ON SS. LUGLIUS AND LUGLIANUS, MARTYRS, AT LILLERS IN ARTOIS AND MONTDIDIER IN PICARDY,
ABOUT THE END OF THE SEVENTH AND THE BEGINNING OF THE EIGHTH CENTURY.
PRELIMINARY COMMENTARY.
Luglius, M. in Picardy. (S.)
Luglianus, M. in Picardy. (S.)
BHL Number: 5063
BY J. G.
PREFACE.
The Acts of SS. Luglius and Luglianus that we give here, taken from the Acta Sanctorum Belgii, were written by our Joseph Ghesquière. We submit them again to the press, because we have nothing better or fuller to say: indeed various manuscripts brought forward by Ghesquière have perished. What we shall bring forward from our own store, however, we shall enclose in brackets, so that what is our labour and what that of our predecessor may easily be distinguished. The principal thing that has fallen on us was the investigation of the Relics, dispersed by the vicissitude and impiety of the end of the preceding century. This task was made very easy for us by the benevolence of the Reverend Lords De Beaumont, parish priest of Montdidier, and L. Dangez, presbyter of Amiens; who sent us most accurately copied instruments. The greatest usefulness was also brought us by M. Victor de Beauvillé, recent writer of the History of Montdidier, divided into three very beautiful volumes, which we shall employ as opportunity offers. Further, the single § of Ghesquière, lest it be too prolix, we have divided into three: so that the two latter especially explain the investigation concerning the sacred remains of the Blessed Martyrs according to the various conditions of times and places.
§ I. An account of the places where SS. Luglius and Luglianus are venerated; the Acts are examined; the cause and epoch of the slaughter.
An account of the places where SS. Luglius and Luglianus are venerated: Lillers, whose territory the holy brothers Luglius and Luglianus reddened with their blood, is a small town (formerly) of the diocese of Saint-Omer, (now of Arras under the district of Béthune) in Artois (today in the prefecture of the Pas-de-Calais, département du Pas-de-Calais), distant three miles (12 kilometres) equally from Aeria, commonly Aire, and from Béthune, and (formerly) adorned with a college of canons, which was begun in the year 1043, as may be seen in Le Mire Diplomata, volume I, page 150.. Lillers is mentioned in the letters of Robert, count of Flanders, given at the town of Broburgh (now Bourbourg) in the year of the Lord's Incarnation 1103, together with Ingelram, lord of the fort of Lillers. By some it is called Lilarium, and in the vernacular it is called Lillers. Montdidier, or Mons Desiderii, to which some Relics of SS. Luglius and Luglianus were carried away from Artois, was once a noble fort, situated in the territory of Amiens, next to Roye *, named from its site and its founder Desiderius. For it is placed on the top of a mountain, and is commonly called Mondidier. In the letters of Guy of Candavène, castellan of Corbie, given in the year 1199, it is called Mons Desiderius, in the cartulary of St. Peter of Lihons, where these words are read: This was done at Mons Desiderius in the hall of the lord king, in the presence of etc., in the year from the Incarnation of the Lord 1199. There, then, as Adrien de Valois writes in the Notitia Galliarum Diplomata, volume I, page 347., the kings of the Franks had their hall, their house or palace, as in a famous and noble town. And so much for the places where our Saints are venerated.
[2] Their Acts, formerly very little known in Belgium: an elogium drawn from them: Of SS. Luglius and Luglianus I have found no memory in the classic Martyrologies, nor even in the Additions to Usuard. Whence I suspect that their Acts were little known until the year 1597, in which year André Herbi, canon of the cathedral church of Arras, brought them to light, and in some places polished them with his style. From this source especially Malbrancq drew whatever he reported of these Saints in his work on the Morini, and that in very great quantity, which he too adorned with his style. Malbrancq had been preceded in praising these Acts by Ferry de Locre in the Belgian Chronicle Ibid., page 82., and then by Arnold de Raisse, canon of St. Peter at Douai, in his Addition to the Natales Sanctorum Belgii, published in print in the year 1627 Folio, verso 227.; where however he composed a much briefer elogium from those Acts, framed in these words: In the territory of Thérouanne, the passion of SS. Luglius, archbishop, and Luglianus, king of the Irish: who, while Theodoric Bainus, bishop of the Morini, was sitting, emigrating from their homeland for the sake of religion, landed at Boulogne: where, signs being variously and splendidly wrought, proceeding to Thérouanne, they wonderfully rescued it from fire; concerning which matter he adduces the words of a certain Prose, familiar to the canons of Lillers, to be recited here below. Then he goes on in this manner: These and other things being accomplished, they arrived, singing, through trackless groves and uncultivated places, at the valley which is called Scyredala, four miles distant from the city of the Morini, and at the hands of the impious, namely of Berengarius and his brothers Bovo and Eseelmus (otherwise Helcelinus and Hescelinus) and their accomplices, they were crowned with martyrdom about the year of the Lord seven hundred and twenty-five. He adds that their Relics were afterward translated to Lillers: and that when they had rested there in a very ancient, as if inglorious, wooden feretory, gilded however, they were translated in the year 1471 into a new one, of silver, skilfully chased. But of these things more at large below.
[3] The antiquity and authority of the Acts are examined: Now let us inquire into the antiquity and trustworthiness of their Life. It was surely preserved in Belgium before the year 1179, indeed it was also known to Walter or Galter, abbot of Arrouaise, created in the year 1179, as is evident from his historical Preface to the foundation of the monastery of Arrouaise (commonly Arouaise), which the prior of that monastery, the Reverend Lord Gosse, published in the year 1786, where these words are read Ibid., page 535.: But also in the History of the passion of SS. Luglius and Luglianus, Irishmen, whose bodies are venerated at the fort which is called Mons Desiderii, in the church, it is read clearly written that these same Saints, passing through these regions, by the hands of the impious, namely of the aforesaid Berengarius and his brothers Bovo and Hescelinus and their
accomplices, were crowned with martyrdom. The same words of the Life are read in Volume I of January of the Bollandists Ibid., page 832. in the life of Blessed Heldemar the Hermit, who died in the year 1097. From these words of Walter it also follows that the Life of SS. Luglius and Luglianus was held worthy of credit in the course of the twelfth century: the more do I wonder that the memory of these Saints is not found anywhere even in the Belgian Additions to Usuard; but only in the cited Raisse, in Wiltheim in the Hagiologium Belgicum at the 23rd of October, and finally in Chastelain in his Universal Martyrology, at the same day; where however they are wrongly written to have been slain in the fifth century by the Vandals; which indeed cannot be reconciled with the words of their Life, in which they are asserted to have come to Belgium when the lord Theodoric Bainus, second successor of St. Omer, was sitting on the see of the Morini. I judge that the same Life is older even than the year 956, on this head, that no mention is made in it of the Relics of SS. Luglius and Luglianus translated to Montdidier; which translation however took place when Hilduin was count of Montdidier, the same namely to whom Hugh the Great, father of Hugh Capet, granted the villa of Combs, as is read in a diploma of Hugh Capet, which exists in Labbe [Miscellanea, volume II, page 579. Compare Bouillart, Histoire de l'abbaye de Saint-Germain, Pièces justificatives, page XXX.]. But by how much time that Life is older than Hugh the Great, who died in the year 956, I have nothing to define. And as regards the authority and credit of the same Life, it rests on the report of one or two Irishmen, and those not contemporary, as will be evident from our Annotations on the Life. It will therefore not be wrong if here and there we do not stand on its testimony alone: for instance when it asserts that Luglius was archbishop of the island of Ireland, and Luglianus king of Ireland; whose names, namely, are nowhere found either in the Catalogues of archbishops or of the kings of Ireland. That Luglius was adorned with the episcopal dignity, yet attached to no fixed see; and that Luglianus was a petty king or dynast of some domain in Ireland, I shall readily believe; but that the former was archbishop of all Ireland, and the latter monarch, I shall believe only when the testimony of a writer contemporary and otherwise worthy of credit is added.
[4] [The cause of the slaughter of the Saints: the epoch is not to be closely defined:] It remains that we place before their Acts some things on the cause of their violent death, the time and their subsequent cult. That they were cruelly slain by wicked robbers in the valley named Scyredala their Life testifies; but that they were given to death out of hatred of the true faith or for the defence of the Catholic faith their Acts nowhere suggest. Why then, you will say, are they announced as Martyrs at the head of their Life, published by the said Herbi, and why are they still venerated as such? I answer that it had long been the custom that men conspicuous for innocence of life, who had been wickedly slain by wicked men, should be held and venerated as Martyrs. We have examples enough, as in St. Adalbald the duke Acta Sanctorum Belgii, volume II, page 396., and in St. Mono Ibid., page 421. Compare Acta Sanctorum, volume VIII of October, page 363., in SS. Canute, Baldwin, archdeacon of Laon, and others. There is greater difficulty in defining closely enough the epoch of their death. The very Acts of SS. Luglius and Luglianus relate that they were slain at the time when St. Bainus, bishop of the Morini, was staying at Thérouanne. But indeed, as will be said here in the Historical-Critical Commentary Acta Sanctorum Belgii, volume VI, page 646., that holy bishop does not seem to have sat at Thérouanne beyond the year 706; indeed, as some hold, to have withdrawn to Fontenelle already from the year 697: it must be, therefore, that the holy brothers departed from life not in the year 725, as the said Raisse relates, but before the end of the preceding century, or in the year 696, as Malbrancq judges in his chronology of the Morini Volume I, beginning of the Work.. But to which of the two greater credit is to be given in this matter, to Raisse or to Malbrancq, who can pronounce, so long as it is not established in what year Bainus said farewell to the Morini, not to return to them again? This doubt standing, then, it has seemed better to me to refer the savage death of SS. Luglius and Luglianus to the end of the seventh century or to the beginnings of the eighth, than without solid foundation to fix it to some determined year.
