in the monastery of Bèze to the praise and glory of the name of God. The diploma of Agrimus exists in volume 1 of d'Achery's Spicilegium, page 529 and following, which will be given entire below. It was given in the second year of Odo, king of France and Aquitaine, that is, in the year of Christ 889, a few years after the relics of St. Prudentius were brought to Bèze.

[6] different from Prudentius But did the praised martyrologists rightly announce St. Prudentius, venerated at Bèze, as a singular Saint, who perhaps was the same as St. Prudentius the Spaniard, whose body is said to have been buried in a cave at the foot of Mount Laturce not far from Juliobriga on the borders of Old Castile, where there is also a Cistercian monastery called that of St. Prudentius? For Mabillon seems somewhat to doubt of this matter in the Annals at the year 950, num. 40, in these words: Who this St. Prudentius is (from whom the monastery of Laturce received its name), whether he is the one whose body was translated from Narbonensian Gaul to the monastery of Bèze, in the reign of Charles the Bald, by Geilo, bishop of Langres, I leave to others to examine. And after him in the History of Languedoc, book 3, at the year 257, num. 48, the Benedictines Claude de Vic and Joseph Vaissète, whose words I render in Latin, wrote thus of St. Prudentius: It may be that he has been confused with some Saint of Spain of the same name. But each Prudentius is marked with such characters that there is no doubt that the one is to be distinguished from the other. The Spaniard indeed was a confessor, and bishop of Tarazona in Aragon: see volume 3 of April, page 587, where you will find his Acts illustrated by Papebroch. But Teobaudus, monk of Bèze, who wrote the miracles of Prudentius venerated at Bèze, makes him a martyr and archdeacon of Narbonne; and not undeservedly indeed, as regards his martyrdom.

[7] bishop of Tarazona, For Teobaudus brings forward two indications of the passion of St. Prudentius, of which the one he could have seen with his own eyes; the other he heard from those who saw; and he deserves credence in both. On the testimony indeed of Teobaudus at num. 6, the monastery of Bèze counts the head of St. Prudentius among its relics, and in it, which is the first indication of the passion of St. Prudentius, fractures appeared in the age of Teobaudus: the words of the author are these: In the bone of the sacred head also fractures appear up to now, not such, namely, as age alone sometimes makes, but indications of the violent death inflicted on the Martyr; wherefore he presently adds: Namely traces of the passion. The other indication of the passion of St. Prudentius lies in this, that a little hammer was once found together with the relics of St. Prudentius, when the translation of the relics of St. Prudentius was made under Stephen, abbot of Bèze; as those relate, he says, who saw it: so that not only the martyrdom of St. Prudentius but also the kind of martyrdom can be gathered not obscurely from these two indications. Stephen (for whom the Sainte-Marthes wrongly have Gaubert or Josbert) was made abbot of Bèze in the year 1088, as is read in the Chronicle of Bèze in d'Achery, cited above, page 606. And that he was surviving and abbot at least up to the year 1119 is read in the same place, page 662 and following, in the Charter of Joceran, bishop of Langres, given in the year just mentioned. And since Teobaudus was of the same 12th century, as we shall see below, why could he not have heard the things which he narrates here from those who had been present at the translation of the relics of St. Prudentius under abbot Stephen? It seems therefore not doubtful that Prudentius, patron of the monks of Bèze, is to be distinguished from Prudentius, bishop of Tarazona, although he was once believed to be the same as him, as will be said at num. 9.

[8] Tamayo in the Spanish Martyrology at the 28th day of April enumerates five Spanish Prudentii illustrious in learning and sanctity: and from the other namesakes whom Tamayo enumerates. of these the first for him is the Prudentius of whom mention is made in the Acts of St. Encratis at the 16th of April, but whom he names not deacon and martyr but only bishop. The second is Prudentius the Christian poet, very well known to the world by his writings. The third, Prudentius, bishop of Tarazona, of whom above. The fourth, Prudentius, bishop of Troyes and confessor; the fifth, finally, another Prudentius, likewise bishop of Tarazona: so, I say, Tamayo, by no means scrupulous or sparing in ascribing Saints to Spain; whether rightly everywhere, I do not inquire; let it suffice to have said only this, that there is none of all these who has the characters proper to St. Prudentius, patron of the monks of Bèze, and mentioned in the previous number, and thus there is no reason why he should be said to have been one of them. These therefore being dismissed, I return to our Saint, and relate briefly on the credit of Teobaudus what his life was.

[9] Born in the province of Narbonne, of most noble family, He is said to have suffered martyrdom; taught from boyhood Christian piety together with letters, he made such progress in both that he was appointed archdeacon of Narbonne: in which office he so conducted himself that in the praise of learning he was held second to no one in his age, although many then flourished with that praise in the Gauls and Spains. Nay, he also shone with prodigies, and those magnificent. Adorned besides with various gifts of nature, he gathered for Christ, while it was permitted, a most abundant fruit of souls, and happily propagated the Christian faith among his own, until at length he ended his labours by a happy death for Christ, With a hammer, says

he at num. 6, bruised with a mason's hammer on the fourth day of the ninth month, that is, on the day before the Nones of September. Thus, roughly, Teobaudus, who, since towards the beginning of book 4 he mentions Anseric, bishop of Besançon, and the year 1120, did not write before the 12th century, nor does he deserve undoubted credence when he writes of things removed from his age by many centuries. He mentions at num. 19 and 20 a certain composition prepared by a monk of Bèze much older than himself: but that seems to have comprised only those miracles which Teobaudus narrates of St. Prudentius in book 2, copied almost from it. Of this we have a copy, from a manuscript written six hundred or seven hundred years ago in the judgement of Father Chifflet: but the author of that narrative was not older than the ninth century, since he wrote after the relics of St. Prudentius were brought to Bèze, which we shall see below happened in that century; he deserves credence therefore as regards the miracles; but since he believed that St. Prudentius was bishop of Tarazona, as is gathered from the Hymn to be given at the end of the Commentary, if it is his, he does not deserve undoubted credence, being too remote from the age of St. Prudentius.

[10] Older authors who might instruct us about the affairs of St. Prudentius while he was among the living are lacking; but the century hence it has come about that not even the century in which he suffered is certainly known. Teobaudus judged that it happened when, by public edicts throughout the Roman empire, the Christian faith, already propagated, was being attacked, and hosts of martyrs were being given to death. Various heathen emperors put forth various public edicts against the Christians, and raged against them from Nero onwards. Whence indeed it can be said, according to the mind of Teobaudus, that St. Prudentius suffered martyrdom in one of the first centuries of the Church; but in which determined century, or under which Roman emperor, cannot be gathered from his words. Du Saussay, whose words you have at num. 3, says he suffered under the Vandals, not indicating the source whence he drew this, and so perhaps speaking only from conjecture. Further, the Vandals at the beginning of the fifth century, in the year 406, in the consulship of Arcadius and Probus according to Prosper, or in the year 408 according to Marcellinus, having crossed the Rhine, burst first into the Gauls, thence into Spain and Africa. The chief cities of the Gauls then destroyed or plundered Jerome enumerates in Letter 91, otherwise XI, to Ageruchia, in this manner: Mainz, once a noble city, was captured and overthrown, and in the church many thousands of men were slaughtered. The Vangiones were destroyed by a long siege; the most powerful city of the Remi, the Ambiani, the Atrebates, and the Morini, the most remote of men, Tournai, the Nemetes, Strasbourg, were transported into Germany. All the provinces of Aquitaine and of the Nine peoples, of Lyons and of Narbonne, except a few cities, have been laid waste. And these very ones the sword lays waste without, and famine within. I cannot without tears make mention of Toulouse, which the merits of the holy bishop Exuperius have brought about that it has not fallen up to now.

[11] in which this happened, You have here the cities and provinces of Gaul laid waste at the beginning of the 5th century, among which the province of Narbonne is expressly counted by Jerome; to which du Saussay perhaps looked when he wrote that St. Prudentius suffered under the Vandals among the Lingones. Certainly Ruinart, in the History of the Vandal Persecution, part 2, chapter 1, reviews not a few martyrs of Gaul whom they commonly report to have been slain at this season by the Vandals, infected with the Arian stain and not altogether strangers to heathen superstitions; and of St. Prudentius indeed he has thus: Valerius, archdeacon of Desiderius (bishop of Langres), and Prudentius, martyrs, are also said to have suffered in the same times, whose feast the Gallican Martyrology commemorates, of the former on the 22nd day of October, of the latter on the 6th of the same month. Nor perhaps did Chastelain think otherwise, although in him, as I said at num. 3, St. Prudentius is read to have suffered in the year 613: for since the Goths, of whom the Vandals were a part, afflicted the Gauls in the first decade of the 5th century, as the author of the poem on Divine Providence, published under the name of Prosper, testifies in the Prologue of that poem; and the same, according to Idatius, in Olympiad 298, about the year of Christ 413, entered Narbonne at the time of the vintage, perhaps Chastelain wished to assign this year to the martyrdom of St. Prudentius, and the year 613 was expressed erroneously in him: for I could find nowhere any reason for tying the martyrdom of St. Prudentius to the latter year, nor any other author who has done so.

[12] uncertain, perhaps under the Vandals The Benedictine authors of the History of Languedoc praised above will have it that this irruption of the Vandals into Gaul happened under Crocus, their king or leader: but others record a far older irruption into the Gauls of Crocus, king of the Alamanni, or, as others call them, of the Vandals; of which Bosquet writes thus in book 3 of the Histories of the Gallican Church, num. 39: Several irruptions of the Alamanni into the Gauls are read of, under which Christians suffered. Among others the devastation by Chrocus, their leader, is famous, whose time is various among authors. For Sigebert writes of the devastation by Chrocus, whom he calls Chroseus, at the year of Christ CCCCXII, and that Florentius, Hilarius, Desiderius of Langres and Antidius of Besançon suffered under him. With whom agree the manuscript Acts of Desiderius and Antidius, which refer to the times of Honorius and Theodosius. But Gregory and very many others write that Chrocus entered the Gauls under the emperors Valerian and Gallienus, and raged against Privatus of Gévaudan and others. Then, the various names under which Crocus at times comes among the authors having been assigned, he presently proceeds thus: That he roamed through the Gauls under Valerian and Gallienus seems no longer to be doubted, either before Valerian was captured, or, Valerian having been captured, under Gallienus, or, Postumus at last having been slain, under the tyrants. Henschenius illustrated with a Commentary the Acts of Desiderius as well as of Antidius; of the former in volume V of May at the 23rd day from page 242; of the latter in volume V of June from page 39. And although each is read in the Acts to have suffered under Crocus, he nevertheless judged that Desiderius underwent martyrdom about the year 264, and Antidius about the year 411, admitting a double Crocus, and a double irruption into the Gauls under Crocus, king of the Vandals: while Cuper, illustrating in volume IV of August, page 436, the Acts of Privatus of Gévaudan, which likewise say that he suffered under Crocus, called the opinion of those who determine that the irruption of Crocus into the Gauls was made under Valerian and Gallienus the more common indeed, and inclines to it, yet did not judge it sufficiently certain to tie the martyrdom of Privatus determinately to the times of Valerian and Gallienus; wherefore he coupled with his martyrdom disjunctively the 3rd century, when its middle part had elapsed, or the beginning of the 5th century.

[13] There will perhaps not be lacking one who conjectures that the martyrdom of St. Prudentius happened under Crocus, leader of the Vandals; in the third or fifth century but even this being granted, whether it happened in the 3rd century or the 5th will remain equally uncertain. The authors of the History of Languedoc cited above say that St. Prudentius could have undergone martyrdom in the persecution stirred up by Valerian about the year 257: which indeed could have happened; yet it is less likely that St. Prudentius was killed by Roman prefects. Valerian indeed raged against the Christians through Egypt, Africa, Numidia and elsewhere; nay, even in the Gauls, in his reign, Gregory of Tours reviews some martyrs, in book 1 of the History, chapter 31 and following, volume 2 of the Writers of Gallic Affairs, page 148, as Cassius and Victorinus; Antolianus and Liminius; and Privatus, of whom above: but he writes that all these were sacrificed not to the fury of the Romans but of the barbarians. There is added also another conjecture of the same writers about St. Prudentius; namely that he was perhaps a disciple of St. Paul, first bishop of the people of Narbonne, if his Acts had any authority: but since those are utterly destitute of it, and not even the century in which St. Prudentius was among the living has been ascertained, we leave these things in the middle, content, after the example of the Cuper praised above, to have ascribed his martyrdom either to when the middle of the 3rd century had already elapsed or to the beginning of the 5th, and that from mere conjecture.

[14] The arena of the Saint, namely Narbonne, is more probable, not only from those things which have already been said at num. 5 from the Charter of Agrimus, [near Narbonne in Gaul, where he is reported to have had a church dedicated to him.] but also from those which Teobaudus, praised in the same number, writes; from whom also the ancient cult of St. Prudentius among the people of Narbonne can be gathered: for, as he narrates at num. 7 and following, the Martyr having been slain, at first indeed for fear of the heathens his body was buried near Narbonne, but afterwards, having been dug up and exposed to the birds, it was again, secretly from the heathens, given a mean tomb in the very place in which he had suffered; in which, he says, the Saint's body lay hidden for a long while, not however without the veneration of the faithful secretly and frequently approaching it for the sake of prayer; until, tranquillity having been restored, in the same place a church (dedicated to the holy Martyr, as he clearly has at num. 9), although not very large, was built for preserving his remains. The things which he subjoins to these add some credence to his statements: Finally, the very sarcophagus in which the blessed corpse had first been placed is held at Narbonne still in such reverence and such dread (although, when he was writing, empty of the remains of St. Prudentius) that no one at all dares to touch it, knowing for certain that he will not bear it off unpunished. If in the age of Teobaudus, or the 12th century, so great an honour was paid to his sepulchre, even when the relics of St. Prudentius had been translated elsewhere, which I would not dare to gainsay when he affirms it, and he having long lived in Aquitaine, as he says in the Prologue; it becomes indeed most probable that he finished there the course of his life once, and that by martyrdom, as was said at num. 7, and was honoured with sacred honours. But in what place near Narbonne the tomb of the holy Martyr was situated I could nowhere find.

§ II. The province of Narbonne worn down by various disasters: the relics of St. Prudentius, surviving these, carried to Bèze, and his sacred cult begun there.

The relics of St. Prudentius. It seemed to Teobaudus like a prodigy that the tomb of St. Prudentius, after the manifold disasters inflicted by the barbarians on Narbonne and the neighbouring regions, nevertheless always remained unharmed. That Narbonne was occupied by the Goths in Olympiad 298, about the year of Christ 413, we have already seen above from Idatius. But the same author writes that it was again besieged by the Goths about the year 436, in Olympiad 303; and in the following, Aëtius being general and master of the soldiers, it was freed from the siege, as also Isidore of Seville writes; but the latter reports that the Goths besieging Narbonne under Theodoric were put to flight by Litorius: and that Narbonne was again handed over to the Goths by count Agrippinus (in the year 464, as Bouquet notes) and afterwards plundered by Gundobad, king of the Burgundians (in the year 508). The sixth century had not yet gone by when under Reccared it was again visited with a distinguished disaster by the Arians, of which hear Paul, deacon of Mérida, in the Lives of the Fathers of Mérida, chapter 19. At that season then, he says, at Narbonne, a distinguished city of the Gauls, the devil stirred up a sedition of this kind against the Catholic faith,

the sequence of whose cause it is exceedingly long to narrate. For if we should wish to pursue this in order, we shall seem to weave a tragedy rather than a history. But let us narrate briefly and summarily a small part. In short, two counts, illustrious indeed in riches and noble in birth, but profane in mind and ignoble in character, namely Granista and Wildigern, with an Arian bishop by name Athalocus, or many other partners in their errors, made a more grievous disturbance in that same region.

[16] after various For, rising up against the Catholic faith, they brought an infinite multitude of Franks into the Gauls, so that they might vindicate by force the depravity of the Arian party, and, if it could be done, might snatch the kingdom from the Catholic man Reccared (he reigned from the year 586 up to the year 601 as well in the Spains as in Gallic Gothia). Meanwhile, in the same time, killing an innumerable multitude of clerics, religious and all Catholics, they made an immense slaughter… After this, therefore, no delay intervening, the high and almighty God, fighting against His enemies with His supernal arm, avenging the innocent blood at the prayers of the most excellent prince Reccared, at once made vengeance on the enemies by the judgement of the sword. And that in the seventh century it blazed with the torches of war under Wamba, in the rebellion of Paul, Julian, archbishop of Toledo, writes, volume 2 of the Writers of Gallic Affairs, from page 707; from which I also cited Idatius and Isidore above. So many warlike movements and disasters inflicted on the province of Narbonne indeed suffice to make it seem wonderful that the church of St. Prudentius survived them. Now hear another from Teobaudus, by which indeed the church of St. Prudentius is reported to have been laid waste by fire, but the tomb of the Saint nevertheless remaining intact. For in the time, he says at num. 8 and 9, book 1, of Dagobert, son of Childebert, king of the Franks, iniquity now abounding and the charity of many growing cold, the nation of the Saracens, crossing from Africa through the narrows of the Atlantic strait, which, called Septem, separates Africa from Europe, overruns all Iberia. And after ten years, namely in the year from the Word made man DCCXXXIII, having crossed the Pyrenees with their wives and children and household goods, they enter Hither Spain and Aquitaine as if to dwell there perpetually: they lay waste cities, towns, castles, villas in every direction: they burn or pull down churches and sacred places everywhere, among which also the devouring fire consumed the church of the most blessed Prudentius, yet the sacred relic is not touched.

[17] Teobaudus indeed relates true things here, but, the order of the things then done being confused, on the province of Narbonne badly combined: for while he fixes the entry of the Saracens into Spain in the tenth year before the year of Christ 733, Dagobert, son of Childebert, king of the Franks, reigning in France, he indicates that the arrival of the Saracens in Spain happened in the year 723 or the following. But according to the Chronicle of Moissac, which extends from the beginning of the kingdom of the Franks up to the year 752, the kingdom of the Goths in Spain, king Roderic having been conquered, devolved to the Saracens about the year 715, after the Saracens had fixed their foot in Spain two years before; which some will have to have been done from the year 711: nor was Dagobert ruling the Franks in the year 723, whom the same Chronicle, with the agreement of the Nazarian Frankish Annals, extended from the year 707 up to 790, says died about the year 715. Rodrigo of Toledo does not much differ from the cited Annals, who writes in book 3 On the Affairs of Spain, chapter 19, that the Saracens invaded Spain in the current era 751, that is, the year 713, and in the era immediately following, Roderic having been slain, overthrew the kingdom of the Goths in Spain. Nor does Teobaudus speak more congruently with the things then done a little below, when he says that, after three hundred and seventy-five thousand Saracens had been slain in the year 733 by Charles Martel, Abderrahman, king of Córdoba, invaded Aquitaine, besieged Narbonne, and then again the Saracens were destroyed by the same Charles even to extermination.

[18] Charles indeed overthrew the Saracens twice with a distinguished disaster; and first indeed in the year 732 or the following in the suburb of Poitiers: the words of the Chronicle of Moissac are: inflicted by various peoples In the year DCCXXXII Abderrahman, king of Spain, crossing with a great army of Saracens through Pamplona and the Pyrenees mountains, besieges the city of Bordeaux. Then Eudo, prince of Aquitaine, having gathered an army, went out to meet them in battle on the river Garonne. But, battle being joined, the Saracens were victors: and Eudo, fleeing, lost the greatest part of his army: and so at length the Saracens began to plunder Aquitaine. And Eudo, coming to Charles, prince of the Franks, asked help of him. Then Charles, having gathered a great army, went out to meet them, and, battle being joined in the suburb of Poitiers, the Saracens were vanquished by the Franks: and there king Abderrahman fell with his army in the battle. Then again in the year 737 he routed the Saracens in battle: After this the aforesaid prince, says the same Chronicle, hearing that the Saracens were laying waste the province of Arles or the other cities round about, having gathered a great army of Franks or of Burgundians or of the other nations round about which were of his dominion, burst into the city of Avignon by fighting, slew the Saracens whom he found there, and, the Rhône having been crossed, hastens to besiege the city of Narbonne. And while he was besieging it, Ocupa, king of the Saracens, sends from Spain Amoribinailet with a great army of Saracens for the defence of Narbonne . Then Charles left part of his army to besiege the city, and, taking the remaining part, went out to meet the Saracens in battle on the river Berre . And when they had begun to fight, the Saracens were vanquished by the Franks with great slaughter; and the greatest part of them fell by the sword. And so in the first of the two battles mentioned, contrary to what Teobaudus writes, Abderrahman fell; and thus could not engage in the second; which was engaged under Ocupa: and the Saracens were holding Narbonne; and Charles was besieging it when the second was engaged; in which matter again Teobaudus, whom see at num. 10, is contrary to the Chronicle of Moissac, whose credibility is greater.

[19] the disasters But although the narrative of Teobaudus about the irruptions of the Saracens into Aquitaine does not lack its blemishes, as we have seen, what he relates about the church of St. Prudentius burned by them, if it was then surviving, does not lack likelihood: for that this was not unusual for them is clear from elsewhere: they are read in the continued Chronicle of Fredegar, part 2, to have burned with fire the basilica of St. Hilary at Poitiers, or in the suburb of Poitiers, and to have destined the church of St. Martin also to burning, and to have burned the churches of God at Bordeaux: Ado also has these things of the Saracens of those times in his Chronicle: The Saracens, laying waste almost all Aquitaine, and overcoming other provinces far and wide with fire and sword, plunder Burgundy with most dire harassment, burning almost everything with flames, defiling monasteries also and sacred places, etc.; which are also read not rarely elsewhere. I said, If the church of St. Prudentius was then surviving; for it could easily have happened that amid so many vicissitudes of affairs which preceded the disaster of the people of Narbonne from the Saracens, it had already been destroyed long before; nor does Teobaudus here praise any witness of his statement: and he himself, since he did not write before the 12th century, does not have such authority and weight as to make a thing certain by his testimony. There are also some other things in Teobaudus in this place which need correction; but of these in the Annotations. We have therefore now from the statements of Teobaudus the church of St. Prudentius at Narbonne destroyed indeed, yet in such a way that the holy Martyr did not suffer an equal disaster to be inflicted on his tomb and remains thus far. What further befell these, let us hear from Teobaudus.

[20] Louis the Pious, king of the Franks, son of Charlemagne, having been taken from the living in the year of Christ 840, still surviving and Lothair, Louis and Charles the Bald, sons of the Pious, contending among themselves, the Normans, Danes and Bretons repeatedly overran the Gauls with hostile arms, and laid waste now these, now those cities with fire and sword. The abbot Ermentarius, who was then living, in the Preface to book 2 On the Translations and Miracles of St. Filibert, with us in volume IV of August, page 92, writes thus on this matter: Then (Louis the Pious being dead) the younger brothers, Louis and Charles, rise up against Lothair, the elder brother. Horrible wars are heaped up as though intestine: a mournful and wretched victory falls to the younger brothers: their discord adds strength to strangers. Right is abandoned, one proceeds through wrong; the guarding of the shores of the Ocean sea is deserted: wars cease without, they rage within; the number of ships is increased, the innumerable number of the Northmen grows: everywhere slaughters of Christians take place, plunderings, devastations, burnings, as, as long as the world shall stand, will be plain by manifest indications. Whatever cities they approach are taken, no one resisting: the city of the people of Bordeaux is taken, of Périgueux, of the Santones, of Limoges, Angoulême, and the city of Toulouse: the cities of the people of Angers, of Tours likewise, and of Orléans are ruined. Teobaudus reviews almost the same cities, but Narbonne, which he adds to these, I have nowhere found numbered among the cities taken by the Normans, Danes and Bretons among authors older than he; so that perhaps Teobaudus added it from conjecture to the other cities of Aquitaine for this reason, that it pertained more nearly to the argument which he was treating; and that it might appear the more wonderful that the tomb of St. Prudentius, these new barbarians raging through Gaul and Aquitaine itself, remained unharmed and safe up to the 9th century, at the growing old of which at length the relics of St. Prudentius were brought to Bèze; which, and by whom, and how it was done, I now set out.

[21] And first indeed in the age of Teobaudus most were persuaded Geilo, bishop of Langres, that the Aquitanians themselves, for fear of the Saracens bursting into the Gauls, and thus already from the beginning of the eighth century, had carried the body of St. Prudentius to Dijon, a place once well fortified and safe against the incursions of the barbarians: but Teobaudus, as we said at num. 5, unconquerably refutes them from the Charter of Agrimus, bishop of Langres, of the year 889 or the following, where he expressly ascribes it to Geilo, his predecessor. And who Geilo was Hugh of Flavigny, a writer of the 11th century, set out thus in the Chronicle of Verdun in Labbe, volume 1 of the Library of Manuscripts, page 122: Geylo succeeds (Eygilo, abbot of Flavigny in Burgundy) in the XXVI year (of Charles the Bald), from the Incarnation of the Lord DCCCLXVI, promoted to the bishopric of Langres, and Sigard succeeds him in the XXX year of Charles. If therefore we listen to him, Geilo would have been made bishop of Langres from abbot of Flavigny in the year 870: but Hugh is mistaken. For in Chifflet, in the Monuments of the History of Tournus, page 235, a Charter occurs given while Isaac was still bishop of Langres, in the second year of Louis the Stammerer, of Christ 878, and in the Charter of Boso of his year 1, of Christ 879, in Pierre Juénin in the Monuments of the History of Tournus, page 103, Geilo is still called abbot of Tournus; so that it is necessary that he entered the see of Langres only about the year 880. Moreover Falco, monk of Tournus, likewise a writer of the 11th century, in the cited Juénin, page 18 and following, writes that he began the monastic life under Berno, abbot of St. Philibert, and after some years, having been declared abbot, after the island of Hero had been destroyed, obtained the little abbey of St. Pourçain, and afterwards Tournus.

[22] returned from Spain to Gaul. Geilo, at the beginning of his episcopate little pleasing

perhaps to the people of Langres: for we understand from Flodoard's History of Reims, book 4, chapter 1 (where he is named Egilo), that disturbances were stirred up because he had been ordained in the time of Stephen V (to some, VI) as though against the will of the clergy and people. And perhaps for that cause, as the writers of the enlarged Gallia Christiana say, volume 4, column 537, he went away to Compostela to venerate the relics of St. James: but whether he did this for the said cause or for the sake of piety, this indeed is clear, that Geilo, returning from Spain, brought into Burgundy relics of St. Prudentius found somewhere in Aquitaine, as I think will not be doubtful to one reading the words of Agrimus, who succeeded Geilo in the see of Langres not long after, transcribed at num. 5. The manner in which this was done Teobaudus narrates at length from num. 12, which I shall relate in compendium. When Geilo had come from Spain into Aquitaine, wearied from the journey he stopped at a certain little villa beside the public road, and there chose for himself lodging with the matricularius of a certain half-ruined church (it was that of St. Prudentius). After supper he asks his host who was the patron of that church, and by what kind of death he had died. St. Prudentius, he said, a martyr by profession, whose relics were there, but on account of the iniquity of past times then destitute of almost all sacred cult. The prelate groaned at this, and, taking his chaplain into counsel, drew out the relics of St. Prudentius stealthily by night from the tomb in which they lay, and on the next day carried them away secretly from his host into Burgundy, to be held there in greater honour. So indeed, as I said, Teobaudus: but I do not certainly believe that it happened in this manner on the sole testimony of Teobaudus for this reason, that, although I am not ignorant that relics of the Saints were not rarely carried off by theft, I also firmly hold that theft of this kind was sometimes falsely imputed to those zealous for sacred relics by those whom it delights, after the manner of poets (such as Teobaudus desires to seem), to adorn with fables the origins of their monasteries, the acquisitions of relics, and other things of this kind. But if Geilo obtained the relics of St. Prudentius in the manner which Teobaudus relates, so far am I from praising his deed, as Teobaudus does, that I plainly disapprove it.

[23] on the 7th of October 883 he carries them to Bèze, It is therefore sufficiently clear that Geilo, raised to the chair of Langres about the year 880, brought the relics of St. Prudentius into Burgundy: but in what year this happened there is not such agreement among authors. Vignier in the Chronicle of Langres affirms that he did it at the beginning of his episcopate: One distinguished action of his, he says, and almost the first after the taking of possession, was the pilgrimage to Compostela, from which he brought with him the arm of St. James the Apostle, and the body of Bl. Prudentius, formerly archdeacon of Narbonne and martyr, and other sacred relics: Chastelain, whose words I transcribed at num. 3, in the year 885: Tillemont, volume XI of the Mémoires of Ecclesiastical History, page 546, about the year 887: Gaultherot, On the Christian City of Langres, chapter 4, page 215, in the year 883. I wonder at the disagreement of the authors here, since Teobaudus himself, whom neither Chastelain nor Tillemont seems to have consulted, expressly affirms that Geilo granted the body of St. Prudentius to the monks of Bèze in the year from the eternal Word made man eight hundred and eighty-three. Nor is there any reason why anyone should distrust Teobaudus in that matter, with whom Geilo himself agrees in the Charter to be recited in the following number. Again, Chastelain writes that the relics of St. Prudentius were brought to Bèze by Geilo on the 4th day of September; but Gaultherot on the 20th day of October; neither, as appears, truly: for Teobaudus writes that the body of the holy Martyr was deposited at Bèze on the Nones of October, or the 7th day of the same month.

