ON ST. JULIANA OF PAVILLY, VIRGIN AND ABBESS, IN NORMANDY,
ABOUT THE MIDDLE OF THE 8TH CENTURY.
HISTORICO-CRITICAL COMMENTARY.
Juliana, virgin, abbess of Pavilly in Normandy. (S.)
BY C. B.
§ I. The sacred Fasti in which the Saint is inserted; whether she is different either from Julia the abbess, at whose request the Life of St. Austreberta was written, or from the Juliana whom Ménard mentions; the lengthy elogium with which she is adorned by Du Saussay.
Pauliacum, in French Pavilly, formerly a noble monastery of Benedictine nuns in Normandy, The Saint, who is celebrated today by the hagiologists mentioned here, four leagues from the city of Rouen, in that very place where today (see Messrs. Corneille and La Martinière in their Geographical Dictionaries at the word Pavilli) a little town of the same name is seen, built by St. Philibert, abbot of Jumièges, in the 7th century, in the Pays de Caux towards the Caurus, afterwards destroyed by the Danes or Normans, and finally towards the end of the 11th century converted into a Benedictine priory called that of St. Austreberta — which itself also no longer exists now, all its revenues having been transferred, as the Writers of the enlarged Gallia Christiana teach in volume XI, column 127, to the Carthusians of Rouen in the thirteenth year of this century — St. Juliana, of whom we are now to treat here, or, as she is also found called, Julia, illustrated by her virtues and blessed death. Hence without doubt she is assigned to that place by Du Saussay, Bucelin, Arthur du Monstier, and Castellanus, who celebrate her today in the sacred Fasti composed by them. The announcement by which this is done by Castellanus is conceived in only these few words, which I put from French into Latin: At Pavilly in Normandy, St. Juliana, virgin, abbess of that place, whose body is honoured at Montreuil-sur-Mer in the church of St. Austreberta. Nor does the one presented by Arthur in the Gynaeceum Sacrum consist of more words, though somewhat different; but a lengthy elogium, by which the Saint is not only assigned to the said place but which also contains a certain compendium of her Life, is supplied by Du Saussay, and after him by Bucelin, who followed him. I shall transcribe it here entire, as it stands in Du Saussay, when I have first examined whether our Saint, whom he celebrates and who, as I shall show below, also enjoys ecclesiastical cult at Montreuil, is different either from Juliana, mentioned today by Ménard, or from Julia the abbess, who requested that the Life of St. Austreberta extant in our Work at the 10th day of February be written, as its preface, dedicated to her, makes credible.
[2] Ménard announces today the Juliana whom he mentions in these following words, in the Benedictine Martyrology composed by him: In the territory of Rouen, the deposition of St. Juliana, virgin, nun of Pavilly, nor either from Juliana, by Ménard, and then affirms, in book 2 of his Observations on that Martyrology, that she was a nun in the convent of Pavilly under the abbess Austreberta, and was a kinswoman of the latter, who was sprung, as may be seen in our Work at the 10th day of February, where she stands inserted, from a most noble lineage. But Du Saussay relates, in the elogium to be transcribed here below, as I have already noted, that our Juliana, whom he mentions, was born in a humble station, and was received into the number of the nuns of Pavilly by Benedicta, abbess of Pavilly, who had succeeded Austreberta after her death, through the wonderful protection of the latter, already reigning in heaven; and since these things most openly conflict with what I have just said Ménard affirms of his Juliana, and can in no way be reconciled, it must be said either that one or the other of those hagiologists strays from the truth, or that one Juliana is mentioned by the one and another by the other. Bucelin saw this, and, thinking that neither Ménard nor Du Saussay was to be charged with error, but that the Juliana mentioned by Ménard was to be distinguished from ours whom Du Saussay celebrates, announces today in his Benedictine Menology two Julianas, ascribing to the one — whom he wrongly adorns with the title of venerable only — those very things which Du Saussay records of our Juliana, and to the other those very things which Ménard records of his Juliana. But that a Juliana who was a nun at Pavilly under St. Austreberta and was joined with her in kinship never existed, and that therefore Ménard, who affirms the contrary from what has been said, strays from the truth in that matter, is suggested by what I now subjoin.