[5] The occasion and antiquity of the cult; The prodigies that immediately followed the violent death of SS. Luglius and Luglianus, namely the divine vengeance on the slayer, the light fallen from heaven on their bodies, and the descent of angelic companies from heaven, as if by Jacob's ladder, sloping down to visit the bodies, of all of which express mention is made in the Acts, these without doubt began their cult, with the added fame, spread among the Morini, of their virtues and of the miracles that they had worked while living. There is no reason, then, why we should deny credit to Malbrancq, who describes their death and the beginnings of the cult that soon followed in this manner Ibid., page 528.: Behold (SS. Luglius and Luglianus) are despoiled of life and clothing, the bodies of both being cast into a pool, and left without honour. But they did not go off unpunished (the assassins), those monstrous tigers. He who was the chief author and the very workman of the death felt a cacodemon sent into his heart, his limbs distended, his bowels torn apart: and so that nothing might be lacking to the wretched man, the avenging beasts themselves fly upon him, and in foul manner tear apart his limbs and devour them; far from here, far, his fellow soldiers fled, so as not to be involved in the column of those evils. Wherefore to the wounded Erkenbod (Malbrancq makes this man a companion of the Saints) the power was given of laying out the holy bodies: he has no care for his very heavy wound: he drags his legs with more spirit, and with much turf brought out from the things to hand he covers that twin victim. Such confidence in his safety holds him, that he by no means refuses to spend the whole night there and to sustain the attacks of whatever beasts or robbers. And he is more animated by this splendid spectacle: an angelic company goes from heaven by Jacob's ladder sloping down to visit the bodies, and, obedient, it illumines them with the brilliance of a spectacular light. But also by a monstrous outpouring of rains the valley so swelled, that with the waters finding themselves a channel in the manner of a torrent almost as far as Lillers, the bodies of the Martyrs were carried there: it is a journey of a league and a half. The matter was brought to Bainus, who, taught by Erkenbod the course of the tragic death, went there with a pious multitude. And the sacred pledges, honourably laid in tombs, he carried to his little castle, situated nearby there. Where it is likely that there was a small building, or at any rate one added by the bishop: for about these times at once some little sanctuary existed there marked with their name and honour: and it is entirely judged that Lillers grew by the opportune beneficence of these patrons, whom it still keeps. Namely since there was nothing there but a forest, Butnetum by name, and at its entry that little castle of Bainus; that whole tract began to be cultivated with many dwellings from the place where the torrent laid the bodies, to the bishop's little castle, and from the little castle to present-day Lillers. The place receiving the bodies from the rainy flood also received a sanctuary, in which from the deep age of our ancestors there has always lived an anchorite, witness of very many healings, which still occur especially in those with fever; and it is named Heuronville, once Herronvilla, signifying from an ancient Teutonic etymology the villa of lords, because the bodies of princes, or lords, were found there. Thus far Malbrancq. That in this little castle of Heronvilla the bodies of SS. Luglius and Luglianus were preserved with due honour until the excursions of the Normans into the Gauls about the middle of the ninth century is altogether likely. But when, for fear of the Normans, the sacred relics of the Saints were either carried to more fortified places, or laid in more hidden recesses of the earth; this latter must have without doubt befallen the Relics of our Saints, since these are not recorded among the bodies of Saints carried to Saint-Omer. Peace being at last restored to the Gauls, it is altogether credible that they were brought out of the bowels of the earth and transferred with fitting rites into the chapel Ad Ulmos, recently built, and exposed to the veneration of the faithful. And thus what is reported by Malbrancq will easily be reconciled with what is to be said below.
[6] Which is compendiously explained by [By way of an appendix we add that our Ghesquière did not know the Breviary of Saint-Omer, then recently published by order of Bishop Alexandre de Bruyères-Chalabre, or at least did not use it for illustrating his commentary. But in that Breviary we have found recorded the festival of SS. Luglius and Luglianus for the whole diocese under the rite, as it is commonly said, of a semidouble with the following Legend: Luglius and Luglianus, born in Ireland in the seventh century, of Dodanus their father, one of the petty kings of that island, and of Relania their mother, were instructed in letters from their earliest age, and steeped in the precepts of holy religion. Luglianus for some time steered the reins of his father's kingdom with the highest equity: and Luglius attained the episcopal dignity. But both, kindled with love of a more perfect life, setting aside the emblems of their dignities, resolved to leave their homeland secretly. Having sailed therefore to England, they began to preach the Gospel. Soon, in order to withdraw themselves from the praises and admiration of men, they thought it better to seek unknown lands. Wherefore by night they board a ship, and make sail for the land of the Morini, and having suffered a huge tempest, which was calmed by their prayers, they reached Boulogne. After they had led many to the faith from there, and had been distinguished by signs, they set out, pleading a vow to be paid of a Roman pilgrimage. Entering the city of the Morini, they visited the most celebrated basilica of the Virgin, and commended themselves to her patronage as about to set out for another region, and lest, the fame of their name being spread abroad, they should be compelled to remain longer with Bishop Bainus, they were received in a hospice, and on the following day at first light they began to make their journey.
[7] The Breviary of Saint-Omer. By chance, after they had arrived in the valley of Schyredala near Fracfagium, while they were singing the psalter between them on the way, they fall in with impious assassins, Berengarius and his brothers Bovo and Hesselinus, and being cut down by them they lost their lives. Their bodies were carried by the bishop of Thérouanne to his fort not far from Hurionvilla; and there afterward was established an oratory, of which an anchorite had care from a long time until the year one thousand six hundred and twenty-five. In the ninth century their Relics were translated to Lillers, a town of this diocese, and are religiously preserved in a silver case, which Isabella, daughter of John king of Portugal and duchess of Burgundy, gave as a gift to the chapter of Lillers in the year one thousand four hundred and seventy-one. Portions of these Relics were brought to Montdidier many centuries ago, and are venerated there in the ancient church of the Virgin Mother of God. Further, the citizens both of Lillers and of Montdidier chose Saints Luglius and Luglianus as their patrons, and have more than once experienced the efficacy of their patronage. The Prayer on this festival is of this kind: O God, for love of whom the Blessed
Luglius and Luglianus, fleeing earthly glory, entered the way of evangelical perfection, grant us by their intercession that, spurning the allurements of the world, we may be able to follow Christ, and to imitate those whom the same faith and passion truly made brothers. Through the same. What is here said of the more perfect state, as far as it concerns St. Luglius the bishop, ought to be taken in a good sense: St. Thomas teaches, II-II, q. 185, art. 4, that a bishop is bound to retain the pastoral care for as long as he can profit the subjects entrusted to him for salvation… That it behoves, however, that as one takes up the care of government through the provision of a higher prelate, so also by his authority he should leave it once taken up. Already above, at q. 184, art. 7, St. Thomas had taught that the state of perfection is higher in bishops than in religious. If therefore St. Luglius the bishop left his homeland secretly, it must be said either that he was not bound to a fixed see, or that he had a rebellious people, whom he despaired of inclining to virtue: wherefore he preferred to follow a more rigorous kind of life.]
Annotation* commonly Roye
§ II. The cult of the holy Martyrs at Lillers and Montdidier; and the various visitations of the Relics until the end of the eighteenth century.
A part of the Relics, stealthily taken from the chapel situated at the Elms, That in that tract of Artois, as God is wonderful in his Saints, our Saints were distinguished by some miracles, and indeed until about the middle of the tenth century, is gathered from a manuscript Report on the Relics of SS. Luglius and Luglianus, which the most distinguished Du Cange sent to our predecessors on the ninth of March in the year 1666, framed in these words: A certain priest, Paul by name and Armorican by race, but living at that time at Amiens, when on the feast of St. Matthew (rather Machutus) he had dared to make rather free noise, by the working of divine justice, was condemned to blindness. Wherefore, having heard of the miracles in a certain Belgian chapel, situated at the Elms (which place is that in which the holy Martyrs Luglius and Luglianus were beheaded, and their sacred Relics then lay), that Paul, led into hope of recovering his lost light, taking a companion as guide of the way, came there. Where, having poured out humble prayer, and paid his vows according to custom, he deserved to recover the use of light. Then he, turning the gaze of his eyes on this side and that, when he had noticed that such a place was deserted and little suitable for habitation, called his companion and spoke to him thus: Dear brother, let us ask of God with humble supplication that he be willing to show us the sacred bodies of his Martyrs, so that, if his will allows, we may carry them away to the place destined by him. God breathing favour on their wishes, then, they snatched up the Sacred Relics of the Martyrs, and quickly gave themselves to flight. While the guards and ministers of the chapel pursued them as they fled at a hurried run, a dark cloud at once creeping up divinely in the midst through the air, they were drawn away from their purpose of pursuit.