[24] Further, the monks of Bèze, from the time they possessed the body of St. Prudentius, and assigns certain estates to the monks of the place, made him their patron, and willed that the day on which they first obtained his remains should be kept as a feast every year: The body of the most glorious Martyr having therefore been deposited at Bèze, says Teobaudus, on the Nones of October, on the same day annually gladness is decreed for the reception of so great a patron. And Geilo, that he might make his love and veneration towards St. Prudentius attested, established for the monks of Bèze certain revenues destined for maintaining lights, an instrument being issued on this matter, which, as I promised, I transcribe here from the Chronicle of Bèze. We wish it to be known to all dignities, high and middling, of either sex and order, how I, Geilo, humble bishop of the church of Langres, moved by the inspiration of almighty God, have placed with worthy honour the most blessed Prudentius, martyr of Christ, in the monastery of Bèze, built in honour of the holy Apostles Peter and Paul. Which blessed Martyr before the entrance of the court, and at the entry of the temple, and thereafter shone with miracles, as has been made manifest to all the faithful of Christ round about. Impelled therefore by the will of the divine Majesty, I have conferred on him something for furnishing lights from the revenues of St. Mammes in Upper Luc, namely the chapel of St. Marcellinus, with its appurtenances and bondsmen of either sex, which I claimed from the bishop of Verdun a few days ago by a worthy exchange.

[25] Pontailler also with its adjacent lands, and the church an instrument being issued, consecrated in the same place in honour of St. Hippolytus, I have conferred on the same most holy martyr Prudentius. The church also of Chasuit I have assigned entire with all its appurtenances to the same Saint; so that from this day he may have, hold and possess these donations in perpetuity, no one gainsaying. This only I ask of my successors, entreating with earnest prayers in God and for God, that, if it shall please them to add anything, they do so. And if not, let them not take away nor withdraw these small things handed over by us. And if any, tempted by the devil, shall try to invade these gifts, let no place be permitted them in the church with the other Christians. And unless they quickly recover their senses, let them be subjected with curses to the pains of gehenna with Dathan and Abiram, and with Judas, the betrayer of the Lord. Moreover let them also pay five pounds of gold in penalty to the rectors of the church of Bèze. I, Geilo, humble bishop, have performed this conveyance in synodal assembly, and have asked that it be confirmed. In the year from the Incarnation of the Lord DCCCLXXXIII. Indiction 1. Epact IX. Charlemagne reigning. The sign of lord Geilo the bishop, donor of these things. S. of Helias. S. of Obert. S. of Galcaud. S. of Helgaud. S. of Arnald. S. of Guntard. S. of Odo, and of all the rest who were present at that synod, on the Lord's day of the month of October, the VIII day before the Ides of the same month.

[26] The Indiction 1, the Epact IX, reckoned namely in the old manner of computing, and the year of the Incarnation 883, in which the cycle of the Moon was X, are right in the Charter; now however in some part depraved; that for Charlemagne reigning one should read Carloman reigning the matter itself cries out; and it is sufficiently clear that this error is to be attributed not to Geilo, but rather to the unskilfulness or yawning of those who copied or interpolated the Charter. Another error also lurks in these words: On the Lord's day of the month of October, the VIII day before the Ides of the same month; which seem to have been added afterwards to the Charter: for in the year 883, in which the Dominical letter was F, the 8th day before the Ides of October, or the 8th day of October, fell on a Tuesday. But it fell on a Sunday in the years 881 and 887, in which the Dominical letter was A. But in the year 881, according to Teobaudus, the relics of St. Prudentius had not yet been brought into Burgundy, much less deposited in the monastery of Bèze: and in the year 887 Carloman was not surviving among the living, having died in the year 884 in the month of December, on the 6th day, as Labbe writes in the Chronological Concord.

[27] which after Geilo's death had to be vindicated for the monks of Bèze The things which Geilo had given to the monks of Bèze for his veneration towards St. Prudentius a certain Walter invaded after his death; but they were vindicated for their lawful possessors by Agrimus, the next successor of Geilo after Teutbaud, in the year 889. There exists on this matter in the Chronicle of Bèze a Charter of Agrimus, which, because it proves the translation of the relics of St. Prudentius from Aquitaine into Burgundy made through Geilo, and confirms the undoubted liberality of Geilo towards the monks of Bèze, which we have already mentioned, I likewise transfer here entire: it runs thus: Agrinus, by the dispensation of divine clemency humble bishop. To all the faithful of the Church of God of either sex and order, dwelling in any place whatever. It is established that it has come to the knowledge of many how Geylo, bishop of pious memory, my predecessor, translating St. Prudentius from Aquitaine, brought him into our bishopric of Langres, and solemnly placed him in the monastery of Bèze to the praise and glory of the name of God. Where, for the love of God and the reverence of the same St. Prudentius, he conferred certain things of his church, namely Pontailler with its adjacent lands, and the church consecrated in honour of St. Hippolytus, on the same monastery, so that they might profit the monks and servants of God serving the Lord there for increase in future times. And he being taken from this life, as the remaining things of our church were irrationally scattered at the will of those plundering them, so also Pontailler was sacrilegiously invaded and undeservedly alienated by Walter, as is most certain, from the place on which it had been conferred by the aforesaid prelate.

[28] by Agrimus, bishop of Langres. Whence Gualcaud, abbot of the aforesaid monastery of Bèze, approaching our humility with his fellow brethren the monks, made known with tearful complaints the prejudice unjustly inflicted on the place, and humbly besought that, for the love of God and the reverence of Peter and Paul, princes of the Apostles, and of St. Prudentius, the things undeservedly taken away should be restored by our munificence. We therefore, receiving his entreaty in fatherly manner, and treating it with the faithful clerics and laymen of our church, and perceiving it to be just and reasonable and right, by the counsel and consent of our whole church, as the aforesaid things were granted to the often-mentioned place by our predecessor, we also grant them in person, and by this our authority, our Lord reigning, consecrate them in perpetuity. And that our present restitution may obtain inviolable vigour in future times, and for the rest may not know how to suffer undeserved and unjust loss, we have strengthened it with our own hand, and have ordered it to be confirmed by the subscriptions of our faithful men, humbly and earnestly suggesting to our successors, through the holy and inextricable Trinity, that the things piously established by us be preserved inviolably by them. I, Agrinus, humble bishop of the holy church of Langres, in the name of Christ have strengthened and signed. Otbert, Provost and archdeacon, signed. Bernard, archdeacon, signed. Madalgaud, deacon, signed. Isaac, archdeacon, signed. Emmarric, archdeacon, signed. Euuard, deacon, signed. Helgaud, priest, signed. Arnald, archdeacon, signed. Fulculf, deacon, signed. Alberic, deacon, signed. Acleuert, subdeacon, signed. Vulleus, subdeacon, signed. Siquin, subdeacon, signed. Josselm, acolyte, signed. Gislerius, acolyte, signed. I, Brantio, unworthy priest, wrote and dictated this restitution on the second day before the Ides of April, Indiction VIII *, in the year II of the reign of king Odo; from the death of Charles the Fat, or his deposition, made, as they will have it, in the year 887 in the month of November: and he died in the month of January of the following year.

[29] In what place the sacred cult of St. Prudentius in the century

IX was among the Burgundians [St. Prudentius began to be venerated in Burgundy from the time his relics were carried to Bèze.] can be gathered from what has been said; which cult probably was not a little increased by the very frequent miracles which, at his invocation, happened presently after the translation of his body to Bèze and thereafter, as is clear from the Charter of Geilo recited above, and which Teobaudus comprised in three books. But of these and of the translations of the sacred body I shall treat in the following §: before I come to which, I shall not pass over this besides unsaid, that Chastelain, in the words transcribed at num. 3, indicates that St. Prudentius also obtained sacred cult in the diocese of Poitiers. At what time it began, in what place it flourished or flourishes, in what things finally it consists, neither did Chastelain declare in detail nor have I found anywhere. Did Geilo perhaps grant part of the relics of St. Prudentius to some church of Poitiers, as he is said by Vignier to have imparted a portion of them to his cathedral church? Or were they afterwards translated there, as they were at some time carried to the village of Villeneuve, of which num. 59? I have learned that Geilo acquired a certain cell called that of St. Prudentius and situated on the soil of Poitou; but he had not yet then entered the see of Langres, as is clear from what has been said about the year of the episcopate undertaken by Geilo, and from the diploma of Pope John VIII given in the year 878, and inserted in the monuments of the more recent History of the abbey of St. Philibert, page 99; nor at that time does the St. Prudentius of whom we treat seem to have been known or venerated among the Pictavi or the Burgundians; so that I would think that mention is made here of another, though of the same name. But let it suffice to have warned of these things.

* that is, Narbonne

* others: Birra

* read VII

§ III. The miracles of St. Prudentius worked at Bèze: the translation of the body to Dijon, and its bringing back to the monastery of Bèze.

St. Prudentius various miracles, From the time the body of St. Prudentius was brought to Bèze, he at once began to shine with frequent miracles, which Teobaudus, as I said, comprised in three books, of which he himself composed the two latter; but the first (otherwise the second) an anonymous writer, likewise a monk of Bèze, older than Teobaudus, whose composition Teobaudus almost transcribed and prefixed to the two latter composed by himself. Teobaudus teaches this at the end of the first book, composed by himself, saying these things of the author of the second book: But with how great and what rays of virtues he shone there, namely in the basilica of the blessed Apostles Peter and Paul, is brought forth in celebrated memory, set out in sufficiently plain speech by I know not which of our brethren; which insignia of virtues also we have thought it worthy to insert in this our Work, etc. And again at the beginning of book 2 he speaks thus: In the second the order of reason now seems to require that we set down with what and how great virtues he declared himself at Bèze, as they were once written, but let the credit of the things themselves be referred to the first author. Nor indeed is this author of slight authority as regards the things he reveals about the miracles of St. Prudentius, whether you consider the things written by him, or the manner, or the age in which he wrote. For that author has gathered miracles worked within the space of a few years, sufficiently many indeed, but in which there is nothing which ought to seem either incredible, or very unusual, or devised to increase the splendour of the miracles. And he seems to have written about the year 921: for, beginning from the miracles which happened in the year 883, when he came to the year 921 he made an end of writing, so that he wrote nothing to which he does not seem to have been contemporary or nearly contemporary. Add to these what was said at num. 9 about the very ancient copy of his composition.

[31] which, as far as can be done, are tied to their years, Further, the miracles which he relates do not need commentary: I shall therefore hold it sufficient to have brought most of them back to the order of the years in which they happened: and first indeed those things which are narrated from num. 20 up to num. 23 seem to have happened in the year 883 from the month of October up to the 11th of November of the same year: for what is read at num. 20 of John the shepherd happened in the very translation of the body of St. Prudentius; and what is read at num. 23 of Flaverta the anonymous writer says happened in the middle of the night of the Vigil of St. Martin. And the things which follow thereafter happened either in the year 883 in the months of November and December, or before Easter of the year 884, in the present manner of computing the year: and lastly there happened, first, the miracle in the boy of the villa of Beria, of which num. 25, as done on the day of Parasceve. Second, that in Emesegaud, as done at Easter, which then fell on the 19th day of April; third, that in the little infant of Adisindis, which happened about the same Easter; fourth, that in Ermenald, done on the day of the Ascension of the Lord or the 28th of May; fifth, that in the girl Glismod, done on the 6th of June; sixth, that in the little boy Wlfrann, done on the day before the Vigil of St. John the Baptist, to whose Nativity the 24th day of June is sacred; seventh, that in Heldeverta, done on the Sunday before the Beheading of St. John the Baptist, which in that year was the 23rd of August; eighth finally, that in the man called Agnalays (for what he subjoins about Germinius he relates out of order); those in Arlevert, Moring, Agelia and Arisma seem to be referred to the same year.

[32] he works at Bèze, But refer to the year 885, first, the miracle which is said at num. 31 to have been worked in Gautselin, who, since in the year 883 or the following, according to what was said above, he had already been visited with another benefit by St. Prudentius, and on that account had bound himself to his service, some while after withdrew himself from the monks of Bèze, and in the second year thence was made dumb, and in the same year on the 8th day of August received the faculty of speaking, which lead easily to the year 885. And refer to the year 886 what is contained at num. 34 about Wlfaida: for the anonymous writer writes that it happened in the year in which the fourth feria after Pentecost concurred with the fifteenth day before the Kalends of June, or with the 18th of May: and in the year 886 Easter fell on the 27th day of March, Pentecost on the 15th day of May, and accordingly the fourth feria from Pentecost on the 18th day of the same month, unless you prefer to refer it to the year 897, in which Easter also fell on the 27th of March. Each miracle of St. Prudentius from the year 883 up to the year 886 has therefore been brought back to its year, as far indeed as was permitted through the anonymous writer, looking to the narrative of Teobaudus, except one or another concerning which it was not permitted to do so safely. One of these you have at num. 32 about the altar Cloth preserved from burning, which indeed he subjoins next to the miracle of the year 885; but since the anonymous writer commonly keeps the order of time, and writes that this happened in the month of August, but that of the cloth preserved from fire on the feast of SS. Peter and Paul or the 29th of June, I suspected whether perhaps he did not relate it out of its place: and indeed the old Dijon manuscript says that it happened in the year DCCCXCVIII, Indiction I, on the 3rd day before the Kalends of June. The other occurs at num. 36, which indeed he attaches to the miracle of the year 886 or 897 done in Wlfaida, but with these words set first: But in a past time, which make the year of the miracle done altogether doubtful. However, from the year 898 up to the year 921 scarcely any miracle of St. Prudentius is recounted, except one, which is recorded at the end of book 2 to have happened in the year 921 on the 23rd day of September; and another, in which the anonymous writer records that a blind man at Dijon by the merits of St. Prudentius divinely received sight, after his body had been translated and deposited in the church of St. Stephen at Dijon; of which translation it is now to be treated.

[33] At that season the Normans were wearying the Gauls with continual incursions; until on account of the continual and since it was customary with them to rage with fire and sword against everything in their way, whether sacred or profane, the natives of those places to which an easier and readier approach lay open to the barbarians were compelled to seek protection elsewhere both for themselves and for the relics of the Saints which they had with them: and so a selection was especially made of those towns to which either the arms of the barbarians were not thought likely to reach, or which, enclosed with stronger fortifications, gave hope that, if perchance hostile force should fall upon them, it could easily be repelled. Not far from Bèze was Dijon, at that time the most fortified town in Burgundy, over which on this side of the Saône, as Vignier writes in the Chronicle of Burgundy, Richard presided, who had acquired for himself a huge name from his warlike valour. Hither, therefore, about the year 888, the monks of Bèze brought the body of St. Prudentius, until more peaceful times should return, as indeed Teobaudus says, who, while he narrates the relics of the holy Martyr translated there, and adds of his own many things to the anonymous writer lighting his way, inserts in his narrative various things done at that time; but in such a way that some of these seem consonant neither with the truth nor with the ancient writers of those times. Before I adduce the words of Teobaudus, I shall extract some things from those writers bearing on this, so that it may be clear what he wrote truly and, on the contrary, what falsely.

[34] This indeed is established first of all, that the Normans towards the end of the 9th century not rarely attacked Lutetia of the Parisii with arms: of the Normans towards the end of the 9th century but that they were hostile also to not a few other cities of France and Gaul is known from the testimonies of the ancient writers. The Annals of Fulda continued from the year 882 to 887, volume 8 of the Writers of Gallic Affairs, page 46, have thus at the year 886: In the month of February the army of the Eastern Franks was sent against the Northmen stationed in Gaul near Paris. They add a little below: Meanwhile Sigifrid came with a great multitude of Northmen to bring help to the others who were residing there, and brought great fear upon the Christians. Whence the emperor, terrified, gave to some licence to roam through Burgundy, to others he promised very much money if they would depart from his kingdom at a time fixed among them. The same Annals continued from the year 883 to the year 901, in the volume just cited, page 50: After Easter, a general assembly having been held at Pavia, the emperor came through Burgundy right up to meet the Northmen in Gaul, who were then at Paris. Henry, the Margrave of the Franks, who at that time held Neustria, having been slain there, the king, having done things with little success, returns to his own. The Annals of Metz in the same volume, page 66, likewise at the year 886: The Northmen, retiring from Louvain, enter the Seine, and landing at Paris pitch camp, and shut in the city with a siege: against whom the emperor directs duke Henry with an army in the springtime; but he by no means prevailed.

[35] through the provinces of Gaul And what was related above from the Annals of Fulda about Burgundy laid waste then by the Normans, those of Metz also intimate in these words: After this the emperor, traversing the peoples of the Gauls, came to Paris with an immense army, and there pitched camp against the enemies: but did nothing worthy of the imperial majesty in that place. To

the last, the lands and regions which were beyond the Seine having been granted to the Northmen for plundering, because their inhabitants would not obey him, he retired and went by the direct road into Alamannia. We have therefore now the city of Paris besieged in the year 886 or 887, and Burgundy laid waste by the Normans in the same. They did both again in the year 888, if only the same Annals last cited speak rightly at that year: In the same year the Northmen, who were besieging the city of the Parisii, did a wonderful thing, unheard of not only in our age but also in the former. For when they had perceived that the city was impregnable, they began to labour with all their strength and all their wit that, the city being left behind their back, they might carry the fleet with all their forces up the Seine, and so, entering the river Yonne, might penetrate without obstacle the borders of Burgundy. But the citizens preventing with all insistence the ascent of the river, they drag the ships over dry land for more than two thousand paces; and, every danger being thus avoided, they again plunge them into the streams of the Seine. And after a little, leaving the Seine, sailing up the Yonne, as they had arranged, and with all speed, they landed at Sens: and there, camp being pitched, for six continuous months they shut in the same city with siege, and demolish almost the whole of Burgundy with plunderings, slaughters and burnings.

[36] irruptions, of which not very accurately I said above, If only the same Annals speak rightly at that year (888): for the things which are related there seem to have happened in the year 886, as can be gathered from the Annals of Metz themselves: for at the year 889 they say that the city of Paris was again attacked by the Normans: but at the year 890 they relate that this happened not the fourth time, as they ought otherwise to have said, but the third. At the same time, they say, the Northmen, going out from the river Marne, return to Paris: and because the descent of the river through the bridge was prevented in every way, they pitch camp a third time, and attack the aforesaid city in a renewed contest. Yet Regino, who was living at that time, has the same things in the same words and at the same year. Somewhat otherwise the Annals of St. Vaast: according to these the first siege of Paris began in the year 885 and was protracted to the following, in which they say the Normans, Lutetia being left, also besieged the city of Sens. In the year 887, returned to Paris, they exacted tribute and laid waste part of Burgundy. In the year 888 they took Meaux, and in the following returned again to Paris, and after their manner laid waste Burgundy with fire and sword. The Chronicle of the Deeds of the Normans in the same volume of the Writers of Gallic Affairs, page 95 and the two following, agrees with the Annals of St. Vaast. Mabillon in the Benedictine Annals refers the first siege of Paris to the year 886, the second to the year 889, the third to the year 890. Pagi in the Critica likewise refers the first to the year 886, num. 8. And he writes that the Normans returned in the year 887, num. 1 at the same year, and again at the year 888, num. 8. But that it was besieged a second time at the year 889, num. 3. Finally that it was besieged a third time at 890, likewise num. 3.

[37] However these things may be, the words of Teobaudus, in which he narrates the same things, Teobaudus speaks, contain some things which you would not easily reconcile with the authors just recited, whether older or more recent. But in the year, he says, from the Incarnation of the Lord eight hundred and eighty-seven, the last Charles, a boy, son of the emperor Louis, reigning in France. But Odo, son of Robert, count of the Angevins, being guardian of the kingdom, the savage nation of the Normans, having gathered immense forces of armies, enter France. For already before they had atrociously laid waste the city of Paris, captured and devastated after a siege of seven years, Rouen, Évreux, Bayeux and the other cities of Neustria. Then indeed, overturning Beauvais, Chartres, Meaux, Melun to the ground, they roam through the whole Gauls far and wide, no one at all resisting, ruining everything with plunderings, burnings and the sword. That Charles the Fat died in the year 888 in the month of January the second continuation of the Annals of Fulda and the Annals of Metz have, and in the same the Franks elected Odo in his place according to the Annals of St. Vaast, the Chronicle of the Deeds of the Normans, and Regino. Whether Odo was only guardian of the Frankish kingdom or truly king, I do not inquire. Certainly not before the year 888 was he elected either king or guardian of the Frankish kingdom; and if this happened after the month of April, as Labbe says in the Chronological Concord, on whose seventh day Easter fell in that year, certainly Teobaudus in this place is contrary to the authors just cited. Moreover, that the city of Paris was more than once either girt with siege or at any rate attacked by excursions of the Normans no one who has read the monuments of the writers just related will call into doubt: but from the year 885 up to the year 887 or the following he will not find even sufficient space for it to have been pressed by a siege of seven years. Much less will he think that it was captured by the Normans in that space of time, when he will read in the same place that its sieges were either bought off with money or attempted in vain.

[38] Yet Hugh of Flavigny, whose Chronicle ends at the year 1102, has the same in part, about the year 888, as indeed Teobaudus speaking thus: Charles therefore, having obtained the empire, after he had subjected to himself the Normans, who had worn down Paris with a siege of seven years, (nay, he made with them a peace, and that an indecorous one) died in the year of the Incarnation of the Lord DCCCLXXXVIII, Indiction IV, on the day before the Nones of October, in the IV year of his empire; more truly in the eighth year of his empire, on the day before the Ides of January. In the same century in which Hugh of Flavigny was, Teobaudus wrote: But to what end these things of Teobaudus? Because, he says, then the body of the most holy Prudentius, translated to Dijon for fear of them (the Normans), remained there through long windings of times. The year of the translation is expressed in Labbe as 887; but I would prefer the year 888; first because Teobaudus at num. 40 writes that the body of St. Prudentius was brought back to Bèze in the year 921 on the ninth day before the Kalends of October, after it had remained 33 years at Dijon; and from the ninth day before the Kalends of October of the year 888 to the same day of October of the year 921 run 33 whole years. Second, because he says that that translation happened when Odo had already been established king of the Franks, or at least guardian of the Frankish kingdom, which did not happen before the year 888.

[39] and the author of the Chronicle of Bèze The author of the Chronicle of Bèze, volume 1 of d'Achery's Spicilegium, page 526 and the two following, also marks the same year (888), whose words, because they record the various disasters of the monastery of Bèze and even the very translation of the body of St. Prudentius and of other Saints, and that at times more distinctly, it has seemed good to transcribe here: About almost the same time (he had mentioned before the year 891 and the death of Bishop Geilo), according to what is written, grief was mingled with our laughter, and mourning took hold of the ends of our joy. For, the Northmen coming through France into Burgundy, it befell this monastery of Bèze to be utterly desolated. And since we find that this place was violated and destroyed seven times by perfidious Christians or by pagans, this last destruction is not undeservedly called by us emphatically "the Desolation of desolations." Let us say therefore, as we have scarcely been able to gather again in our old little parchments, how and by whom it was laid waste six times, so that at length we may come to discourse somewhat more at large on this last and most atrocious desolation. The first time by Christians through intestine wars, who, invading this place, carried off thence with other things also all the authorities of the charters: of which we have already made some little mention in the preceding. Another time by the Vandals, perfidious pagans. The third time by the Saracens, when they destroyed the city of Autun, in the year from the Incarnation of the Lord DCCCXXXI. It is reported also that one time this place was abandoned by the monks for fear of a certain disease which was laying waste this region. The fourth time in the time of Remigius, brother of king Pepin, father of Charlemagne, through a certain woman by name Angla, to whom the aforesaid Remigius had given this place: of which also we have made mention above. Whoever desires to know more fully the order of which thing, let him have recourse to that little narrative of description. But this also is to be known, that from this time up to lord Alberic, who repaired this place, it utterly ceased from the monastic order.

[40] will have it; But now it must be told of that last desolation (he omitted one of the six former), which not only harmed this place, but also, the Northmen themselves laying waste all France, and the Franks nowhere finding a safe strength of resistance, many bodies of Saints were carried into the castle of Dijon, because it seemed most strong and impregnable, of which some were afterwards carried back, some remaining there, others translated to other places. The body of blessed Medard the bishop was carried by the people of Soissons. The body of the most blessed Silvinus, their bishop, was carried by the people of Thérouanne. The body also of our patron, the most blessed Prudentius, having been carried to the same place and placed in the basilica of blessed Stephen, remained there many years. At length, God being propitious to us, and peace restored, the body of the most blessed Prudentius was carried thence, and the body of blessed Silvinus with blessed Anglia, his most intimate companion, was given to us by God. And so it came about that, while Peter, prince of the Apostles, with Paul, has principally the protection of this place, the most blessed martyr Prudentius adorns one side of him, and blessed Silvinus the bishop with the venerable Anglia the other. We have prolonged for a while the narrative of our desolation, not wishing it to be covered in silence how for us, who thought ourselves bereft of our Patron, afterwards two were procured by God in place of one. Now let us return to the things which we have omitted.

[41] Those who were monks here, hearing of the coming of the Northmen, but more truly perhaps according to the mind of the older anonymous writer some for fear of punishment and death hid themselves, some migrated to other monasteries. Nor is it wonderful, since those who remained here were slain by the sword, whose names are these: Ayrmann, monk, Genesus, monk, Berald, monk, Sifard, monk, Rodeo, monk, Ansuin, priest, Adalric, a little boy. All these, piously slain for Christ, rendering like for like to God, were made a sacrifice to God in the year from the Incarnation of the Lord DCCCLXXXVIII. I would not indeed wish to affirm that all the things which the author of the Chronicle of Bèze writes here happened in the same year 888: for reasons are not lacking on account of which the translation of St. Medard to Dijon may be deferred up to the year 901, as may be seen in Papebroch, volume 2 of June, part 1, page 97. And Bolland, volume III of February, page 27, seems to fix the translation of St. Silvinus to the castle of Dijon to the year 881. But that in the year 888, in which the author of the Chronicle of Bèze says the monks of Bèze who had remained in their monastery were killed by the Normans, it was carried off and brought to Dijon by those who took counsel for themselves by flight for fear of the Normans, appears indeed probable both from what has already been said and from the circumstances of things and times: but it is contrary to the Dijon manuscript, and thus to the older anonymous writer, if indeed that is uncorrupted: on whose testimony the body of St. Prudentius (see num. 32) remained at Bèze up to the year 898, so that according to the anonymous writer

that translation would seem to have happened in the year 898 or 999.

[42] Nor indeed does this assertion of the anonymous writer draw less likelihood than that of Teobaudus from the circumstances of the things and times then done, in the year 898 or the following for although the monastery of Bèze was laid waste by the Normans in the year 888, yet it is concluded from the Charter of Agrimus, recited at num. 27 and following, that it was again inhabited by monks already from the year immediately following. Further, it must be that an enormous fear was struck into the Burgundians by the Normans in the year 898, or at least 899, in which Richard, duke of Burgundy, attacking them in a huge battle near Argenteuil in the district of Tonnerre, routed them. For so, at that year, in Labbe, volume 1 of the Library of Manuscript Books, page 285, the Chronicle of Angers, excerpted from a codex of the monastery of Vendôme: A battle was made by duke Richard against the pagans in the district of Tonnerre at Argenteuil, with victory and slaughter of the pagans. And it becomes very like the truth that the monks then surviving at Bèze, the Normans threatening Burgundy, mindful of the disaster then received, translated the relics of St. Prudentius to Dijon, which perhaps they had not done in the year 888; so that nothing very much urges that, the anonymous writer being left, one must adhere to Teobaudus. The anonymous writer indeed, just as Teobaudus, writes that the body of St. Prudentius was brought back to Bèze in the year 921; but for how many years it remained there he is silent: Teobaudus said 33 years; but perhaps of his own: as he seems also to have commented on many other things here upon the anonymous writer. For the rest, concerning St. Silvinus and Anglia mentioned by the chronographer of Bèze, observe in passing from the cited Bolland, page 28, that Silvinus indeed was wrongly called bishop of Tarbes by Gaultherot, when enumerating the relics of the diocese of Langres, who, if he was not bishop of Thérouanne, certainly lived for some time in the district of Thérouanne and died there: and that Anglia, otherwise Aneglia, called in French Ognies, was the wife of Adalsquar, mother of the virgin Siccidis, a woman indeed perhaps once venerated as a Saint, but whose cult has now become obsolete.

[43] his body was translated to Dijon: Vignier in the Chronicle of Bèze, page 68, writes that the relics of Bèze were translated to Dijon and the monks of the same place killed by the Normans in the year 891. His words are: The same (Agrinus) occupying the (Langres) chair, namely in the year DCCCLXXXXI, the monks of Bèze, for fear of the Normans laying waste everything, translated the sacred remains of their tutelaries to Dijon… Meanwhile sacrilegious robbers despoiled Bèze, and slaughtered the servants of God found there, without doubt in hatred of religion. So he, perhaps because in the Chronicle of St. Bénigne of Dijon (see volume 1 of d'Achery's Spicilegium, page 418) these things are subjoined to the words in which Beauvais, Meaux, Melun and Chartres are narrated to have been taken by the Normans, and Odo to have been established king of the Franks: In these times the eight hundred and ninety-first year of the Incarnation of Christ was rolling: but in that place the things are touched on which happened from the death of Charles the Fat up to the year 891; so that hence the determined year of any thing which is narrated there, and of the translation of the relics of St. Prudentius, cannot be had, although the author of the Chronicle of Bèze, who not rarely transcribes the words of the Chronicle of St. Bénigne, has mentioned the same cities taken by the Normans, and presently narrates the translation of the relics of St. Prudentius; since he himself also heaps into one things done at different times.

