Rufinian and Companions

ON SS. RUFINIAN AND COMPANIONS: RUFINIAN AND LUPUS, BISHOPS, AND AUSIACUS, PRESBYTER, AT BAYEUX IN GAUL,

ABOUT THE YEAR CDLX.

PRELIMINARY COMMENTARY.

Rufinian, bishop of Bayeux in Gaul. (S.)

Lupus, bishop of Bayeux in Gaul. (S.)

BHL Number: 5077, 5078, 5079, 5080

BY V. D. B.

§ I. The memory of SS. Rufinian and Lupus in the sacred fasti and other monuments. The time of their life, ordination and death. Episcopal consecration per saltum.

[St. Lupus, in some martyrologies assigned to Corbeil by reason of his cult, in others to Bayeux on account of his episcopate,] Among the Additions which were joined to the Martyrology of Usuard at the present day, and were published by our Du Sollier with incredible labour and patience, several exhibit the name of St. Lupus. Yet they go off in different directions, since in some at Corbeil,

in others at Bayeux his festival is reported to be chiefly celebrated. Nor is it any wonder: for at Bayeux in Normandy he lived; but his relics were carried to Corbeil in the diocese of Paris and remained there: whence one may know what the origin of the codices of Usuard is. Further, in the edition of Usuard which in the year 1490 at Paris Jean le Munerat, cantor and scholasticus and theologian of Paris, prepared Du Sollier, Martyrologium Usuardi, p. XLVI., one reads under this day: "At Corbeil *, of St. Lupus, bishop and confessor"; and likewise in the codex of the Queen of Sweden, marked num. 428, which is established to have been formerly written for the use of the cathedral church of Paris from these words at the 17th day of October Ibid., p. 607.: "On the same day, of St. Cerbonius, bishop of Populonia, whose relics our Brother Robert of Pisa brought to us (the cathedral church of Paris)," on the witness of the Breviary of Paris of the year 1736, canon of Paris. Molanus in his first edition plainly agreed with Munerat; but in the later ones he added that St. Lupus was bishop of Bayeux. Walasser, moreover, author of the Canisian or German Martyrology, who holds himself for the most part to translating the augmented Usuard, here too followed the codex of Parisian or Corbeil origin. On the contrary in the codex of the Benedictine priory of Daveron in the diocese of Chartres you have designated, not Corbeil, but Bayeux in this manner: "At Bayeux, of St. Lupus, bishop and confessor"; and in the Greven edition: "In Normandy, of St. Lupus, bishop of Bayeux and confessor." To come to the more recent martyrologists, Du Saussay wove a long encomium on this day of St. Lupus, following closely the Life of St. Lupus which was in use at Corbeil and in which St. Regnobert was substituted for St. Rufinian, while the rest agreed with the earlier Life which we shall give below. Chastelain in the universal Martyrology thus celebrates the holy prelate: "At Bayeux, of St. Lupus, bishop, whose body rests at Corbeil, in the diocese of Paris, in the church of St. Exuperius, where he is called Saint Leu." More briefly the Martyrology of Paris of Cardinal de Noailles: "At Bayeux, of St. Lupus, bishop, whose body is kept at Corbeil at St. Exuperius"; from which announcement the Martyrology of Évreux of bishop de Rochechouart differs by only one or two words.