[9] And carried to Montdidier; Paul, however, pressing on securely on the journey begun, when he perhaps suffered some trouble in carrying that sacred burden, began at the devil's persuasion to think of selling it. And when he had covered a journey of some miles from there, he came to the village of Pallardium, where, received as guest by a certain countryman, previously known to him, he got from him on loan a little chest, in which he hid the sacred deposit to be kept until he should come back from the place to which he was going. He then, the chest being well locked, and the key kept, went off, turning over in his mind for how much he could sell that sacred treasure. As he went off, there soon burst from the little chest such a splendour that the whole house flashed with rays of light: but also a huge din and terrible crash was aroused in it, hearing which the aforesaid farmer, and seeing globes of flames leaping out from it, shuddered wholly with fear. Whence when he had reported those stupendous prodigies to his neighbouring countrymen, for the sake of counsel; these, the divine Spirit breathing on them, persuaded him that he should go to Montdidier, and disclose that whole series of the story to pious priests chosen from the clergy. Acquiescing in their counsels the farmer came to Montdidier together with the said countrymen, and he himself went at once to the priests of Montdidier, to set forth such a matter. But they, the Lord revealing it, already foreknowing the whole affair, before he could blurt out a word, explained the whole matter to him: namely that the sacred Relics of the Martyrs Luglius and Luglianus lay hidden in the town of Pallardium, hidden in a little chest by the priest Paul. Wherefore on the spot those chosen presbyters of Montdidier, returning to Pallardium together with the same farmers, brought the sacred Relics of those Martyrs from there to Montdidier, with Count Hilduin, his wife Helvidis, and the leading men of the people of Montdidier surrounding them; and in the building sacred to the Most Blessed Virgin, which is a priory of the Cluniac Order, they were laid with solemn rite and supplication, the canticle "Te Deum laudamus" resounding: where they are even yet venerated with the highest veneration of the people of Montdidier, grateful for innumerable benefits. So far the manuscript Report.
[10] The said Du Cange adds that an old tradition supports this Report, and that an ancient written document agrees with it, The time of the translation, certain adjuncts: which is preserved in the same priory. A slip likewise concurs, sent to our predecessors in the year 1666 by the Reverend Lord Louis Nicquet, Celestine of Soissons and librarian, in which it is further narrated how those sacred Relics were proved by fire. Hear the words: Scarcely had the presbyter (Paul) finished the words, by which namely he had confessed that the Relics of SS. Luglius and Luglianus had been taken away by him, when the priests of Montdidier standing by and the laymen lit a fire, and placed on the burning coals the Relics of the Saints, wrapped in parchment, which, as all watched, came out unharmed. Whereupon Countess Helvidis, vehemently terrified, promised that she would build a basilica to God and his Holy Mother and the Blessed Martyrs, premeditating on the salvation of her husband and of her predecessors; and in the church in which the service of servitude should be rendered to God and the Martyrs Luglius and Luglianus, she enlarged the clerics with the revenue of prebends, and enriched them from the largesse of her estates and decorated them with the glory of ornaments. Du Cange further notes at the end of the former slip that that Hilduin, of whom mention is made there, was the count of Montdidier to whom Duke Hugh the Great, father of Hugh Capet, king of the Franks, granted the villa of Combs (commonly Coulanville en Brie), which had belonged to the abbey of Saint-Germain-des-Prés, when the tenth century was already advanced, as is found in a diploma of Hugh Capet, which exists in Philippe Labbe Miscellanea, volume II, page 579., and in Galland, in the Treatise on Franc-alleu Ibid., page 486, first edition.. Whence the passage of the Life of SS. Luglius and Luglianus, written by the Reverend Father Guilbert de la Haye Ibid., page 49., is to be emended, where the Relics of our Saints are reported to have been carried to Montdidier not in the tenth century, but in the year 870. It is moreover to be noted that the recited words of the Report, in which Paul the priest is narrated to have carried off the bodies of the holy Martyrs, are not to be understood in this sense, as if he had carried them whole to Montdidier; but in this sense, that he carried off notable remains from those two bodies; namely the head of each Saint and certain bones, which are still preserved at Montdidier; while the other parts of the body remained in Artois, namely in the chapel of the Elms; as the said Prose teaches us, customarily sung in the church of Lillers, in which these words on our Saints are read: Carried here (namely to Lillers) from the Elms, they were placed in this hall by the providence of God. And in truth the Report of Du Cange itself expressly relates that the Relics stealthily taken by Paul were not of very great mass, since he could hide them in a little chest or casket, which can by no means be done with two whole bodies.
[11] Ecclesiastical veneration paid them at Montdidier. In what great honour the Relics of SS. Luglius and Luglianus carried to Montdidier have always been held is taught us by the aforesaid Guilbert de la Haye, who consulted the monuments of Montdidier, before publishing the Life of our Saints and the history of their cult. The said author writes further that the heads of SS. Luglius and Luglianus are preserved at Montdidier, enclosed in cases formed in the shape of a human face, wooden indeed, but gilded; Luglius being exhibited wearing a mitre on his head, while Luglianus is crowned with a royal crown, and some other of their bones are enclosed in a wooden reliquary, likewise gilded. This is placed on the high altar: while the heads are placed toward the walls. Both Relics were withdrawn from the fury of the Calvinists, raging against the Relics of the Saints in the sixteenth century, in the year 1567. At the time when they lay hidden, concealed in the house of a certain citizen of Montdidier, they were from time to time illuminated with a wonderful light: and when they were afterward brought back to the church, the aforesaid case of bones was also from time to time illuminated with a prodigious light. Against plagues, fires, excessive droughts of the land the people of Montdidier are accustomed to implore the patronage of SS. Luglius and Luglianus, and have very often experienced their saving aid; as the said writer narrates there at length Ibid., pages 60 to 69.. The same writer testifies also that a sodality was erected in their honour at Montdidier, and enriched with sacred indulgences by Pope Alexander VII; also that their feast is celebrated on the 23rd of October, and the translation of the bodies on the first Sunday of the month of July: finally at the end of his work he has subjoined the hymn customarily sung in their ecclesiastical Office at Montdidier; and it is the following:
This day, to be abolished by no ages, Commands us to double festive applause; For indeed it has drawn a gemmed crown From a twin star.
For on this side Luglius lifts his mitred head: On that side his brother Luglianus His royal countenance, and each reigns In highest Olympus,
Hence we gladly sing two patrons, Whom manifold grace, overflowing In various streams, Proves to relieve our nation.
If the sky, closed, denies showers to the soil, And the crop grows sterile in dry fields, The city asks with one mouth For its patrons to be at hand:
Straightway the earth in its fruitful bosom Is in labour, made pregnant with thick rains, And the fields pour back the fallen hopes To the eager farmer.
If with a sudden mishap gathered Flame ravages the houses it has seized, The cases of the Martyrs repress The arisen fires more quickly.
When water has touched the sacred cases, The water, disclosing divine vigour, Is seen already then to break The evilly stubborn flames.
Sprinkled indeed on the swift fires, It checks the dire furies of the fires; So that, blunted, they are stupefied, nor can They creep further.
Whoever you are who hear these things, venerate the Mighty one of the heavenly, And the offspring equal to the Father, Nay more, sing the Breath of both In everlasting triumph. Amen.
[12] The cult of SS. Luglius and Luglianus in Artois. What pertains to their cult in Artois I shall now follow out a little more widely. On the testimony of the same Guilbert, that place in which the bodies of SS. Luglius and Luglianus had rested was always held in great honour by the inhabitants; and it is celebrated by the pilgrimage of pious men flocking there, especially on the Friday of each week, not without relief to those with fever. There had once been built there a little sanctuary, and indeed, as report had it, by St. Bainus the bishop, and it was as an oratory for a hermit living there until the year 1625; at which time the nobleman Antoine de Lières, toparch of the district,
named Frefay, founded a new one in place of the old, in which by the perpetual munificence of the Reverend Lord De Lannoy, canon of the cathedral church of Arras, the holy sacrifice of the Mass is offered to God on each Sunday and feast day. Near that chapel there flows a spring, on which a blessing is bestowed every year by sacred rite, and water drawn from it often brings healing to the sick Miscellanea, volume II, page 47.. The said author also writes Ibid., page 72. that in the place of the little castle destroyed by the Normans a stone cross was erected by the aforesaid Lord De Lannoy, and that before it every year the Antiphon Regina caeli is sung, when the Relics of SS. Luglius and Luglianus are carried around in a solemn line of supplicants; that this is done in memory of the sacred treasure once kept in the same little castle, carried for many centuries now into the church of Lillers. When the Relics of our Saints were translated to Lillers from the chapel of the Elms, I cannot define closely enough. The aforesaid Guilbert indeed relates Ibid., page 73. that this happened about the year 900: but since he adduces no ancient witness of his assertion, there is no reason why we should stand here on his testimony alone. It is more probable to me that the Relics of SS. Luglius and Luglianus were translated from the chapel of the Elms to Lillers only when the people of Artois had learned by experience that they were not kept safely enough in this chapel. I judge, then, that they were carried from the chapel of the Elms to Lillers only about the middle of the tenth century; where first in the parish building, then in the collegiate one, built about the middle of the eleventh century, they were exposed to the veneration of the faithful, the same sacred veneration, which has been paid them for so many centuries, still persevering. The memory of the Relics translated from the chapel of the Elms to Lillers is kept on the 20th of May with a double office and solemn supplication, as well as with a sacred panegyric of SS. Luglius and Luglianus; on which matter go to the said Guilbert Ibid., page 76..
[13] They are venerated at Lillers as secondary patrons of the town: At Lillers too, as the aforesaid Guilbert writes, SS. Luglius and Luglianus are venerated as secondary patrons of the town, since their primary one is St. Omer, bishop of the Morini. Whence in the ecclesiastical office a solemn commemoration of them is made, as is customarily done of the patrons of each church. The Antiphon and Prayer customarily employed in that commemoration sound thus: Kindled by the divine Spirit Blessed Luglianus approves the counsel of his brother, and, their property being distributed, with a few accompanying, they went out from Ireland. ℣. The Saints shall exult in glory. ℞. They shall rejoice in their beds. Prayer. O God, who gladden us by the merits and intercession of your Blessed Martyrs Luglius and Luglianus, propitiously grant that we may attain by the gift of your grace the benefits of those whom we ask. Through our Lord etc. The Prose which was formerly sung in the Mass celebrated in their honour sounded thus:
The King of equity requires That with affection of piety The Church should rejoice; Venerating the holy brothers, And celebrating devoutly Their solemnities.