[44] whence under Walcad, abbot of Bèze The abbot of the monks of Bèze at that time was Walcad, who seems to have gathered in a short while the dispersed monks of his monastery, the Normans departing, since the Charter of Agrinus, or Agrimus, bishop of Langres, in which he vindicated for the monks of Bèze what Geilo had given before but Walter had lately invaded, was given, as we saw above at num. 28 and following, in the following year or 889, and in it Gualcaud, abbot of the aforesaid monastery of Bèze, with his fellow brethren the monks, is read to have approached the bishop. The author of the Chronicle of Bèze (John the Monk, as it appears, of whom mention is had in the Epitaph of abbot Stephen, page 658) writes indeed of the succession of the Abbots of Bèze in this manner at page 531: But abbot Walcaud having died, Walcad succeeded, but he dying, Galcaud is made successor, but he too having died, there succeeded an abbot by name Milo, afterwards bishop of Mâcon. Whence Galcaud, mentioned here in the third place, might seem then to have presided over the monks of Bèze: but this place seems to have suffered a notable corruption, and the same abbot Walcaud to have been torn apart into two or three persons by an unskilled interpolator on account of the variety of the name. Consult rather the Charter of Luc, page 516 and following, in which you will find that Warin succeeded Walcaud, and Teutbert Warin; so that for Walcad Warin, and for Galcaud Teutbert, is to be substituted, to whom at length Milo succeeded.

[45] The body of St. Prudentius, carried to Dijon, was deposited in the church of St. Stephen the Protomartyr beside his altar, was brought back to Bèze and remained there until the year 921, as is read in the Acts at num. 43. The same is also read in the Chronicle of Bèze, page 531, which has thus: Bishop Agrimus therefore having died, bishop Warner succeeded. He, the monks of this monastery asking it, brought back blessed Prudentius the martyr from Dijon; with innumerable clerics of divers order he was received by an innumerable people of either sex with a dance of honour. Finally, the monks of the aforesaid monastery with an infinite people running to meet him far off from the monastery, he was received with immense praises in the year of the Divine Word Incarnate DCCCCXXI, on the IX day before the Kalends of October, that is, the 23rd of September. Yet the writers of the enlarged Gallia Christiana, praising this very Chronicle, volume 4, column 544, say that the body of St. Prudentius was brought back to Bèze on the day indeed just mentioned, but in the year 922; which Vignier also had done before in the Chronicle of Langres, page 71. But both stray from the truth; which I conclude thus. Gotselm succeeded Warner, bishop of Langres, in the 1st year of Robert, king of the Franks, according to the chronographer of Bèze, page 532: and Robert (brother of Odo, mentioned above) reigned from the month of June of the year 922 up to June of the year 923. Gotselm therefore in one or other year succeeded in the chair of Langres Warner, taken from the living. But Warner, according to the Necrology of St. Bénigne, as the writers of the enlarged Gallia Christiana themselves relate at column 545, died on the 14th day before the Kalends of August, or the 19th day of July. Warner therefore either did not see the reign of Robert, or, if he saw it, died in that part of his reign which fell in the year 922. Further, if he died in the year 921 or 922 (since according to what has been said he could not have died in the year 923), and that in the month of July, how could he have brought back the body of St. Prudentius the martyr to Bèze in the year 922 on the 23rd day of September? From which it follows that in this matter it is not necessary to depart from the words of the chronographer of Bèze, who fixes the bringing back of St. Prudentius to the monastery of Bèze to the year 921.

[46] And so I agree with the writers of the most recent Gallia Christiana in the year 921 that Warner departed from the living before the year 923, contrary to what Vignier writes: but that he brought back the body of St. Prudentius to Bèze in the year 922 in the month of September I shall likewise not grant them; as neither that which the same add, namely that in the year 922 king Robert was killed in the battle of Soissons; which I said in the previous number happened in the year 923 in the month of June. Their words, or rather those of one of them, are: The Chronicle of St. Bénigne also chimes in, when it says that the election of Gotzelin was made while king Robert was surviving, who, according to it too, reigned only one year, and in fact was slain in the year CMXXII. That Robert was slain in the year 922, if indeed they will have this said by the Chronographer of Bénigne, I do not see how it can be hammered out of his words, who says only that Robert, after he had reigned one year, was slaughtered in the fields of Soissons. But it is made out from elsewhere that it must be referred to the year 923. For so Frodoard in the Chronicle of the church of Reims at the year 922: Rotbert therefore is established king at Reims at St. Remigius by the bishops and the chief men of the kingdom. Heriveus, archbishop of Reims, died on the third day after the consecration of king Rotbert, namely on the sixth day before the Nones of July, that is, the second day of the same month. And at the year 923 he says: But Robert, those who were with him having been armed (under the city of Soissons, as he sets before), advanced against (Charles the Simple, who was unexpectedly attacking Robert, a rebel to him), and battle being joined, many falling on both sides, king Rotbert too fell, pierced through with lances, on a day, as he had said a little before, the Lord's day; which, on the testimony of Odorannus in the chronicle of St. Pierre-le-Vif of Sens, was the 17th day before the Kalends of July, or the 15th day of June; which agrees with the year 923, in which the Dominical letter was E. But let us dispatch the few things which remain to be said about the bringing back of St. Prudentius to Bèze.

[47] on the 23rd day of September. By what way or manner the body of St. Prudentius was brought back to Bèze, what was done at that time, Teobaudus discourses in many words: I shall hand down the whole matter in compendium. The body of St. Prudentius had already remained for thirty years and more in the temple of St. Stephen at Dijon, when the monks of Bèze went to Guarner, bishop of Langres, and pleaded with many prayers that he would order the body of St. Prudentius to be restored to them by the people of Dijon. The Pontiff indeed obeyed them; but the people of Dijon took it ill: and so, intending to obey the commands of their diocesan prelate in appearance only, they are said to have fabricated a trick of this kind. There was with them the body of St. Silvinus, carried there formerly from Belgium; which they gave to the monks of Bèze to be carried to their monastery as if it were that of St. Prudentius. The fraud lay hidden for some days; but, these having elapsed, St. Prudentius appeared in sleep to Guarner, then staying at Dijon, uncovered the trick, and warned him to take care that he be carried to Bèze; which he extorted by his authority from the people of Dijon, although unwilling. The body of St. Prudentius, therefore, carried back, was received at Bèze with the highest applause of all orders and solemn pomp in the year, as we have said, 921, on the ninth day before the Kalends of October, or the twenty-third day of September. As regards the things which Teobaudus narrates about the fraud of the people of Dijon and the heavenly vision offered to Guarner, let the credit rest with him: for the writers of that age were not rarely wont to pour something wonderful (truly or falsely?) over their affairs especially. One or another miracle which Teobaudus relates from the anonymous writer as having happened meanwhile needs no commentary. And so I proceed to the third book of the miracles of St. Prudentius, which has Teobaudus as its author, just as the first.

§ IV. Various vicissitudes of the monastery of Bèze; the remaining miracles of St. Prudentius, to which are added some things pertaining to his sacred cult.

After the year 921 the monks of Bèze Teobaudus, following in the footsteps of the anonymous writer, destined the third book to narrating the miracles of St. Prudentius which happened from the year 1116 up to the year 1124; but, you will ask, did St. Prudentius put forth no miracles from the year 921 up to the year 1116? I would not indeed dare to affirm this, although miracles worked by him in that space of time which was intercepted between the two years

I have found nowhere: but I rather suspect that they were not set down in writing, as is not infrequently wont to happen in calamitous times and when the institutes of religious discipline are relaxed. And the monastery of Bèze underwent both vicissitudes: for first indeed the chronographer of Bèze in d'Achery, page 532, writes that the state of the monasteries throughout the diocese of Langres was most wretched, in spiritual as well as temporal affairs, when Bruno entered the see of Langres in the year 981; and of that of Bèze by name he has these things: When we were discoursing of the manifold desolations of this monastery of Bèze, we said, as it could occur to memory, according to what we found in old schedules, that it was deserted six times and almost brought to nothing. Nevertheless, afterwards searching more diligently, we found that this same place was burned five times by the Hungarians. (The same is read below in the Charter of Vetus-vineae of the year 1023, page 554) since it had no defence from an earthly prince, nor fortification of the place for resisting enemies. At what time two of these burnings happened is known to us. For in the year DCCCCXXXVI of the Incarnate Word the Hungarians came in the month of July.

[49] Again in the year DCCCCXXXVII of the Incarnate Word, Louis, son of Charles, having been anointed king; tossed by various vicissitudes up to about the year 1116, and that year not yet having rolled round, the Hungarians coming through France and through Burgundy and Aquitaine laid waste everything: which devastation so harmed this place that for LI (or thereabouts) years, namely up to the year of the Incarnate Word DCCCCLXXXI, in which lord Bruno is set over the church of Langres as bishop, it could not breathe again to its former state. Bruno having died, the goods of the monastery of Bèze were again plundered; for so it is read in the Charter just cited: After whose decease, like the other places of the Saints, the place of Bèze fell into plunder: then those who seemed peaceable became robbers. Again at page 556 and following the chronographer of Bèze writes that his monastery was plundered by Hugh, bishop of Langres, through Halinard, abbot of Dijon, and the monks driven out thence by force; which Leo IX forbade to be done thereafter not long after, by a privilege given to Olgeric, abbot of Bèze, which the same chronographer presents at page 572 and following. It is given on the 4th day before the Nones of October of the year 1052. Finally at page 604 he writes that Josbert, abbot of Bèze, gave up his office, innumerable robbers being without, perils within among false brethren, until at length, as he writes a little after, Stephen, Josbert's successor in the year 1088, restored everything, who prolonged his life at least to the year 1119, in which he is read to have received a certain uncultivated land from Joceran, bishop of Langres, in the instrument made by the bishop on this matter (which see in d'Achery, page 662 and following). It could therefore easily have happened that the monks of Bèze, driven by so many vicissitudes of affairs, either neglected to commit to writing the miracles of their Patron, if he worked any then, or that, if anything about them was at some time set down in writing, it perished before the times of Teobaudus.

[50] Teobaudus, therefore, the want either of matter or of documents so compelling, [the miracles which St. Prudentius meanwhile did perhaps they did not set down in writing; but] recorded nothing about the miracles of St. Prudentius worked from the year 921 up to the year 1116: but from the year 1116, even in our manner of numbering, in which the relics of St. Prudentius were translated from Bèze to the little villa called Luc, he had many things to narrate. The occasion of the translation was a synod celebrated in that year beside the said little villa, of which Vignier thus in the Chronicle of Langres, page 104: In the year MCXVI there was a most pleasing spectacle in the most pleasant plain between Luc and Til-Châtel, of a synod celebrated in the open air on the sixth day before the Ides of June by Guido, archbishop of Vienne, legate of the Apostolic See, by Gauceran (the same who is called Joceran by Teobaudus), and by the abbots and other heads of churches of the whole province called together by a general edict. There was present besides an almost innumerable multitude of nobles and people, pavilions having been erected here and there in a certain likeness of a camp, and roofs green with the branches of trees, and the gold and silver reliquaries of divers Saints arranged under a most ample tent, as in a portable temple. That kind of assembly our Elders called the Plea of God, or sacred tribunal. Very many things were discussed there concerning the losses and injuries of many: many things defined, some rejected or suppressed; miracles also were put forth for the sake of those who had run there: so that without any graver mishap (which rarely happens in crowds of this kind), nay, to the solace of very many, the assembly ended and broke up and departed. So Vignier, tying that synod, as Teobaudus also does, to the year 1116.

[51] in the year 1116 But the authors of the most recent Gallia Christiana inject a scruple as to the year of the synod celebrated, when they write, volume 4, column 571, that it was celebrated in the year 1117, adducing on this matter the words of Teobaudus himself: In the year therefore from the most celebrated Conception of the inviolate Virgin one thousand one hundred and seventeen, a man of religious name, Joceran, having been promoted to the (Langres) chair, the edict of the same prelate flies abroad, inviting all to a council on the VI day before the Ides of June. I recognize here indeed the words of Teobaudus; but in volume 2 of Labbe's New Library, page 619, which they praise in the series of the abbots of Bèze at column 707, where he speaks of Stephen, XV abbot of Bèze, I read not the year 1117 but 1116. I do not know whether perhaps it seemed good to them to substitute the year 1117 for the year 1116 on account of the different manner of beginning the year which was in use in the age of Teobaudus and is now; namely because Teobaudus took the beginning of the year here from the 25th day of March, as these words of his: In the year … from the Conception … of the Virgin, seem in some manner to indicate. But since the synod was held, according to the words of Teobaudus, on the 8th day of the month of June, the year 1116 can be retained not only in the old but, as I was saying above, in the present manner of beginning and numbering the year. However, this synod is different from two others celebrated in the same year at Langres; of which one was held according to custom after Easter, or after the 2nd of April, the other after the harvest. The Chronicle of St. Pierre-le-Vif of Sens mentions both in this manner: In the year MCXVI abbot Arnald sent to Langres the monk Walbert to the above-mentioned bishop Josceran in the synod which according to custom takes place after Easter, with letters of entreaty from archbishop Daimbert on behalf of our cause. Whence the bishop answered and sent word to the abbot that he would come to Sens to the king's court and would speak there with the abbot, which he also did. Concerning Rainard, namely, he named a day at Retiacum after the first day of the feast of St. Bartholomew in August, whither the abbot went with much infirmity of his body, but found neither judge nor respondent, and so, mocked, came back to his own. Wherefore to the other synod, which was after the gathering of the fruits, the abbot again sent the above-mentioned monk Walbert with letters, of which the copy is: "To his lord Josceran, etc."

[52] in the synod of Langres To the synod first mentioned, therefore, which according to what has been said was held in the year 1116 on the 8th day of June, not to the two others which I have just touched on, refer the words of Vignier when he says that the gold and silver reliquaries of divers Saints were brought to it. Further, that among these was the case which contained the remains of St. Prudentius Teobaudus narrates thus: But at that time (I do not know for what cause he uses this title here) St. Stephen, our abbot, a man indeed in all things magnificent, obtained above the pastors of all the monasteries of Gaul an excellent name for sanctity and secular prudence: of whose solemn praises, lest I seem to have said few things, since they could scarcely be comprised in many books, I judge it more just now to be silent than to speak. Let it suffice to have brought forward this alone, that it was granted to his merits that in his time blessed Prudentius shone with so many and so great virtues. This glorious father therefore caused the image of the Key-bearer of heaven, and the body of the gracious Prudentius, which had been wonderfully adorned by him with silver and gold and precious stones, to be carried to the same council, and also the pledges of other Saints, which it is long to relate; which, received most devoutly by the assembly of the whole synod, are seemly placed with hymn-sounding harmony in the tents prepared. And this is probably that translation of St. Prudentius which the same Teobaudus mentions in book 1, num. 6, and on the occasion of which he writes that there were seen both the fracture in the head of St. Prudentius and the hammer, the instrument, as is likely, of his passion. With what fruit the relics of St. Prudentius were translated to the synod of Langres will be said a little after: after, however, I shall have warned the reader in a few words about the notable error of the Sainte-Marthes, which they commit in the series of the abbots of Bèze.

[53] If one must stand by the series of the abbots of Bèze which they present, some miracles put forth by him, the translation of St. Prudentius of which we are now treating must have happened not under Stephen, abbot of Bèze, but either Gaubert or Josbert, or Girard: for so they: Gaubert or Josbert is created MLXXXVIII, Indiction II, Epact XXV, by Robert, prelate of Langres. He is named restorer of the monastery MCXI and MCXIII, with Walo, abbot of Lotonum. Girard in the year MCXVI, who is reviewed in the Charter MCXVII of Villencus, prelate of Langres. But from what has already been said it is clear that Stephen, of whom they were ignorant, succeeded Gaubert or Josbert, and that he restored the monastery of Bèze to its splendour and ruled it at least up to the year 1119; so that the Sainte-Marthes ought to detain no one here. Further, to return to that from which I digressed, while the synod of Langres was being celebrated in a certain plain between Luc (in French Lux) and Tilecastrum (in French Trechateau or Til-le-Châtel), situated on the borders of the Lingones and the Burgundians not far from Bèze, Teobaudus relates singly three miracles done at the invocation of St. Prudentius; the first, by which sight of the eyes was restored to a boy blind from birth; which, when it was attacked with the sinister calumnies of the malevolent, he says was both asserted on oath by the boy's parents and examined by the duke of Burgundy (he was then Hugh, who had succeeded his brother Otho from the year 1102 according to Vignier in the Chronicle of Burgundy). The second, by which a youth was freed from a demon; the third, by which a hand withered for seven years and as it were dead was restored to its natural vigour and the common use of life; which you have described more at length by Teobaudus at num. 47 and the six following.

[54] The synod being finished, carried back to Bèze on the shoulders of those whom he had made whole, and we read that his relics were deposited in a building dedicated to him: a solemn procession accompanying, he began to be frequented by such a concourse of men that not a little annoyance was created thence for monastic quiet and tranquillity: it seemed good therefore to the monks of Bèze to translate the body of St. Prudentius to another place, to which access might be free to the multitude without inconvenience to the monks. Now there is a little hill (says Teobaudus at num. 55) overtopping the burgh of Bèze, namely on that side where night hides the stars, bearing on its highest summit a church consecrated in honour of the Martyr himself; in

which indeed they brought the body of St. Prudentius, and in which Teobaudus says at num. 57 that the holy Martyr made his name illustrious with so many prodigies that he confesses he did not know which he ought to pass over and which on the contrary to hand down in writing. He makes the founder of that church a certain monk Grimerius, whom St. Prudentius himself had warned in sleep to do this, but only from the relation of his brethren. This church, he says, a certain Grimerius is reported to have made some while ago, in times not much ancient; as they say, a man in all things most religious. To whom, as he served Christ for a long time under the monastic habit, the most blessed Prudentius appeared, etc. And since Teobaudus wrote not before the 12th century, advanced at least to the year 1124, as is gathered from the following number, his words just praised seem to intimate that that church was built and consecrated to St. Prudentius in the 11th century. A certain Grimeius occurs in the Chronicle of Bèze in d'Achery, page 559, subscribed to the Donation by which Milo of Beria granted certain estates to the monks of Bèze. It was given indeed in the year 1026; but whether he is the same as the founder of the aforesaid church, or another, there is nothing at hand whence I may define it. There follow in Teobaudus a few miracles of St. Prudentius out of many, which he pursues in very prolix words: but since either nothing worthy of peculiar observation occurs in them, or, if anything of this kind should occur, it could easily be noted in the Annotations, I step on to the things which Teobaudus records in book 4, and that the last, of the Miracles of St. Prudentius.

[55] that he shone thereafter also with various miracles. Teobaudus in book 4 pursues in part the miracles of St. Prudentius which happened from about the year 1124 up to his own age: from the year, I say, MCXXIV; since he expressly expresses it at the beginning of book 4: and nearly up to his own age, because from num. 91 he relates a double miracle; the one at num. 91, in which the boy Simeon, submerged in the waves, was restored to life, who, he says, when he was writing, was still surviving among the living: the other at num. 93 and following, in which one dead of fever was likewise called back to life, which he says could be proved not by one witness only but even by three hundred. Besides these he touched on certain other miracles of St. Prudentius, which it will suffice to have touched on in passing. A nun of Besançon, the name and help of the Saint being invoked, was freed from the paralytic disease once and a second time. A certain boy, whose heel clung to his buttocks, went away presented with the power of walking: another boy likewise was snatched from the danger of drowning, which he likewise says he received from those who had seen it: a captive, his bonds being loosed and the door of the prison opened, was set at liberty without the knowledge of the guards: two blind men and a paralytic obtained soundness during one Sacrifice of the Mass, as a monk living at Bèze when these things were done affirmed to Teobaudus on oath: besides, two dead men were given back to life. These things Teobaudus relates at length; I have contracted them, because nothing worthy of discussion or observation occurred in these either. But he sets before these two miracles done near Besançon in the year 1124, concerning which, since Teobaudus mingles with these some other things which seem to need some discussion or observation, it must be treated somewhat more at large.

[56] Teobaudus narrates, in whose words As regards the substance of the miracles, to one woman indeed the use of the arm, which she had lost, was restored; to the other, the paralysis being driven out, health was given back. And of the circumstances which, as I said, I judged worthy of observation or discussion, the first indeed concerns the council held at Besançon under archbishop Anseric in the year 1124, and not recorded elsewhere, that I know of; the second, the relics of St. Remigius; the third, a certain translation of the relics of St. Prudentius. Of the council of Besançon Teobaudus says thus at num. 73: Wherefore it seems more advisable to turn the pen elsewhere, and first of all I judge it fitting to take the beginning of the narrative from the plea of God which is known to have been most celebrated at the city of Besançon. In the year therefore one thousand one hundred and twenty-four from the Childbirth of the unstained Virgin … the venerable Anseric, archpontiff of Chrysopolis (Besançon was also once called Chrysopolis), decreed to call together an immense council, which they call the "Plea of God", in the days (unless I am mistaken) of Pentecost: he adds that it was celebrated in a certain plain called Thisia by the inhabitants, distant a thousand five hundred paces from Besançon, beside the river Duvius or Dubis (in French they call it le Doubs). It must have been extraordinary, if, as Teobaudus says, it was most celebrated and immense; and yet, as I said, I have nowhere found mention of it elsewhere. Hardouin, volume 6, part 2 of the Councils, columns 1117 and 1118, from the Chronicle of Maillezais, whose words he recites, reviews four Gallican councils celebrated in the year 1124, namely of Chartres, Clermont, Beauvais and Vienne; to which that of Besançon seems to be added from Teobaudus.

[57] But of whatever kind that synod of Besançon was, the monks of Bèze betook themselves to it some things here not without relics of the Saints; Among which, says Teobaudus at num. 74, both a most beautiful icon of the doorkeeper of heaven, our Peter, and a reliquary of many relics with the arm of blessed Remigius were carried by our brethren, and honourably deposited in a pavilion made for this purpose. Not one Remigius is found ascribed to the Fasti of the Blessed or Saints. In our Work, at the 19th day of January, it was treated of St. Remigius, archbishop of Rouen, who died about the year 771: of St. Remedius, bishop of Gap in Gaul (or perhaps also Remigius), at the 3rd day of February; of St. Remedius, confessor, in the territory of Trent, in volume 1 of October from page 36; finally of St. Remigius, the most celebrated apostle of the Franks, in the same volume from page 59. Which Remigius Teobaudus understood here I do not indeed know. It appears less likely that relics of St. Remedius, venerated in the territory of Trent, which indeed I know are dispersed in various places, but which I have not known were ever sent into the Gauls, fell to the lot of the monks of Bèze. Nor can the monks of Bèze claim for themselves the arm of St. Remigius, bishop of Reims and apostle of the Franks; whose body was found whole in all its parts not only in the year 852 in the time of Hincmar, but also in the year 1646, in the double inspection of it. See the Preliminary Commentary on the Acts of St. Remigius, §§17 and 19. It remains therefore that the monks of Bèze then possessed the arm, or part of the arm, of some other St. Remigius; but whose, let them see to it whom it concerns, and teach one who does not know.

[58] Finally, from the same place of Teobaudus we understand that the relics of St. Prudentius were at some other time carried to Besançon, things to be observed occur. and that the same happened to them there which we saw above happened to them at Dijon, whether earlier or later; namely that the people of Besançon detained by force the relics of St. Prudentius brought there, and wished to retain them for themselves. Teobaudus relates the thing done, but only from the relation of his brethren, at num. 74 in these words: And those who had flowed together, seeing the silver arm (in which were enclosed the relics of St. Remigius, of which in the preceding number), which they had very often seen at Bèze in the Prudentian church, thought that Prudentius had come: and on that account they rushed in a mass to our tent: but there was there indeed nothing of the same Saint except his name and power; for no other reason, however, than lest the blessed relics should be violently taken from us, as it is established was once done. For the report is that he, carried once by the monks of Bèze to that very place for a similar matter, and declared there by many virtues, the people of Chrysopolis detained by force; but afterwards, God willing, were compelled to give him back. What Teobaudus had first said was established, he presently intimates he received only from report; which, whether it came down from the thing done to Teobaudus uninterrupted, or was born only late afterwards, I do not know; and accordingly it is of doubtful authority to me. At the end of book 4 of the Miracles of St. Prudentius a miracle is added which Labbe notes is the addition of a more recent author; for which cause, and also because it is an argument that St. Prudentius did not cease to put forth miracles even after the age of Teobaudus, it has seemed good to transcribe it here. It runs thus: In the year MCCLV, lord Gaufrid (or, as I think, Joffred, abbot of Bèze) reigning, a certain very little boy fell into the water of Bèze, who was brought even to death, and, carried into the church of Bl. Prudentius, was given back safe and sound to his parents. This was done by the Lord, and it is wonderful in our eyes. Therefore to the King of kings be honour and glory unto ages of ages. Amen.

[59] relics of St. Prudentius at Pouilly, a church in the village of Villeneuve, Further, from the author of book 2 of the Miracles of St. Prudentius, num. 36, I doubt whether the holy Martyr did not shine with the glory of miracles not only at Bèze but also at Pauliacum: There is there, he says, a chapel in honour of the holy Apostles (Peter and Paul), and there are preserved in the same relics of St. Prudentius the martyr, who shines continually with wonderful virtues in the aforesaid monastery. It appears doubtful whether he understands the monastery of Bèze, which he named a little before, or the chapel, which he named last. Then he adds that a certain Winegaud, wishing to pluck cherries for himself near the said chapel against the will of the keeper of the place, Sigibert, was constricted by a monstrous snake, and was not freed from it before he had vowed to God that he would never thereafter commit anything of this kind. That village is situated not far from Bèze beside the river Vingeanne, called in French Pouilli. It is called Pouilleyum in the Catalogue of the benefices of the bishopric of Langres published at Paris in the year 1626, and is placed in the deanery of Bèze. This the monks of Bèze obtained by the gift of Alberic, bishop of Langres, as is clear from the Charter of Louis the Pious given in the year 830, in d'Achery, volume 1 of the Spicilegium, page 507. At a small interval from here is situated another village, la Ville Neuve, which probably is the same which in the Charter which occurs in d'Achery, just cited, page 538, is called Villa Nova; which I observe for this reason, that St. Prudentius is said in the same Charter to have had there a church dedicated to his name: its words are: At the same time in which lord William the abbot was ruling the monastery of Bèze (towards the end of the 9th century, or the beginning of the following), a certain soldier, by name Gyrard, recognized that he was not receiving by right custom the tithes of a certain church pertaining to that monastery, which in the county of Atuyer, in the place called "Nova Villa", is consecrated in honour of St. Prudentius.

[60] Some Hymns in honour of St. Prudentius, customarily recited formerly, as appears, And hymns in his honour we have in manuscript, taken from a very ancient codex of Dijon, which Father Chifflet believed written six hundred or seven hundred years ago; which finally, although composed very barbarously, I transcribe here, because they can be reckoned among the ancient testimonies of the cult of St. Prudentius. The first of these runs thus:

He who by the gift of justice deserved by right to be called Pre-eminent martyr of the Lord, Prudentius, may he himself, Asked with loving-kindness, grant us help, And make us lead with him a holy life, Which he deserved as victor, striving ever with the demon; Now he sits in heaven, joined to the Lord of heaven.

Praise to Thee ever, O Trinity, and perpetual glory, Which the citizens on high, rejoicing, praise perpetually. Amen.

The first two lines of the second are so depraved that I could not elicit any sense from them: but the rest of the Hymn runs thus:

The honour which holy love of the angels thus stirs with worthy applause of sanctity, Touching on the praises due to Christ, resounds together, rejoicing into the ether. The gracious faith of his merits refreshes the sick; those already given over to death He here calls back to life; those entangled in the bonds of the devil * he relieves. Let the choir sing beautiful praises to the supreme unbegotten Father, singing together… And to the only Son, venerating the holy Spirit through eternal ages.

[61] The third is conceived in these words:

The feast of the consecrated Martyr formerly customarily recited. The turning year proclaims, On which this Martyr, Prudens, Climbs to the heavenly Dindyma.

Shining with illustrious doctrine, Called Prudentius by name: From Calagurris, renowned *, Prudentius shone forth;

He, after as consul of cities He had held the reins of the noble: To the footsteps of the Lord He turned the heights of the world;

Vanities being left behind, He joined himself to spiritual things, And the monastic grace He took up through prudence,

Holding sacred contests With very much praise of the Saints. To the glory of passion He came through justice.

Now therefore, best Martyr, Pray for us diligently, That in the light of Jesus Christ We may enjoy the ether with thee.

Praise be to the Father with the Son, And to the Spirit the Paraclete, And likewise the virtue of power Through all time of the ages. Amen:

That most things contained in this Hymn indicate St. Prudentius, bishop of Tarazona, will clearly appear to one who compares the Hymn with his Acts, printed in our Work at the 28th day of April: so that for about seven centuries St. Prudentius, venerated at Bèze, was believed to have been the same as St. Prudentius of Tarazona: but you have this opinion refuted at num. 7. More than these about St. Prudentius I have not found, and accordingly I am compelled to put an end to this Commentary.

* of the demon

* renowned

ACTS, TRANSLATIONS AND MIRACLES OF ST. PRUDENTIUS, MARTYR,

By Teobaudus, monk of Bèze,

Copied from the manuscript codex of Troyes by François Chifflet, and edited by Philippe Labbe in volume 2 of the Library of Manuscripts from page 605.

Prudentius, martyr, at Bèze in Burgundy. (S.) BHL Number: 6979

By Teobaudus.

PROLOGUE.