[3] Although Mabillon had Ménard to guide him, who, by reasons brought forward here he nowhere mentions, either in the Saints or in the Annals of his Benedictine Order, a Juliana to whom he attributes the same things that Ménard here attributes to his Juliana. Besides, in the two Lives of Austreberta which are extant in Century 3 of the Benedictines, part 1, no Juliana at all is mentioned who is said to be joined with her by blood; nor is any writer older than Ménard found from whom a Juliana, nun of Pavilly under St. Austreberta and her kinswoman, may become known. Ménard indeed declares, in the Observations cited above, that he drew what he records of his Juliana from the monuments of the convent of Pavilly; but those monuments must have been either older or more recent than the very well-known irruptions of the Normans into Gaul, and therefore than the ninth century, in which these began; and most probably they were not older. For who could bring himself to believe that monuments of this kind, which treated of a Juliana professed as a nun at Pavilly under St. Austreberta — who was taken from the living in the year 704, as we have shown at the 10th day of February — were still remaining, in the year 1629, in which Ménard published his Benedictine Martyrology, in the monastery of Pavilly, which had been destroyed by the Normans many centuries before and had suffered not a few other vicissitudes? And surely that the monuments from which Ménard indicates, in the place cited above, that he drew what he records of his Juliana were not older than the ninth century, but much more recent, is clear even from the fact that this Benedictine martyrologist learned from the same monuments, as he himself reveals, that the body of the Juliana mentioned by him was still preserved at Pavilly in his own age.
[4] is refuted, the one mentioned, Now, since it is so, and therefore there is no reason why the Juliana mentioned by Ménard should be believed, on the credit of those monuments, to have been a nun at Pavilly under St. Austreberta and to have been her kinswoman, you would rightly judge that our Juliana is not different from Ménard's Juliana, both because she is marked in the sacred Fasti reported above on the same day as the latter — and the same is to be said of the place — and because not only Mabillon but also, if you except Bucelin alone, all the hagiologists mentioned above, and Ménard himself, list only one Juliana. It can indeed be replied that the body of the Juliana mentioned by Ménard is preserved at Pavilly, but that of ours, as we shall see afterwards, at Montreuil; but whether the body of any Juliana, and therefore of the Juliana mentioned by Ménard, is preserved at Pavilly, as he here insinuates from the said monuments, I am made to doubt by the notice of Pavilly which Monsieur Corneille, praised at number 1, supplies in his Geographical Dictionary at the word Pavilli, from documents drawn up, as he says, in this very place in the year 1704; for in it he speaks of some relics of St. Austreberta preserved there, and yet makes no mention of relics of any Juliana preserved there likewise, although he could conveniently have done so on this occasion. Besides, it may be that the body of one and the same Juliana of ours is preserved partly at Pavilly and partly at Montreuil. Nor is there any reason why you should judge her different from Ménard's Juliana because our Juliana was an abbess, while Ménard, abstaining from the title of abbess, calls his Juliana only a nun. For it seems to be concluded that this is probably wrongly done by that martyrologist even from the fact that no Juliana illustrious for sanctity, who was only a nun of Pavilly, is anywhere found in writers older than Ménard; and yet in the Life of St. Austreberta, edited by us at the 10th day of February and by Mabillon in the third Benedictine century, part 1, there occurs an abbess of Pavilly, Julia by name, to whom the preface of the Life of St. Austreberta is inscribed by an anonymous author contemporary with Austreberta; and she seems, as what is now to be said suggests, to be not different from our Juliana.
[5] Du Saussay, in the elogium to be transcribed here below, or from Julia the abbess, to whom the Life of St. Austreberta is inscribed, after relating, as I have already noted above, that our Saint was received into the convent of Pavilly by the abbess Benedicta, adds that she was afterwards substituted in the place of that abbess when she died; and the studious reader will understand from what is to be said below that credence is not to be denied him either in this or in the other things which he writes there. Further, Mabillon, who by no means thought that what that Martyrologist writes of our Saint was to be rejected, suspected, in the third Benedictine century, part 1, that she is that very Julia, abbess of Pavilly, mentioned above at number 1 and in the number immediately preceding, as he himself reveals not obscurely there, writing thus in his preliminary Observations on the Life of St. Austreberta, number 4: The convent of Pavilly in the Pays de Caux, at the fourth mile from the city of Rouen, is said to have been illustrated by St. Benedicta, abbess, who is believed to have admitted the virgin St. Juliana there,
as future abbess of the same place. Perhaps this is the Julia to whom the preface of the Life (of St. Austreberta) set below is dedicated. So he; who, having thus indicated that he only suspected this while he was writing these words, afterwards, when he was writing the Annals of his Benedictine Order, reveals not obscurely that he believed it without doubt, in these words at the year 704, number 19: The deeds of St. Austreberta were first written by an anonymous author, almost her contemporary, at the request of Julia, abbess of Pavilly, who succeeded Benedicta, the first abbess of Pavilly after Austreberta. This is without doubt Julia, called Juliana by others, whom, sprung of servile race, when Benedicta would not admit her into the number of the sisters, however much she asked, being seized with a most grievous disease but healed by the merits of Austreberta, she was at length compelled to grant this favour, as she begged and implored it.