Whom twin brotherhood joined By nation and by the same passion In one; Christ made them allies, And with the Saints there made them firm Faith, Hope and Charity.
Luglius and Luglianus, Whose birth was Christian, Amid abundance of things; While they attend to perishable things, They hold cheap the vanishing Glory of this world.
To serve the supreme God, Perceiving that he does not pass away They serve him alone.
Of whom one exalted to the episcopate, The other to the summit Of the Irish kingdom. Forsaking the pomp of the world, Adhering to God alone By divine breath.
For the sake of the salvation of God Both crossed the sea, Leaving their homeland; Preaching the Word of God, And flashing with signs, They came to Boulogne.
Through these the sea is made serene, Light is given to Eventinus, And health to the sick. By their prayer is freed From the fire by which it was burned The city of the Morini.
After these signs had been accomplished, When the long-awaited Passion was near; At the Elms they are beheaded, And are crowned by Christ In the palace of heaven.
There is a concourse of peoples, The light of eyes is restored to the blind, Health to the sick. Whoever truly believes in God, And comes here sick, Goes back eager.
Carried here from the Elms, They were placed in this hall By the providence of God. Celebrating whose feasts, This church in rejoicing Returns thanks to God.
Hail now, holy brothers, And fathers of this place And assiduous patrons: Obtain peace for us, And entreat for us The Saviour of the world:
That by your Holy prayer, Cleansing us from the dregs of sin, Pardon may be given us; That with Christ we may rejoice, And with Christ may remain In heavenly glory. Amen.
[14] And at Montdidier, as primary patrons. The people of Montdidier wished similar songs for themselves, and Bon de Merbes (Bon de Merbes), presbyter of the Oratory, who also flourished among theologians in the seventeenth century, composed for his fellow citizens the poem Beauvillé, Histoire de Montdidier, volume III, page 248. which we exhibited above at no. 11. To the Hymn are added the following: ℣. Rejoice in the Lord, and exult, you just. ℞. And glory, all you upright of heart. Let us pray. We beseech you, almighty God, that the doubled gladness of the present festival may receive us, which proceeds from the glorification of the Blessed Martyrs Luglius and Luglianus; whom the same faith and passion truly made brothers. Through our Lord etc. With the names changed, namely, it is the same prayer that is recited on the feast of the Martyrs SS. John and Paul at the 26th of June.
[15] [The Relics translated at Lillers into a silver reliquary; the rest pertaining to their cult there.] Here now is the rest pertaining to the cult of our Saints in Artois: when their sacred remains had already long rested at Lillers in a very ancient, as Raisse writes Beauvillé, Histoire de Montdidier, volume III, page 228., as if inglorious wooden feretory, gilded however, they are caused to be transferred into a new one, of silver, skilfully chased, by Elizabeth, daughter of the king of Portugal and once most pious wife of Philip, surnamed the Good, duke of Burgundy and count of Artois, in the same year in which she herself died at Aire (namely in the year one thousand four hundred and seventy-one). To this silver feretory, as the said Guilbert reports Ibid., page 75., the following inscription was added: YSABEL FILLE DU ROY JEAN DE PORTUGAL, DUXISSA DE BOURGOIGNE A DONNE CESTE CHASSE A L'EGLISE DE LA VILLE DE LILLERS ANNO DOMINI 1471. PRIONS A DIEU POUR ELLE: which sounds in Latin: Isabella, daughter of John king of Portugal, duchess of Burgundy, gave this reliquary to the church of Lillers in the year of the Lord 1471. Let us pray God for her. In this silver reliquary, further, St. Luglius is shown in archiepiscopal dress: Luglianus in royal; the upper place is occupied by the arms of the Portuguese kingdom. The Office which is celebrated of them on the 23rd of October the said Guilbert calls a double of the first class with an Octave. It had formerly been proper to our Saints; but after the correction of the Roman Breviary, carried out by St. Pius V, their Office is taken from the Common of Martyrs, the ancient lessons of the second Nocturn, however, being retained, which are proper to them. In the year 1633 their reliquary was opened and inspected by the Most Reverend Lord Christophe Morlet, bishop of Saint-Omer; and from it two bones were extracted, of which one was granted to the lord de Frefay, the other to the chapel of Heuronville; while the rest, and those not few, were laid back decently in the same reliquary. Our Saints are invoked there against fires, thunders and storms, also against fevers and plague, and often with prosperous and saving result. But why do we delay over their Acts? Thus far Joseph Ghesquière.
§ III. The fate of the sacred Relics of the holy Martyrs from the end of the eighteenth century until the present day.
In the year 1844 the people of Lillers ask and obtain To which indeed we should have nothing to add, unless, in the vicissitude of the closing past century, raging impiety had turned upside down everything that pertained to the cult of God and the Saints. Whence it came about that very many remains of the Saints, by the iniquity of the time, either perished scattered, or, hidden for some time by good men, needed new recognitions. So among the people of Lillers the Relics of SS. Luglius and Luglianus seem to have been lost: since in the year 1844, on the 16th of April, the most illustrious and most reverend Lord Jean Marie Mioland, then bishop of Amiens, afterward archbishop of Toulouse, grants licence to open the reliquary of SS. Luglius and Luglianus, and to extract from it some particles of the Relics, to be transferred to Lillers. Of which extraction the following instrument exists: In the name of the Father and of the Son and of the Holy Spirit. For a perpetual memory. In the year of grace from the birth of Christ one thousand eight hundred and forty-four, the thirteenth year of the pontificate of our Most Holy Lord Pope Gregory XVI, the fourteenth of Louis Philippe, king of the French, the most illustrious Lord Jean Marie Mioland occupying the episcopal see of Amiens, on Tuesday, the sixteenth day of April, at the fifth hour in the afternoon, in the chapel of SS. Luglius and Luglianus, patrons of the town of Montdidier, the Reverend Lord Louis Marie Martin Aubrelique, dean, curate of the parish of St. Peter in the said Montdidier, honorary canon of the Cathedral Church and archpriest, by virtue of the faculty granted by the illustrious bishop of Amiens under the 11th day of this month of April, there assisting the Lords Hippolyte Edouard Camille Luglien Chandon, mayor of the town of Montdidier, knight of the Legion of Honour etc., Charles Simon Dangez, warden of the confraternity of the said Saints, Jacob and Deneufgermain, vicars of the church of St. Peter, Longuet, Bertrand, Fissier and Braine, counsellors of the same confraternity, and according to the licence mentioned above, opened the busts containing the Relics of Saints Luglius and Luglianus, in order to extract from them particles to be given to the church of Lillers in the diocese of Arras. In the opened bust of St. Luglianus there was found a case of tinned iron, oval in form, having in the upper part a fitted lid, fortified with three seals on a red silk band, of which the first two were of the sub-prefecture of Montdidier, the third of Lord Lefebvre, former curate of the parish of St. Peter: and from the said case there was extracted a parchment instrument on the translation of the Sacred Relics of SS. Luglius and Luglianus, made in the year 1810 into new busts of silvered copper, likewise fortified with the seals of the sub-prefecture and of Lord Lefebvre: then the nearly whole skull of St. Luglianus, placed on a red silk cushion; from which skull a part of the right parietal bone was cut off, five centimetres in length and two in width, which at once, wrapped in a red silk cloth, was fortified with the seals of the parish of St. Peter and of the city of Montdidier.
[17] From the people of Montdidier, Relics of the holy Brothers, In the second place they proceeded to the opening of the bust of St. Luglius, in which, as in the former, there was found a case of tinned iron, oval in form, closed by a fitted lid, tied with a red silk band, fortified with three seals, the first two of the sub-prefecture, the third of Lord Lefebvre, former curate of St. Peter: in which first of all there was found an instrument of the year 1719 of the translation of the Relics of St. Luglius into a silver bust, subscribed by the Benedictine monks of the priory of Montdidier and by the leading men of the confraternity of the same town: then
an instrument of the year 1720 of the translation of St. Luglianus into a silver bust, subscribed by the same witnesses: third an instrument of the year 1795, by which it is established that the sacred Relics were transferred from the silver busts, destined for coining money, into silvered wooden busts, which the administrators of the town and the leading municipal men signed: fourth a commission signed and sealed by the illustrious Lord Jean François de Mandolx, bishop of Amiens, and fortified with the handwriting of Lord Gravet, secretary of the bishopric, given to Lord Lefebvre, curate of St. Peter of Montdidier, that the busts of SS. Luglius and Luglianus should be opened and, duly recognized, laid back in busts of silvered copper: fifth a little bundle covered with parchment, fortified with the double seal of the sub-prefecture and of Lord Lefebvre, curate of St. Peter, containing an instrument of the year 1660, fortified with the great seal of the Benedictine priory, in which are recorded in detail the Relics of the priory of Blessed Mary the Virgin of Montdidier and in particular the Relics of SS. Luglius and Luglianus; which instrument indeed, damaged by lapse of time, was laid back under the seal of the city and of the parish of St. Peter. Finally under the said extracted instruments there was found a fragment of the skull of St. Luglius, the size of a palm, placed on a double cushion of red silk; from which fragment a particle of the occipital bone was cut, two centimetres long, one wide; and, wrapped in a red silk cloth, was fortified with the aforesaid seals, each of these particles was transferred to the bishop's residence of Amiens, to be sent from there to Lillers, in the diocese of Arras, to be exposed to the veneration of the faithful. Done and completed in the year, month, day and hour indicated above. There follow the subscriptions. Nevertheless we read that the cult of SS. Luglius and Luglianus has not revived at Lillers, and that this parish now has as its patrons SS. Julius and Victor Beauvillé, Histoire de Montdidier, volume II, page 438..