[2] He had as predecessor St. Rufinian, of whom we shall also treat here; It is not to be doubted, therefore, that on this day we must treat of St. Lupus, bishop of Bayeux. That we have added to him St. Rufinian, his predecessor in the see of Bayeux, however, has been done by us in order to make good the promises of our predecessors; who, when at the 1st day of August they had fallen upon a certain Rufinian, whose fabulous Acts they had received from Italy, wrote at the end of their very brief discussion of that Rufinian Acta SS. of August, vol. I, p. 3.: "The true Rufinian is another, the second bishop of Bayeux after St. Exuperius; but a certain day of his cult it has not yet been possible to find: there will offer itself an occasion of treating of him with his successor St. Lupus at the 25th day of October." Nevertheless, when they committed these things to type in the year 1733, St. Rufinian had already from the year 1688 had the fifth of September assigned to him as his birthday. For in that year François de Nesmond, bishop of Bayeux, had permitted the parish priest of St. Exuperius to celebrate his office on that day in his church under semidouble rite Hermant, Histoire du diocèse de Bayeux, p. 21.. Nor is he to be judged to have done this undeservedly. For the body of Bl. Rufinian was kept in that church behind the high altar near the former tomb of St. Exuperius; and the people were accustomed to assemble there, asking his patronage Ibid., at the page cited.. Then in the most ancient Life, to be published below, Rufinian is twice called blessed; in the old lessons likewise, received from the monastery of St. Amand at Elnon, St. Rufinian; similarly in the Breviary of Bayeux, about the year 1627, by the care of Jacques d'Angennes, bishop of Bayeux, in the lessons on St. Lupus he is called blessed; in the greater diocesan litanies it was said, and perhaps is still said: "St. Rufinian, pray for us"; finally his image with the title of saint is seen in the vault of the choir of the cathedral church of Bayeux, which Bishop Odo I built about the middle of the 11th century and which was adorned with images at the beginning of the 14th century Pluquet, Essai historique sur la ville de Bayeux, p. 70.; and another image is seen in a window of the nave of the same church Ibid., at the page cited.. To which add that writers agree in naming him saint or blessed Rufinian: it will suffice to have designated by name Démochares in the index of his work, Robert Gallia christiana, in qua regni Franciae etc., p. 256., Sévert Chronologia historica, vol. III, p. 23., Du Saussay Martyrologium Gallicanum, p. 1241., the brothers de Sainte-Marthe Gallia christiana, vol. II, p. 332., Hermant Hist. du diocèse de Bayeux, p. 21., the Maurist authors of the new Gallia christiana Gallia christ. nova, vol. XI, col. 347. and others. Moreover nothing is known of him that is not contained in the Acts of St. Lupus. Wherefore I shall add only this, that the church of St. Exuperius at Bayeux, in which his remains were laid, began to be destroyed when at the extreme end of the 18th century the licence of impiety turned all sacred things upside down in the Gauls. The middle or front part had already been cast down when the emperor Napoleon I, having entered into a concordat with Pope Pius VII, publicly restored divine worship; the parishioners would not have what survived of that church levelled with the ground; indeed they contributed money by which the demolished part might be built again. Which was also done, a not very elegant tower being added Pluquet, Essai sur Bayeux, p. 130..