Teobaudus undertakes to write the miracles of St. Prudentius, Being about to correct the illustrious miracles of Prudentius, the most glorious athlete of Christ, which I had formerly published scatteredly as a young man, under the very keenness of studies and of burning wit, it has seemed good first to touch on whence, and when, and by whom brought, so great a treasure was granted to the church of Bèze, namely his body, as I have received partly from the elders, partly also in Aquitaine itself, in which I lived for a long time, from authors worthy of credence and most approved. A thing indeed difficult and arduous, when I consider with myself the incomprehensible number and greatness of the miracles ^b themselves. But to keep silent about things of this kind is proved fruitless and very displeasing to God, since the slothful servant, for the talent dug into the ground, was consigned to a grave sentence. For by the promulgation of such things the divine magnificence, which is ever wonderful in its Saints, is proclaimed, and the most celebrated glory of the most valiant warriors of Christ flashes more and more through their palm; in the hearers also a vehement flame of sacred devotion is inspired to ask their suffrages, and the goads of most robust virtue are stirred up to imitate (if the matter offer itself) their most blessed footsteps; since the heavenly Emperor Himself also, to strengthen the minds of those fighting in the spiritual battle-line, hath made a memorial of His wonderful works ^c, and declares the power of His works to His people, that they may obtain the supernal inheritance ^d.

[2] lest their memory perish. And I indeed, as I have already set forth, had set my mind, although rashly, from the first flower of unripe age to impressing them on little schedules, but being occupied on the one hand with philosophical studies, and on the other hand having considered the mass of the whole matter and the want of a slender wit and very thin eloquence, I had interrupted that work for many lustra: but when, having left the scholastic gymnasia, I made myself a deserter and runaway to the most sacred warfare of Christ, I was entreated by fraternal charity to complete what was begun, to correct what was put forth boyishly, to repeat what was omitted, to unfold what was shut up in wrappings, and, if anything had been brought forth less elegantly, to restore it to the charm of urbane courtesy. At length I gave assent, namely lest the distinguished works of the most blessed Martyr, grown obsolete with the gliding courses of the times, should utterly perish by envious oblivion. Wherefore, to the glory of the Ruler of Olympus, the Saint himself helping, I shall try to unfold not all (since it is impossible) but a few out of the innumerable miracles of his virtues, which I have learned either by most celebrated report or from truthful relaters, concerning which it is wicked to doubt. But if perhaps (as happens) the speech, through carelessness or ignorance, should seem in some places not to obtain its native comeliness, on account of the insipid flatness of a less graceful eloquence, let that be imputed to long disuse: let us therefore commit our devoted sails to the Holy Spirit, so that the passenger ^e, unharmed, with favourable success, singing the most joyful rowing-song ^f, may happily arrive at the desired port, the Deity being invoked in aid.

ANNOTATIONS.

c. Psalm 110, verse 4.

BOOK I OF THE MIRACLES

CHAPTER I.

The birth of St. Prudentius, some deeds, his martyrdom, and a church near Narbonne.

As the number of Christians grew, After the grain of heavenly Wheat, committed to the soil, emerging on the third day from the shades of Tartarus with a manifold harvest of souls, returned itself to the starry granaries ^a, the rain of the Holy Spirit having been sent and the seed of the divine word scattered through the world, the faithful crop began to grow up with continual increases. And the blessed band of husbandmen burned to apply themselves to the sacred sowings, that they might bring the fruits of their labours before the sight of the supreme Householder. But what is more malicious than the ancient enemy of the human race? For presently, as he perceived the divine field sprouting excellently, he strove to corrupt all things, or rather to extirpate the shoots by the root, and to bring upon all the cultivators the destruction of a final downfall. Doing, namely, after his manner, so that he who had long ago armed the right hands of the envious most atrociously against the blood of the Lord, might pour forth the impious strength of a mind contriving all wickedness against the servants also. But because he could not accomplish this by himself alone, being of a nature far other than ours and removed from our sight, he busied himself to fulfil it through princes, followers of his depravity: for as at the rise of the synagogue ^b the sceptre-bearing dweller of the Nile ^c raged against the Hebrew infancy through nobles obedient to impious commands, so also at the beginning of the nascent Church the devil, ruler of darkness, through his officers was contriving to extinguish the infant Christian innocence: but, although the death-bearing adversary moved a thousand engines of deceptions against Christianity, yet the Catholic seeds were diffused daily, and amid the wound-bearing swords of raging persecutors the field of the Church was made fruitful.

[4] through the envy of the demon the number of martyrs also grew; At length, those first sowers being laid low, to whom from the beginning the care of the divine seed had been committed, the whole Roman republic eagerly conspires to devastate the Lord's harvest, and, as though, the excellent leaders having been slain, the rage of atrocious enemies, to be assuaged only by much blood, were offered * against the whole columns of the fellow-soldiers, the blessed cohorts, worthily serving the heavenly King, are plainly attacked, and are exposed to be trampled by a thousand punishments for the faith which they professed under the banners of religion: everywhere in every place deadly edicts hang against Thee, O Christ, and the Christian name, which according to Paul is held above every name ^d, they pursue not only with words but also with stripes and swords; the soldiers of the sacred contest, slain, triumph, and by dying better than by living they conquer the hostile wedges. O battles new indeed and unheard of in past ages! The athletes of Christ, conquered, as was thought, are crowned, and, slain, reign. It is to be known, however, that the ancient enemy brought forth his wicked battle-line against them in a threefold manner, namely spiritually and bodily: and spiritually indeed, because by depraved suggestions he tried to turn their minds aside from the path of faith: but bodily in a double manner, because the rebels against the divine law raged against them either with prosperous things or with adverse, so that those whom ill-persuading prosperity had not bent, the bitter kinds of monstrous torments might break down to idolatry. But although everywhere without intermission the Christian offspring was slaughtered with inexpressible devices of punishments, yet most robust leaders arose, who might raise up by teachings the state of the tottering Church, strengthen it by most just acts, and at last also adorn it with purple passion. Whose celebrated struggles for sacred religion, wherever through the world the title of the Christian name is extended, are sung with solemn gladness.

[5] Among whom the distinguished martyr Prudentius, being according to the divine word a light of the world ^e, among whom St. Prudentius at Narbonne, shone forth with excellent praises of victories; who, crowned from his very rattles with Christian sacraments, was handed over while still most tender to the schools of letters to be imbued. In which how docile, how sagacious, and how skilful and efficacious he flourished, the thing itself afterwards made clearer than light: he was assuredly instructed by the secret disposition of the Divinity, that the light of sacred doctrine might abundantly overflow for the future lamp of Christ; the most devout Youth made progress daily under the apprenticeship of Christ in age, wisdom and excellent manners, for illuminating the breasts of the unbelieving and strengthening those of the faithful, so that you would not doubt that the dwelling of the Sacred Spirit was already in his breast. And he was, as his Deeds ^f relate, sprung from a most noble lineage, a native of the parts of Narbonne ^g. At length, adorned with the dignity of archdeacon * of the same city, he shone far and wide with salutary doctrine, life and magnificent miracles. For he beamed with such splendour of divine philosophy, which is first, and of secular, that, although at that season many most learned and most eloquent men were proclaimed with glorious praise, he was held second to absolutely no one on the shores of Gaul or Spain.

[6] For there was in his eloquence very much charm and brightness of wit, a pleasant and most agreeable urbanity, archdeacon of that place, is also said to have suffered: seasoned with the salt of wisdom, through which the fruitful field of his breast acquired for Christ the harvests of many souls with pleasing abundance. Finally, what and how great he was in divine teachings and in the exercises of the virtues, the very order of reason would now require to unfold, were it not that the text of his Deeds and passion ^h seems to satisfy even the curious. And therefore I refrain from writing longer about these things. And so, after the most excellent Man and chief teacher had greatly increased the sacred fold of Christ, having engaged in a most sharp duel with the most ferocious enemy, at length for the blessed confession of the faith, handled by various and most sharp punishments through the fury of the heathens, that he might be more fittingly placed in the building of the heavenly Jerusalem, he won the palm of most sacred passion ⁱ, bruised with a mason's hammer ^k, on the fourth day of the ninth month, that is, on the day before the Nones of September ^l. Which hammer namely (as those relate who saw it when his most sacred relics were being translated by abbot Stephen ^m of pious memory) was still contained with the blessed pledges *; in the bone of the sacred head also fractures appear up to now, namely the traces of the passion ⁿ: in such wise therefore the most robust Athlete, bearing back trophies from the enemy laid low, presented with the eternal laurel, deserved to enter the heavenly capitol, the hymn-singing choirs of the Angels applauding.

[7] where at first he secretly obtained the veneration of the faithful, Prudentius, the soldier of Christ, having therefore been slain, since the mad rage of the persecutors, not yet sated, still raged monstrously, they exposed under the open sky, rather far from the city, to be torn apart by wild beasts and birds, his most sacred limbs, atrociously dug up out of the mausoleum in which they had been laid by the faithful stealthily in the silence of night. For the devil drove the breasts of the heathens with so great an insanity of fury that they threw out to be devoured by beasts and birds the limbs of the punished soldiers of Christ, keeping them from the last burial. But the blessed corpse, preserved by supernal provision (for that could not perish which the right hand of the Almighty protected), is again snatched away by night by the worshippers of Christ in a pious robbery, and for the time, for fear of the pagans, is rather covered in that very mound with a mean tomb than buried: where also it is known to have lain hidden for many courses of years, although Christian devotion venerably frequented the place secretly for the sake of prayer. At length, the supernal Mercy looking from heaven upon the earth, to hear the groans of them that are in fetters, and to loose the children of the slain ^o, the storms of the persecutions being lulled, the Bride of Christ had begun to breathe again for a time in a ray of tranquillity.

[8] then publicly, a church being raised to him, Wherefore a basilica [p] was built in the place by religious men, not indeed of much capacity, nor such as would answer to the dignity of so great a Martyr, but yet suitable to the devotion of the faithful at such a time. Finally, the very sarcophagus in which the blessed corpse had first been placed is held at Narbonne still in such reverence and such dread that no one at all dares to touch it; knowing for certain that he will not bear it off unpunished. Which has already been proved rather often by very many experiments [q]: it was therefore in the same church through many rolling courses of times, nor could it at all be removed by anyone of the heathens or of the worshippers of Christ (as the thing itself declares); although very many tried it, heathens as well as men of the sacred faith; which I would assuredly set down in the place of a most brilliant miracle. For very often the same sacred place and the whole surrounding region, barbarians coming from this side and that, was reduced to the vastness of a desert [r]: nor yet could the most sacred pledges be touched by anyone. For in the time of Dagobert, son of Childebert, king of the Franks [s], iniquity now abounding and the charity of many growing cold, the nation of the Saracens, crossing from Africa through the narrows of the Atlantic strait, which, called Septem [t], separates Africa from Europe, overruns all Iberia [u].

[9] which in the 8th century, the Saint's sepulchre however unharmed, And after ten years, namely in the year from the Word made Man seven hundred and thirty-three, having crossed the Pyrenees with their wives and children and household goods, they enter Hither Spain and Aquitaine, as if to dwell there perpetually: they lay waste cities, towns, castles, villas in every direction, they burn or pull down churches and sacred places everywhere, among which also the devouring fire consumed the church of the most blessed Prudentius [x], yet the sacred relic is not touched. Then Charles, by surname "Tudites" or "Martellus" [y], son of Pepin the Short and Old, fearing lest perhaps they should overrun France also, being about to set out against them, as mayor of the palace, contrived to gather together very great forces of fighters: for then the royal affairs were administered through the nobles. Since therefore, the royal treasury being exhausted, wealth by no means sufficed from which he might bestow pay and donatives, as is the custom, with royal munificence on the soldiers, compelled by most grievous necessity, he gave tithes; and (what it is wicked to say) churches, taken from the sacred ministers, to the same soldiers of his army. Without delay, an onset being made with Eudo, duke of Aquitaine, the enemies turn their backs. There were slain there three hundred and seventy-five thousand Saracens, only one thousand five hundred Franks falling [z].

[10] Thenceforth that sacred place was possessed by soldiers by hereditary right through succeeding times, was laid waste. as very many churches were held in neglect. Not long after, Abdirama, king of Córdoba, with twelve kings of the Saracens, all their forces gathered together, invades all Aquitaine, and, besieging Narbonne itself, ruined all the neighbouring places with plundering and burning, the Saint (as was usual) remaining entirely untouched. These Charles again, battle being joined, so crushed that scarcely anyone escaped [aa]. But what end the aforesaid Charles met with for the tithes and churches which he had given to the soldiers, although I may seem to make a digression beside the matter, I shall unfold in a few words, because I think it will be profitable. For he died by a most bitter and very terrible death, and was buried in the basilica of blessed Denis the martyr. He being buried, presently so great a stench and so pestilent an air began to come forth from his mausoleum that, infecting even far-removed breezes with corruption, it gave many over to death, and afflicted very many with a most grievous disease. Mournful voices also, groans and wretched howlings were very frequently heard thence. Which being learned, Pepin his son orders the sarcophagus to be unlocked, and, it being opened, a dragon of wonderful size, from whose mouth that deadly breath was proceeding: but of the body of Charles nothing at all was found [bb]: and let this be said to the invaders of sacred places, who still violently detain holy places, and grant to their heir-hunting heirs the inheritances of perdition.

ANNOTATIONS.

o. Psalm 101, verse 21.

p. At what time it was built, who could define from such vague notes of time, and antiquity besides being silent?

q. I would neither dare nor wish to contradict Teobaudus, who narrates things done in his memory and had long lived in Aquitaine, as regards the veneration of the sepulchre of St. Prudentius: I would wish however both that he had explained that place somewhat more clearly, and that he had brought forward singly into the midst the experiments by which he says it is clear that violent hands could not be laid on his sacred coffer with impunity, and had strengthened them with due testimonies. However, whether the cult of St. Prudentius still flourishes today among the people of Narbonne, and whether the place of his burial continues to be held in the same veneration as formerly, or not, I leave in the middle for want of documents and writers.

r. See the various fortunes of the people of Narbonne in the Preliminary Commentary, num. 15 and following.

s. This Dagobert died in the year 715 according to the Chronicle of Moissac and the Nazarian Frankish Annals. See the Preliminary Commentary, num. 17.

t. Perhaps the Seven brothers, or as many mountains of Mauretania Tingitana at the strait of Cadiz, which Procopius calls the citadel of Septem, as Ortelius testifies.

u. These things are from Paul the Deacon, who in book 5 On the Deeds of the Lombards, chapter 46, has thus: At that time the nation of the Saracens, crossing from Africa at the place which is called Septem, invaded all Spain. Then after ten years, coming with their wives and little ones, they entered Aquitaine, a province of Gaul, as if to dwell there. The arrival of the Saracens in Aquitaine Teobaudus relates in the following number in almost the same words, and says that it happened in the year 733; whence it would be necessary that the Saracens occupied Spain about the year 723: but the kingdom of Spain, king Roderic having been conquered, had already fallen to the Saracens in the year 715. See the Preliminary Commentary, num. 17.

x. That it was not infrequent with the Saracens to destroy churches with fire and sword the examples adduced at num. 19 of the Preliminary Commentary teach: yet it is not certain that the church of St. Prudentius near Narbonne was burned at that season; as was said in the same place.

y. Charles Tudites or Martel (so called, as they say, because he was accustomed to crush enemies like a hammer) in the year 732 or the following, in the suburb of Poitiers, routed very many thousands of Saracens in a distinguished battle, as the Frankish authors relate. See num. 18 of the Preliminary Commentary.

z. The huge multitude of Saracens killed in that battle, and the fewness of the Franks, make me think that both have been exaggerated here beyond the truth.

aa. Of this battle also, joined by Charles Martel with the Saracens, the same writers make mention commonly at the year 737. But they say that Abderrahman was slain in the first battle, not in this second, contrary to what Teobaudus does: nor was Abderrahman, or another king or leader of the Saracens, then besieging Narbonne, but Charles himself, contrary again to what Teobaudus writes. See the Preliminary Commentary, num. 18.

bb. You have the origin, progress and errors of this fable treated at large in volume III of February in the Preliminary Commentary on the Life of St. Eucherius, §§4 and 5. Consult also, if you please, Adrien de Valois, Rerum Francicarum book 25. It rests on a certain revelation made to St. Eucherius, bishop of Orléans, in the time of king Pepin, son of Charles Martel, about the damnation of Charles Martel for the church property scattered and divided among his soldiers: but Pepin was crowned king of the Franks about the year 752; St. Eucherius namely having already died from the year 743. I add no more, lest I do what has been done: but if anyone desires more, let him consult the writers already praised.

* should be carried out

* archdeaconry

* something seems to be lacking.

CHAPTER II.

The relics of St. Prudentius brought to Bèze.

Geilo, bishop of Langres, returning from Spain into the Gauls, But in the year from the Incarnate Deity eight hundred and forty-one, the sceptre-bearing offspring of Charlemagne now failing ^a, a most grievous enmity having arisen in France among the brothers, namely the sons of Louis, son of Charlemagne, about the boundaries of the kingdom, their father being now dead, barbarous nations, namely of the Normans, Danes and Bretons, invade atrociously with a copious multitude to lay waste the Gauls ^b. Innumerable slaughters of Christians therefore take place, ruin of cities, towns, villas, and burnings of holy churches; finally the renowned cities of Angers, Orléans, Limoges, Bordeaux, Toulouse, Narbonne ^c are seized, and all Aquitaine is given over to wretched destruction, the most blessed Prudentius defending his own for himself. But thus far these things: but now, other things being omitted, let us approach our joys; namely how the very body of the most blessed Martyr came to us. Some volumes of times having slipped away, the most glorious of kings Charles ^d reigning, the Churches of Christ flourished far and wide through the world in festive peace ^e. For the sacred shepherds kept watch over the flocks ^f committed to them; the rational sheep also applied themselves to just actions as far as they could: at that same time, therefore, as is contained in the Chronicle ^g, the venerable Geylo bore the pontifical infula of the city of Langres ^h, a man strong in the line of an illustrious lineage ⁱ, but more illustrious by the virtues of his mind, by which he was very pre-eminent in divine things. And since among others, in the habit of a well-ordered mind, he applied himself assiduously to prayer, he looked for the distant suffrages also of celebrated Saints, the richest of prelates in poverty of spirit: for he had read that no one can be saved by himself, and therefore suppliantly sought the helps of the beloved of the Lord. Whence it came about that, the Lord Jesus disposing it, under the auspices of so happy a way, for the abolition of his sins he went to the threshold of James the Apostle, most famous through the world, situated almost at the extreme part of the earth, beside the side of the Ocean ^k.

[12] [and turning aside near Narbonne, he understands that the relics of St. Prudentius are kept there almost without cult,] While therefore, his vows being satisfied, the religious pontiff was eagerly making his way back, he at length reached the Aquitanian shores, after many spaces of lands had been crossed, and not long after, by the prompting of almighty God, who disposes all things clemently and justly, one day as evening was coming on, he came to a little villa situated on the public road ^l (as was set forth before) and almost desolate, in which the most glorious Prudentius was resting in the body; and he, weariness compelling and the thickness of the time pressing, took lodging with his men with the matricularius ^m of the church of the same Martyr. And the excellent man, very rich in abundance of many things, could assuredly have obtained the hospitality of a larger and nobler house, had not such a dwelling pleased him more, which was nearer to the house of the Lord for singing the divine hymns in the accustomed silence of the rising night. Received therefore dutifully with his companions, as far as means admitted, he is refreshed with ample viands. But when hunger was driven away and they rose, the couches being duly left, the blessed Prelate asks his host what he was called, and with what honour of final profession, namely of martyrdom or of confession, he was distinguished, whose memory was venerated by the inhabitants in the adjoining oratory.

The sacristan, consulted, said: Prudens he is called, He is adorned by celebrated report with the title of Martyrdom: Who, still in his first youth following the teachings of Christ, Already as a Young man deserved the palm of faith by dying: And giving his breath to heaven, holds here his body laid low. Now it helps to bring pious vows to the blessed body; Since he himself is wont to favour the pious vows of those who pray, If only perfect faith burns beneath the breast. But because barbarian furies had often rushed hither, The buildings overturned, our forefathers perished. The villa which you see, believe that we have abandoned it: That this basilica too was then without a worshipper.

[13] Having heard these and such things, the most reverend prelate was turning over in the deep secret of his breast he understands to be kept there, what afterwards, the Deity assenting, he efficaciously brought to effect. Why do I delay with many words? Night had covered the whole earth with its accustomed shadow: mortal bodies are given over to placid sleep. And in the middle silence of the dead of night, the religious pontiff rises according to custom with his clerics to the heavenly praises, according to what the royal Psalmist says under the type of the Church: "At midnight I rose to give thanks unto thee, O Lord, because of the judgements of thy righteousness ⁿ." And having entered the basilica they sweetly sound together the divine canticles; then, while the sacred praises are being celebrated through by them, the most watchful man, and worthy of the etymology of bishop ^o, curiously searching the little church, came at length to a wooden coffer which, placed behind the altar, contained the soma [p] of the most sacred Martyr, and was already almost wholly rotted with carious age; which being easily opened and a light brought in, he contemplates the most holy bones, wrapped in mean cloths consumed by the length of time. And he, at once calling his chaplain, and drawing deep sighs from the bottom of his breast: Alas! he said, that so splendidly shining a lamp of eternal light should be overshadowed by the darkness of so narrow a bushel, when rather it would be worthily placed on the most lofty candlestick to illuminate * the world. Oh sorrow! Behold the topaz, that most precious of stones, repelling all spectres and most fitting for an imperial diadem, lodges in the humble dust. But if perchance I knew it to be pleasing to the most blessed Martyr, without doubt, when we departed, Aquitaine would remain widowed of the urn of so great a Patron. O truly happy we, if thou, holy Martyr, wouldst depart hence with us!

[14] Scarcely restraining his tears, the hero had said these few words; which, having entered to whom the chaplain, a most learned man and of urbane eloquence, speaking not much for the time, answered thus: I cannot wonder enough, most honourable father, why that most just Arbiter of things, who disposes all things in weight, measure and number, suffers a Man of so illustrious merit, and worthy of the Gallican amplitude, to be contained in so small and so neglected a dwelling: for, as far as is gathered from the indication of present things, scarcely once a year is Mass celebrated here. Does this dwelling please thee, glorious Martyr? Does it help thee to be hidden in this corner, while thou wilt not assist the peoples with kindly suffrage? But far be livid envy from a pious Man; it would indeed be better and more acceptable to the starry King, as far as regards my judgement, if, established in a populous city, thou shouldest protect suppliants with pleasing intervention, and drive away the diseases of weak bodies, restored soundness following. O would that it might please the everlasting Deity to bring thee into the city of Langres! Without doubt these most sacred bones would be adorned with gold or the metal of second honour, which here are not surrounded but rather disfigured by carious wood. Come, let so copious a treasure and of so great price be dug out of a muddy place, and brought into urban treasuries; a theft is not to be feared which is proved to be pleasing to the Almighty, and will be profitable to many mortals.

Turning back the veils and wishing to know all things. Presently a brief, presently therefore, what it contains is found here: Let him who knows not learn: Prudentius rests here, Who was a witness of the Lord by manifest signs. When they had read these things [q], they arranged to take them; But they hesitate a little, because they shun to touch the Saint. O you well devoted, moved by fear of guilt, Why do you fear? There is nothing here for you to dread. The Martyr will not be angry, for he is held gentle; For long since he would not wish to delay in that place. The gentle one wishes to leave the inhuman Aquitanians: Surely he desires to go with you, and bids you carry him back.

[16] carries them off secretly by night. Religious fear being therefore set aside, they carry off the blessed relics of the whole body, so much so that nothing was left of the deserted little box, and at once, reverently wrapped in a Spanish cloth, very quickly, before it grew light, they are stuffed into capacious pouches:

for that place was almost destitute of human habitation, as much through the barbarian harassment, of which I have already spoken enough, as through the alternating seizure of the natives who wished to usurp it for themselves, and therefore very opportune for carrying out such a business. But when after her manner the dawn rises from the Eastern hinge in her flower-bearing car, the darkness being removed, having mounted their steeds they enter on their homeward journey, none at all of the neighbours noticing what had been done. For what suspicion of theft could be held in a man of so great gravity and so great authority? Who indeed, to omit other things, remembers that he ever heard of any pontiff guilty of robbery, much less a man born of a most lofty stock, and on that account widely known, and not poor in sanctity? But O plainly happy robbery, to enjoy excellent praise through all ages, and most pleasing before the high-throned Majesty! Someone may say that a holy prelate ought by no means to have attempted such a thing. But we learn by the examples of many that very many holy spirits, already joined to God on high after the pyre, even gladly suffer the relics of their bodies to be carried to other places for more abundant salvation and their own greater veneration. Finally, we read that the protomartyr Stephen was carried from Jerusalem to Constantinople [r], Nicholas from Myra to Bari [s], Mary Magdalene from the region of Aix to Vézelay [t], and also Benedict himself, lawgiver of monastic philosophy, by faithful theft or robbery from Cassino to the Gallic shores [u]. O would that it might befall me to perpetrate such a deed, and so great a theft [x]!

[17] and carries them to Bèze in the year 883. But why do I delay our joys longer through very many things? The blessed pontiff Geilo, therefore, having entered Burgundy with enormous joy, Aquitaine having been despoiled, rendered thanks to the divine Majesty. At length the supernal clemency brought back to his memory Bèze, which he embraced very greatly in the bowels of Christ with holy charity, that he might enrich it, poor and needy, with so great opulence. And when he reached the boundaries of his bishopric, so great a multitude of nobles, clerics, monks and peoples of divers sex, condition and age ran to meet him that, gathered in a mass at once along the paths, they compelled the holy prelate himself by pious violence to delay longer, seeing the miracles and healings which the blessed Martyr publicly conferred on those who piously believed. What more? At length, after many difficulties, with that most sacred burden, attended by copious columns, he enters with congratulation the Bèze penates. And received most dutifully, as befitted so great a prelate, he relates (as is wont to be done) the incidents of the journey accomplished, and among other things commemorates the glorious robbery of the most blessed Prudentius; and he, earnestly entreated by the abbot and brethren, grants to the church of Bèze so great and so incomparable a treasure, beyond Tiberian riches, in the year from the eternal Word made man eight hundred and eighty-three [y]. Nor this only, but also, that the Saint might not lack a light by day and night, he gave most freely to the same place certain churches of the bishopric, which are expressed by name in the Codex of things given, the blessed prelate himself making this same thing known everywhere. And how much he loved the church of Bèze, and how he advanced it, the benevolent and studious reader will find copiously in the same little book.

[18] The body of the most glorious Martyr having therefore been deposited at Bèze on the Nones of October [z], and deposits them there on the 7th day of October, on the same day annually gladness is decreed for the reception of so great a Patron [aa]; and not undeservedly. For if formerly the reception of the triumph of Octavian, who after his death gave over his soul to savage Orcus, was recalled every year with festive joy, how much more ought the most joyful coming to us of blessed Prudentius, crowned on high with eternal glory and honour, to be consigned (if it could be done) to perennial celebration? But it is to be noted that very many think the body of the most blessed Prudentius was not brought from Aquitaine by the venerable Geylo, but was brought to Dijon [bb] by the Aquitanians themselves for fear of the Saracens, who, crossing the Pyrenees from the parts of the Spains, rather often burst into the Gauls, on account of the most firm fortification of the place; as the body of the excellent doctor Hilary [cc], and of blessed Radegund, by the people of Poitiers, and very many other pledges of Saints from other provinces [dd].

[19] Which assuredly could not undeservedly be believed as likely, on the testimony of Agrimus, who was one of the next successors of Geilo. had not Agrimus of venerable memory, prelate of the Lingones, his successor, said in a certain privilege of his [ee]: "It is established," he says, "that it has come to the knowledge of many how Geylo, bishop of pious memory, our predecessor, translating St. Prudentius from Aquitaine, brought him into our bishopric of Langres, and solemnly placed him in the monastery of Bèze to the praise and glory of the name of God." From which it can clearly be weighed that the often-mentioned pontiff brought our most illustrious Martyr from the Aquitanian shores and bestowed him on the monastery of Bèze. But with how great and what rays of virtues he shone there, namely in the basilica of the blessed Apostles Peter and Paul, is brought forth in celebrated memory, set out in sufficiently plain speech by I know not which of our brethren [ff]; which insignia of virtues also we have thought it worthy to insert in this our Work, so that, coupling old things with new, we may cut away the superfluous, supply the gaping, and direct to the norm things said less fittingly or even faultily [gg]. But lest perhaps we seem to have filched another's things and to transfer shamelessly to ourselves the glory of another, we shall dedicate the following little book to those very ancient virtues of his miracles, so that the sagacious reader may discern what is ours and what is another's.

Here ends the first book.