[18] Whose cult had been neglected at Lillers; The learned man M. Victor de Beauvillé, in his History of Montdidier, wonders that the Relics of our Saints, translated to Montdidier from the year 900, as it were lay hidden until the fourteenth century, and that the sixteenth century, so hostile to the cult of the Saints, most benefited the veneration of SS. Luglius and Luglianus Ibid., page 36.. But he will not wonder at this who has been engaged for some time in the hagiographic matter: for the cult of the Saints has its fortune: thus many Saints, whose cult in the Middle Ages was most celebrated, have now fallen from popular memory: while the veneration of others now flourishes: whence too it happens that, the title of some church being as it were obliterated, another Saint obtains among the people the cult of a patron. And not to run on further, St. Mary Magdalene is even today patron of the metropolitan church of Mechelen, as the liturgical Directory teaches every year; yet that church is called by the popular name of St. Rumold, whose remains rest in it. M. de Beauvillé himself too admits that the names of SS. Luglius and Luglianus are scarcely celebrated at Lillers, and that the cult of SS. Julius and Victor has prevailed there. There is also another thing: namely it is the custom in the Catholic Church that the more gravely and dangerously some truth is attacked, the more strongly and powerfully it is inculcated in the faithful people. We have as examples the heresy of Nestorius, by which the cult of the Virgin Mother of God chiefly grew: the veneration of the Holy Eucharist was greatly increased by the heresy both of Berengar and of the Protestants. Since further these were most hostile to the images of the Saints and to the cult of the sacred Relics; from this it came about that among Catholics public piety greatly grew toward the Saints, their images and Relics, and new festivals were introduced. In this way is most conveniently explained the renewed fervour of devotion of the people of Montdidier toward SS. Luglius and Luglianus, the more celebrated festival to be frequented every year, and all the other things done in honour of the holy Martyrs.
[19] But at Montdidier, as time went on Moreover the Relics of the holy Martyrs from the ninth to the fifteenth century did not lie so unknown that no memory existed. Walter, abbot of Arrouaise, who flourished as the twelfth century was verging to its end, teaches in express words that the bodies of SS. Luglius and Luglianus are venerated at the fort which is called Mons Desiderii, in the church Gosse, Histoire de l'abbaye d'Arrouaise, page 535.. That the passion itself of the holy Brothers was also known is shown by Walter, cited above by Ghesquière at no. 3: yet he omitted that by which the tradition of the assassins is strengthened, namely that the place in which the monastery of Arrouaise was founded, established on the public highway, was situated in the forest which is called Arida-Gamantia; which forest indeed from the fort that is called Enera as far as the river Sambre then (about the year 1090) stretched continuously, and formerly had been a robbers' cave, whence also some commonly call this the Trunk of Berengarius, from the prince of the robbers of the same name, because after his death they say his attendants were accustomed to present to his trunk, which they had hollowed out, whomever they had captured, within which one of them, as if the same Berengarius speaking, imposed on the captives a sum of ransom, which no one was allowed to diminish or change Ibid., page 535.. He then reports the slaughter of the holy brothers carried out by Berengarius and his companions. In nearly the same place there is a Mound, called from Berengarius la Motte-Berenger, as if the burial of the wicked man, where in the year 1784 there were found scattered human bones and gilded bronze ornaments Ibid., page 9.. These things abundantly show that the memory of the martyrdom is derived from the most ancient times, and that their Relics, translated to Montdidier, were held in veneration there even two hundred years afterward, if indeed the translation was celebrated when the ninth century was already advanced. Further, the Soissons instrument of the translation brought forward above at no. 6 is far older than the seventeenth century: since already in the year 1666, as is said at no. 8, an old tradition supported it and an ancient written document testified the same. From which it follows that one should not depart from the tradition of Montdidier, with which these various monuments agree. The church of Blessed Mary the Virgin at Montdidier was erected into a priory of the Cluniac Order by Pope Innocent II, by a bull given at Pisa on the 3rd before the ides of March of the year 1136 Bullarium Cluniacense, page 49., which Alexander III Ibid., page 73. and Urban III Ibid., page 87. afterward confirmed. From which it is clear that the instrument of the translation is not older than the twelfth century, since it is said in it that the building sacred to the Most Blessed Virgin is a priory of the Cluniac Order: how much more recent it is, I am not in a position to define, since it is not found today among our hagiographical papers. This surely is established, that the circumstances of the translation became known before they were exhibited in a certain drama in the year 1656 Beauvillé, Histoire de Montdidier, volume III, page 37..
[20] The sacred remains of the Martyrs at Montdidier were very often recognized. In time, as is established, On the 25th of May 1660, when the report had spread among the people that the sacred pledges had been dispersed through the negligence of the monks, the Cluniacs wished to assure the people that they were preserved until now: wherefore they also opened the case containing the Relics of SS. Luglius and Luglianus; in which they found various parts of the body with slips nearly gnawed away, yet showing the names of the two brothers, which papers testify to the ancient cult of the Saints. But the people of Montdidier had been accustomed, as often as a fire raged in the town or its outskirts, to dip the said Relics in water to be used for extinguishing the flames; whence it came about that the sacred bones coalesced with mud. The said reliquary had been overlaid with new gold by the wool-workers, who in the year 1631, on the 8th of August, had adopted SS. Luglius and Luglianus as patrons of their craft Ibid., volume II, page 428.. A similar recognition was made in the year 1674, on the 12th of August Ibid., page 435.. Then in the year 1686, on the 12th of May, from the broken wooden reliquary, the integrity of the inner wrappings however remaining inviolate, the sacred remains were transferred into a new one Ibid., page 437.; finally in the year 1720 they were enclosed in silver busts, as the instrument teaches, which we have before us. Moreover by the piety of the people of Montdidier toward the holy Martyrs a sodality was instituted to the praise of almighty God and the salvation of souls, and the aid of neighbour for all the faithful of both sexes, which Pope Alexander VII enriched with very many indulgences by apostolic letters, given on the ides of April 1660 Ibid., page 439..
[21] From various instruments, Under this veneration the Relics of SS. Luglius and Luglianus were preserved until the end of the eighteenth century, when both commonwealths were savagely overturned, and everything trampled underfoot. First of all the two silver busts in which the remains of the holy Brothers were contained were plundered for the public mint: yet the Relics themselves were set aside by the care of the people of Montdidier; wherefore the schismatic presbyter C. E. Guede had them deposited in silvered wooden busts: the instrument of which translation we render from the French language into Latin. In the name of the Father etc. In the year from the birth of Christ one thousand seven hundred and ninety-five. The nineteenth of Our Holy Lord Pope Pius VI, the fourth year of the French Republic, one and indivisible, the thirtieth day of the month of Vendémiaire, at the seventh hour of the day, or, by the old style, on the twenty-second day of October, the vigil of the festival of the glorious Martyrs Luglius, archbishop, and Luglianus, king of Ireland, patrons of the city of Montdidier, which at all times has experienced their saving patronage with God, in the evening at the fourth hour and forty-eight minutes, the citizen Charles Edouard Guede, presbyter, superior of the college of Montdidier, under the parish of St. Peter of the same town, the clergy of the same place assisting, went out from the sacristy of the said church, and clothed in priestly vestments and a cope, stood at the foot of the high altar, and there on bended knee began the hymn "Veni Creator," which clergy and people continued and finished. After a prayer of the Holy Spirit, the citizen Guede went up to the altar, on which had been placed two silvered busts, one on the right of the altar, showing the image of St. Luglius, archbishop, the other on the left showing St. Luglianus, king of Ireland; each carved by the art of the citizen Damay of Montdidier, to be substituted for the silver busts of the years 1719 and 1720, as is established from the instruments drawn up, which in the year II of the republic, in the month of Brumaire, were handed over by the commune of Montdidier to the district of Montdidier according to the laws of the homeland; which prescribed the handing over of busts and cases of this kind to aid the homeland. The wooden busts, overlaid with silver by the gilder Laine, the citizen Guede carried to the lowest steps of the sanctuary, and set them on a table duly prepared for that purpose. And taking the precious Relics of SS. Luglius and Luglianus, enclosed in silver busts in the years 1719 and 1720, and now, the silver being assigned to the mint, solicitously kept by the city magistrate and sewn in a green silk wrapping, he unfolded them before the assembly of the faithful, and showed two parts of the skulls of SS. Luglius and Luglianus of the size of a palm; which agree exceedingly with the instrument of recognition of the sacred Relics, drawn up in the year 1660, subscribed and signed with the seal of the community of the former priory of Montdidier, which was found in the silver bust when it was being carried to the mint and was entered with a transcript of the same instrument in the book of the chapter. Which bones, drawn from their wrappings, placed in a basin, in solemn rite through the nave of the church of St. Peter, that they might be shown
to the faithful who had not been able to come to the sanctuary, were shown. Then the citizen Guede sewed the sacred bones into a green silk cloth, and placed the bones of St. Luglius in his bust, and those of St. Luglianus in the other, and paid them the honour of incense, at which time the hymn "Te Deum laudamus" was sung with a prayer of the Holy Trinity and of the holy Martyrs: after which the citizen Guede kissed the part of the busts from which the sacred bones could be seen, and there followed behind the clergy and those of the people whom piety urged on. At the same time the present instrument was read in a clear voice and subscribed. There follow the names.