[6] And indeed Mabillon not only suspected, but believed without doubt, and surely with good reason, that our Saint is not different from Julia the abbess, at whose request the Life of St. Austreberta was written; seems different, with a lengthy for since the anonymous author who wrote the life of St. Austreberta was, as the same Mabillon teaches in his Observations just praised, almost her contemporary, it follows that the abbess Julia, at whose request he did this, was likewise almost contemporary with the same Austreberta; and since our Saint was admitted into the convent of Pavilly by the abbess Benedicta, who had immediately succeeded Austreberta, everyone sees that she too must have been almost contemporary with the same Austreberta; and since it is so, there is truly reason why she should be judged not different either from Julia, abbess of Pavilly, who asked that the Life of St. Austreberta be written, or from the Juliana mentioned by Ménard. And so, this matter having now been established, as I had resolved to do, I subjoin before the reader's eyes the lengthy elogium with which, as I have already noted, our Saint is adorned today by Du Saussay. It is conceived in the Gallican Martyrology which he composed in these following words: In the territory of Rouen, in the convent of Pavilly, of St. Juliana, virgin and abbess, who, kindled by the heavenly fire of piety, dedicated herself from her infancy to Christ as a handmaid; and, that she might complete the holocaust of her flesh and spirit, humbly and urgently begged the habit of holy religion from the abbess Benedicta.
[7] Held in contempt by her on account of the obscurity of her birth and the poverty of her circumstances, which, transcribed here entire, and having suffered a refusal, she cast herself upon the patronage of St. Austreberta, virgin, the first abbess of that place, already blessed, assiduously imploring her help, by which the harshness of the abbess towards her might be softened; whose mercy, however, she meanwhile entreated assiduously and earnestly; until, on the very day on which the feast of St. Austreberta was being kept in that monastery, the Girl, kindled with a more vehement desire for her holy purpose, ran as a suppliant to the sepulchre of the saint herself, and, embracing it strongly, protests that, even though she must be torn limb from limb, she will not loose from the tomb of her blessed helper her arms or the hands with which she was clasping it, before she is presented with the holy habit of religion. The abbess, taking her pious obstinacy ill, ordered her to be torn from the venerable sepulchre and presently thrust out of the sacred threshold. But God, whose care for the poor as for the rich is fatherly, forthwith avenged the injury of the afflicted Girl and helped her pious intention. The abbess was immediately struck with a feverish heat so vehement that she believed herself already near her end; when, repenting of the deed, she bound herself by a vow to God and to blessed Austreberta that, if she obtained relief, she would of her own accord fulfil the wishes of the poor little Girl to the full.
[8] she is adorned with an elogium by Du Saussay. Scarcely had that earnest supplication been formed when suddenly, the little fire of the fever being extinguished, the abbess recovered. She, at once discharging her religious promise, admitted Juliana, clothed in the garment she sought, into the sacred company, and deputed her among the sisters who serve the nuns of the first order, since she so earnestly asked it. In this lot the devout Daughter passed very many years with such humility that she was everywhere surnamed Sister of Jesus, especially on account of these divine affections in which she excelled. Then, that abbess having died, there was not much inquiry as to who should be set over the Virginal choir. For Juliana alone at once came into the mind of all; to the dignity of whose divine virtue they singularly offered this to her. Thus made Mother of all from a daughter, and Mistress from a handmaid, she undertook a burden rather than an honour; and the more she knew she had been raised from a lower place to a greater height, the more, depressing herself with greater lowliness of mind, she afforded to all an admirable example of humility and exceptional zeal and offices of maternal love and solicitude. And so, exercised in turn, and at length perfected, in the offices of Martha and Mary, she completed the course of this life; nay, from the wrestling-place of death she passed to the merited enjoyment of glorious immortality. Her most pure body, translated from Pavilly to Montreuil and enclosed in an honoured repository, rests there near the venerable reliquary of St. Ausberta , by whose kindly inspiration she obtained her wishes. Such is the elogium, as I said, with which Du Saussay adorns our Saint; and what is to be thought of the things which he relates in it I shall set out in the following §.