ANNOTATIONS.

p. That is, the body.

q. Hence Geilo seems to have found together with the body a schedule or inscription which testified to the name and martyrdom of St. Prudentius.

r. Of the relics of St. Stephen brought from Jerusalem to Constantinople (yet without theft), Marcellinus says in the Chronicle at the year 439: Eudocia, wife of the prince Theodosius, returned from Jerusalem to the royal city, bringing with her the relics of the most blessed Stephen, the first martyr (namely the hand, as they say), which are venerated placed in the basilica of St. Laurence. And Theodore the lector in Henri de Valois, page 568: In his (Theodosius the Younger's) reign the relics of SS. Stephen, Laurence and Agnes were deposited in the martyry of St. Laurence, on the twenty-first day of the month of September. And on the same day their memory is celebrated there up to the present day. But perhaps Teobaudus did not look to this; but to that fable which is in Surius at the 3rd day of August, in which the body of St. Stephen is said to have been brought to Constantinople already from the time of Constantine the Great by the widow Juliana, who, thinking she was carrying off the body of her husband, buried beside the body of St. Stephen and in a similar tomb, carried to Constantinople not his but the body of St. Stephen; but this fable is sufficiently refuted from Marcellinus and Theodore the Lector.

s. That Translation of St. Nicholas is marked in the Roman Martyrology at the 9th day of May in these words: At Bari also in Apulia the translation of St. Nicholas, bishop, from Myra, a city of Lycia; of which Sigebert in Miraeus at the year 1087 writes these things: In Italy, while the Venetians were planning to carry off the body of St. Nicholas from Myra of Lycia, desolated by the Turks, the citizens of Bari, XLVII in number, forestalled them, and, coming from Antioch to Myra, extorted from IV monks, found only there, that the tomb of the Saint be shown them: which being broken open, they drew out in entire number the bones of the Saint swimming in liquid oil, and brought them with glory to Varis (Bari). This translation was made in the year DCCXLV from the deposition of St. Nicholas. You have the History of this Translation explained more at large from John, archdeacon of Bari, who wrote it about the year 1088, in Surius at the 9th day of May, page 116 and following.

t. Vezeliacum (Vézelay) is a town of Burgundy in the diocese of Autun: Count Gerard founded there a monastery of nuns in the ninth century; but, it being soon overthrown by the Saracens and restored by Gerard, Benedictine monks inhabited it. They say that a monk of this place, called Badilo, carried there the relics of St. Mary Magdalene: but received from where? Sollerius says in volume V of July, page 12, that this was hidden from the monks of Vézelay themselves; but that in the twelfth century that opinion prevailed among them which Teobaudus follows, that the body of St. Mary Magdalene was carried to their monastery from Provence, nay from the very city of Aix, namely stolen secretly by Badilo. On the contrary the Provençals contend that the body of St. Mary Magdalene both was and remained with them; to whose opinion, as most probable, Sollerius subscribes, whatever various writers may have written to the contrary. Consult, if you please, his Commentary on the Life of St. Mary Magdalene, where he has pursued this controversy at length in §§ XI, XII, XIII and XIV.

u. But on this matter too there is no small dispute among the Benedictines themselves: however it may be,

Henschenius edited and illustrated with notes the History of this Translation, by Adalbert, monk of Fleury, in volume 3 of March from page 302.

x. This was once thought lawful by some, but wrongly.

y. Hence you will correct Chastelain, who writes that the body of St. Prudentius was carried to Bèze in the year 885, and Tillemont, who writes 887.

z. That is, the 7th of October: wrongly therefore does Chastelain here mark the 4th of September, and Gaultherot the 20th of October. See num. 23 of the Preliminary Commentary.

aa. The more recent writers, however, write that St. Prudentius is venerated on the 6th day of October. See num. 4 of the Preliminary Commentary.

bb. It is the chief city of Burgundy.

cc. Of St. Hilary, bishop of Poitiers, it has been treated at the 13th day of January, and in volume VII of May from page 594: but I found nothing there or elsewhere about his relics being translated to Dijon.

dd. Of St. Radegund the queen it has likewise been treated in our Work, volume III of the month of August, at the 13th day, where in the Preliminary Commentary on her Acts, num. 85, the body of St. Radegund is said to have been preserved at Poitiers up to the year of Christ 1562, in which it was burned by the rage of the Calvinists; not however in such a way that it did not lie hidden elsewhere at times, as it once lay hidden in the Benedictine monastery of Quinçay not far from Poitiers on account of the frequent and sudden irruptions of the Normans. So it could also have happened that, as Teobaudus says, it was at some time carried to Dijon for fear of the threatening barbarians. A triple translation of her is marked, one in du Saussay at the 28th day of February; another in our manuscript Florarium at the 11th day of February; the third at the 24th of October in the same. But at what time, and whither, these two translations were made the said Florarium does not declare.

ee. The Charter of Agrimus, from which Teobaudus drew these things, you have entire from the Chronicle of Bèze at num. 27 and following of the Preliminary Commentary. Agrimus sat in the chair of Langres at least from the year 889, as is concluded from the same Charter; he died a monk about the year 910 in the monastery of St. Bénigne.

ff. Hence you will gather that Teobaudus was a monk of Bèze, as also the author of the second book of the Miracles of St. Prudentius, which follows next.

gg. From these I gather that Teobaudus did not transcribe the second book of the Miracles of St. Prudentius everywhere in the very words of its author; but changed some things in it, cut away, supplied, though not very many; although a little below he says that in the said second book of the Miracles of St. Prudentius he sets down the virtues or miracles of the same Martyr as they were once written. The matter will be declared more fully by those things which will be annotated below on book 2 of the Miracles of St. Prudentius from the Dijon manuscript, which Chifflet judged to have been written six hundred or seven hundred years ago.

* or "to illuminate"?

BOOK II.

By an anonymous author.

CHAPTER I.

The relics of St. Prudentius having been deposited at Bèze, various miracles are put forth there at his invocation.

Having run through in the former volume how the most sacred martyr Prudentius, his enemies overcome, ascended to the hall of the poles ^a, and in what order of things, carried to our shores, he entered the lares of Bèze; St. Prudentius heals a paralytic and a contracted old woman, in the second the order of reason now seems to require that we set down with what and how great virtues he declared himself at Bèze, as they were once written ^b: but let the credit of the things themselves be referred to the first author. While therefore that most reverend body was still far off from the monastery on the journey ^c by which it was being carried to Bèze, hemmed in by innumerable troops of peoples, a certain man, John by name, who formerly, taking care of the monks' sheepfolds, had performed the office of shepherd, sitting on a little ass, came to meet it; he had already from former years fallen into the paralytic sickness, so that, his lower limbs being loosed, he went only by another's support; and presently, prostrate on the ground, mournfully invoking the help of the blessed Martyr, he obtained indeed the extension of his legs, so that he was raised up by the help of others, the office of walking being still denied him. In which deed assuredly he is believed to have had something of less right faith, since he could not wholly obtain what he wished. But when the blessed body entered the temple of the holy Apostles Peter and Paul at Bèze, a certain old woman of the common people, by name Christina, who had laboured for eleven years under the trouble of contraction, by the intervention of Bl. Prudentius, whose suffrages she incessantly implored, the office of walking being restored, followed rejoicing, now by her own and not by others' strength, the coffer in which the blessed Martyr was being carried ^d.

[21] And after the body of the holy Martyr was placed in the church of the Apostles Peter and Paul, removes blindness, deadly disease, lameness, gout of the hand, a certain little girl of eight, Martina, condemned to blindness from her mother's womb, when she had been carried by her parents to where the sacred Martyr was resting, the divine power working in her, suddenly began to look upon the ruddy brightness of the lamps; and, as the native custom of infants is, she began to beg in what manner she could that they be shown to her more closely, as most beautiful and unaccustomed things. In the course of time having flowed by, a certain woman also, by name Osanna, is brought, who was so wearied by the anguish of dire ill-health that, all her limbs being pressed by the deadly weight of sickness, she shuddered * even at the lightest touches of men: she, when she had touched the threshold of the gracious Key-bearer and the excellent Doctor, every pain being driven away, deserved her former soundness. Wichildis also, ninety years old, as was thought, who had lost equally the use of seeing and of walking, worn out as much by sickness as by advanced age, when, carried by the support of her kin, she had been brought near to the most sacred body, at once received the sight long denied her, and, her steps being loosed from their rigid anguish, rejoiced to walk now on her own feet. Nor is that of less privilege, that Raynildis of the countryside of Solumgiacum ^e, about XXV years old, had now for a long age incurred the gouty disease of the left arm, so that her hand, the thumb being fixed in and the other fingers laid over it, clung to her breast and could in no way be torn away; to her the virtue of divine medicine was presently at hand, and when, prayer having been poured out, she had gone out from the threshold of the oratory in which St. Prudentius was resting, restored to her former health, she stirred those standing by to render thanks to the Creator.

[22] Gautselin also, eighteen years old, an inhabitant of the villa which is called Solumgiacum ^f, gives walking to the contracted, sight to the blind woman, speech to the dumb, experienced the most present virtue of St. Prudentius: for the disease of contraction had so claimed for itself his lower limbs on every side that he could not move from that * place, much less walk. And it happened that, carried on a carrying litter by the hands of others, he was brought to the basilica of the blessed Apostles, in which the venerable martyr Prudentius was made public by miracles. And when, the Office being completed, all went out of the church, and no one was present who would give the sick man help in going out, he remained there deprived of his own power; and so it came about that the monks, arriving, found him groaning on account of his solitude and weakness. Wherefore those standing by, led by pity, nay rather by divine prompting, placing him on the little bed on which he had been carried, offered him to St. Prudentius to be cured: and he, according to his knowledge, having poured out prayer, prostrate before the Lord with tears, received strength, deserved the loosing of all his limbs; and, a staff being asked for, raised up by the hands of those who were present, he stood upright on his feet, all, as was fitting, rendering praises to the Lord. At Pontivincenia ^g a certain young girl, Vulfrada, was mourning an eight-year darkness of her eyes, who, when she went to the aforementioned place, as though she were convicted by some obstacle of imperfect grace, went away partly enlightened. The course of some days running by, a certain boy from the villa which is named Flexo ^h had incurred the hostile (loss) of both offices, namely of hearing and of speaking; who, when he had touched the threshold of SS. Peter and Paul, was so cured that he heard clearly and spoke. And his mother, giving thanks to God for the spectacle of the wonderful work, returned with joy to her own home.

[23] [restores enervated strength, gives sight to the blind, frees one possessed by a demon, and many other things] Flaverta, a native of the city of Langres ⁱ, flowering in the greenness of ten years of age, had, about the sixth month being completed, been so enervated in shoulder with arm and hand that she could neither move them nor touch anything; she, when on the two days which preceded the festivity of St. Martin she had reached the monastery of Bèze, on the very vigil of the aforementioned St. Martin ^k, while she was resting at midnight in the church where the most reverend clay of the most holy Prudentius was frequented with fitting honour, at the very point of midnight, every pain being lifted, was restored whole to health. Wandaldrudis also of the villa of Adchiacum ^l had completed eight years of age, but three years and nine months of blindness: she, coming on the very day on which the above-mentioned also was cured, the solemnity of Matins being completed, standing in the house of prayer for the grace of healing and applying herself to prayer, received her sight. Yet her sister, of unequal age, being herself also long blind, deserved a little light, but could not see clearly. Warneldis also of Mentusca ^m, now twelve years old, had been frustrated of her native light; she, making for the aforesaid solemnity, as is the custom of the weak, offered a candle, and on the spot deserved light clearly, and plainly stirred all to render praises to the Creator. Ermenbert, of full growth, being eighteen years old, an inhabitant of the villa of Beria ⁿ, seized by an unclean spirit, was sharply vexed by its prompting ^o. He, when, carried by his parents in a cart and strongly bound with thongs, he was presented to the Church of the princes of the Apostles Peter and Paul, in which St. Prudentius was resting, the holy Apostles supporting him, nay rather blessed Prudentius interceding, was rid of the foulness of the unclean spirit. And because he had been crushed by the dire horror of the unwelcome guest, although of sound mind, he nevertheless laboured under a lasting trouble.

[24] very many, Another also, by name Winebald, from the villa of Burburenum [p], was wearied by the same goad; he, when he is set before the same basilica, prostrate on the ground, poured out prayer, and was restored to most complete health. A certain woman also of the parts of Saint-Seine [q], as she herself confessed, had, eight years being completed, so incurred a contraction of the sinews that her heels clung to her buttocks: she, placed upon a cart, began to be carried to the place where St. Prudentius was resting: but before she drew near to the monastery, by the protection of the gracious martyr Prudentius she was cured in a wonderful manner, so that, leaving the vehicle, she went to the aforesaid place on her own feet. These things being thus duly done, a certain woman, who for some years running by remained so bent that she could not at all look upward, her infirmity, nay also her poverty, hindering, asked to be carried by her neighbours to the monastery: but all refusing her necessity, while she was anxiously thinking how she might get there, she was overpowered by an unexpected sleep: but presently awakening she was so relieved of her disease that, walking on her own feet, she struck shame into those who had wrongly refused, and invited the rest with her to render thanks to God for the benefit conferred on her. An infant, now for a long time disused to the office of hearing, came there with his mother: but, St. Prudentius helping, he was cured wholly. A certain young man also of the countryside of Lantiliacum [r], by surname Ermembald, about twenty years old, lame from early age, sought the patronage of the Saints, and went away wholly healed.

[25] A certain boy of the villa of Beria [s] to the aforesaid monastery

was carried, to those just related who from his very cradle had been so bereft in hand with right arm, elbow also and shoulder, that they seemed dead beforehand. And on the day of Parasceve, while the brethren were celebrating vigils according to custom, he began to press on with great cries, as his limbs were tearing themselves apart from one another, and at once he was re-formed to health. It is worth the labour also to set down in writing this, that a certain man, by name Esemegaud, from the villa which is called Campo-Cervina [t], now in the fiftieth year of his age, had remained lame for ten years, so that he moved from place to place by a vehicle. He sought the already mentioned monastery before Lent, and there, awaiting holy Easter in hope of recovering health, on that same day experienced the divine power in himself: for as the sacred office was completed, as the season had dictated, his long rigid limbs, healed by the divine loving-kindness, began gradually to be extended, so that, tears springing up, he cried out with great cries. At which spectacle, the bells being rung according to custom, no small multitude of either sex began to give thanks with tears *. It must also be related, what was plain to all: a certain little girl, by name Adisindis, of the parts of Chohone [u], from the villa which is named Sauste, lulled in a long sleep of blindness, came on the third feria before the middle of Easter to the often-mentioned oratory with a multitude of the common people, and by the innate goodness of God on the fourth feria following received the light which she had lacked, all rendering thanks to the supernal Giver, who from the beginning of the world works wonders.

[26] The very frequent fame of the holy martyr Prudentius had summoned peoples from everywhere to his veneration, not unlike, which being learned, a certain man, by name Ermenald, a dweller at Magnimons, from the villa of Fluriacum [x], being blind, but thereafter to be cured by God, on the day of the Ascension of the Lord, already at evening, made for the monastery. And when he had come to the place where the second cross was set, namely on the road, where a lame man had deserved to be cured through the intervention of blessed Prudentius, he is warned by the one guiding his steps that the cross was there, the indicator of a virtue formerly worked. Let me, boy, he said, touch the cross; he went near, and, eagerly striving to look up, as though a shadow were gradually growing light, he saw the same cross hanging: here water with the glaucoma began to come out of his eyes; and the middle wood of the cross, which was hanging divided, the same man lifted up and fitted to its former place: going thence to the monastery, as he gradually reached the doors of the temple, he received light entire. The fame therefore of the good odour traversing not only neighbouring but also far remote places, not many days having rolled by, there came there a certain man who (as he himself related) had completed three years since he had been bereft of hearing: he, having entered the house of prayer with pious devotion, his hearing having been received back in a wonderful manner, rendered thanks to God.

[27] on those asking his help And on the sixth day, the month of June now beginning, there came to the same monastery a girl, by name Glismodis, from Arcus-fractus [y] on the bank of the river Aube [z], blind for four years, who, when she had waited there some days for the sake of recovering, when the women were going out of the monastery according to custom, went out likewise herself, led by the hands of others: she, while, the others entering on their way, she had remained alone outside the gate, having got the occasion of begging alms, a certain poor little girl coming there asked of her why she was staying there alone; and when she had related that she needed the help of a guide, she, giving her her hand, led her back before the doors of the church, and while she lingered for a little in the porch, as though the darkness were growing light, she began to behold a little light, and presently, having entered the oratory, deserved to see clearly. A little boy also, by name Wlfran, from the estate of Chyriacum [aa], was carried by his parents on the day before the Vigil of St. John the Baptist, he towards evening, who, still unformed, had lost the use of speaking, and, trembling in his hands, had had them contracted: he, standing before the altar of the Prince of the Apostles, where the most holy body of the gracious one was resting, his boyish limbs striking against one another, was restored to fullest health.

[28] benefits A certain woman also, by surname Heldeverta, about forty years old, on the Sunday before the Beheading of St. John the Baptist went to the monastery of Bèze; she, disfigured for three years with blindness, was much vexed by the physicians with incision of the head and eyebrows, but cured by none: and she, still placed on the journey, when she had come to the cross where we mentioned above the lame man and the blind man were healed, is addressed by her guide: The cross is here [bb]: and she, raising her chin upward with her hand (for otherwise she could not look up to heaven), as though the cloud were departing *, began for a little while to look upon the standard of the cross. At last, suffused with excessive sweat and palpitating with trembling limbs, she came to the destined place, whither a multitude of either sex had made their way: in whose presence, while the solemnities of the Masses were being celebrated, she received the light which she had lost, not without the eagerness and admiration of many. But what was done to her through a vision is not to be covered in silence. For on the day before she came to be cured, while she was giving herself to sleep, it seemed to her that she ought to go whither she also came awake. But when, having obtained health, she had returned home, not many days afterwards running by, her right eye, weighed down by immoderate pain, began to swell and be covered with darkness: but while she was overpowered by the quiet of the dead of night, the holy martyr Prudentius stood by her through a vision, and, striking her forehead with the back of his hand, said: "Arise, and carry very quickly a candle to the measure of your stature to where I lie;" the woman arose, and was restored to health, and offered with the greatest speed to the holy Man the candle enjoined on her.

[29] A certain man also, by name Agnalays, from the county of Portus [cc], he confers prodigiously. and of the villa of Floriacum, while he laboured for one year and more under the trouble of his left arm and was rendered whole by none of the physicians, it was revealed through a vision to his wife that her same husband, carrying candles with him, should offer himself devoted to St. Prudentius; and when, morning now having come, he was addressed by his wife about the revelation, he prepared candles with great zeal. And because for the excessive severity of the disease he himself could not carry them, as soon as he gave them to a bearer to be carried, wonderful to say, he deserved entire health. Nor does it seem beside the matter to insert in this Work this also, that, before these things were done, a certain woman from the villa of Blaviacum [dd] carried to the monastery, bearing him in her hands, her son of twelve years, by name Germinius [ee]: he, dissolved by paralysis for four years, was as rigid as a stone, so that at the time of eating and drinking, he being laid on his back, his mother poured food or drink into his mouth, as though pouring liquid with a spoon into a vessel. He, as we have said before, carried to the monastery, having stayed there for some while, the Saints helping [ff], was cured wholly; and he who, many days already passing away, had lacked the office of all his limbs, made his way back to his home cheerfully on his own feet, a throng of people following.

ANNOTATIONS.

p. A village, as I think, near Bèze, called in French Bourberain.

q. In French S. Seine or Seyne: not one village of this name occurs in those regions: the nearest to Bèze, and which seems to be understood here, is the village of Saint-Seine beside the Vingeanne, in French S. Seyne sur Vingenne. Another, S. Seyne en Bache beyond the Saône; a third, S. Seyne sur Igon. Besides, near the first is the little village Tour de S. Seyne.

r. A villa in the district of Dijon, says Bouquet, editor of the Writers of Gallic Affairs, volume VIII, in the Geographical Index, where it is written Lentiniacus: the Dijon manuscript has Lentilliaci ruris: perhaps it is Lantenais in Guillaume de l'Isle.

s. See above at letter n.

t. This I have nowhere found; unless it is Courchamp above Bèze not far from the river Vingeanne.

u. Guillaume de l'Isle in the Geographical Map of the Southern part of Champagne places a village Cohons not far from the city of Langres, between it and Mont-Saléon: the codex of benefices cited above calls it Cohonet, and places it in the deanery of Mogium; nor do I think another is understood here.

x. Floriacum, I think, which the Codex praised above at page 67 places in the deanery of Saint-Seine: it is situated on the borders of the territory of Dijon not far from the river Oscara (l'Ouche): nor is the village Memont, called Magnimons by Teobaudus, far distant from here.

y. This place I have nowhere found.

z. The Alba or Albula rises in Burgundy, in French Aube; it flows through Champagne, and, increased by some rivers, then discharges itself into the Seine.

aa. Is it the village Cirey, situated on the borders of the prefectures of Auxonne and Dijon?

bb. The Dijon manuscript adds: made public by divine virtues.

cc. Perhaps the district of Pertensis (le Perthois), a tract of Gaul on the Marne, is signified here.

dd. Is Blaviacum perhaps the same village as Blagny near Bèze in Guillaume de l'Isle?

ee. He is called Germundus in the Dijon manuscript.

ff. It is likely that the patrons of Bèze, and among these St. Prudentius, were invoked by the mother and the boy.

* Dijon Ms.: as

* Dijon Ms.: to him

* supply from the Dijon Ms.: to God.

* Dijon Ms.: born one year and under,

* "he" is absent from the Dijon Ms.

* Dijon Ms.: failing

CHAPTER II.

A further narration of the miracles worked at Bèze.

The same a demoniac, a paralytic, a bent man, a blind woman, A certain young man, by name Arlevert, vexed by an unclean spirit, while he was being brought there by his mother, began to be more sharply wearied: but when he was asked by the brethren how he was, and he answered that his hands and mouth and whole body were being bound by most foul men, they anxiously carried him before the altar, and applied themselves to prayer for him. Then asking again what he was doing, he said that he had been let go by the enemies, and that they were standing round far off. When they again persisted longer in prayer, and he was asked whether he was somewhat better, he replied that he did not see the same malignant spirits, and remained unharmed, and rising before the brethren and the multitude with cheerful face and straight feet he went forward to his own home. On the same day a certain little boy who had suffered a dissolution, as though dead beforehand in one part, was led there and, wonderfully healed, returned. A man also, by name Moring, from the district, as he confessed, of Dijon, bent by infirmity for about forty years, waiting there three days for his recovery, as he was returning, not yet two miles having been completed, loosed from the disease of bentness, rendered thanks to the supreme Creator. An old woman besides, by name Agelia, from the territory of the city of Langres, from the villa of Hyschioma ^a, was suffering the hostile (loss) of blindness, who, desiring to come there, while, sitting on a horse, she was being led by her son through the valley which looks upon the monastery from the Northern side before you come to the river of Bèze; turned towards the house of the Apostles, where St. Prudentius had been placed, and raising her eyes and wiping away the noxious humour, began to see most clearly. And, completing the journey which she had begun, she broke forth most devoutly to render praises for the benefit conferred on her.

[31] A woman also, by name Arisma ^b, of the villa a woman contracted in the hand, likewise a blind, dumb and foul-smelling man, which is named Burbureur ^c, while she was sweating at the work of weaving, suddenly both her hands began to be folded together and contracted, so that, a monstrous anguish goading her, she was compelled to go to the place already mentioned, who, vexed for two days and one night with grievous gnashing, at length, the divine Clemency helping, went away cured, having always in her mouth: Lord, have mercy ^d. Gautselin, of whom we made mention above ^e, who had been carried lame to the monastery, having obtained health, having stayed there a long while, no necessity compelling, as was plain, first *, the devil instigating, fleeing extraordinarily the service of his lords, arranged to go whither his will should carry him. And in the second year he stayed in the villa of Yeium ^f, remote from the monastery, at the time of the new reaping, namely of that harvest which is commonly named "Succour the fasting." And when, warned by the man in whose hut he was dwelling, accompanied by a little boy, he was gathering a little bundle of the harvest and placing it on his shoulder, punished by divine vengeance, he fell to the ground, and lost the office of speaking and likewise of seeing. Then, the little boy leading him through the villas, carried from place to place, he was at length brought to the monastery on the sixth day before the Ides of August, which is before the Vigil of St. Laurence. Who also, on the same day, sitting in the house and beckoning with his hand that all should be silent, those who were present hearing, diligently invoking the name of blessed Mary the Virgin, and of the blessed Apostles Peter and Paul, and also of St. Prudentius, began to speak freely: and when he asked to be carried before the altar, and someone gave him support on one side, at once he stood upright on his feet, and approaching the altar applied himself to prayer, and when he had risen went away cured; he is also purged of that most foul odour with which up to then he had gravely offended the smell of all ^g.

[32] of Bèze, from whose temple Not only in men, but also in inanimate things, is the virtue of the excellent Martyr declared, as will be plain in what follows. For on the solemnity of SS. Peter and Paul, princes of the Apostles ^h, while the brethren were celebrating the night office in the monastery of Bèze, the cloth which had covered the bed ⁱ of St. Prudentius, and also part of the body of St. Florentius, it had also unexpectedly covered part of the table placed at the feet of the Saint, where two candles are kept constantly fixed . For the sacristan of the church, the lights having been distributed through the church according to custom, had fixed two lighted tapers in the candles placed at the feet of the Saint, so that they might spread light in place of the candles, and render the surroundings of the Saint's little bed more fitting. But the same sacristan, intent on other things, did not remove the part of the cloth carelessly placed under the candles. And it came about, two Nocturns having been completed, while the first Lesson of the third Nocturn was being read, that the already mentioned sacristan with the thurible, having visited the altar of St. Peter and of the gracious Paul, went round also the bed of St. Prudentius. Having therefore observed that the burning taper had approached too near to the wick of the candle, deceived by a happy chance error, he neither removed the cloth nor restrained the taper.

[33] averts a fire, Meanwhile, the candle being lit, the burning taper, of the length of half a foot, as far as is given to conjecture, fell upon the cloth; and while the twelfth Lesson was said, while the Responsory was sung by the same sacristan; while the Gospel Lesson was recited none the less by the abbot, while the Hymns, namely "Te decet laus" and "Te Deum laudamus", were sung through at length, while finally the following Morning Office had been most diligently carried out as far as the Psalm "O God, my God, to Thee I watch from the dawn," the taper lying always upon the cloth, neither did the burning flame harm its surface, nor did the melting wax leave any trace of the raging flame. And yet it is incredible ^k, and most worthy of admiration, that the cloth, which by the merits of the Saints seems to be untouched by the flames in all respects, is held to be a little stained at its top by the drops of the candle flowing down; so namely that both the virtue of the miracle might shine forth in the integrity of the cloth, and the less than justly careful custody of the sacristan might be condemned in the stained border.

[34] contracted Finally, the divine clemency flashing, there must be attached to the light of the former miracles, for the magnificent praising of the ineffable name of the same supreme Maker *, how a certain young girl about thirteen years old, by name Wlfaida, a little handmaid of the holy Apostles Peter and Paul of the monastery of Bèze, from the villa of Cavaniacum ^l, lame from excessive infirmity, was cured. She fell into sickness on the sixth day before the Nones of October, which sickness held her irremediably until the Kalends of December. For on that very day of the dates, the wasting growing heavier, the hollows of the knees began to bend, and the hocks to cling to the shins of the legs: which clinging insolubly, and the other limbs, namely the shoulders with the arms and hands, lacking every office of humanity, she remained thus contracted and useless, awaiting death alone, up to the 15th day before the Kalends of June, namely the day of the fourth feria, the festivity of Pentecost being at its middle ^m. In that very night finally she saw herself through a vision standing before the altar, as she had also already similarly seen herself before, on the past fourth feria namely, in the same night.

[35] The dawn therefore passing, and the Titan now climbing aloft after his manner, near to death, the sad limbs of the aforesaid tearful girl began to pain her; who is at once taken up by the hands of her parents and carried to the monastery; and to her, on the journey, while she is being carried ⁿ, her harmful limbs were at once seen to be loosed. She is placed in the church of the blessed and glorious Virgin, the deed is announced to the brethren, there is joy to all, dancing fills all. Then, the monks coming there cheerfully, the whole sex runs together from every side. Presently, the Office of the Masses being completed, she is raised in the arms, and with praises of enormous gladness is carried to the monastery. Those entering its doors, the sound of the bells re-echoing, the voices of both orders rendering praises to heaven *, they laid her down before the holy altar. Behold, the twin visions of her standing before the altar are witnessed by two altars to which she was carried with joy awake ^o: and she, the divine Office being celebrated again, sat stretched out, received the Body and Blood of the Lord [p], after this drank wine with the chalice with her own hands, which from the seventieth day, which is before Lent [q], she had never done by herself without the support of another. For from the aforesaid time of Septuagesima, and through the whole of Lent, and all the days of the festivity of Easter having been completed, up to that eager day on which these things were done [r], and not even then, she never at all took bread into her mouth, but sustained her little body by refreshing it with the lightest food or boiled vegetables.

[36] But in a past time, before this sign was worked by the Lord, and one entangled by a snake there came a certain man, by name Winegaud, to Pauliacum [s], a villa of the holy Apostles Peter and Paul of the monastery of Bèze, situated on the bank of the river Vingeanne, at the time when the rapacious hand of robbers was given to rapacious gluttony, namely at the time in which the first fruits of cherries are wont to ripen. Now there is there a chapel in honour of the holy Apostles, and there are preserved in it relics of St. Prudentius the martyr, who shines continually with wonderful virtues in the aforesaid monastery; and also of St. Florentius the martyr [t], and of the gracious Antigius the confessor [u]. The aforesaid Winegaud, looking at the orchard near the chapel, looked out from afar, and saw the already named fruit ripe, blushing with the comeliness of its pleasantness after its manner, burning with covetous love for himself. Drawn by the desirable fruit, he asked the keeper that the door of the grove be opened; then the keeper, by name Sigibert, leaping out against his ferocity, tried by soothing him to forbid entrance to one threatening so irreverently; and he, at once inflamed with fury, spied in the hedge the approach of a hole through which he thought he would pass freely, and as soon as he came to it, his foot being raised for the sake of leaping across, before his foot touched the ground inside, a monstrous snake, winding round his leg with tortuous effort, bound it strongly.