[22] Alleged at length or in summary, These things were done about two years after Catholic worship had been abolished by the passing of a law, and the divinity of human reason (Deesse de la Raison) substituted for it Revue chronologique de l'Histoire de France 1787 – 1818, page 184.. But when the Catholic religion was publicly restored anew, the piety of the people of Montdidier toward the holy Martyrs flourished again. For when in the year 1805 continual rains were about to spoil the harvest, a solemn supplication was proclaimed for the 25th of August with the Relics of SS. Luglius and Luglianus, in which together with the clergy of the town the civil magistracy took part. On the 27th of September 1810 Jean François de Mandolx, bishop of Amiens, gave instructions to Lefebvre, parish priest of St. Peter of Montdidier, that he should recognize the Relics of the holy Martyrs and when recognized duly transfer them into new busts. The parish priest, obeying the episcopal mandate, issued the following instrument, rendered from French into Latin: In the name of the Father etc. In the year from the birth of Christ one thousand eight hundred and ten, the tenth of the pontificate of our Most Holy Lord Pope Pius VII, the sixth of the empire of Napoleon I, the Lord Jean François de Mandolx occupying the see of Amiens, Beauvais and Noyon, on Thursday the 4th day of October of the same year, about the tenth hour of the morning, Lord Lefebvre, presbyter, curate of the parish church and district of Montdidier, by virtue of the commission of his said lord bishop, to open the cases containing the Relics of the holy Martyrs Luglius and Luglianus, patrons of the town of Montdidier, and to recognize their authenticity and conformity with the ancient instruments enclosed in the cases, and to lay them in new busts: the said curate, assisted by Lord Delatour, curate of the succursal church of the same town, and at the same time by the clergy of both churches, going out from the sacristy in solemn order, began at the foot of the high altar the hymn "Veni Creator," which the others finished, the organs being played, and, the prayer of the Holy Spirit being said, the aforesaid parish priest went up to the altar, on which had been placed silvered bronze busts, at the expense of the inhabitants, whose pious liberality is an eternal monument of sincere reverence and grateful memory toward the Saints, who heaped their ancestors with perpetual benefits for nearly nine centuries, for as long as the sacred bones were in the city.
[23] It continually grew. The said parish priest ordered the busts, purified by sacred rite, to be placed on a table prepared at the entrance of the sanctuary, and he extracted from the old busts, opened a few days before, in the presence of the Lords Delatour, curate of the aforesaid succursal, and Lefebvre, former parish priest of Blessed Virgin of Montdidier, and Cocquerel, mayor of the city, designated for that purpose by the bishop, the two precious Relics of SS. Luglius and Luglianus, namely part of the skull of St. Luglius of the size of a palm and the whole skull of St. Luglianus, as is established from the instruments of the old priory, and placed separately in a silver basin, covered with red silk, and set on the altar: after which the said curates carried them in solemn rite around the church, for the solace of those faithful to whom entry into the choir could not be granted. The solemn circuit being completed, the said curate, the sacred Relics being sewn in a green silk cloth, together with the present instrument, and the other older ones found in the old busts, and the nearly rotted inventory of the Relics, laid them in a tinned iron case, prepared for this purpose, which he fortified with his own seal and that of the sub-prefecture and placed in the busts, to which he paid the honour of incense; while the psalm "Laudate Dominum omnes gentes" was sung, the celebrant and the others kissed the crystal by which the sacred remains were covered. For the hymn "Te Deum" was reserved for the evening benediction. All these things being fulfilled, the present instrument was read in a clear and strained voice, as had been enjoined on us by the bishop our lord; and on the same day it was subscribed. There follow the subscriptions.
THE LIFE OF SS. LUGLIUS AND LUGLIANUS, BROTHERS, BY AN ANONYMOUS AUTHOR,
From a very old manuscript codex of the church of Lillers, collated with the Life printed in the year 1597.
Luglius, M. in Picardy. (S.)
Luglianus, M. in Picardy. (S.)
BHL Number: 5061
BY J. G.
SOLE CHAPTER.
The homeland of the Saints; their deeds outside Belgium; the journey into Belgium, and their deeds there; their violent death, inflicted by robbers.
In Ireland, already converted to the faith of Christ, After the most glorious ascension of our Lord the Redeemer into heaven, and the most blessed sending of the Paraclete Spirit on earth, the Holy Apostles, set on fire by the divine word of the Gospel, are dispersed nearly one by one through the climes of the world, to restore by preaching the race of human creatures which had perished through diabolical envy *. Lest the rational creature, which after the fault of the first parent, to the heaping up of its damnation, had incurred the error of the invention of idolatry, should be wholly subjected to perdition. By their spiritual words, then, going out into all the earth, the whole people of the region of Ireland, steeped in them, spurned the servitude of idols, and, laying aside the old age of perfidy, renewed by the waves of baptism, subjected itself to the zealous service of God; and the more it grew in generations, the more urgently it pressed on in applying itself to divine and ecclesiastical devotions.
[2] [SS. Luglius and Luglianus were born of very noble parents: where, steeped in letters,] At which time a certain king, Dodanus by name, most illustrious in family and morals and instructed in the Catholic faith, having a wife, like himself in the said ways, Relanis by name, ruled justly, as a just man, and praiseworthily the whole people of that island a. He and his most reverend wife, since (as God testifies) a good tree cannot bear evil fruit Matthew VII.; begetting from themselves an offspring acceptable to God, bore by the will of the Holy Spirit three to serve in the army of the Trinity, namely Luglius and Luglianus, flowers of youths, and likewise Lilia, a gem of girls. These, given to the study of letters, the heavenly clemency illuminating them, are in a brief time filled with the disciplines of various arts. When their said father had finished the course of life after the manner of mortals, Luglianus, although the younger, for he was not yet bound by the clerical yoke, yet by hereditary right entered upon the kingdom. But Luglius, suffering the infirmity of a spot (namely a cause of entering on a better life) in one of his eyes, having become a cleric, secular things being set aside, subjected body and soul to the service of God, in which no one persevering is deceived. And Lilia, their sister, gaining strength then in the fragile sex, by no means ceased from good works, as she could. That her service was pleasing to God is clear from a miracle, which a certain native recently made known to us took place * in her monastery b. For he said that the aforesaid virgin, still remaining in the body, had with her a certain cleric (to whom, as he zealously served her, she had committed all her property), of whose tribe always one, serving in her church, from a statue composed in the likeness of that virgin, also retaining within itself a particle of her body, prostrate before the statue, his prayer completed, devoutly then received notice of any impending adversity, whether of famine or mortality, or war, or other danger; and he also returns from there most certain of how it can be avoided c.
[3] [Luglianus seeks the desert; both proceed to Jerusalem. Luglius is elected bishop;] Now when the aforesaid brother Luglianus had reigned together with her for four years with wonderful glory, thinking that this worldly pomp would be a stumbling block to him, burning with no mediocre soul for heavenly things (for the Lord says: "Unless one renounces all that he possesses, he cannot be my disciple Luke XIV") leaving everything, he went alone to the desert: where he lived acceptably to God, using a cave in place of a palace, in place of the varieties of riches bitter leaves and wild roots, in place of the abundance of purple the nakedness of his body; and this not for a brief time, but (that he may be the more admired ) for an interval of six years, since it is evident from his preceding life, yet it is more manifestly known from the following miracle. For when he intended to go to Jerusalem, and for this had no companion, his brother Luglius, warned by an Angel announcing it, and led to him by the same teaching, the fraternal fellowship being joined and divine grace conducting them, they happily arrived where they were going. When they had returned from there with eagerness, the archbishop of that island having meanwhile died d, Luglius, distinguished by the excellence of his morals and family, by the election of the whole people, and the disposition of the Paraclete Spirit, obtained the archiepiscopal see. How he ruled the charge placed on him is clear from many miracles, whose narration we suspend now, intending to return to it hereafter. But what we have learned of Luglianus by the report of a certain inhabitant of that place e, we have thought it worth the labour to discuss more diligently. There is, then, in the church built in honour of God and of him (in which thirty-four canons all serve continually) a spring under the altar, by whose water a blind man sprinkled recovers sight, a deaf man hearing, a lame man his step, a mute man speech or one oppressed by any sickness eagerness.
[4] [And consecrated bishop, he shines with virtues; liberal to the poor, kind to captives,] These things having been singularly explained of Luglianus, we must return to his brother Luglius (so as to discuss both in common). The excellence of their sanctity being spread abroad all around, Luglius, who was the first-born of them (as was related by a certain most holy abbot of Ireland to our veterans f, and as we said above) was unanimously elected archbishop by all the inhabitants of the aforesaid island. The lamp, then, placed on the lampstand, Luglius, exalted with the archiepiscopal honour, shone gloriously in the house of God: he did not cease by word and work to call back the people entrusted to him from the bypath of transitory delight to the direct way of the eternal homeland. For the summit of earthly height being placed on him, he is by no means bound , without panting for the beatitude of heavenly felicity with the whole desire of his mind and the assiduity of many benefits. Macerating his body with frequent fasting, he tamed the pride of the flesh, confident that what he lost temporally for love of him would be rewarded to him by the Lord for ever. He also spent what was necessary for his own body on the poor. By night intent on vigils and prayers; by day visiting the sick and those thrust into prison * for the sake of consoling them, he was in no way idle from the service of God. And his brother Luglianus, taking from him a model of honesty and exercising himself in the same works of piety, loved no perishable things, only those lasting perennially.