[3] [The presbyter St. Ausiacus, companion in burial and ecclesiastical honours; the presbyter Stephen, however, not legitimately reckoned among the saints, is omitted.] I have also added St. Ausiacus the presbyter, whom Hermant Histoire du diocèse de Bayeux, p. 32 and 546., understanding and explaining old matters according to a more recent norm, calls the vicar general of St. Lupus. For nothing is more certain than that he was once venerated. For, as will be seen in its place, his sacred bones were translated by the prelate of Bayeux from the church of St. Exuperius to the new chapel or basilica of St. Lupus; which translation of his was no less celebrated than that of St. Lupus. For at the end of the history of this translation these things are read: "Their translation too (namely of SS. Lupus and Ausiacus) is celebrated on the 8th before the Kalends of November." But since his body perished in the plundering of the Normans, his cult seems to have perished at the same time: at least I nowhere see mention made of him, nor is his name read inscribed in any sacred fasti. Which name occurs to me in many forms, namely Ausiacus, Ausiocus, Ausiochus, Ansiacus, Ansiocus, Antiochus. None of these, if you except Antiochus, have I found imposed on other men; and indeed I judge that Antiochus is the genuine name: yet since he is known among the people of Bayeux by the common name saint Ausiac Ibid., at the pages cited., it has not seemed good to depart from this; add that Ausiacum is a Celtic proper name, of a place indeed, but nevertheless a proper name Life of St. Lietbert, bishop of Cambrai, in Acta SS., vol. IV of June, p. 602.. I had thought of writing here also, with the title of saint, the name of Stephen the presbyter; of whom the Life of St. Lupus treats. For Hermant Histoire du diocèse de Bayeux, page 24. in open words reckons him among the saints of Bayeux, citing in the margin the diocesan Breviary and the Martyrology of Du Saussay. And in this book his name is indeed reported in the Catalogue of saints, blessed and pious Martyrologium Gallic., page 1242., but without the title of saint or blessed: so that he is counted only among the pious. Similarly, where St. Lupus is praised, Stephen the presbyter appears without the laurel of sanctity. What the people of Bayeux have done in their more recent Breviaries or Propers is hidden from me; but in the Breviary of Jacques d'Angennes he is called "a certain Stephen": by which expression no one ever in liturgical books named saints or blessed men whose memory is in singular blessing. But if afterwards the people of Bayeux made Stephen the presbyter a saint, and Chastelain, a man otherwise most cautious, inserted in his Martyrology at this day, with the praise of sanctity, the name of Stephen the presbyter, this is of little weight; seeing that it runs counter to the celebrated decrees of Pope Urban VIII. Moreover the diocese of Bayeux has been a sufficiently fertile field of genuine heavenly ones, so that it can be severe and difficult.

[4] [From the times of Aegidius, called king of the Romans, and Childeric, king of the Franks, the age of St. Lupus is established;] I would not wish to inquire at this place when the Christian religion was first announced there; since this by no means pertains to SS. Rufinian and Lupus, who lived in the 5th century. Their age, namely, is given by the Acts of St. Lupus and the Lessons of St. Amand or Life of Angers. For in the Acts Bl. Rufinian is related to have been third bishop of Bayeux from Bl. Exuperius; and St. Lupus to have succeeded him, consecrated bishop by Silvester, archbishop of Rouen; but in the Lessons he is said to have been piously brought up and created deacon by St. Rufinian, who also, third from Bl. Exuperius, first bishop of that city, had undertaken to govern the illustrious height of pontifical dignity; and at the beginning St. Lupus is recorded to have flourished at the time at which Aegidius, king of the Romans, reigned in the Gauls. Nothing is more certain than this last indication of time. For if it is understood (as I think it should in fact be understood) that Aegidius is here called king in the Frankish manner, because namely he had the supreme power in the Gauls Du Cange, Glossarium latinum, under Rex.; (with which title he is also adorned in the Acts of St. Romulus In D. Bouquet, vol. I, page 821 and 822.;) there is designated the space of time which runs from about the year 458 to 466. But if you wish it to allude to the royal authority which Aegidius at one time had over the Franks, while they were still established in Belgium, you come into an obscure question. Here it is for you. On the witness of St. Gregory of Tours Hist. Francorum, bk. II, ch. 12, in D. Bouquet, vol. II, page 168., "Childeric, since he was dissolute in excessive luxury and reigned over the nation of the Franks, began to carry off their daughters for debauchery. They too, indignant at this, cast him out of the kingdom … The Franks, he being cast out, unanimously took to themselves as king Aegidius, whom we have said above was sent as master of the soldiers by the Republic (of Rome). And when he had been reigning over them for the VIIIth year, (Wiomadus,) that faithful friend (of the king cast out), having secretly pacified the Franks, sent messengers to Childeric … He, knowing for certain the indications that he was desired by the Franks, … was restored in his kingdom." It has pleased our Fr. Daniel Histoire de France, préf. histor., vol. I, page LXXIX and following, edit. 1742. that this whole passage and many others of Childeric's