[37] Then he, feeling his death, drawing back his step to himself with what strength he could, have him propitious to themselves. began with great cries to invoke with fear and likewise groaning the mercy of almighty God, and to implore the suffrages of the holy Apostles, and also the suffrages of the other Saints. You might see the most horrid beast binding the man's leg with flexible motion: the man himself dripping with seething pallor and likewise sweat, and fearing death on the instant; panting for a place of fleeing for himself, if strength sufficed; both sexes running at this outcry, the mad people trembling, the whole namely marvelling, the faithful rejoicing. He, warned by all, and having come to himself, vowed a vow to God that, if he were snatched from this danger, he would no further commit anything so; and at once the serpent left him, and he undertook the way which he wished. In a wonderful manner men endowed with sense rage, while a harmful, death-bearing nature, from the beginning to be shunned by the human race, and untamable and venomous, obeys, what it knows not.

ANNOTATIONS.

p. That the use of the chalice was at times applied even to lay people in the 9th century the deed of Fridburg proves, of whom with us in volume 1 of February, in the Life of St. Ansgar, bishop of Hamburg, page 416: The aforesaid religious woman, by name Fridburg, praiseworthy in goodness of life and constancy of faith, prolonged the days of her life up to the time of old age. When the day of her death was now approaching, and after the departure of lord Simon no priest was then present there, she, out of love for the sacrifice, which she had heard was the viaticum of Christians, caused a little of wine to be reserved in a certain little vessel, and commending it to her daughter in faith, that, if ever the last time should press upon her, some of that wine, because she did not have the sacrifice, should be dropped into her mouth… That wine therefore was preserved with her for about three years. Mabillon in the Preface to the Benedictine Acts, prefixed to part 1 of the third century, num. 75, transcribes these things from the Acts of St. Odilia, who lived in the eighth century: When she (Odilia) had ordered the chalice, in which the Lord's Body and Blood were held, to be brought to her, taking it with her own hands, having partaken of holy Communion, she gave up her soul, all beholding. See more on this matter in Mabillon just cited.

q. Understand the Sundays of Septuagesima and Quadragesima.

r. On the 18th day of May of the year 886 or 897. See num. 32 of the Preliminary Commentary.

s. Pouilly, a village on the river Vingeanne not far from Bèze.

t. Probably this is St. Florentius the martyr whom Chastelain in the Universal Martyrology announces at the 27th of October at Til-Châtel in Burgundy, and says he suffered about the year 304.

u. Ughelli, in volume 4 of the enlarged Italia Sacra, column 525, makes him bishop of Brescia in Lombardy: but he is refuted by Henschenius in volume 2 of February in the Preliminary Commentary on the Life of SS. Faustinus and Jovita; where he recites these things of St. Antigius from the manuscript Ado of the church of Toul: At Langres, a city of Gaul, in the territory of Magnimons, the passing of St. Antigius, confessor and bishop: who, first buried there, but afterwards translated thence, was honourably laid up in the villa of Caiciacum in the church of St. Mary and St. Martin by lord Haymo, the venerable priest. Then, after not very many years, on account of fear of the Normans, who then laid waste the greatest part of France and Burgundy, carried by the holy priest himself, and brought into Italy, he rests venerably placed in the city of Brescia in the monastery of the holy Martyrs Faustinus and Jovita, which the already mentioned venerable abbot himself afterwards honourably ruled for eight years, four months, twenty-three days. St. Antigius or Antidius, confessor, is venerated on the 14th of November. Another St. Antidius is announced by Chastelain on the 16th day of June, bishop of Besançon, at Ruffey in the county of Burgundy; of whom it has been treated with us in volume V of June at the 25th day of the same month: but since he was a martyr, the anonymous writer cannot be understood of him.

* Dijon Ms.: nay

* Dijon Ms.: were kept

* read "lychni"

* Dijon Ms.: of the Pontiff

* the Dijon Ms. adds: to God

CHAPTER III.

The relics of St. Prudentius are translated to Dijon at the end of the 9th century: but in the following they are brought back to Bèze.

For fear of the Normans at the end of the 9th century But in the year from the Incarnation of the Lord eight hundred and eighty-seven, the last Charles, a boy, son of the emperor Louis, reigning in France: but Odo, son of Robert, count of the Angevins, being guardian of the kingdom ^a, the savage nation of the Normans, having gathered immense forces of armies, enter France. For already before they had atrociously laid waste the city of Paris, captured and devastated after a siege of seven years ^b, Rouen, Évreux, Bayeux and the other cities of Neustria. Then indeed, overturning Beauvais, Chartres, Meaux, Melun to the ground, they roam through the whole Gauls far and wide, no one at all resisting, ruining everything with plunderings, burnings and the sword. Already therefore the hostile hand had exhausted Neustria, already France ^c, but it believed nothing at all done unless Burgundy also should experience the fierce swords of its cruelty. Which having entered with the spirit of wickedness, raging after their accustomed manner, they gave over everything to slaughters, plunderings and burnings even to extermination; at length finally, raging, they came to the place which antiquity willed to be called Besuum, namely from the spring of the same name, releasing itself there into a great abundance of waters; so much so that it is presently gathered wonderfully into a most ample river without the admixture of another; for so great is said to have been the multitude of the enemies themselves that, pitching camp there for four days, they entirely dried up the aforesaid river. The monastery of that place being therefore destroyed ^d, which from antiquity had been dedicated to the blessed Apostles Peter and Paul ^e, seven monks also being slain ^f, and others put to flight, they turn their deadly battle-lines elsewhere to perpetrate similar things; for neither the strength of the most fortified place nor the formidable warlikeness of the most famous duke by any means permitted them to aspire to the castle of Dijon, although it is very near.

[39] his relics are translated to Dijon, whence, And these things I have said for this reason, that then ^g the body of the most holy Prudentius, translated to Dijon for fear of them, remained there through long windings of times: for at that season some were mourning so many and such great evils, to whom it was given, as having experienced them before; others feared, suspecting, before they experienced them, and searched deep within their breast how, if they could not defend or hide their own things, at least the pledges of the Saints, which would profit themselves and their posterity, might be translated to most safe places inaccessible to the barbarians, lest they should be given over to utter extermination if they fell into the hands of the most truculent nation. Accordingly many bodies of Saints were brought into Dijon, inasmuch as it seemed most fortified and impregnable beyond the rest, and the formidable power of the excellent duke of Burgundy, Richard by name, dwelling there, was celebrated far and wide: then also the body of the most blessed Prudentius was brought there, which afterwards remained there for six lustra ^h, shining with many virtues, namely up to the times of Guarner of good memory, who was the fourth from the sacred Geylo to bear the pontifical infula ⁱ; approaching whom, the monks of Bèze, either those who had formerly fled the Norman arms and had returned, or those who had rebuilt the same deserted place, earnestly besought in common that he would restore the Bl. Martyr to his place, to which the sacred prelate Geylo had formerly given him; by whose tearful prayers the pious pontiff being bent, he orders the people of Dijon with threatening authority to give back the sacred deposit without delay.

[40] the people of Dijon resisting in vain But they, having learned the miracles of the holy Martyr, using certain tergiversations, strove with the utmost effort to retain him. But because they were by no means able not to obey the prelate, with whom was the power of compelling, they cunningly entered into counsel to give back under the name of the holy Martyr another in his place of lesser fame and glory with them, namely the body of Bl. Silvinus, bishop of Thérouanne, which, having formerly been carried from that region to Dijon on account of the incursions of the pagans, was now held there a long time. Which also was done, a confessor being given for a Martyr, Silvinus ^k for Prudentius; which cunning of fraud indeed remained for a while, the pontiff with the monks being deluded, but assuredly could not persevere longer, because the all-seeing eye of the everlasting Deity has not known how to be deceived at all: for, very few days having rolled by, Prudentius, the most kindly patron of the church of Bèze, is present by night to the often-mentioned prelate, resting in a chamber at Dijon; and when he asked him whether he was sleeping, and he answered that he was awake, at once the Saint, with placid mouth indeed, but as though somewhat sadder, answered thus: "Come, holy pontiff, does such an exchange please you, that another should possess my house, my seat, under my name, by a cunning device: while I, inhabiting strange penates for thrice ten years and three, am detained shut in a long imprisonment? Does it not rather please you to dwell in your own home than to use a stranger's hospitality longer against your will? Wherefore rise and hasten as quickly as possible to restore me to my dwelling, the machination of deceitful cunning being emptied."

[41] Terrified by these things the bishop asks who it was that brought such things, the people of Dijon, and bids him declare more evidently the cause of his coming. To this the Blessed one said: "Know," he said, "that I am Prudentius, who formerly disposed to inhabit Bèze, a village of your diocese: to which Geylo, prelate of pious memory, assigned me, carried from the Aquitanian soil, as patron and protector. But the people of Dijon, still keeping me thrust away, as though under prison custody, do not suffer me to revisit my assigned seat; did you not know that you were deceived * by them? For they did not give back my body to the monks of Bèze, as you think, but rather deceitfully substituted another, namely that of blessed Silvinus the prelate, desiring that I should yield to them perpetually. But it did not so seem good to the supernal Majesty, since for Bèze I once crossed so many and so great intervals of lands. For there by divine will is my rest, and there will I dwell, because I have chosen it: for it is very unjust that these should rejoice longer in me by crafty cunning, while those mourn the absence of their most faithful Guardian; and that I, deprived of my beloved dwelling, should cherish strange lares against my will. Which thing assuredly

unless you hasten to correct it, know that many misfortunes will very soon befall you, to whom it is possible to amend it, and the deceivers themselves." These things said, the heavenly vision disappeared.

[42] But the pontiff, disturbed by the novelty of the things, at once snatches his limbs from the couch, with solemn pomp and, his men being called, sets out the series of the matter as the place and time allowed. And morning having come, he calls together those who had thus held him in derision, and, as was fitting, reproves them with most vehement pontifical invective for so great a presumption, and strikes them with a fitting anathema until they should make satisfaction for their rashness and give back entire the plunder which was being demanded. What more? Although they resisted very much and kicked back very much, at length, conquered by reason and by the just violence of the prelate, they give back what they cannot retain. And while these things were being done, a certain blind man arriving there received most clear light before all. And the most sacred treasure of the blessed body having been received, which had lain for a long time beside the altar of Bl. Stephen the protomartyr, the venerable bishop orders the monks of Bèze that, coming with sacred ornaments and with an apparatus befitting so great a matter, they should receive their ancient deposit, and one very long denied on oath, with enormous dancing and the greatest honour, as they had ardently thirsted; which also was done.

[43] They are carried back to Bèze in the year 921 on the 23rd day of September. Meanwhile the most sacred clay of the body of the blessed Martyr, precious above gold and topaz, is brought back by a most joyful postliminy in the year of the Divine Word Incarnate nine hundred and twenty-one ^l, on the ninth day before the Kalends of October, with most ample honour; the often-mentioned venerable prelate honourably sometimes carrying it on his own shoulders, surrounded by an innumerable multitude of clerics, monks and common folk, going before and following after the sacred litter. Finally, the monks of the aforesaid monastery with an infinite people running to meet it far off from the monastery, it was received with immense praises into the church of the blessed princes of the Apostles Peter and Paul. And on the same day a certain man from the villa which they call Veteres-Vineae ^m, by name Adalgaud, long wholly deprived of light, arriving there deserved part of the light, so that he returned to his own home without a guide: and the men whom before he had been entirely unable to look upon, he showed by rejoicing signs of face and bearing: and so through blessed Prudentius Bèze deserved to acquire the excellent confessor of Christ, Silvinus ⁿ.

Here ends the second book.

ANNOTATIONS.

* supply "you"

BOOK III.

CHAPTER I.

A council celebrated near Bèze: some miracles of St. Prudentius worked in it.

In the year 1116 The world therefore having slipped to its declines, the beauty of the Church, namely the bride of Christ, which once had neither spot nor wrinkle nor any such thing, had begun to be changed, and the splendour of her former comeliness, defiled by various tides of emerging causes, to perish. For the rapacious wolves of the half-Christians were rising up by degrees, and gnashing more sharply against Thy gentle sheepfolds, O Lord Jesus: for they exercised their whole strength to the ruin of Thy lambs, and, as far as Thou Thyself didst permit them to be able, infested them with continual plunderings. The peace of those long living in quiet was now disturbed everywhere, and on every side there arose bands of robbers, which vexed the monasteries of those devoutly serving God: accordingly the sacred prelates of the churches were distressed for the quiet of their sheep driven away. Wherefore they deliberated in common treatment that, a great synod being gathered, they should consult in common for the peace of the churches; in the year therefore from the most celebrated Conception of the inviolate Virgin one thousand one hundred and sixteen ^b, a man of religious name, Joceran ^c, having been promoted to the chair of Langres, the edict of the same prelate flies far and wide, inviting all to a council ^d on the sixth day before the Ides of June.

[45] on the occasion of a council, near Bèze For this plea of God (for so it is called by vulgar custom) a place had been appointed distant about three times four stadia from the burgh of Bèze ^e, namely beside the little villa which antiquity named Luc ^f. For there is there a very pleasant plain, with a long evenness of level land, and pleasing with the much grass of its grassy surface, removed far from the density of the woods: it is judged sufficiently suitable for such a business, inasmuch as it suffices with capacious bosom for an immense multitude of men. The assembly at length having been made, venerable men presiding, namely Guido, archprelate of Vienne, who not long after, taking up the Romulean Papacy ^g, ruled most gloriously to the end, and the aforesaid Joceran, silence having been commanded, all scarcely held their mouths. The aforesaid archpontiff therefore rising, the eyes of all being fixed upon him, for he was a sanctuary of much skill, and not dull in rhetorical eloquence, used among other things these words, in honeyed (as it is said) speech.

[46] then celebrated, It had long since been, most beloved, sufficiently ascertained that from the beginning of Christianity that Mosaic precept, an eye for an eye and a tooth for a tooth, had become obsolete, since it was more glorious for the worshippers of Christ not only not to repay like for like, but even to offer the other cheek also to him who strikes; and to him who takes away the tunic, to let go the cloak also ^h; but now, in an excessively different manner, Christians do not suffer but inflict evils on their brethren. Oh shame! Behold, her own persecute the Church, and her whom from the beginnings of the sacred faith they ought to have defended with their own blood they wretchedly invade and afflict. The sons plainly tear their mother in viper fashion, whom they ought to accompany as their fore-leader to the starry palaces; behold, I say, soldiers not of Christ but of the devil attack the little assemblies of the religious, carry off spoils, take away victuals, and violently extort the whole means of the poor conversation for God: are these the works that God Jesus taught? Shall the entrance of paradise lie open by these deeds? Far from it: for these things pertain not to the heavenly kingdom for which we sigh, but to the Tartarean abyss which we shun. These and such things being declaimed by the most eloquent man, the breasts of the hearers began to grow gentle, and to wish to come together into the sacraments of peace and modesty.

[47] But at that time St. Stephen ⁱ, our abbot, before the relics of the Saint, carried there, a man indeed in all things magnificent, obtained above the pastors of all the monasteries of Gaul an excellent name for sanctity and secular prudence: of whose solemn praises, lest I seem to have said few things, since they could scarcely be comprised in many books, I judge it more just now to be silent than to speak. Let it suffice to have brought forward this alone, that it was granted to his merits that in his time blessed Prudentius shone forth with so many and so great virtues. This glorious father therefore caused the image of the Key-bearer of heaven, and the body of the gracious Prudentius, which had been wonderfully adorned by him with silver and gold and precious stones, to be carried to the same council, and also the pledges of other Saints, which it is long to relate; which, received most devoutly by the assembly of the whole synod, are seemly placed with hymn-sounding harmony in the tents prepared. O pavilions certainly precious, in which the witnesses of Christ deign to dwell! And there was present, as I said before, an ineffable multitude of men, and also no small abundance of illustrious men of divers dignity. The exhortation of sacred eloquence having therefore been poured out, which it is established had peace as its beginning and progress, devout thousands of the people, to solicit suppliantly the suffrages of the Saints, as is the custom, go through the oratories tumultuously in procession; and the Saints deposited, like heavenly camps, helped through the pavilions with prayers bestowed: and sometimes clemently put to flight the pains of bodies oppressed with adverse ill-health: for there was present a numerous flock of the weak, wasting with divers troubles, which, coming for the relief of obtaining soundness, tearfully entreated the patronage of the Saints.

[48] At length, when many were imploring the help of many Saints, a boy blind from birth among the others who needed divine support, a certain little boy, deprived of his eyes from his mother's womb, was being carried by his parents through the sacred tents in hope of obtaining light. For whom also, when very many libations of prayers were being poured out, hope being delayed, not annulled, he was at length carried into the sight of Prudentius. The sorrowful and anxious father with the boy's mother move the Deity with sad groans, and solicit the blessed Martyr with complaining affections.

Often they groan, they pray, they weep for the blind pledge. And while they weep, and the loving Martyr is entreated, The night departs which had pressed the boy with hostile shadows. Twin windows are opened beneath the blind brow. The Titanian light, clear with new light, flashes on the bereaved one: And that boy, whom his mother's womb had poured forth blind, Marvels exceedingly at the unexpected twilights of light.

These things thus done, the fame Of the gracious Martyr rises into the talkative airs: Which, driven with Pegasean motions, Flies through all things with swift wings. But after the manner of the Pharisee certain men Refuse to believe, whose blind breasts Malignant envy burns.

[49] receives sight. For some of the sacred clergy and (what I am ashamed even to say openly) some of monastic profession divulged wherever they could, envy goading them, that such things were falsely boasted of the most blessed Prudentius, and rather cunningly devised by the monks of Bèze under the pretext of gain: and the more they consider the simple common folk hastening in rivalry to the silver tomb of the Martyr with religious gifts, the more ardently enraged they belch forth a thousand insults against the Saint with open throat, and sweat to draw away from his veneration, with blasphemous words, those whom they can; but the more sharply they busy themselves to call back those running to the joys of salvation, the more copiously, by divine prompting, the richer popular (so to speak) tide flows in thither. The madness of which detractors went so far that it resounded even in the ears of the most illustrious and, among princes, best duke of Burgundy ^k, who, long sagaciously sifting with the other nobles the fact of so great a novelty in the little boy, and coming into doubt, a retainer being sent, orders the boy's parents to be summoned, to inquire into the order of so admirable a thing; and they being summoned, and relating on oath the series of the deed, as it has been set out above, the most reverend duke with those sitting by, the anger of just zeal simmering, exceedingly indignant at the detractors, broke forth into the praise of the most kindly Creator, who has been accustomed to extol His Saints with so many and so great praises. Nevertheless, the more strenuously the madness of the evil-speakers raged, the more brightly the clemency of the Star-ruler * magnified His excellent Witness. For forthwith a wonderful deed no less to be marvelled at follows.

[50] one possessed For a certain young man from the villa which is called Flaciacus ^l, seized by the insanity of a most wicked spirit, was hurried about by an exceedingly horrible and wonderful fury, who was so driven by the most atrocious spurs of his deadly possessor that from the mouth of one man, gnashing rabid words, you would believe that manifold sounds were uttered. For with such force had that apostate angel, who rejoices to grow fat on the corruption of men, claimed for himself the young man's limbs, that, passing wholly into a stranger's use, he could scarcely be tamed in any measure by five most strong men. This unhappy man, since he was oppressed for a long time with such a calamity, was being led through the sacred basilicas of the most renowned Saints, although far remote. But, whether by his own desert or another more hidden cause hindering, I know not, he could not be rid of the violence of so cruel a guest; at length, however, the will of the Lord thundering, at the proclamation of the prescribed plea of God, bound by his kinsmen with manifold rope, so that at least thus the savagery of the raging demon might be tempered, he was violently brought there. Without delay, the oratories of the Saints having been gone through, he is at last, although very much resisting, set before the presence of Prudentius.

[51] is freed from the demon; Then indeed you might see the wretch rolling forth immoderate foam from his mouth, threatening horribly with gaping lips in a grin and with loud-sounding guilt, and terrifying those standing by with his bloody eyes grimly turned askew: and the bowels of those beholding were affected with excessive pity, and they implored the most loving Martyr with pious sobs that, driving the savage tyrant from the besieged seat, he would restore the man to his former soundness and modesty. What more? The most merciful Creator is bent to mercy by the prayer of the Martyr, and presently from the star-bearing throne of the divine Majesty there proceeds a propitious command, compelling the most cruel enemy to go out from the house wrongly seized: at once, giving fierce cries through the gaping lips, that fugitive angel goes out stirred up with the sulphurous stench of which he is held worthy. For going out with a stinking vomit, he sprinkled those present with such a spray of Tartarean stench that you would plainly think he breathed forth Stygian airs. The cave of the human body being at length emptied of the most filthy guest, the man who had been accustomed to obey another's reins is given back to himself, sobriety succeeds to fury and wonderful tranquillity to the most impatient agitation of the limbs, those standing by exulting for him with the praises of praises to God.

[52] But lest these things seem few for confuting the madness of the envious, a dead hand I shall attach also another worked there, which was carried by celebrated report through the mouths of many. A certain man, a dweller of the parts of St. Urban ^m, not in fitting numbers, his right hand dead, was living not wholly: for he does not live wholly all of whose parts do not live. For the passage of the veins of the right arm being obstructed, the right hand was torpid with languid * loosened sinews: so that it could neither (as is wont to be done) be carried hung from the neck, nor be raised up, but entirely, as a part already useless and as it were dead, seeking the ground, it was always joined to the thigh, no longer an honour but a burden. And the wretched little man was tortured, preferring to have been wholly without the half-dead limb rather than to be tormented with a lasting punishment; the helps of the physicians had entirely failed in regard to him, and the whole Hippocratic skill, for which the world sighs, had yielded; but at last, after seven winters, setting human things aside, he fled to the divine, since, fame rousing him, like the others he had come to the enormous synod which the sacred prelates had gathered, in hope of recovering soundness: nor does he delay, for he had heard that Prudentius had performed the miracles which I related above; he makes for the place where he saw the people flowing together.

[53] He, when he stood by the tent of the blessed Martyr, asks its keeper with rustic rashness is restored to vigour, which of the Saints Prudentius was said to be? To whom John, our precentor ⁿ of religious memory, being moderately indignant, or rather, as he was a most jocund man, holding the rustic question as ridiculous, because he had asked so absurdly, his finger being stretched forth, answered: Why, he said, do you seek Prudentius so austerely, when you have him present? Hither, hither turn your eyes; behold, this is that Prudentius about whom you are so greatly solicitous. He, having heard these things, is prostrated with his whole body before the Saint, stretches forth suppliant vows to the stars, wearies the glorious Martyr with profound faith that he may have mercy on him. What more? Scarcely had he finished his devout supplication, and already he feels the supernal mercy; the Almighty is propitiated to the wretch; the maimed man rejoices to be made whole again in his arm by the merit of the most holy Man. He also, at once, in token of the soundness received, embracing the urn of the Saint with most faithful arms, pours over it most abundant tears for joy. Which being seen, those present bore to the stars an immense clamour of exultation and confession, praising in common the preachable merits of Prudentius. That this was done by God became probably plain throughout, in that on the following day the same man with the demoniac, of whom I treated above, carried the clay ^o of the blessed Martyr from that place on his own shoulders to Bèze, exulting to Christ with continual dancings for the loss re-formed.

ANNOTATIONS.

f. In French Lux.

* of God

* read languida laxatis, etc.

CHAPTER II.

A sacred building founded for St. Prudentius: his relics translated there: a captive freed from prison in a wonderful manner.

The Saint's miracles and the concourse of the people are increased at Bèze, These and other virtues having been worked, and the state of the church settled, peace having been sworn, the plea is ended at the command of the prelates. The blessed relics, therefore, which had been present at that synod, are carried back to their own seats. Accordingly the most famous Prudentius is carried back on the shoulders of two men whom he had cured, a noble procession accompanying. O what eloquent tongue, what iron voice could unlock in full how great swarms of either sex followed him, or how great ran to meet him. O happy procession, in which captives are not dragged behind the back, according to ancient custom, for the fleeting praise of the victor, to be subjected to the yoke of eternal servitude; but rather the oppressed and those ensnared in the snares of adverse ill-health are loosed, and are presented with perennial liberty! Let it be permitted to have set this celebrated triumph of our Martyr after so great miracles before the perishable trophies of Caesar and Octavian. And now, the body of the blessed Martyr having been received in the basilica of the princes of the Apostles Peter and Paul, a frequent and continual populousness began to flow together and suppliantly to entreat his succours. Not moderate phalanxes of the infirm also, held (as happens) by manifold diseases, each for his own part implored with importunate prayers divers gifts of health.

[55] And since the monks could not bear longer the importunity of those arriving and the complaining cries of the sick, inasmuch as they were troublesome to monastic quiet; and at the same time were not able to forbid those running together, they deliberate in common treatment what was to be done about this. For the censure of the rule decrees that our profession should shun popular importunities: but to keep the wretched from the suffrages of the Saints is judged excessive inclemency. Wherefore it is established that the remains of the glorious Martyr be carried thither where they may be sought most freely by the faithful peoples. Now there is a little hill overtopping the burgh of Bèze, namely on that side where night hides the stars, bearing on its highest summit a church consecrated in honour of the Martyr himself. This, some while ago, in times not much ancient, a certain Grimerius ^a is reported to have made, as

they say, a man in all things most religious: to whom, as he long served as a soldier of Christ under the monastic habit, the most blessed Prudentius appeared in sleep, and ordered him to build a house for him; and when he was asked by the monk who it was that commanded with such authority that a shrine be made for him, he answered: Do you not know him whom daily you entreat with constant petitions, that he may obtain before the divine sight that your guilt be blotted out? I am indeed that Prudentius who, carried from the shores of Aquitaine and once in possession of the seat of Bèze, became known far and wide through many signs. Finally, I am he who, together with the Key-bearer of heaven and the Teacher of the Gentiles, having care of you, keep far off all hostile assaults, not only the visible but also (those which are more dangerous to you) the invisible. If therefore you wish to be washed of the stains of the sins for which you often make petition, and, your enemies overcome, to enjoy the Elysian joys, build a little house to my name, to the praise and glory of our Creator.

[56] Having heard these things, the monk, desiring in all things to obey the divine commands, [wherefore St. Prudentius is transferred into a sacred shrine somewhat more remote and dedicated to himself,] builds a church on the little hill aforesaid, and dedicates it by pontifical consecration to the honour of Prudentius. Thither therefore blessed Stephen our abbot, who triumphed with immense joy over these things, with the consent of the company of the brethren, orders the venerable tomb of the kindly Martyr to be brought in. When this was done, the thousands of common folk flocked to that place all the more abundantly, inasmuch as the sacred threshold of the sanctuary was denied to none of those who approached: placed there, therefore, the Saint has shone forth until now with innumerable miracles, so that it is almost impossible to know them, much less for anyone to attempt to commit them to the pen, however simple.

The flock of the wretched is led thither in hope of healing, Each who asks with faithful heart carries home his prayer's fulfilment. Sight is restored to the blind, the night put to flight, The mute tongue pours forth speech again, the mouth unloosed, The deaf ear opens to voices through the holy Prelate. The bent legs and feet of those who follow are made firm, Arms languid with slackened sinews are strengthened. Panting fever, wearying the limbs, is driven off and withdraws, Chains burst for the bound, the prison broken, Dire madness leaves many, the head made sound. Gloomy Erinys, burning through the heart, rests in peace, The savage serpent deserts the bodies bound in chains. Those often sunk in the deep flood rise again from death, Breasts pressed by the weight of death are made alive: For all the sick the one hope is to seek the Saint; To be able to deserve it, if they do not doubt, is a great hope of salvation; No one will suffer a refusal, unless he deserve it.

[57] in which he shines with equal miracles, of which Teobaudus relates a few. I have indeed proposed to set out the wondrous works of power of our glorious Martyr, but while I survey their immense number, I am wholly ignorant what I ought to pass over, or what I ought to commit to the pen; but if I cannot recount all, yet pious devotion commands me to go over a few out of very many, to the glory and praise of the Almighty. A certain man, deprived of his sight, Eurardus by name, having learned of the swift remedy of the most sacred Prudentius against various sufferings, directed his darkened steps to him as quickly as might be. And when with much groaning and humble prayer he besought the Saint's affection to have pity on him, he recovered the lamp of one eye only. But why he did not deserve to be made bright with the brilliance of both orbs cannot be a matter of our, that is, of human, judgement. So far, however, as it is given to conjecture in such things, he seems not to have asked with full faith, from the fact that he obtained a half-complete benefit; or else the everlasting providence of God, from which nothing future is hidden, foreknew the obstinate avarice of that covetous soul, with which he raved excessively after the recovery of his sight, and therefore granted him, scarcely at the prayers of the holy Martyr, an imperfect boon *. Yet the same man, having obtained health in part, lived a long time afterwards, and, so that the munificent power of the Martyr might be made the clearer in him, as long as he took part in human affairs he either served in the offices of the monks who ministered to the body of blessed Prudentius himself, or kept the gate of our court.