Annotata* read virtutes
* Austrobertae
§ II. What is to be thought of the elogium presented in the preceding §; the time at which the Saint died, the translation of her relics, her ecclesiastical cult.
[What Du Saussay relates in the elogium of our Saint, and which, as it appears, originally] Whence Du Saussay received what he relates in the lengthy elogium of our Saint, transcribed here in the preceding §, he nowhere declares; but among the Miracles appended in our Work at the 10th day of February to the Life of St. Austreberta from four ancient codices, there occurs one which is read in three of them and which is there set out at number 4 in these words: At another time also, (the nuns of Pavilly) recalling her (St. Austreberta's) memory, when they were celebrating the solemnities of the Mass, a certain Girl, wishing to save her soul, desired to join that holy congregation; but since, when she had asked in many ways in time past for a cause of this kind, every faculty of entering had been denied her, despairing now of being able to obtain this favour from man, trusting rather in the mercy of God and the prayers of that Saint (namely Austreberta), at the very hour at which the Lord God of Sabaoth was being proclaimed Holy three times by all, running to the holy sepulchre, she seized the pall with the hands of the blessed handmaid of God, saying that she would by no means withdraw from there unless she were thrown out against her will, saying that, if perchance she were cast out, her soul would perish; yet that her blood would be required at the hand of whoever should further hinder her devotion. But the Mother of those same handmaids of God, who at that time presided over the monastery, being very indignant at what was done, ordered her to be removed from that place and expelled with disgrace, saying: You, she said, since you were born a servant of this monastery and ought to perform servile work, whatever is enjoined on you outside, have you dared to think this, that by robbery, associated to the body of the nuns, you should delight to be made a mistress?
[10] On the following night, therefore, when she had given herself to sleep, a most grievous fever at once came upon her, and by the miracle of St. Austreberta which is narrated here so that she was tormented sleepless through the whole space of the night. And when morning came, the fever growing heavier, she orders the priest to be present, and at the same time all the sisters: she indicates that she is indeed dying, but she begged of all that that Girl for whom she said she was suffering be received into the congregation. But they, because they had conspired with one mind against the Girl, that she might not be received, still doubting that the sickness had befallen her for this cause, took counsel, saying: Let us go first to the body of the holy handmaid of God, and there pour forth prayers for you, vowing a vow, that, if perchance the Lord have mercy on you so that you be healed of this infirmity, you may yourself do what you urge. Which was so done. For immediately the fever left her, and, rising from her bed, she ordered the Girl to be brought, and received her as a daughter, and made her a sister to the rest, now well remembering what before she had badly forgotten, that the Lord is no respecter of persons; but whether slave or free, we are one in Christ, and under one Lord we bear our warfare; for the Lord is well pleased with those who fear Him, and in those who hope in His mercy. That the Girl, therefore, born in a humble station, who had asked for the habit of Religion at Pavilly and had suffered a refusal from the mother or abbess of the place, was afterwards admitted by the same into that convent, St. Austreberta, to whom she had fled, wonderfully protecting her, is recorded both by this account, already given, of the miracle which pertains to it, and by the elogium transcribed here above, with which Du Saussay celebrates our Saint.
[11] partly flowed, seem to be admitted as not unlike the truth, Wherefore, although indeed the latter and the former, as will become plain to one who considers, disagree with each other in the circumstances with which they clothe the deed, yet in substance they agree exactly; and since it is so, Du Saussay most probably received it either from the very account of the miracle pertaining to it, already set out, or from another writing into which this had flowed, the circumstances being changed at will. And the latter indeed appears more credible, because it is not said in the account mentioned by what name either that Girl or the abbess by whom she was at length admitted at Pavilly was called; and therefore Du Saussay, who distinguishes the latter with the name of Benedicta and the former with that of Juliana, must have learned that they were so called from a writing or document distinct from the same account. But what, or of what kind, was it? Mabillon, who records the same Miracles of St. Austreberta which are extant in our Work at the place cited above, in the third Benedictine Century, part 1, page 39 and the three following, observes thus at the lower margin of the page on the miracle just related of the Girl admitted at Pavilly by the patronage of St. Austreberta: André du Saussay, in the Martyrology at the 5th day before the Ides of October, says that that Girl was St. Juliana; the abbess Benedicta … The Office of St. Juliana, which used to be recited by the nuns of Montreuil, agrees. The Office of our Saint, cited here by Mabillon and, as he says, used to be recited by the nuns of Montreuil, is not at hand to me; but since it is certainly, unless I am very greatly mistaken, older than Du Saussay, he had perceived from it — as being one in which, as Mabillon indicates in the words just now recited, the Girl who was admitted into the convent of Pavilly by the patronage of St. Austreberta is distinguished with the name of Juliana, and the abbess by whom she had suffered a refusal with the name of Benedicta — that they were so called. Nor did he learn this only from it, but most probably also the other things which that martyrologist relates in the elogium of our Saint transcribed here above; and since it is so, it is nearest that we admit them, if not as certain, at least as probable and as by no means unlike the truth, especially since with that Office, which probably from ancient monuments,
preserved at Montreuil, was composed, no documents either more excellent or more ancient are found by which they could be confuted and overthrown.