deeds should be referred to fables; but he used in this matter so violent a criticism that he scarcely found one follower among the learned. With much erudition Dubos answered him [Hist. critique de la monarchie française, bk. III, ch. 4 and following. Vol. II, page 242 and following, edit. 1742.], himself indeed going further in certain details, but in general happily performing his office. Afterwards the royal academy of Soissons, proposing a crown for the victor, published a programme on the true time at which the Franks obtained a stable seat in Gaul, inquiring above all concerning the deeds of Childeric I and Aegidius. The victor was Biet, abbot of St. Leger of Soissons, and he made it manifest that there is nothing by which the testimony of St. Gregory should be weakened [Dissertation sur la véritable époque de l'établissement fixe des Francs dans les Gaules etc., in Leber, Collection des meilleures dissertations etc., vol. II, page 1 and following]. And certainly if it is rejected, I plainly do not see what will survive of the ancient history of the Franks. Certain circumstances could indeed have been added; but the matter itself is not therefore to be called into doubt, nor have the more severe critics of St. Gregory of Tours doubted of it, for instance Simonde de Sismondi Histoire des Français, part I, ch. 4, vol. I, page 112. Brussels, 1846., Löbell Gregor von Tours und seine Zeit, page 537. and others.

[5] The chronological puzzles do nothing here. Further, St. Gregory seems to establish that Aegidius was made master of the soldiers about the very time at which the emperor Majorian came forward, namely the 1st of August of the year 457; and since only at the end of the year 458 did the Gauls subject themselves to the power of Majorian, it does not seem to Dubos that Aegidius could have exercised the supreme magistracy in the Gauls before that time, nor have been elected king by the Franks before the beginning of the year 459. On the other side, however, it seems to me that Gregory clearly relates that Childeric was restored to the kingdom before the death of Aegidius. Further, under the ninth year of Leo and the fourth of Severus, of Christ 465, Hydatius wrote: "Aegidius dies, some say by treachery, others deceived by poison: on whose passing the Goths at once invade the regions which he was protecting in the Roman name." If these things are so, how could Childeric have stayed in exile until the eighth year? To untie or cut this knot, some with Biet warn that Hydatius about this time (as many would have it) somewhat disturbed the chronological order Biet, in Leber, vol. II, page 15 and following., omitting the two years (or rather one year and four months Aug. Thierry, Récits de l'histoire romaine au Ve siècle, page 10.) in which after the death of Severus the western empire was vacant; others rather with Garzoni that he noted the events from the eighth year of Leo indeed, but did not arrange them in certain years [Garzoni, Preface to the Chronicle of Hydatius, num. 34 and note 96, in Migne, Patrologia latina, vol. LXXIV, col. 697 and 816.]; others on the contrary with Dubos decide that in St. Gregory one should read not the VIIIth year, but the IVth; others again with Garzoni that St. Gregory is to be so interpreted as to agree with the Chronicle of Verdun, in which one reads: "Childeric, son of Merovech, Aegidius, general of the Romans, having been expelled from the kingdom and killed, invades the kingdom in the year 466 from the incarnation." Hence several systems: according to Dubos, Childeric was an exile only from the year 459 to 463; according to Garzoni from 459 to 466, and Aegidius died in the year 465; and finally, to omit others, according to Biet Aegidius was master of the soldiers from the year 458 to 466 and Childeric an exile from the year 458 to 465. But since we seek nothing else but some mark or other of the time of the life of St. Lupus, these things seem to suffice; for it matters nothing to us whether Aegidius died in the year 465 or 466 (for one or the other seems to be chosen); and hold the same of the departure and return of Childeric. It will be much more opportune to remark that the time of death is commonly indicated in old histories where someone is said to have lived or flourished under a certain prince or in a certain year; so that we may decide on the death of St. Lupus as about the year 460.