[58] A nobleman, a dweller on Mont Salion, Being about to unfold a great miracle, I humbly beseech the most kindly Paraclete, through whom all things pleasing to God are done, that He may grant me fitting eloquence for setting it forth, and not allow my footstep to be turned aside from the track of truth: for a most weighty matter must be treated in a measured and more circumspect manner, lest speech unequal to a most worthy subject lie open to reproach, since the madness of the scoffers quite often gnaws at even what has been fittingly set forth. Now what I have proposed to tell is of this kind: in the bishopric of Langres, distant (unless I am mistaken) twice two times two miles from the city itself, there is a castle which is called by the inhabitants Mont Salion ^b. Nature, the Parent of all, has so fortified it by her own aid that against rams' engines or phalaric catapults, or even any most exquisite contrivances of assault, it is, I will not say impregnable, but even inaccessible. Nor (as in very many places) does the ground raised up in crags on one side make the townsfolk proud with confidence in themselves, while on the other side the level plain of the place renders them timid and anxious; but rather the earth, gathered in from every side and rising by a longer tract into a narrow summit, lifts itself stretched on high into the upper airs, bearing on its very top some buildings of houses. This perhaps was so formed long ago by the pressure of the deluge ^c, so that it is rightly called Mont Salion by a clear etymology from its leaping (saliendo) into the air ^d. In this castle of such strength, then, a certain knight named Afcherius had cast into most cruel chains a man whom he had captured from the village which ancient custom called Burburenum ^e. For such wrath raged against him that it could scarcely be believed that it could ever be sated with his punishment. For he had seized him out of hatred of his lord, whom he hated exceedingly, or, what is more credible, in order to extort money, with which the same man was reported to be very well stocked.

[59] Summoning therefore his servants, he commands threateningly concerning the unfortunate man, saying: he shuts up most closely the servant of his enemy: Rack this rustic with various tortures, until he brings out the treasures in which he is thought to abound: and even if there is in him no wealth for the extortion of which he ought to be punished, yet for the sake of his most hateful lord he shall satisfy with his punishments my most wrathful wishes: for what I cannot exercise upon the lord, I shall be permitted, fortune now smiling on me, to fulfil upon the servant. If * (which God forbid) he escape slipping from your hands, I swear by the agonies of the Eternal Thunderer hanging on the gibbet, that you shall pay the punishments which I have determined to inflict upon him. When he had spoken these words, the captive's arms are knotted behind his back with winding coils of ropes, and his steps are bound with a double fetter, and so he is thrust into the darkest store-room of the knight's own house. This, in the lowest part of the building, is usually filled with chests and vessels; but as if it were too little to have condemned the pitiable man, beaten, bound, and fettered, to the foulest dungeon of an underground cave, devices of custody of a new kind are thought out: for he is plunged within the confines of a most vast chest, which, closed and very firmly locked with a bar, and sealed with a very large seal set upon it, its lid being propped straight upward as far as the soles of the upper room, so that it could not be opened by any art, is further secured by the watchful diligence of two guards lying upon it. Good Creator of things, what, I ask, has the senseless temerity of mortals so prevailed in, that man should dare unjustly to deliver man, and, what is worse, a Christian a Christian, to such deadly torments? Accursed hunger for money, as the Poet says, you alone above all suggest these things, you alone compel them to be done: and most rare is he among men who does not obey your burning reins: for indeed it is for the sake of wresting you out that this man is brought into so many and such evils.

[60] This wretch, to return to what I began, is condemned to the horrible cavern of the deep store-room, but this man, when he had implored the aid of St. Prudentius, and, shut in by the enormous chest, with watchful attendants set over him, tossed on many surging waves of cares, despairing wholly of human help; he longed indeed above all for death, as the last refuge from evils; but, being bound, he could not lay a murderous right hand upon himself; nor was there anyone present to lay cruel hands upon him. As much as he was able, however, he besought the Almighty to give him over to death: for to add to such great miseries, an intolerable heat also had infected the vital air of that unhappy man. For it was summer, so much so that he contracted from it a heavier torment than from the terrible confinement of chains and custody. What he should do, whither he should turn, since he could not even turn, he wholly did not know. At length, however, regarded by heavenly compassion, he remembers the signs of the glorious Prudentius, which had already spread abroad by frequent report, and at once conceiving better hope, and bathing his wasted face with tears, he pours forth from his breast, in great sorrow, these complaints mingled with devout prayers: O flower of the blessed, and most brilliant light of the whole world, martyr Prudentius, bring help to me, the most wretched and most despairing of all. Very many are said to have lately experienced your immense compassion, whence you have gathered to yourself no small praise far and wide. You then who, stretching forth a kindly arm, have bestowed relief upon many oppressed by the misfortunes of various mishaps, much more are you able, if you deign, to bring aid to me alone, although I, unhappy one, do not deserve to obtain it.

[61] the chest in which he was shut up, For hitherto, as long as fortune favoured me, delighting in a most abundant wealth of prosperity, I did not, as I ought to have, succour those set in misery. Wherefore, by the most just sentence of divine Justice, these evils which I suffer are inflicted: the one and final hope remains, to have fled for refuge to you (most loving Martyr), who kindly come to the aid of so many beset by the straits of afflictions. I believe indeed, nor is it a vain faith, that you have merited from Him for whom you died having suffered dire things, that you are able to recall even from the lowest seat of ever-dreadful Erebus the damned to the upper airs ^f: how much more, then, can you release me from this dungeon, however deadly and well fortified? Be present therefore, most blessed Man, dissolve these manifold devices ^g by which I am beset; so that with free step, my guards being lulled asleep, I may merit to approach your holy threshold; I promise assuredly before the divine sight that, if you rescue me, I will at once do homage to you, and will pay yearly the due tribute, as a serf: so he persisted, recounting such things, and remained fixed. When therefore he incessantly troubled the ears of almighty God and of the holy Martyr, the dayspring from on high visited him, to give light to him that sat in darkness and in the shadow, to direct his feet into the way of peace. For at once the bonds yielded from his stiffened arms, the ropes utterly burst and his hands loosed. Then, next, his shoulder being thrust against the lid of the chest, the bar gives way, the bolt that was above falls down; so that, the chest being thrown open by the wondrous power of the Martyr, it remained gaping through that.

[62] and the prison wondrously unlocked, Then, so cruel a prison being unlocked, and the guards also sunk in a lethargic sleep, that captive goes forth from the dungeon of the chest, but is still held by the excessive weight of his fetters and by the enclosure of the most dark cellar; at length, however, crawling long and much on all fours through the shadowy silences of the night, he came upon a ladder, by which, with steps set one after another, a passable ascent continued from the lowest parts to the upper. Without delay, with what efforts he could, he climbs by it to the upper room, where the master and the master's servants were taking the placid rest of sleep: whom so Lethean a sleep (if one may say so) had seized, that at the excessive clatter of the fetters ^h of the creeping man, which the iron stiffness by its nature struck out, they in no way awoke. Then, while many things unknowing,

whither he should make his way, he wanders about through the upper floor like a beast, [and] not without the divine will he came to the rear part of the house itself, where, beholding a window of such size that it offered a wide way of escape, he exults with no small joy; and going to it straightway, burdened as he was on both feet (for he did not dare to break the fetters because of the ringing of the resounding steel), Come, he says, most mighty Prudentius, do not, I pray, desist from what you have begun, so that I, who, supported by your help, have already escaped the most difficult and wholly desperate things, may swiftly overcome these also that remain, with you as my leader ⁱ.

[63] he throws himself down from a lofty window, and safe Having said these things, while he bends his eyes to see where he might leap out, and considers that a monstrous precipice lay beneath, he trembles, and, the warmth fleeing from his fearful marrow, the blood leaves his face, horror shakes his heart. For the house of Ascherius himself is known to be so built that from its outermost parts a vast precipice lies open with an enormous drop of the ground sinking beneath, which is wont to be no small defence to the building. What the unhappy man, set in so great a danger, should do, he turned over in a wavering heart. For he dreaded to go back and be subjected to his former tortures, nor was it less fearful, nature resisting, to commit himself to a deadly flight. The wretch therefore burns with anxiety, lingering at the lofty window. Why say more? Again Prudentius is called upon, and again invited with a hundred tearful vows. Immediately the blessed Martyr is present, and admonishes the man to let himself down briskly and glide from the high window: no delay: slipping down with a headlong leap he falls to the bottom onto a heap of stones which a wall, destroyed there long ago, had let fall; but (O wonderful to tell!) he was received with such gentleness of softness from the stones that it could have been thought that there had been there the cushions and mattresses of the queen of Gaul, or the hanging feathers of Sardanapalus. Rising therefore, fettered, he at last with difficulty reached the gate of the same castle, which by custom at the night hours was made fast with very strong barriers of bars and bolts; this being unlocked by the divine hand, he goes out free.

[64] At once, the fetters being broken by the blows of stones, And cast about his neck, as a victor with his spoil, he escapes to Bèze, to give thanks to his deliverer. He does not cease to run, dragging his feet along by-ways. As the Gaetulian lion, its chains overcome by strength, Roams free, exulting, yet fears the jaws of the pursuer, So this man is exceedingly afraid, with the hesitation of a fearful mind. Meanwhile the ruddy star of Venus had come forth, When he in haste strives to leave the castle behind his back. Fleeing therefore, avoiding it as though the shores of the Thracians, In fear he enters the neighbouring village of Albiniacum ^k, And having entered the house of the precious Symphorian, He scarcely trusts the Saint, full of empty dread. For he fears ambushes, lest he be taken now again: Nor does he trust the monks ^l, who urge him not to be afraid. But, not enduring a brief delay, in the night that followed He goes forth: he carries his steps safely through the darkness. Often he holds his breath, lest anyone perhaps be following, Until he gains the doors of the excellent Martyr. He enters the temple, pays his due vows, And to the people relates wonders about the well-known matter. From all resound lofty praises of the Thunderer. With jubilations of joy, how great I cannot express, The bells sound, and ring out praises to you, beloved Martyr. And truly thanks are always to be celebrated to you, Who have rescued the captive by so many acts of power. Let no one doubt of this, since you have well deserved it.

ANNOTATIONS.

g. That is, bonds.

Perhaps lumen light or donum* gift?

Supply si* [if].

CHAPTER III.

Three others freed from prisons in a not dissimilar manner.

Shut up in a tower and in the stocks, I shall unfold another work, not dissimilar and worthy of scarcely less admiration, which was accomplished by no unequal munificence of the Martyr; and I judge that it will be just that a thing not dissimilar should be committed to a like glory in all respects; as Boethius attests in the Topics, that there is the same judgement in like things. A certain man had some time since been captured by Garnerius, who held the lordship of the castle which is commonly called Sunbernum ^a, by whom also, his hands bound behind his back and his feet sunk in a most tight wooden block, he is thrust into the vast tower of the aforesaid castle to be guarded. But he had already learned by celebrated rumour the name and power of Prudentius: namely, that among the other marvellous prodigies which he worked, he was accustomed to untie the bonds of captives. Then one night, regarded by heavenly compassion, and the very distress by which he was pressed compelling him, he remembers the blessed Martyr, and at once drawing long sighs from the bottom of his heart, at last opening his mouth in these words: Eternal God, * from whose knowledge nothing escapes, and who decree to each rewards or punishments according to the quality of our deeds, succour me, a wretch, with the accustomed clemency of your loving-kindness, through the intervention of your most glorious witness Prudentius. I confess indeed, most illustrious one, that I have deserved harsher things than these which I suffer; but I beseech you to attend not to my merits, which are none but penal, but to the glorious merits of him through whom I, most unworthy, implore your gratuitous benefits. For what could you deny to the sacred praises of him who, exposing himself for you to monstrous tortures, now crowned with the heavenly diadem, reigns with you on high?

[66] his bonds being loosed of their own accord at the invocation of St. Prudentius, Most clement Martyr, come as quickly as may be to bring help, so that, stripped of these calamities through you, I may resound with devout praises to God and to you. These and other things having been poured out frequently in supplication, and the heavy pains increasing, the kindly help of the Saint came to the captive.

At once there shines forth a truly memorable sign, The wedges are broken, the wood is split on every side, By whose biting grip his steps had been bound. All the chains fall, at the command of the blessed Witness ^b. Nor is it wonderful, since nothing is hard to the highest loving-kindness.

Freed therefore entirely from the thongs with which he had been bound, he walks about with free gait through the little tower in the silence of the night, seeking out, namely, whither he might escape; for he by no means dared unlocking * the door, lest by some noise the guards should shake sleep from their brains. Again, too, to slide down from the battlements of the very lofty citadel he judged to be the act of a madman, seeking the fate of a final lot: thus on both sides differing perils contend in that man's mind, and it is very long debated which should rather be chosen. Let the prudent reader, I pray, shrewdly consider how many meditations the wretched man turned round in that hour, in so great a balance of a doubtful charge. Why say more? At the last, however, according to the choice of David judging it better to fall into the hands of the Lord than into the hands of men ^c, he determines to leap forth from the top of the tower; there lay beneath that place, however, a roof close to the ground, of I know not what workshop; but, as I think, of a lowly kitchen; I shudder indeed exceedingly in relating it, and a chill terror runs through my inmost parts, at the daring with which a human mind presumed to venture upon so great a peril.

[67] And, to compare the viburnum with the cypress, that is, the small with the great, he throws himself unharmed from it: I do not know whether it was more for Peter to have leapt forth from the boat into the sea ^d, than for this man to leap to the ground from the topmost edge of the citadel. But I delay: having invoked, then, the help of the Almighty, and armed with the standard of the Lord's trophy, he thus addresses the blessed Martyr with tears: Behold, most kindly Prudentius, I commit my body and my soul to you, that you may either receive me falling to live, or commend me to die before the divine Majesty. He had spoken; slipping down he trusts himself to the empty air, a thing incredible, from the height of the very lofty tower: and he fell upon the aforesaid roof with such weight of fall that in falling he dragged with him to the bare surface of the earth no small quantity of shingles ^e. At the immense crash of his falling, those who were sleeping beneath the same roof ^f and in the neighbouring houses, awakened, shake their limbs quickly from their beds, and at once recognizing that the captive had escaped, with many torches and various lights they follow the tracks of the fugitive, sending baying mastiffs after his back.

He in swift flight knew not how to fear these things, Trusting in the Martyr, whose house is paradise. In vain they strive who follow at his back; For he will not be taken whom the right hand of the Lord protects, That it may be known that He helps whom He will.

[68] I have determined to join to the two above related a third miracle entirely similar, another captive, as I lately received it from weighty persons, to doubt whose words you would judge plainly impious. Especially since they themselves, before that deed, had never even heard the name of our Martyr. So great, indeed, is the fame of this sign known to have been, that at the castle which, built very strongly above the river Aube, they call La Ferté ^g, the name of Prudentius was fragrant with immense favour. For in that very castle was accomplished the work of which the course of my discourse is preparing to begin: for when a certain knight of the same town, for I know not what reasons, frequently carried off plunder from the Austrasians ^h, he captured among other things a certain rustic, and led the wretch, tortured, into captivity to his own house. And straightway the truculent captor, filled with monstrous fury, consigns the man, knotted in most bitter chains, to a most heavy block as far as the legs, which kind of torment the French tongue calls cippus ⁱ. By this that unhappy man was constrained with such cruel compression of both shins that through the nails of his toes the blood flowed out in an abundant stream, alas!

Without delay the broken skin had left the constricted bones, The flesh being eaten away beneath, and the rigour of the stocks hollowing it. That wretch cries out with exceedingly plaintive groaning, And joins bitter sighs to sad tears, With lamentations raised and ever continued.

[69] the Saint being invoked, Meanwhile, as certain men were feasting at the sixth hour of the day ^k, as is the custom, in the same house in which the captive himself was kept, wailing with unceasing cries, mention arose from a certain pilgrim of the most blessed Prudentius, the captor and the captive listening. He, when he had discoursed somewhat in praise of the same Saint, added also the famous power by which he is accustomed to rescue captives. And when he drew out his discourse upon it at very great length, and, compelled by love of the new report, frequently repeated what had been set forth, the hearers, intent, wondered very greatly, and were amazed at the narration of the strange matter through each word.

The captive had heard all that the stranger had said, And at once believed it. Soon he stretches his prayer to the heavens, And drawing long complaints from a groaning breast, Sorrowful, he begs the Saint's help with such a prayer: O good Prudentius, who are said to accomplish these things, Which the man just now related, who deserved to behold them, I have heard with belief. Let it profit (I pray) to have learned these things: For I have very great faith that you are able.

Therefore to me, exceedingly wretched, now about to die wretchedly Beneath so dire a cross, bring help the more swiftly. I have not indeed deserved it. Nor will I deny that I have deserved this: I am not silent, but myself lay bare my fault. But the weight of punishment is enough for the fates for my many crimes; Spare, I pray, good Man: snatch me from the snares; That I may pay deserved thanks to Christ for the gift, And, free and exulting, may soon approach your threshold.

[70] he is publicly loosed from his bonds, and departs, no one daring to resist. The tearful supplication being ended, therefore, straightway the bountiful power of the glorious Martyr is present, and frees the man from the cruel chains. The stocks ^l, shattered, leap apart in different directions; the captor himself and all who were present being amazed with enormous wonder; and at length, not secretly, nor on sufferance, nor by ransom, but plainly by divine force, that captive goes out, all who stood by being so terrified with fear that they dared not even mutter against him; and he went out, many looking on, through the midst of the castle, no one at all being able to hold him back; and soon, putting on the habit also of a pilgrim for his vow, he sought the holy Martyr, to render thanks to him, as to his deliverer, in his temple: he comes, he relates what bitter things he had suffered, and how many words he had brought forth as a suppliant to you, O Martyr; finally he shows the bitter marks on his leg, and sings bright praises to the loving Witness.

[71] A third, from prison, by St. Prudentius himself, Because of the inequality which dwells in the desires for perishable things, many crimes are committed by mortals. For this reason indeed the needy lay snares for the rich, because, from what the latter are lifted up by superfluous wealth, from that the former pine grievously in want. Finally, for this cause robbers had captured a certain rich man from the village which antiquity calls Saint-Julien ^m, from the martyr who is venerated in it. He, being captured, was soon led away into captivity into the castle which, situated on the river Lignon, is called Rufiacus ⁿ, and there, his arms bound behind his back and his neck tied to his legs by a most cruel rope twisted round, he is consigned to most close custody, truculent guards being set to keep him. Meanwhile, however, that wretch, the very necessity by which he was pressed compelling him, entreats Prudentius, with sighs and tears rather than with the clatter of words, that he would succour him with his accustomed loving-kindness under the cross of so great a pain. While, therefore, he persisted very long in prayers of this kind, the dead of night had come, and straightway a person of heavenly form stood before him, declaring that he was Prudentius, who was being implored, and that he was ready to bring him help as quickly as possible, if he would follow him.

[72] When he answered that he indeed wished to, but could not at the moment, appearing to him, he is led out. his bonds and six guards standing in the way, he who had appeared said: There, he says, you tremble with fear where there is no fear, since without doubt the divine commands are delayed by no barriers. No more: the bonds burst and fall, and the captive rising, now no longer captive, follows the heavenly figure, the guards being held down by a wondrous power: and when, having gone out of the enclosures, they stood under the open sky, the wonderful guide, stretching out his forefinger to one side, says: Behold, in that house is kept the horn-footed steed on whose back you sat when you were taken. Going there, therefore, take what is yours, and go. He, going quickly, finding the door of the house standing open, found at once his horse divinely prepared, that is, with saddle and bridle put on; mounting it forthwith, the spiritual forerunner ^o going before, he reached the gate of the castle, which immediately (as is read of Peter [p]) opened to them of its own accord. When they had gone out, and were proceeding together a good distance, the magnificent Liberator says to the liberated: Be secure from now on, and do not give your limbs to any door at all, until, reaching Bèze, you pay due thanks to God and to the chief of the Apostles, and also to Prudentius, for your rescue. Having said these things, he appeared nowhere.

He too breaks off delay: he makes for the shores of Bèze, He pays his vows to God: he recounts what had been done; How, stripped of the snares, as though loosed from the rope, He went out safe, having followed the Saint through all.

But now the frail skiff, long tossed on the sea, is meanwhile brought to port to rest for a little while: so that, its strength resumed a little, it may, with Jesus' help, sail more robustly past what remains of the sea.

Here ends the third book.

ANNOTATIONS.

p. See Acts of the Apostles chapter 12.

Supply inquit* he says,

referare* to unlock

BOOK IV.

CHAPTER I.

St. Prudentius heals a withered arm and a paralysed woman: he frees a girl from divine vengeance.

At the time of the council of Besançon in the year 1124, If I were to strive to note down in letters how many consigned to bonds or dungeons our Martyr has rescued, all mention of his other signs being suppressed, I should certainly be writing out an immense volume: for so many benefits of his of this kind are seen, namely through the tokens hanging before the reliquary of his most sacred body, that, if the eloquent loquacity of Tully were present, it would without doubt not blush to confess itself less than fit to express them. Wherefore it seems more advisable to turn the pen elsewhere, and I judge it fitting above all to take the beginning of the narration from the Placitum of God Truce of God assembly, which is known to have taken place, most celebrated, at the city of Besançon ^a. In the year, then, one thousand one hundred and twenty-four from the childbearing of the unblemished Virgin, in which, according to the Mantuan rhetor, the iron race first ceased and a golden race arose in the whole world, the venerable Anfiricus ^b, archbishop of Chrysopolis ^c, decreed to assemble an immense council ^d, which they call the Placitum of God, in the feast days (unless I am mistaken) of Pentecost: on which the people, being on holiday and somewhat stripped of their usual fear of plunderers, strive more devoutly to visit the thresholds of the Saints. A place most suited to such a business is announced near the same city, distant from it more or less one thousand five hundred paces. For there is there a plain of outspread ground, clothing itself with pleasant grass, which the inhabitants call Thisia, the river Doubs ^e flowing past at the side.

[74] When, therefore, this decree of the archbishop thundered forth, report stirs up the peoples to flock thither. although his relics were falsely thought to be present there, It cannot be believed how many thousands of both sexes, of every age and condition, ran together: moreover, the glorious pledges of very many Saints were brought thither, whom it would be long to review by name. Among which were also a most beautiful icon of the doorkeeper of heaven, our Peter, and a casket of many relics with the arm of blessed Remigius ^f, which were conveyed by our monks and deposited honourably in a pavilion made for this purpose. Not long after, behold a poor woman, a native of the castle of Karolus ^g, wholly deprived of the use of her right arm, hearing that blessed Prudentius had come, hastens to the place; for already the balsam-sweet name of his martyrdom had seethed far and wide with enormous renown, and especially (as I said before) in those provinces. Those who had flocked together, however, seeing the silver arm which they had very often seen at Bèze in the church of Prudentius, supposed that Prudentius had come; and on this account they rushed in crowds to our tent: but there was certainly nothing there of that Saint save his name and his power: and this for no other reason than that the blessed relics should not be violently taken away from us, as it is established was once done. For report says that he was once carried by the people of Bèze to that very place for a similar occasion, and having been made manifest there by many miracles, the people of Chrysopolis detained him by force, but afterwards, God so willing, were compelled to give him back ^h.

[75] When therefore the aforesaid woman stood by our Saints, a withered arm with an inward roaring of the breast and a shower of tears she invokes Prudentius, that he would restore to her the use of her powerless arm and withered hand; and forthwith the most clement Martyr, though absent bodily, yet was present spiritually, restoring to the suppliant the health she was demanding. Then she, having obtained her wish, stretching out the same hand, takes the (as she thought) most sacred arm of Prudentius, and, turning to those standing about, began to proclaim with a clear voice the act of power performed upon her. Our monks, seeing so illustrious a sign, chant divine praises with eager joy; they see at once the popular crowds running together, each thinking that he would be happy if he could see, or even salute from afar, the tabernacle of Bèze. Among others there ran up also the chaplain of the aforesaid castle of Karolus. He, having learned of so outstanding a miracle in a woman very well known to him, taking hold of her healed arm, thus addresses the multitude standing by: Do not believe, O people, that what is asserted of this woman is in any way made up, but know without doubt that six years have already gone by since this arm, bereft of its natural sap, has shown no useful service to her who bore it. But now, as you see, it has been restored to its ancient health: do you doubt? This is my parishioner, she is better known to me than his own house is to anyone: I do not know these monks, I know not their Saint, but I see most certainly that this woman has been healed today. He had spoken, and all rendered thanks to the Lord for so great a sign which He had performed on the woman.

[76] These things having been so done, there comes likewise a certain woman with her husband, and he heals a paralysed woman: who, rushing irreverently indeed but most devoutly upon the holy things, kisses most tightly the holy arm under the name of Prudentius, abundantly watered with her tears. Being asked by the monks who she was, or whence, and why she did this, she restrained her husband, who wished to answer for her, saying: I myself will answer for myself the things that concern me; do you only stand by as witness of what is said: I (my lords) am a native of the village which is called Menbriacus ⁱ, joined in wedlock to this man whom you see standing before you; but, my sins demanding it by their manner *, I fell into a most grievous paralysis, which has cruelly twisted me for four years until now. But when, the day before yesterday, I heard that blessed Prudentius was being brought here, I scarcely obtained from my husband that he would carry me to him set upon a two-wheeled cart ^k; and when, midway on the journey, I had invoked the holy Martyr, suddenly the withered ligaments of my sinews began to be stretched out, and my feeble limbs to be restored to their former movements, and soon, stripped of my long-continued languor, I leapt quickly from the vehicle, and began to go before my husband on the path with hastening step,

until we should come here, to render thanks for the health restored from heaven: this is my cause of rejoicing; this the whole reason for which I so impudently sought that glorious arm; a venial rashness; what is sinned through devotion is not reckoned too grave; when she had said these things weeping, she pressed kisses three or four times, wept rejoicing, and after her vows returned home.

[77] at Bèze a nun of Besançon, A certain nun, a native of the territory of Chrysopolis, by a hidden judgement of the heavenly will, had fallen into the languor of dire paralysis. This affliction, according to Hippocrates, is wont to settle upon the limbs from excessive cold, the ligaments of the sinews being twisted and the veins and arteries contracted: but chiefly, according to the belief of heavenly authority, it is inflicted on wretched mortals because of sins, as God the Christ says to the paralytic whom He had cured: "Go, and sin no more, lest something worse befall you ^l." For this cause chiefly, therefore, as I think ^m, the aforesaid woman was wasting with a most cruel affliction of the lower limbs. While she was held very long in the prison of this pain, the rumour-bearing breeze carrying it, she learned of the wondrous power of Prudentius; and straightway conceiving hope through him of her former health, for she believed nothing difficult to the heavenly physician, she asks to be carried to the hall of the blessed Martyr. Having scarcely obtained this because of the difficulty of the journey, she at length reached Bèze, namely from that side on which the wintry Bear is revolved about the star-bearing pole. Where also, midway on the road, there is a venerable church of the glorious Virgin and Mother of the Lord Jesus on the watch-tower, so to speak, of the whole village, against the most savage blast of the North wind, which the divine Page calls the devil ⁿ: there, therefore, the devout woman asks to be set down on the ground before the church of most blessed Mary, and that the basilica of the holy Witness ^o be shown to her: which being pointed out, she thus invokes him, mingling groans with prayers.

[78] labouring with the same disease, Behold, most glorious Prudentius, I come to you, as I have long desired: and with what effort I can I salute from afar the most longed-for house of your limbs; and O that I were able to run to it with my own gait! but alas, unhappy one! my crimes hindering me, being deprived of the walking of both legs, I cannot go: succour then a wretched woman, most loving Martyr, and restore the use of walking in a body already almost half-dead, since I now fully believe that you are able.

Entreating with such words, and pouring forth such things weeping, Pressed by long ills, the nun had ended these words. Immediately the Saint heard what the Nun asked, For soon the sinews rejoice to be laid out in their places. After their manner the veins swell, full of blood: The arteries learn again to stretch themselves upward. All things, covered with skin, were strong in their former health. Then the woman with easy effort (wonderful to see!) Leaps from the bed: she hastens with upright carriage; And what remains of the road, running on foot she swiftly accomplishes; Until she arrives where her vows may be satisfied.

Having rendered thanksgivings, therefore, to God and to the blessed Martyr for the health received, she returned eagerly to her own country, living a long time afterwards in safety; but since the plague of vices for the most part accompanies health of body and abundance of household goods, she began again, by living luxuriously, to be rolled in the wallow of pleasures. When behold, suddenly a relapsing paralysis falls upon her, seizing her limbs more sharply than before.

[79] She was therefore afflicted with the anguish of a most vehement pain, once and again and amid the torments of her panting spirit she was the more pricked by the consciousness of her sins. Nor, having wholly lost the hope of healing, does she fail to run back to the Physician best known to her: for almost without any interval of time Prudentius glows in her breast, Prudentius on her lips; at length, being brought again to Bèze, and presented to the Saint for whom she had long thirsted, she is prostrated before his altar with the whole ruin of her contracted body. Then, raising the eyes of her face and her joined palms on high, she broke out into these prayers:

O King and Redeemer of all, most holy, Who behold all things with everlasting light, Succour, I beseech, a sick woman entreating you, Who displeases you by much sin: Through the prayers of the illustrious witness Prudentius, Whose relief very many have already proved: Among whom I myself should know it the more clearly, Who, dragged hither, have already by him left my bed. You who possess as Martyr the highest kingdoms of heaven; And whatever you pray for, obtain at once from God; Deign in clemency to favour these tears, Which I pour forth, worn out by very many anguishes. I am here, weighed down by a heavy crime: I do not blush to lay open a deep wound, I seek healing for an unspeakable wound, Which I know you are able to give at once. O holy Martyr, now be present to a suppliant, Conferring former health upon the body. Drive out the savage paralysis from the legs, To put which to flight I have now come groaning.