[5] [Luglius flees vain glory and the blandishments of the world; he kindles his brother to love of heavenly things;] And since no disposition of worldly dignity placed on him pressed him, although of very lofty merit, he remained assiduously intent on divine contemplation g. But when the aforesaid archbishop perceived that under the warmth of ecclesiastical honour certain blandishments of worldly delights wished to creep upon him, and because
by popular favour his merits were being spread abroad not only through the island of Ireland, but also through all the regions that were near it, and noticed that he was being attacked by the ancient enemy with the dart of exaltation; he began to seek how he might be stripped of the glory of this world, so as to merit the eternal glory in the Lord. Addressing his brother in secret, then, he kindled his devout soul by an oration of this kind to despising worldly things and to winning the rewards of heavenly life. If we desire, dearest brother, to attain the holiness of true happiness, which, taken up from the earth, has penetrated the height of the heavens, it is necessary that we direct the course of our life toward it, following the Lord's precepts, by going by the way of truth: for the kingdom of God is not grasped by the idle and sleepy, but by those persevering in the commandments of the Lord. For those who search these and seek them out with the whole heart are blessed: wretched without doubt are those who flee them. This is to desert the way of truth, by living badly to go against the evangelical institution and apostolic doctrine; to subject the soul to the vanity of this world, not only not going to profit, but rather most going to harm. Let us then, since (as the sacred word testifies) all things that are under heaven are vanities Ecclesiastes I; turn back to him the eye of our mind, let us sigh with all our strength for the eternity of him who set his tabernacle in the sun, and as a bridegroom coming forth from his bridal chamber Psalm XVIII, that is, who, remaining in the everlasting brightness of the Father, deigned to be born from the womb of the holy and unblemished Virgin, made man. For though he was rich II Corinthians VIII, he not only became poor for us, so that he might make us rich by his poverty, but willed even to die, so that by rising he might destroy the rule of death Hebrews II and open to those following him the gate of immortality. How one must follow him he evidently suggests, where he says: If anyone wishes to come after me, let him deny himself, and take up his cross and follow me Matthew VI. And again: If you wish to be perfect, go and sell all that you have, and give to the poor, and come, follow me. These admonitions of his, then, brother, let us hear, and let us embrace these precepts of his with our whole affection, nor let us shudder, as if he had commanded things too difficult; for he himself will grant to fulfil what he has ordered. But if now by despising visible things we follow him, as long as we are bound together by the fragility of human infirmity, we shall truly grasp him, as he is, in the truth of eternal salvation.
[6] [All being sold, the holy brothers go on pilgrimage; they come to England, where they commit themselves to the sea:] Soon, kindled by the divine spirit, the most blessed Luglianus approves the counsel of his brother. Without delay the holy brothers, the property which they possessed in worldly manner being distributed to the needy, and the price of the possessions sold being likewise dispersed, gave themselves over to pilgrimage. Arranging then to go to Rome, the Lord showing the way beforehand, with a few clients, they went out from Ireland. For when at the beginning no small multitude of their servants accompanied them, they chose rather, very many being sent back to their homes, to please God without din in a fewness of men, than to be supported by an abundance of servants and exalted by their services. When, having left their homeland, they stayed a little in the region of the English, so as, by announcing the word of God to the unbelievers, whom the diabolical blandishment had drawn back to itself after the most holy preaching of Augustine h, to compel them by persuasive sermons to return to the faith of the Holy and undivided Trinity, being recognized by the wonderful excellence of their courtesy, and again (as if in their homeland) venerably exalted by the people, they fled from there by night; and, wishing to turn aside from the way they had begun, they reached the sea by a hurried journey: and a price * being given to the sailors, they entered the ship, and, the breeze blowing on them, they departed from the harbour.
[7] A savage tempest arises on the sea; which at last is calmed by their prayers. For when the prow was now running in the midst of the waves, that the power of God's faithful might shine everywhere, the assault of a wonderful tempest arose, so that the sides of the ship were almost submerged on every side. The sailors, when they perceived so immense a disturbance of tempest arising unexpectedly, and the whirlwinds of the storms multiplying, and knew that they were to be sunk in the waves by the impending shipwreck (unless they were freed by the mercy of God), confounded with unspeakable trembling , (the sail being let go) allowed the ship to wander over the seas, as if despairing of life, and given to prayer, began to entreat God and St. Nicholas, that they might be rescued from that danger of death by the aid of heavenly grace. But God, wishing to declare what great favour Saints Luglius and Luglianus had with him, was willing to hear the voices of the sailors crying out, but rather made the fervour of the tempest grow strong: and one of them (to whom the kindness of the two brothers had already become known), when they knew that their prayers and those of their companions were little heard by Christ, and perceived the whirlwinds of the storms multiplying, exhorting the others with the highest admonition to entreat the aforesaid brothers not to allow their ship to sink, himself first prostrated himself in prayer before their feet. The sailors hearing this , and believing that it could not be said and done without cause, crying out in a great voice, began to entreat Saints Luglius and Luglianus that they might be freed by their intercession from the impending danger. The holy brothers at first hesitating to invoke the Lord for them, but yet asserting that if they perished through their negligence it would be the greatest crime, with hands raised to heaven, asked the Lord with suppliant devotion that by their intervention the depth of the sea might not hide the steerers of that ship with them; nor there or anywhere might a faithful * necessity oppress them, if they had not washed away sufficiently worthily by penance and alms, or by other benefits of this kind, whatever they had committed by day and by night. The prayer not yet being finished, since the will of God wished to show what great power the prayers of his faithful had with him, that very great assault of the tempest ceased: and immediately, all the clash of wind and clouds being driven off on every side, the serenity of the air returned, and, a saving breeze blowing, with the sailors giving little aid by rowing because of fear, the ship was led to the harbour of safety. The sailors, learning that they had been so quickly restored to the shore through the intercession of the holy brothers, greatly rejoiced. They returned thanks to the Lord and to the brothers themselves for their liberation; whom, as they went out from the ship, they too followed.
[8] [They enter Boulogne, a maritime city: where by the preaching of Luglius certain people of Boulogne are converted,] The most blessed Luglius and Luglianus, then, when they learned that their prayers, by which they had rescued the sailors and themselves from shipwreck, had been heard by Christ, fearing lest, being made known, they should lose heavenly glory for earthly favour, departed alone, and, fleeing their companions, reached Boulogne by the nod of God i. And when they were there announcing the Gospel of God, and calling back unbelieving nations to the true faith, behold the aforesaid companions, following them, came upon them as they preached; and relating here and there their goodness and what great salvation the Lord had deigned to work through them on the sea, they exalted them through the city. Then the whole people of the aforesaid city hastened to their preaching: and hearing the word of the Holy Gospel, which Luglius preached to them, all hearing, it repented it *, that, drawn back from the service of God for so many years, it had served idols; it began greatly to lament, and subjected its hearts, which had previously been unbelieving, to the Catholic faith. And when all there were listening with attentive ears to the most blessed brothers preaching the Gospel, and for the sweetness of the divine word, pierced in heart, were flowing with tears, behold a certain man blind from the day of his birth, Eventinus by name (whose ears the fame of the preaching of the Saints had reached), understanding, came to St. Luglius as he was preaching, and ran to him, though blind, through the midst of the crowd, and, falling at his knees, began to entreat him, that by entreating he might restore to him the sight which he had lost from the day of his birth. The archbishop, looking at him, and moved with pity, groaned, and said to him: Let me be, brother, it is not ours to be able to do such things: but through the divine disposition, if you believe, what you ask will be done for you.
[9] And prayer being first made to God, Taking counsel with his brother, he understood that the aforesaid blind man, unless he obtained what he had asked, and at the same time the people standing by, would remain unbelieving: and prostrate on the ground, he prayed the Lord with devout mind, saying: Lord Jesus Christ, who restored sight to the blind man, sitting by the way and crying out, Jesus, son of David, have mercy on me Luke XVIII.; the gibbet of whose cross has rescued this world from perdition; who, in the likeness of Jonah, kept for three days in the belly of the whale, rested for three days and three nights in the heart of the earth, and rising, afterward ascended into heaven, and sitting at the right hand of the Father, poured out the Holy Spirit the Paraclete on your disciples; you therefore, though an unworthy sinner, most pious king, I beseech with suppliant mind, that by our intercession you deign to open the eyes of this man who does not see: and at the same time to drive from the people standing by the darkness of unbelief, that through all things and in all things the glory of your most precious name may be celebrated: who live and reign with God the Father and the Holy Spirit through ages of ages. Amen. The prayer being finished, the archbishop, rising, ordered water to be brought to him, and his hands being washed, so that God might hear his voice, he began suppliantly to celebrate the divine sacrifice of the Mass.