[6] [St. Lupus was consecrated bishop by Silvester, archbishop of Rouen, not long before the year 442;] Another indication of time lies in his episcopal ordination, which he received from Silvester, archbishop of Rouen. In the Acts of the archbishops of Rouen, written at the end of the 11th century under the pontificate of St. Gregory VII and published by Mabillon and others, the following order is set forth Mabillon, Analecta, page 222, edit. la Barre.: "To whom (Victricius) succeeded St. Innocent, to St. Innocent St. Evodus, to Evodus Silvester, to Silvester Malsonus, to Malsonus Germanus," etc. And the same order is kept in the Catalogue written before the end of the 9th century and formerly kept at St. Wandrille; in an old one of Jumièges, however, St. Innocent is placed after St. Evodius Gallia christ. nova, vol. XI, col. 9.: but this matters little to us. Further, St. Victricius seems to have ended his life between the year 404 and 409 Ibid., col. 8. and Germanus took part in the year 461 in the first council of Tours Ibid., col. 9.: so that in the intermediate space St. Innocent, St. Evodius, Silvester and Malsonus ruled the episcopate of Rouen. The Annals of Saint-Évroul, then, not so long ago published, cannot stray far from the truth, in which St. Victricius is related to have flourished or died in the year 405, St. Innocent in the year 417, St. Evodius in the year 426, Silvester in the year 434 and Malsonus in the year 442; but, as is established from the age of the council of Tours, in the same annals the name of Germanus is wrongly tied to the year 451 and that of his successor Crescentius to the year 459 [Le Prévost, appendix to Orderic Vitalis, Hist. eccles., vol. V, page 144 and 145.]; nor can Orderic Vitalis be much astray; on whose authority Silvester shone for eight years in the time of Pope Leo, who sat from the year 440 to 461, Clodio and Merovech reigning in France (from the year 427 to 458) Ibid., vol. II, page 340.; nor is Guillaume Bessin to be carped at, who, as he says Concilia provinciae Rothomagensis, vol. II, page 1., relying on the authority of (other) old chronicles, extended the administration of Silvester to sixteen years, that is from the year 426 to 442. Whence it follows that St. Rufinian departed from this life and St. Lupus was consecrated bishop by Silvester of Rouen about the year 426; nor can the distinguished man Jules Lair be blamed Biblioth. de l'école des Chartes, vol. XXIII, p. 100., who refers the beginnings of the episcopate of St. Lupus to between the years 434 and 442; and since he must be judged to have been about thirty years old at this time (for thirty, or at least twenty-five years begun, were required in a deacon [Compare Martène, De antiquis eccles. ritibus, bk. I, part II, ch. 8, art. III, num. 4, vol. II, page 274.], and he had for some time already been performing this office), he seems to have been born at the extreme end of the 4th century.

[7] And indeed per saltum, the presbyterate being omitted. And since we have come to his episcopal ordination, it is pleasing to pursue what seems to be said about it. First of all there must be kept before the eyes chapter III of letter I of Pope St. Zosimus to Hesychius of Salona, which is everywhere read as a certain law at the front of the sacred ordinations in the ancient sacramentaries Ibid., page 277.: "These times are to be observed in the several grades. If from infancy he has given his name to the ecclesiastical ministries (as St. Lupus did), let him continue among the lectors up to the twentieth year of age in continuous observance … Thereafter acolyte or subdeacon for four years. And so let him approach the blessing of the diaconate, if he merits; in which order he should abide for five years if he has conducted himself blamelessly; thereafter, his service supporting him, through so many grades, proofs of his own faith having been given, to merit the priesthood of the presbyterate. From which place, if a more exact life should lead him to good morals, he may hope for the supreme pontificate" in the forty-fifth year of age or at least the tenth of the presbyterate, according to the first letter of Pope Siricius to Himerius of Tarragona Ibid., page 276.. But this law was easily departed from, when by some sign which was held to be divine (as happened in the ordination of St. Lupus) the will of God seemed to be otherwise Compare Acta SS., vol. I of October, page 71.. But that St. Lupus is then related to have obtained the episcopal height at once, while he was still a deacon, so that he was never a presbyter, is plainly no wonder, since, to use the words of Aeneas of Paris Martène, vol. II, page 279., "in the sublimity of the greater pontiff there consists also the honour of the lesser priest." Martène brings forward many examples of ordinations per saltum Ibid., at the page cited.; but he by no means exhausted this argument. Novaes afterwards inquired further on the same matter in the Elementi della storia de' sommi pontefici; and indeed a rite still survives by which these things were done. For see num. 8 9 of Roman Order VIII among those published by Mabillon, where it is related how a deacon or presbyter is consecrated bishop Museum Italicum, vol. II, page 88 and 89.; and num. 5 of Roman Order IX, which contains the manner of creating a supreme pontiff from a deacon or presbyter Ibid., page 92.. Finally, that Silvester, bishop of Rouen, was present was done according to chapter I of the letter of St. Innocent to St. Victricius of Rouen, since it is commanded there first that "no one should dare to ordain a bishop without the knowledge of the metropolitan" In Bessin, Concilia Rothomagensia, vol. I, page 4.; and so the licence for electing had to be sought from the metropolitan; who, that the consecration might then be done the more quickly, often presided over the election itself: whence gradually in many places it became law that no bishop should be elected without the presence of a visitor or a neighbouring bishop.