[12] conduce to determining the time of the Saint's death, Further, to turn the discourse another way, although indeed what Du Saussay writes in the said elogium does not expressly state the time at which our Saint died, yet it conduces not a little to determining it. For among it there occur these following words concerning Juliana, admitted into the convent of Pavilly and already enrolled among the sisters who used to serve the nuns of the first order: In this lot the devout Daughter passed very many years with such humility and charity that she was everywhere surnamed Sister of Jesus, especially on account of these divine affections in which she excelled. Then, that abbess — namely Benedicta — having died, there was not much inquiry as to who should be set over the virginal choir. For Juliana alone at once came into the mind of all; and since it is thus signified that Benedicta, abbess of Pavilly, who admitted St. Juliana into her convent, remained surviving in life for several years after she had done so, and since it appears likely that the same had presided over the said convent for some years still before that, it follows that, since St. Austreberta, whom she had succeeded in the government of the convent of Pavilly, died in the year 704, as may be seen in our Work at the 10th day of February, she probably prolonged her life until about the year 725; wherefore, since our Saint, who immediately succeeded her in the government of the convent of Pavilly, could easily have survived in life for about twenty-five years afterwards, it further follows that she probably exchanged this mortal life for immortal when the 8th century had about half elapsed. Nor indeed does it appear that it must be concluded that this was done much later or much earlier than about the year 750, also from the fact that the Saint would otherwise not seem to have been almost contemporary with St. Austreberta, who died, as I have already noted, in the year 704 — contrary to what she was, from what has been said above.
[13] The place demands that we now speak of what followed the Saint's death and pertains to her in any way. and her body, at length to Montreuil, which, while the Normans That she was committed to the earth at Pavilly, where she had lived most holily, I find noted neither in the elogium transcribed here above with which she is adorned by Du Saussay, nor anywhere else; but that it was done there appears beyond doubt. For from there her most pure body was afterwards translated — though, as it appears, not previously brought there from elsewhere — to Montreuil, of which notice has been furnished in our Work, volume 7 of May, page 800, at St. Framechildis. So, namely, Du Saussay expressly affirms in the elogium of our Saint, and he is not to be thought to stray from the truth in this matter, since that sacred pledge is preserved at Montreuil even today, from what is to be said below, and nothing suggests that the Saint was buried elsewhere than where she had been abbess. But when did that translation happen? That it occurred while the Normans were laying waste the Gauls in the 9th century appears likely from what Mabillon writes in the third Benedictine century, part 1, page 44, in the notice appended to the miracles of St. Austreberta, concerning the body of St. Austreberta, first abbess of Pavilly, now preserved partly at Saint-Omer and partly at Montreuil. Hear how he speaks there. A great part, he says, of the relics of St. Austreberta is preserved in the Austrebertine convent of Benedictine virgins, which is enclosed within the walls of the town of Montreuil; a part at Saint-Omer in the cathedral church. Why or in what manner this happened, receive in a few words. While the Normans were laying waste Gaul, especially the places surrounded by the rivers Loire and Seine, the virgins of Pavilly are said to have betaken themselves to the monastery of Marconne. That monastery had been built in the paternal stronghold of St. Austreberta, called Marconne, by Austreberta herself, as they say, after the death of both her parents, on the river Canche, a little below the present town of Hesdin.