[10] Luglius gives back his sight to a blind man. Meanwhile the aforesaid Eventinus, shouting with a wonderful clamour *, did not cease to say such things: Lord Luglius, most pious father, remember me. Behold one of the clerics who was standing by, hearing that his voice was making so great a tumult in the church, and was hindering the hearing of the people standing by from taking in the mysteries, seized the little vessel in which had been the water with which the archbishop had washed his hands, and, confident enough that the blessing of the man of God could restore health to the faithful, spoke to Eventinus in gentle address, and, setting forth in order the symbol of the faith, questioned him on each article, whether he believed. And when he repeated very often that he believed all these things, the cleric, recognizing him as confirmed in the Catholic faith, brought the water in the little vessel before St. Luglius, the divine office being completed, and asked him to bless it: which he then held out to the blind man, exhorting him to smear his eyes with the water with which the archbishop had washed his hands, so that he might deserve to receive the health he asked, the Lord assenting. He, eager to recover his health, unexpectedly puts his hands into the little vessel held out, and his eyes being washed, he at once received his sight. When St. Luglius perceived this, he began in a clear voice Te Deum Laudamus etc., and the whole clergy, who stood by, eagerly finished it with him, the lay people too, on another side, according to their knowledge, returning praises to God, with knees bent, kissed the ground for so great a miracle: and rising, though illiterate, they cried out to him: Hosanna in the highest, blessed is he who comes in the name of the Lord. The hymns and praises of the clerical and lay multitude being finished, he whom the power of God had illuminated before all, the crowd giving way, came before the most blessed bishop, and falling at his feet, began to kiss them, and returned glory to God and thanks to St. Luglius, who had obtained his health by praying.
[11] [Both enter the city of Thérouanne: where they wish to be unknown: they extinguish a fire stirred up there.] These things being done, the most blessed brothers Luglius
and Luglianus, unwilling to stay longer at Boulogne, but desiring to fulfil with willing soul what they had vowed to God, went out from it, the whole clergy and people accompanying them. And when they had reached with so great a multitude a place distant four miles from the aforesaid city, there receiving from the people leave to go, keeping with them the companions whom they had brought out of their homeland, they held their way through villages, through hamlets and through rather rough places as far as Thérouanne: and having entered the city, they went on to pray at the mother church. Their prayers being finished, hurriedly going out from the church, suddenly, wearied by excessive labour, they took lodging k. For they did not wish that their fame, growing through that city, should reach the ears of the lord Theodoric Bainus l, at that time presiding over the pontifical see, lest, made known there, they should be detained by the aforesaid bishop. We think it worth the labour to insert in our treatise how the aforesaid city escaped a fire by their merits, as one of their clients then living is said to have related m, who testified that he was with them even to their martyrdom. For on the following night of that day on which they had entered Thérouanne, the citizens being overcome by sleep, while the holy brothers were singing Psalms in a murmur on the bed, the house that adjoined their lodging is set on fire. The citizens, immediately awakened by the guards of the city to put out the fire, ran together: of whom some climb the roofs of the houses and tear them down, others throw water on the fire; others drawing it supply those throwing. But being unable to resist the flame, growing stronger and spreading itself more and more, and being turned to excessive fear, they feared that the buildings of the whole city were to be burned. And when they saw that the fire was occupying many houses of that district, making the greatest tumult with their mourning, they awakened the host of the holy brothers, drowned in sleep. He, terrified by so great a clamour, rose from his bed, and, running in order to search out what this so great tumult signified, opened the door. Wondering from where so sudden a brightness of the night, previously dark, had arisen, he leapt out, and seeing that now the assault of the flame was kindling the upper parts of his house, he went back to where he had come out from, and, asserting that the holy brothers were given to sleep, cried out in a horrible voice, saying: O you Scots n, hurry and get up, flee away; for my house is on fire. And when the holy brothers had heard the voice of their host crying out, moved by charity toward him, not by fear of the fire, they came as quickly as possible to the door, and both, prostrate on the ground, had recourse to the protection of prayers. Then St. Luglius rose, and proceeding with archiepiscopal authority, his right hand raised, confident in the Lord, opposed the sign of the cross to the fire; and so the flame, which before had grown exceedingly strong, was at once reduced to nothing, as if much rain had been sprinkled on it from above. Those who had come to the fires in great brightness could scarcely return to their lodgings, the darkness having fallen again. The space of that night having passed, the holy brothers, quickly going out from the city, lest, being recognized, they should be disturbed, went on the way they had begun.
[12] [They depart from Thérouanne; they read Psalms on the way; by robbers besetting the public roads] Knowing by the inspiration of divine grace that on that day they would obtain the palm of martyrdom o, as they had been accustomed each day, they began the Psalter: and they reached, singing, through trackless groves and uncultivated places, the Valley which is called Scyredala [p], four miles distant from the aforesaid city [q]. In those days in the whole territory of the pontificate of the Morini [r], the army of the Vandals having laid it waste, few cultivators remained: and those who survived exercised their bodies rather in robbery than in the cultivation of the land. For at that time three brothers, trained * in robbery, dwelling in this aforesaid district, namely one, Bovo, at Butnetum; the other, Escelmus, dwelling next to Fracfragium; the third, namely Berengerus, having a refuge near a villa named Percetum, had very many attendants in the forests; and they sent them by day and by night to guard the groves and the passages of the roads, in order to despoil those passing through of their clothing and of the other things they were carrying. The attendants of the aforesaid robbers, sent to guard the road that stretches through the middle of the valley of Scyredala, on that day on which the holy Martyrs had gone out from the aforesaid city, saw them coming down from afar, and hidden among the thickets, waited until they should come nearer. The glorious brothers indeed, fearing nothing (as we mentioned above), singing the Psalter, fell into the ambush, and being wickedly attacked by the attendants, were led far from the path. Soon all the disciples who had come with them, as soon as they saw them attacked, seized by the greatest fear, fled through trackless groves. But one of them, coming to himself (piety goading him), greatly grieved that he had fled, and desiring with the whole affection of his heart to know what would become of his master, ran back to where he had left them; and quickly, pierced and despoiled by the attendants, was left half-alive.
[13] [They are struck with the sword; divine vengeance followed on the slayer. A servant guards their bodies; and Angels visit them.] The most blessed Luglius and Luglianus, standing before the servant for the sake of consoling him, and hastening to the end of the Psalter, and greatly rejoicing in their martyrdom, persevered in prayer. And when they had pronounced, My soul shall live and shall praise you Psalm CXVIII, with the following verse, behold they are struck by the persecutors, and undergoing capital sentence, they are despoiled alike of life and of clothing. Whose souls, received by Angels, are offered to the sight of the eternal Redeemer, and with the white-robed army of Martyrs praise the Lord for ever. At once then he who had delivered the blow of injury on the most blessed Martyrs, and had been the chief instigator of their being killed, seized by the devil, is evidently tormented, and in the same place, the others fleeing, left behind, he is consumed by beasts tearing him apart. The aforesaid servant, lying wounded not far from the holy Martyrs, rose, and (as far as he could) gathering the happy bodies of the Saints, partly covered them: and lying next to them, the darkness now falling again, through the whole night he guarded them. And he testified that on that night he saw heaven continuously laid open above the Blessed Martyrs, and that by a ladder stretched from the earth to the firmament choirs of Angels came down with huge light, and visited the bodies of the Saints with venerable service. Nor is it to be doubted that the Lord by himself makes wonderful in the heavens by a manifold kind of rewards the souls of those whose bodies he so glorifies on earth through his ministers of heaven: to the praise and glory of his name, which is blessed through the ages. Amen.
ANNOTATIONS.
p. Malbrancq asserts that this valley is now called La Vallee de Frefay.
q. The miles of which this Life speaks are Belgian leagues, not geometric thousands of paces.
r. This place, as also some others reported in this number, Malbrancq has expounded in this manner in his book on the Morini Acta Sanctorum Belgii, volume I, page 527.: Having now traversed four leagues (from the City of Thérouanne) through trackless groves and uncultivated places, they (SS. Luglius and Luglianus) came down into the valley named Scyredala. The place is next to Fractagium (now Frefay), situated on the Roman road. They proceeded straight on, lacking the counsel of good men, who might teach them that the bands of robbers here were to be got past. For in former years barbarians, poured through the Ocean upon the Morini, had laid those parts waste. (Why not also the Vandals properly so called, who under the consuls Arcadius VI and Probus in the year of Christ 406, having crossed the Rhine, entered the Gauls, as we have shown from writers most worthy of credit Ibid., page 456.. The parts of which Malbrancq speaks here are those which lay between Blangiacum (in French Blangi), Perniacum (in French Pernes) and Thérouanne, which had not yet received back their cultivators: for certain natives, whom perhaps better abundance had once blessed, by their example gave themselves to the pursuit of plunder. Among these there raged three twin brothers, most wicked of bipeds. One, Bovo by name, had fixed his dwelling at Butnetum, and now a little wood near Lillers has retained the name Bunet: another, Escelmus (otherwise Helcelinus and Hescelinus), an inhabitant of Fracfagium (Frefay): the third, Berengerus, next to the villa of Percetum (now Persy) adjoining Pernes. All relied on a numerous band of attendants, which was sent out to the exits of the roads. And on this very day, as if on purpose, they stood in the valley of Scyredala, on the watch. When they caught sight of the men going down the slopes, hiding right among the thickets, they wait until they come nearer. Meanwhile the brothers (Luglius and Luglianus), not at all anxious about these things, apply themselves more eagerly than usual to psalmody. The circuits of the robbers being disclosed, at once not only the spoils of the body, but the body itself and
they cry out that they are most ready to pour out their life for the name of Christ. And after a little he adds: Behold, they are struck down with the sword, they are stripped of life and of their clothing, the body of each being thrown into a pool and left without honour.
* Herbius: on account of envy
* more correctly: neither
* Herb.: undertook to administer
* Herb.: recently done
* Herb.: in a cave
* Herb.: to be wondered at
* Herb.: greater
* Herb.: is delayed
* Herb.: prisons
* Herb.: the fare having been paid
* Herb.: confounded with horrible trembling
* was he unwilling?
* Herb.: seeing
* Herb.: lest the storm of the sea should overwhelm him together with the others.
* Or fatal?
* namely the people
* Herb.: wretched
* Herb.: notorious for brigandage