[8] [St. Lupus did not write the Acts of St. Regnobert of Bayeux, which composition is fabulous and supposititious.] There circulates under the name of St. Lupus a plainly fabulous Life of St. Regnobert, bishop of Bayeux: since Papebroch has already spoken on that matter in the commentary on St. Regnobert Acta SS., vol. III of May, p. 618 and 619., and his opinion has been approved by all [Compare Hermant, Hist. eccl. de Bayeux, p. 34; D. Rivet, Hist. littér. de France, vol. II, page 418; Baillet, Vies des saints, 16 May, vol. V, page 286 and following.], I need not show anew that St. Lupus

is not the author of that Life, but that it is a more recent offspring. Another Life of St. Regnobert, also inscribed with the name of St. Lupus, has recently been brought forward by the venerable man Do [Recherches historiques et critiques sur S. Regnobert, second évêque de Bayeux, page 12 and 13.], honorary canon of Bayeux and rector of the nuns of the Visitation of Bayeux; but although somewhat fewer absurdities are in this one, it too must be held a supposititious offspring, whether it is the breviary of that one or its exemplar or prototype. I would not then approve that new book, written without any modesty and shame and deservedly chastised by the distinguished man Lair Bibliothèque de l'école des Chartes, vol. XXIII, p. 90 and following.; but at the same time I scarcely dare to agree with Papebroch, Rivet, the Maurists Gallia Christ. nova, vol. XI, col. 347 and 348. and the distinguished man Jules Lair Bibl. de l'école des Chartes, vol. XXIII, p. 94 and following., who followed him in this matter, namely that St. Regnobert did not live before St. Lupus; that St. Exuperius was first bishop of Bayeux, St. Rufinian second and St. Lupus third; but that St. Regnobert comes only in the 7th century. Certainly in the 7th century there lived a certain bishop Regnobert; but another perhaps lived in the 4th century, or, if you like, even before. In this certainly Papebroch erred, that, although at the beginning of the Life of St. Lupus one reads so openly "Bl. Rufinian, third bishop of Bayeux from Bl. Exuperius," and in the Lessons of St. Amand "St. Rufinian, prelate of the same city, who also, third from Bl. Exuperius, first bishop of that city, undertook to govern the illustrious height of pontifical dignity," he saw there, by I know not what distraction of mind, that St. Lupus was third bishop of Bayeux and St. Rufinian second; but it is not so: Exuperius is said to have been first, Rufinian third and Lupus his successor; so that the second place is vacant and, according to the old tradition which is represented in the very vault of the choir Hermant, Hist. du diocèse de Bayeux, page 19., is to be given to St. Regnobert. Which our Henschenius has already done, correcting the error of Papebroch in the Preliminary Commentary to the Acts of St. Manvaeus, successor of St. Lupus, at the 28th day of May. It greatly displeases me, however, that Regnobert, who was a bishop in the 4th century, has a Frankish or Germanic name; so that perhaps the place of the second bishop should prudently be left to one anonymous. In the fabulous Life of St. Regnobert Lupus is said to have obtained the pastoral burden of the church of Bayeux third from St. Exuperius, second from blessed Regnobert, St. Rufinian being omitted; but that ought to delay no one.