[14] most probably done while laying waste the Gauls; But since the nuns were not safe even there from the incursions of the Normans, they fled to the most strongly fortified town of Montreuil; where, both convents, that of Pavilly and that of Marconne, having been destroyed by the Normans, they fixed their seat, and in that place, about the year one thousand, erected a convent named after St. Austreberta, which possesses part of the relics, the church of Saint-Omer part, in which the body of the holy Virgin was preserved while the storm of the Normans raged. And indeed the Virgins of Montreuil venerate the relics of their patroness in a silver Reliquary skilfully wrought, and part of the skull in a casket of gilded silver; while the canons of Saint-Omer venerate their portion in a silver shrine placed upon the high altar. Since therefore the virgins of Pavilly, while the Normans were laying waste Gaul in the 9th century, and especially the places surrounded by the Loire and Seine, are said, as Mabillon says, to have betaken themselves first to Marconne and then to Montreuil, most probably they then carried with them not only the body of St. Austreberta but also that of St. Juliana, hitherto preserved at Pavilly, in order to withdraw both the one and the other from the fury of the Normans; and so then the body of Juliana was translated at length to Montreuil, while that of Austreberta went to Saint-Omer, to be afterwards in part carried thence to Montreuil also.
[15] was translated, and is preserved there even today, However that may be, what Du Saussay writes in the elogium of our Saint — that her body was translated to Montreuil, which is so called, or also Monsteriolum or Monasteriolum, from the monastery of St. Austreberta enclosed within it — he rightly teaches, as also that that sacred pledge is preserved there even today. For the latter of these, from which the former follows, Mabillon and our Papebroch also expressly teach; the former indeed — to whom Arthur du Monstier also, in Neustria Pia, page 328, may be joined — in the third Benedictine century, part 1, page 29, in his Annotations on the Life of St. Austreberta; but the latter in volume 7 of May, at St. Framechildis, the mother of St. Austreberta, number 2. His words I transcribe here, the typographical errors with which they labour having been corrected. They run thus: The remains of St. Framechildis are reverently preserved at Montreuil in a chest placed to the right of the chest which contains the remains of St. Austreberta; at whose left also stands the chest of St. Juliana, abbess of Pavilly after St. Benedicta, who succeeded blessed Austreberta herself in the government of the same monastery. I say Saint Benedicta, because Mabillon so speaks in the little preliminary Commentary on the Life of St. Austreberta; but I would wish to know the day and manner of the cult. St. Juliana has an ample elogium in Du Saussay, in the Gallican Martyrology, on the 11th of October, at which day we wish to be more fully informed about her cult. So, at the place cited, our praised predecessor, who then, some things being interposed, adds there that he had been informed by Claude Chastelain, who, travelling to Antwerp in the month of July of the year 1686, had passed through Montreuil and had inspected everything in person, that the body of St. Framechildis is there held in equal honour with the relics of St. Austreberta, and that both, with the body of St. Juliana, are seen elevated in the choir of the nuns.
[16] What Chastelain informed Papebroch in the year 1686 about the body of St. Juliana honourably preserved at Montreuil, as the latter here testifies, he also clearly relates in his universal Martyrology, published in the year 1709, by the announcement of our Saint transcribed here at number 1; [rightly teach; but although they are silent about the cult, Juliana is nevertheless venerated at Montreuil.] so that, since this martyrologist and at the same time, from what has been said, Mabillon and Arthur du Monstier affirm with unanimous consent — and, as it appears, from notices of no spurious stamp — that the body of St. Juliana is preserved at Montreuil even today, it is truly not to be doubted that what Du Saussay writes in the elogium of our Saint rightly teaches that the matter stands so; nay rather, that it also rightly teaches that that sacred pledge, enclosed in an honoured repository, is honourably preserved there near the reliquary of St. Austreberta, may be gathered from the words of Papebroch just transcribed here. But although it be so, they are nevertheless wholly silent concerning the cult which the Saint enjoys, or formerly enjoyed, either at Montreuil or elsewhere. Nor, although Papebroch (see his words transcribed here in the number immediately preceding) desired to be more fully informed about the cult of St. Juliana for this day, on which she was to be treated, do I find in our literary furniture any notice bearing on it which was afterwards communicated to our Predecessors. Hence it came about that I at first doubted whether Juliana, who is inscribed only in the more recent sacred Fasti enumerated above, rightly claimed a place for herself in our Work; but Mabillon removed this doubt from me. For he cites the Office of Juliana which used to be recited by the nuns of Montreuil, in the words transcribed here at number XI; and since he thus reveals not obscurely that Juliana is venerated at Montreuil not merely in some fashion but with an ecclesiastical Office, and it appears in no way to be doubted that this was done there from a time immemorial even before the year 1634, I have hence presented her here to the reader, brought into our Work as a Saint, every scruple being laid aside.
Annotata* read qui
* read inclusus