[80] These things having been said, she is at once restored to her former safety; then, having devoutly repaid Christ and the Martyr with grateful praises, he cures; as also a girl, divinely punished for violating the Sabbath she rejoices to return home on her own feet, who had been carried there on the feet of others: truly, as the divine Prophet says, "God is wonderful in His Saints [p]," glorious in His Majesty, doing wonders. Although all the works of the eternal Creator can rightly be called wonderful, yet by a most useful dispensation He has reserved certain things, not greater, but more unusual, for fitting times; which nevertheless are called wonderful not because they are done against nature, but because they come about by divine power outside the accustomed course of nature, and transcend human capacity; such as to restore sight to the blind, walking to the lame, the use of their hands to those with gout of the hand. That our Prudentius has often done these things, the tongue of the dumb confesses, as is said: for a certain young girl, accustomed to serve the women at Bèze, while at the tenth hour of the Sabbath [q] she was smoothing a woman's garment with a polishing stone, which country women call Lisca [r], was suddenly made mad, and, utterly bereft of the fivefold sense, lay as if dead, the very stone which she was holding adhering most firmly to her right hand: nor undeservedly. For if in Judaism the carnal Jew, whose reward is the filling of the belly, keeps sabbath every week even from a good work, how much more ought the spiritual Christian to keep sabbath from earthly activity on account of the Vigil of the Lord's Resurrection [s].

[81] punished by divine agency. Because she did not do this, she most justly deserved to be struck with such a vengeance. Now the Godhead is very often accustomed to exercise this, that through the public punishment of one the hidden rashness of many may be corrected; whence, that the penalty of that little girl might also become the amendment of those who err, at once the rumour-bearing South wind sounded forth this matter through the whole town: crowds of the mixed common people fly together to behold in the poor woman the just judgement of the eternal Judge; each fears for himself what he weighs as being done in her: no delay: there is a running together to Prudentius, their breasts shaken tearfully with sobbing: the blessed Man is prayed to succour clemently the most wretched young girl: straightway the Saint, as the royal Prophet sings, "Has regarded the prayer of the humble, and has not despised their petition, that these things may be written in another generation [t]." For forthwith the young girl is restored wholly to her senses. But, that the heavenly benefit might be the more welcome, that stone, by which the sacred Sabbath had been violated, clings tenaciously to her palm. At the last, however, she herself goes to the most sacred Physician, very many accompanying her, and, pouring out many tears, begs suppliantly that, the penal hindrance being shaken off, he would restore to her a free right hand: and she promises that henceforth she will guard the sabbath rest with perpetual observance, if she should be loosed: she had ended long prayers in weeping, for her guilt was hard, and it was just that what she had foolishly been able to stain should be washed with weeping. Nor does the Lord's Witness delay to be present to one pressed by so great a weight of sorrow; the stone, shaken off, goes swiftly out, the woman exults with her right hand made sound. The people standing round are amazed at these things more than Plato the Sophist could utter. The ruling Creator of all is praised, the King and Lover of the human race; the Martyr is commemorated as having power enough, who works thus by an easy nod.

ANNOTATIONS.

l. John 8, verse XI.

p. Psalm 67, verse 36.

q. In the evening after sunset, and on the day before the Lord's day, when formerly it was necessary to abstain also from servile works. You have a fact not very dissimilar in Saeculum IV of the Benedictines, part 2, page 235, number 38, and volume 2 of January, page 106, which in the Translation of St. Genulfus, made about the year 870, is thus described: For a certain woman, Tethberga by name, while at harvest time on the Sabbath day, the evening of that day already dawning, on the first of the Sabbath of the Lord's Resurrection, she was striving to bind a merges out of the multiplied handfuls (merges is a handful of grain, as is noted in the same place), suddenly, her fingers bent into her palm, and blood bursting out, the bold and wretched hand grew stiff.

r. An instrument with which something is polished, Cylindrus to the Ancients, in French Lisse, says Du Cange.

s. Any Lord's day whatever was formerly accustomed to be called the day of the Resurrection.

t. So nearly Psalm 101, verses 18 and 19.

Perhaps meis* [my].

CHAPTER II.

Among other miracles he restores life to three dead persons.

To a woman with gout of the hands, Very many deeds of this kind I would weave into the sacred volume, did I not fear to bring weariness upon the hearer: but a few out of very many, and the most certain out of the doubtful, are to be gone over. A certain woman, sprung from an honourable family, as she herself affirmed, of the castle which is named (to speak in the vulgar tongue) Gagnorri ^a, had incurred a most cruel gout of the hands: which affliction, namely, had so atrociously seized both hands that, her fingers being folded into her palm, the nails almost entirely sank into the emaciated hollow of the hand. The unhappy woman was tormented with most bitter twistings, nor could anyone at all come to her aid with a medicinal remedy. Seven harvests having thus passed, then, she is visited by the glorious report of Prudentius, and, believing at once, induced by the hope of recovering health, she sought with a very large company the shrine of the same Martyr: and at length, drawing near to it, she at once merited to obtain her health again, so that at will, many looking on, she either stretched out or folded her fingers. Now that day was, as far as I can remember, the Parasceve, before the Christian Pasch. That this was so done by divine providence no one of sound mind ought to doubt: namely, that on the day on which the starry Lamb, by His purple passion, redeemed from the pains of Avernus the whole

world, on that day He should also remove from one woman, through the Martyr, the bodily injury of her contracted hands.

[83] But what was done on the following Lord's day, namely on the day to a blind man, on which the Godhead, the sacred tombs of the blessed Fathers being unlocked and His own flesh taken up again, returned with noble pomp to those above ^b, my devout pen hastens to lay open. A certain man, deprived of the light of both orbs, was brought on the Saturday on which the Word-begotten Emperor rested in the tomb, to the sacred basilica of the Martyr. He was (as he himself confessed) an inhabitant of the castle which is popularly called Vesol, but in Latin can fittingly be named Visorium [c], from videndo seeing, because, being set on a very lofty place, it is seen from afar; he, anxious for the matter for which he had come, keeps watch all night wakeful before the most blessed pledges, unceasingly entreating the clemency of the Saint to restore to him the lost state of his darkened brow, to the glory of the common Creator.

The blind man pressed on with such words, and asked for light; As the morning shone, the loving power plainly shone, Light gleams for the bereaved man, his sight wholly repaired. Mass was being sung, glory, O Christ, was being given to You, Which they spoke to You who sang of You when You were born. And Hilary the prelate, whose voice was honeyed, increased it; When the orbs shone again, the rays glittered, The praise of Christ resounds, who gave back light to this man.

[84] to a contracted boy he brings present help; a boy A certain boy, drawing his origin from the village which is named Fundrimacus ^d, passing now through the second (unless I am mistaken) year of his third lustre, had been brought by his parents to Prudentius in hope of recovering health. For his leg being bent back, he was so condemned in his step that the ankle monstrously adhered to his buttocks; and when for a few days before the limbs of the blessed Martyr he besought the bowels of the divine loving-kindness that the joys of health be restored to him, the most sacred Prudentius interceding, he recovered his gait, repaying wholly the due thanks for the heavenly benefit. Those who saw it rendered thanks to the Lord. In the village which I said long above was named Lucus ^e, I have received for certain that a miracle of this kind was done. A mother with her son, who was thrice four years old, had gone to a mill. While she, held by the occupation of grinding, applied herself with all zeal to the necessary business, the boy, frisking around with playful movements (as that age is wont), was carried hither and thither. And while he moves lightly about, the ancient enemy impelling, he fell into the bed of the river which is called the Tille ^f, namely in that part where the rapacious stream is forced with most violent onrush onto the wheel. The mother, learning of this at once, cries out to Prudentius to preserve her offspring safe for her: meanwhile the little one, taken up by the swift wave, is dragged most rapidly, before a human hand could succour him, into the channel where the whole force of the water bore upon the wheel to turn it rolling round, so that it was wholly without doubt to anyone that the boy's limbs would be torn apart by the wheel's turning and grinding, and his tender bones broken up piecemeal into fragments.

[85] prevents his being crushed; Which could have happened, had not the power of Prudentius, nay rather of almighty God on account of Prudentius, been present: which by a wondrous order of things provided for the boy's protection. For immediately (wonderful to tell!) the wheel, lifted up on high divinely, so to speak, did not dare to harm the limbs of the boy who had been commended by his mother to the blessed Martyr. Having in this manner escaped an enormous danger, then, the boy is at length drawn unharmed from the rapacious ford by those running together, all marvelling at his unhoped-for safety. How great praises those present then rendered to the most loving Creator, how great also to the most sacred Martyr, having seen so great a miracle, I have decided to leave to the ingenious reader. Finally, when I too had hesitated for some while in doubt concerning this deed, having summoned those who had been present with him in whom the sign had been performed, and having been instructed by them in the sequence of the matter as it has been related, I at length, believing, broke out into the Martyr's praise. For I judged it (as it truly is) the crime of Pharisaic unbelief not to believe in divine acts of power.

[86] A certain man, Humbert by name, of the village which is called Roseria ^g, taken by ill fortune, was led away into captivity into the castle which I have already before acknowledged is called Visorium [h], namely from videndo seeing, he frees a captive: and there consigned most cruelly to bonds and a dungeon; and when for some days he had been worn out by the tightness of his fetters, by hated solitude, by the horror of darkness and by long-continued hunger, compelled by the necessity which pressed him, he began to implore Prudentius with constant voice that he might be freed; nor does the most kindly Martyr delay any longer to help him. For immediately he is present to the suppliant, dissolves the snares of his bonds, crushes the fetters, throws open the bars, weighs down the guards with a lethargic sleep, grants through all things a free way of escaping, directs his journey, brings the fugitive back to his own house. He who had been captive, but was now loosed, when he had obtained full security, began to deliberate about the preparation of a journey to Prudentius. And conceiving a resolution most worthy of outstanding praise: If (he says) I was willing, under compulsion, to give much for my ransom to the truculent robber who had taken me in order to extort my wealth, how much more, now freed for nothing, ought I most willingly to bestow some generous gift upon my Rescuer with thanksgiving? And indeed I should be ungrateful for divine benefits if I neglected to repay due thanks to him through whom I escaped; but again I am forbidden by the sacred law to appear empty in the Lord's sight. Accordingly an offering is to be sought, befitting my vows and the Saint, which, although not on an equal footing, yet in however small a measure, may answer to the heavenly benefit conferred upon me.

[87] Having said this, he orders at once a little silver vessel to be made, there are foreshown to a monk of Bèze very elaborately gilded, so that the mystical victim of the Flesh and Blood of God Jesus might be offered before the pledges of the most sacred Martyr. This being done, and the costs of the journey prepared, he directs his steps to the most famous Prudentius, pays the deserved thanks of praises, brings out the most beautiful gift, as it were the price of his freedom. He opens the mouths of many in the Martyr's praise. Finally, that chalice itself remained there many days as a testimony of the act of power. Wonderful things indeed have been related hitherto, but much more wonderful things will be subjoined. A certain monk of ours, named Guido, who was afterwards surnamed from an accident the Bald, at a certain time held the custody of the same place which we mentioned above, namely of the basilica of the blessed Martyr; and when on the Vigil of the Lord's Ascension he had given himself to sleep there, he saw as it were a certain tree, of very tall stature, rising up from the bottom of the face of the altar in which the Saint was resting, adorned with ineffable beauty with branches, flowers and leaves, partly purple, partly snowy white; but the purple part, with bowed necks, bent down humbly towards the altar, as though it were adoring the most sacred reliquary. The other, however, namely the milk-white branches, stretched out towards the doors of the church as though to protect the people, doubtless foreshowing the overshadowing of the divine compassion which was soon to be upon those who were vexed by various infirmities of ill health.

[88] For on the following day, namely of the most sacred Ascension itself, very many miracles of St. Prudentius, yet wrought within a short time, while the sacrosanct Offices of the Mass were being celebrated there, two blind men received the long-lost light; one, namely, as the priest began the "Glory to God in the highest"; the other at the beginning of the "I believe in one God": and at the last a certain paralytic, before the same Mass was finished, having obtained health most fully, rendered thanks to the almighty Physician. Why say more? I am about to say things plainly wonderful, and which will perhaps seem incredible to some; but the same monk affirmed on oath that they were true, to deny whom credit seems certainly ill-advised: that from the very hour at which that salutary imaginary tree was plainly seen in sleep until the Octave of holy Pentecost, namely for eighteen days, as many as came to that place in hope of recovering health, however held by diverse and grievous sicknesses, at once recovering most entirely their former soundness, returned home rejoicing, magnifying the divine munificence. To recount these here one by one seems to demand a greater labour, since the time and the course of the narrative undertaken admonish us to go on to other more celebrated things.

[89] who restores to life three The divine condescension is to be extolled continually with magnificent praises, which rewards those who devoutly comply with its precepts with such munificence of its accustomed liberality, that it not only gives them, after the tomb, the promised beatitude with itself among those above, but also very often glorifies them in the sight of mortals (if the faith of those asking does not waver) by the exhibition of miracles. Which I think is clearly evident from those things which have been set down before: nevertheless, lest after these the superfluous cunning of unbelief should creep upon * anyone, it has pleased me to subjoin to what has been written certain things no less noble. A certain little boy of the territory of Besançon, namely from the village which is called Cromariacus ⁱ, while he was playing with his companions (as is wont to happen) upon the bank of the river Lingo ^k, which flows past there with a rapacious wave, in summer time at about the third hour of the day [l], his foot slipping, fell headlong into the stream. No delay; ill rumour gathers the mixed common folk to the place of grief: the unhappy parents too run up not sluggishly. The mournful prey is sought beneath the water; all day long they search the inmost parts of the eddies in vain. Meanwhile, Phoebus now almost covering his rosy locks beneath the Ocean, while rapacious poles and hanging fish-spears ranged over the whole bottom of the river, the little body is at length hooked and drawn forth to the bank. Why say more? The burial is deliberated upon; for what hope of life could there be, since he had lain hidden so long beneath the water? But while the pitiable coffin is being prepared, amid the most bitter sobs of tears the bereaved mother, remembering Prudentius, tearfully addresses him, that with his wonted compassion he would restore to her the extinguished pledge. The surrounding people join the suppliant, and together they entreat the Saint that he would pour back life into the boy's cold limbs, his merits petitioning. The almighty Loving-kindness is at length bent by the intercessions of the kindly Martyr, and, the soul being poured into the tender corpse, He makes the cold marrow grow warm again.

At once the dead one conceives the vital breath: The seat of the soul is shaken, and the fibres grow warm: He is raised up safe, sits, walks, takes food. The people wonder at these things, and venerate the Saint of God.

[90] afterwards boys A certain youth nonetheless, sprung from the same parts, seized by a most burning fever, breathed out his last breath; and at once, as is the custom, the washed corpse is wrapped in funeral cloths ^m, and bound with bands, and is watched all night with sorrowful vigils. There was present his mother, unhappily bereaved in a twofold fate, exceedingly worn with widowhood, poverty, old age, and grief for her dead offspring, wailing over her son with unremitting lamentations, and entreating blessed Prudentius with very frequent petitions that he would restore to her the love of her only pledge, namely the light of her eyes and the staff of her pitiable old age. Why do I linger longer? Already the morning had grown bright, nor did the old woman grow weary of cries of this kind, when, behold, a command going forth from the propitious Majesty enthroned on high orders the extinguished offspring to be restored to the widow, to heap up the praise of the glorious Martyr.

At once in its manner, poured through the vitals, the breath Warms with heat the limbs hardened by icy stiffness. The blood is made glowing about the heart: The senses awaken; the mind claims them for itself, Which death had before pressed down with heavy weight. He quivers, moves his lips, rises, sits, yawns deeply, Is amazed at the funeral wrappings and his bound steps. The astonished watchers tremble at such a novelty. This one flees, that one stays; but fear presses both: He is loosed, raised up, swiftly enters the church, prays, Joyfully gives thanks to the Lord, weeps for joy, Glorifies the Saint, because he has conferred on him so much Joy, and pays his gift after the mournful funeral.

[91] Nor these only, but also very many

that he restored them to their former limbs, from death the progress of the discourse begun will show. For a certain Walter, a burgess of ours, surnamed Canicula, merited both to experience and to rejoice that his son, named Simeon, was restored to him through the holy Martyr himself: which little boy, namely, while he was playing with those of his own age with the gestures of a playful age upon the bridge of the river Bèze ⁿ, his foot slipping, fell headlong into the stream, and, the tender strength of his small body giving way, he is at once rolled away far off, turning over and over, by the rapacious wave. No delay; the mournful rumour spread abroad, the little ones who had been present at the accident publishing it everywhere. The bereaved parents run up, and fill the empty air with long cries; at which the listening throngs of both sexes, of differing age and condition, with a wholly wretched face of things, rush pell-mell to the devouring waters. A diver seeks the corpse of the drowned little boy, and, having found it with difficulty, brings it to the bank. When he was seen to be dead, the tearful cries are multiplied a hundredfold; and at once the father with the mother, rushing upon the lifeless limbs of their son, are almost deprived of the vital fire.

[92] Why say more? Funeral wrappings are prepared, with a sepulchre [o]: he recalls to life. for nothing living leapt in the little breast, but all the vital fibres were felt to be given over to eternal cold. Then therefore those present who had a mind somewhat saner from grief persuade that the little body be carried to the basilica of Prudentius. Immediately it is carried, the whole town following. Meanwhile the mother turns with tears to the blessed Martyr, embracing the cold limbs of her pledge, and, addressing him with many prayers that he would restore to her her only love, she merited to be heard. The popular throngs join the entreating woman; the most loving Witness favours the loving petition of the suppliants; the dead rises from the bier, weepings are turned into joys, sad sobs into divine praises: of which wondrous thing almost the whole town of Bèze is able to bear witness even now, together with the same one who was raised, still surviving. For, living afterwards many years, almost up to old age, he displayed a devout mind in repaying thanks to the most blessed Martyr. Truly (as the ancient Prophecy once sang) "The Lord killeth and maketh alive, He bringeth down to hell and bringeth back [p]." Which oracle, namely, although it be overshadowed with anagogical majesty, yet the things which I have related hitherto clearly declare that it can rightly be understood according to the letter as well.

ANNOTATIONS.

h. See letter c here.

p. 1 Kings chapter 2, verse 6.

Perhaps subrepat*?

CHAPTER III.

Another miracle of a dead man recalled to life; what happened to him immediately after death: Teobaudus's epilogue to the reader.

The wife of a certain nobleman at the point of death I have learned that another miracle also, of far greater glory, was celebrated on the third weekday of the Lord's Resurrection, concerning which I could produce not one only but three hundred witnesses, if anyone were moved by any scruple of doubtful faith in its regard. For it was done not in a lowly but in a most celebrated place, namely in the castle which they call Dole, perhaps from dolus guile, because the townsfolk themselves very frequently use guiles ^a. For there is there (as has more than once been openly evident) a kind of men faithless and changeable towards the counts who revolve ^b in honour; giving their hands now to this one, now to that. A certain native, then, of that same castle, distinguished in birth, stature, reputation and morals, seized by a most burning fever and wearied by the long-continued cross of a fiery wearing-away, began to be at his last breath. Then, dreading the examination of the eternal Judge which was imminent, having laid open his sins to the priest, he devoutly received the Viaticum of Christ. Meanwhile, however, while narrow sighs are drawn from his oppressed breast, his wife, wounded by the sword of most atrocious grief, spends nights and days in continual wailing; when behold, amid the bitter sobs of her weeping, the Godhead recalls Prudentius to her memory: for already his honey-flowing name had sprinkled the remote parts of the earth with a salutary odour, and especially in those parts. For while the power of our Martyr is held known and dear by many, it is especially, by I know not what merit, among the peoples living beyond the Saône [c], extolled with so great a love of veneration that, God and the Virgin Mother excepted, nothing is above him.

[94] Therefore, having made mention with tears of the illustrious Prudentius, the help of St. Prudentius for him an inward roaring of the heart interrupting almost every word, she fitted her voice to her grief in this manner. Most brilliant jewel of the heavenly ones, more resplendent than the suns of Phoebus in sky and earth, glorious Prudentius, bring help to me, a pitiable woman, lest I lose (as I fear) the companion of my marriage bed, on whom the hope and solace of my whole life to be passed is known to rest. For you have merited to have a most celebrated name among the eminent of the Saints in these provinces now. Since you have shone forth hitherto among us (as they say) with innumerable acts of power, animated by which to believe (for I believe nothing is impossible to you), I implore the bowels of your loving-kindness. This alone, this (I say) sole benefit I ask of you as a suppliant, most Clement one, that you give me back my husband, whom untimely death is now almost shutting out from the vital air. Then, turning to her husband, panting with his last breath: You, you, she says, husband, I hand over to the most loving Prudentius, that you may serve him in perpetual homage [d], if he snatches you from the destruction of death, by which you are being swiftly carried off.

[95] Having said these things, she binds about his neck a rope of tow, made to the length of the man, she at first indeed implores in vain: but, while for the dead man through it in a manner assigning him to the holy Martyr as a serf; yet not for that does the sick man recover; but as once the Godhead, hidden under mortal limbs, when His friend Lazarus ^e was ailing, put off for a time His being present, so that afterwards He might succour the dead man by a greater miracle: so to this man too, while still living, the Martyr puts off being present for help, in order that afterwards, raising him by a more illustrious aid, he might become more clearly known to the world. Why do I weave delays? He dies, the lifeless limbs are washed, the face is wrapped in a mournful napkin, the hands and feet are bound with a band, and the corpse, covered with a funeral cloth [f], is lamented with final despair; and straightway through the whole castle a deathly public mourning [g] of most bitter grief is spread abroad; for he was blessed with a very great abundance of wealth and kinsfolk. The tragedies of the women therefore resound, calling back (as happens) each of the dead man's distinctions into lament. Why say more?

The night passes sleepless: all the crowd weeps for the dead man: The next day's light was present, the heat of Phoebus had filled the fields, For the mourners a sepulchre is dug, not fair, but foul.

Finally the corpse is placed upon the bier; the priest comes, to carry it forth to the church, where for the remedy of his soul the offering of the divine Sacrifice may be made.

[96] Meanwhile the dead man's wife (no longer a wife, since she lacked a husband) began to talk with friends about the preparation of the dinner for the same priest and the clerics, the funeral is prepared, nor does she cease to entreat the Saint, who were following the sad obsequies with the Office according to sacred custom. Then amid conversations of this kind, pricked by the most unendurable wound of grief, she pours forth mournful words thus, all standing by swiftly giving her place in enormous silence.

Behold, sorrowful, I am compelled to speak of a death-feast, Since the lamentable loss of my husband presses on me. O surely too cruel and deadly nuptials, Which bitter grief makes for the obsequies of death! When, Husband, I married you, we held festive banquets: Now, you being separated from me, shall we prepare dinners? O blessed man, Prudentius, I had made you my hope, And had given my husband to you, as a serf, That you might grant him still to live among earthly things, But, as I see, you do not deign to bend your ears to me. You can indeed (nor do I disbelieve it) loose the laws of death: But my faults stand in the way; alas now for wretched me! Mourning, I will carry to you the light which I had prepared; But I shall not lead my husband, whom I had vowed to you. It remains that you do one of these two, loving Martyr, If you deign to look upon my sorrowful laments; Either give me dead together with my dead husband, Or, for your praise, give him back to the widowed bed. O friends! ask the help of the Martyr, That he may restore to me my only solace.

[97] she receives her husband alive, While therefore the woman, leaning over the face of her dearest husband, lamented with these and similar words, and moistened his face, hidden by a veil spread over it, with a watering shower of tears, the surrounding populace, their bowels shaken with exceeding compassion over these things, humbly entreat the illustrious Prudentius that, life returning, he would by his kindly intervention pour the natural breath into the cold limbs. As they prayed such things with weeping,

Horrid death, fleeing back, lets go its beloved prey: The life-giving tinder gives life seated in the heart. The cold limbs grow strong, the lung lifted by the breath: The whole spirit is present to the man, now frozen by death: Now the brain is stirred, the cold marrow growing warm again: Now the head is raised, and rising he sits, no delay: He yawns and wails: an enormous amazement touches the throngs, And much fear: at length the face is uncovered, The arms are loosed, the ropes are taken from the feet, And the flesh, animated, stands alive with a clear sign.

[98] to the utmost amazement and joy of his kinsfolk: Seeing this, his kinsfolk, bathing their cheeks most abundantly with a shower from their eyes for joy, render loud-sounding thanksgivings to Christ, who deigns through the blessed Martyr to exercise so many and such wonderful acts of power. Then, accompanied by the same company of the people, alive and safe he goes to the very church, to render praises of thanksgiving, to which he was being prepared to be carried on a lamentable bier, to receive the final funeral solemnities. No delay: the costs of the journey being prepared, with his brother and wife he eagerly goes to the illustrious Prudentius; he pays his vows to his most kindly Raiser, and sets forth clearly to the monks inquiring the things which were, as they were, just *; among which, being privately and curiously questioned whither he had been led away when, the bonds of his breast being loosed, he had been wholly stripped of his members, sighing heavily, he began thus to speak. These things which you ask of me are not gone over without a certain ineffable fear of things to come; for when I remember with how great torments, exceeding mortal notion, the soul is loosed from the body, I am almost wholly loosed, through immense dread, from the natural framework of my limbs. But since these things will become well enough known to each one of his own accord at the last, I shall set forth the rest.

[99] Stripped then of the bonds of the body, and received by a certain one who, what things to his soul, as it were flourishing in the first flower of most elegant youth, I am surrounded by innumerable legions of hellish spirits, compared with whose stature I thought giants incredible in height to be dwarfs. These with darts

flaming, and assailed me with various missiles of javelins: but he by whom I was being led, shielded by the covering of armour of an unknown kind, beat back all the darts of the enemies with his boss (as it were) divine, very often impressing upon me, exceedingly fearful, not to be afraid. Meanwhile, having entered the shadowy region of the Plutonian kingdom, I beheld there very many, subjected to monstrous punishments, being sharply tortured by certain most foul spirits; whose names, lest they be not believed, I have decided not unwisely (as I think) to consign to silence. But the executioners of that cruel workshop, seeing me, holding back their impious right hands for a moment, fly up quicker than speech with a horrible-sounding shout; they desired, namely, to subject me to dire torments. But my Guide, gnashing with threatening authority, said: Desist, ministers of eternal death, from terrifying with empty threats a soul entrusted to my protection, which it is established has come here only for this, that it might learn thoroughly by sight the essence of your kingdom, not that it might become an undeserving partaker of the perdition so dear to you.

[100] Terrified by these words, the Stygian satellites fled away swiftly through the blind, pale silences of that abyss: separated from the body, but we, at length breaking through the very dense mists of Cocytus, came out upon the flowery sods of an ever-green field, where, when, fixed in intent contemplation, I desired above all to be mingled with the dances of the most blessed spirits exulting there in perpetual festivity, suddenly, for I know not what cause, we turned back the step we had begun. At which I, made somewhat sad, went back with slower effort. The Forerunner of the way at once perceiving this, and understanding fully the cause of my sadness, turning to me, asks most pleasantly: Why, he says, are you so disturbed by a contrary onset of mind? To whom I at once answered with humble voice: Most loving Lord, from whom nothing is hidden, I desired to be joined to these most happy companies. But he, somewhat more severely: You have not come thus far, he says, to be enrolled among these; but that you might learn more clearly what you ought to fear, or what to hope. For this reason, then, I have shown you the flame-vomiting caverns of the abyss, and the manifold tortures of the guilty, and also the most blessed assemblies of those who have faithfully obeyed the heavenly edicts, so that, avoiding the one, seeking the other, you may correct your manners, moderate your words, and direct your acts wholly towards the things above.

[101] But now it has been granted divinely to my intercession he relates what things were offered to be seen by his soul, that you should still live among perishable things, having resumed your own limbs, to live until the day fixed by unchangeable disposition. For I am that Prudentius who by the gift of the Almighty have long shone among men with very many acts of power, and whom your wife knocks upon without intermission with most devout weepings, that I may obtain for you still the vital air before the gaze of the Lord Christ. I, I say, am he to whom you had been handed over, when ailing, the day before, with a rope put around your neck, and therefore I received you with gentle arms as you went out from the body, and protected you from all the arrows of the enemies. These and other things having been set forth, the wonderful Prudentius himself, by I know not what order of things, puts me back again into my dying members, and suddenly drives out the whole fever with which I had long been sick. Sometimes, indeed, I celebrate with abundant joy, namely when I recall to mind the nectar-sweet sweetness of that vision and those words. He was clothed, as far as I am able to remember, in a purple tunic, most beautifully overlaid in places with little drops of gold [h]; for I could scarcely look at him much because of the exceeding brightness of his divine clarity. These and very many other things he whom the illustrious Prudentius had raised by his merits related privately to the more experienced ⁱ.

[102] Teobaudus's epilogue on the utility and fruit of miracles. Let it suffice to have committed to the pen these things out of the innumerable acts of power of the Saint, lest weariness be brought upon the pious reader. It is to be known, however, that the utility of miracles is not small, especially in this time, when, iniquity abounding, the charity of many grows cold: for unless through signs and prodigies most men of hard heart know not how to be converted to better things, since indeed the world would not have believed in Christ except through them. These things are done now also for this, that the depraved mind, admonished by them, may be converted to rectitude of life; for since Astraea withdrew to those above, that is, since faith, peace and justice have been driven out of the breasts of mortals, nothing is of more profit amid the storms of this tumultuous age for the correction of manners than the exhibition of divine signs, by which the human mind, being shaken, returns to know itself.

He who wrote such things of you entreats you as a suppliant, Reigning, most holy Martyr, in the ethereal citadel, That you may obtain for him pardon for his many crimes, Making him offspring of Barachias, and also of the true Jacob. Put to flight all harsh things, and banish all things that would harm; That, joined to the sacred dances in the heavenly company, He may rejoice in divine odes with the melody of David. Jesus, life and salvation to the pious, the only hope of the world, Hear the prayers of a suppliant with Your accustomed loving-kindness. A few praises, O Saint, I have related to your honour. Always and everywhere, loving one, have mercy on your Teobaudus ^k.

ANNOTATIONS.

c. In French la Saone.

d. That is, service.

h. That is, golden.

gesta* done