[9] St. Lupus seems to have ended his life about the year 460. That St. Lupus reached the year 465 Bessin related from his Life Concilia Rothomagensia, vol. II, page 233.; but no Life in which this was contained gave him light, but rather the Gallia Christiana of the brothers de Sainte-Marthe. Hermant defined nothing, saying that by others his death was decided on the 25th day of October of the year 461. The Maurists too proceed cautiously in the new Gallia Christiana, reporting the opinion of the de Sainte-Marthe brothers and what they had read in the Commentary of Papebroch on St. Regnobert, that St. Lupus was bishop while Aegidius was master of the soldiers or king of the Romans in the Gauls. And indeed this alone is to be held, that the blessed man died between the year 458 and 465, as we have already noted at the end of num. 5. In the Life to be given below, as also in the Martyrology of Du Saussay and in the Breviary of the year 1627, he is said to have completed thirty years in the episcopate; which can easily be believed; Bocquet however Les Vies des S. Exupère et S. Loup. Paris, 1627, page 26. and another anonymous author of the Life of SS. Exuperius and Lupus Les Vies et Miracles de S. Spire et S. Leu. Paris 1677, p. 23 and 24. (who is established to be Étienne Pepingue) say thirty-two years. The same would have it that St. Lupus was buried in the very place where he is related in the Life, to be published below, to have caught and killed a wolf; and that seventy years later a bishop, his successor, built a church over the tomb: but Hermant goes off into another opinion Hermant, Hist. eccl. de Bayeux, page 33., judging that the body of St. Lupus was laid in the church of St. Exuperius. And indeed, since in that age bishops and magnates were commonly buried in cemetery chapels, it is hardly credible that the blessed man was buried in the open air; then the church of St. Exuperius was the cemetery of the bishops of Bayeux, until in the 11th century Odo I preferred the church of St. Vigor Ibid., page 9.; moreover in the history of the translation which comes after the earlier Life St. Lupus is said to have been buried in the church; for what else do these words mean: "On a certain night blessed Lupus appeared to a certain brother, resting IN THE CHURCH; to whom he both indicated the knowledge of his name and marked the place in which he and the reverend man Ansiochus lay buried; AND WHILE HE WAS SHOWING HIM THE TWO TOMBS," etc.? all of which were plainly done in the church. Hermant remarks moreover Ibid., page 33. that in the translations the bodies of SS. Exuperius and Lupus were always associated, so that they must be judged to have been at first in the same place; but that this is not true will appear below, as also that in the old books of Corbeil the bodies of SS. Exuperius and Lupus are openly said to have been carried first to Paludellum from the monastery of St. Exuperius at Bayeux. But of this translation a little below: first what was done at Bayeux must be finished.

* Corbolii

§ II. The cult of St. Lupus at Bayeux and in the monastery of St. Amand at Elnon. The relics of St. Exuperius translated first probably to Rennes, and of St. Lupus to Cormery; then to Paludellum for fear of the Normans, and afterwards to Corbeil. The fortunes of the chapter of Corbeil.

The annual cult, relics and monuments of St. Lupus at Bayeux; As is established to me from the liturgical calendars of the years 1840 and 1850, the people of Bayeux celebrate on the 14th day of July with major double rite the translation of SS. Exuperius, Lupus and Vigor; with double rite, with lessons from homily LIX of St. Maximus on St. Eusebius, I find the same feast in the Breviary of the year 1629; but there is no doubt that it exists also in much more ancient ones. Hermant would have it Ibid., at the page cited. that by this festivity is recalled the memory of a translation made on the 14th day of July of the year 466: for that then the blessed bodies were solemnly carried from the church of St. Exuperius into the cathedral. But that does not cohere, since St. Vigor met his day a whole century later. Hence, to extricate himself, Hermant takes away the name of St. Vigor; but where then to plant his foot he plainly does not know Compare ibid., page 50.. Indeed the remains of St. Vigor seem at some time to have come into the cathedral church, and also the heads of SS. Exuperius and Lupus Ibid., page 35 and 50.. And indeed on the body of St. Vigor the Chronicle of Centula will give certain testimony In d'Achery's Spicilegium, vol. II, page 332 and 342.; on the heads of SS. Exuperius and Lupus the inventories of relics of the cathedral church, made in the years 1369, 1476 and 1563 Hermant, page 34.; from the last of which it is established that these heads and most other pious pledges were destroyed the year before, namely in 1562, by the raging Calvinists Ibid., at the page cited.. Wherefore, if I see anything, it must rather be said that that translation is nothing other than an elevation of relics once made within the church of St. Exuperius; on which occasion perhaps the body of St. Vigor was carried to the cathedral church with the heads of SS. Exuperius and Lupus. A second feast is celebrated in honour of St. Lupus on the 25th day of October, with double rite according to the Breviary of the year 1629 and major double according to the calendars mentioned above. The lessons of that Breviary have nothing singular, but only the same things that are read in the Life, set forth somewhat more elegantly. The origin and cause of this feast is the translation of the bodies of SS. Lupus and Ausiacus, which seventy years after his death were solemnly translated into the chapel of St. Lupus; the history of which translation we shall give below after the Life.

An image of St. Lupus is seen painted in a window of the cathedral church and also in the vault of the choir. These images Hermant affirms were ordered to be made by Bishop Odo I about the year 1067; but I have already warned that that work is at the least two hundred years more recent. In the suburb, where the road goes to the town of Saint-Lô, a quarter of a league from the former walls, that small church was built with the title of St. Lupus; whence the neighbourhood itself is called St. Lupus Bocquet, Vies de S. Exupère etc., page 27., commonly Saint-Loup-Hors. It must have been rebuilt quite often: certainly the present tower is of the 11th century, the other parts of the 12th and 13th centuries. Over the principal door are extant reliefs, in which the blessed man is exhibited casting a wolf into the river Drôme Pluquet, Essai sur Bayeux, page 72.. At the extreme northern part of the high altar there was formerly a great stone, on which St. Lupus was said to have impressed his foot when he killed the wolf Bocquet, Vies de S. Exupère etc., page 24., and which the common people venerated superstitiously. That this stone of scandal might be removed, that part of the church was destroyed in the year 1687 and built again Hermant, page 34..

[11] Likewise in the monastery of St. Amand at Elnon. Since in the lessons which on the 23rd of October of the year 1659 Bavo Pollet, an alumnus of that monastery, sent to our predecessors from the monastery of St. Amand at Elnon, there are not the errors which are found in the hagiographies of Corbeil, it is easy to suspect that whatever they had of St. Lupus came there from Bayeux. Receive the words of Pollet on that matter: "We have," he says, "in our treasury among other relics of the saints a very great and notable bone of the same saint, nor have we ever been able to find anything else of his life or death than what I send to Your Reverence joined to these." The lessons sent are a part of the Life of Angers, which we shall give below; but here it is pleasing to copy the prayer: "Be propitious, we beseech thee, O Lord, to us thy servants, through the glorious merits of St. Lupus, thy confessor and pontiff, who rests in this church, that by his pious intercession we may always be protected from all adversities. Through our Lord," etc.

[12] [In what year the relics of St. Exuperius and St. Lupus were carried away from Bayeux is a difficult question.] But the cult of St. Lupus was far more outstanding at Corbeil or Corboil, to which his relics had come in the 9th century, or rather in the next following one. Of this matter our predecessors have already treated in the Commentary

on St. Exuperius at the 1st day of August Acta SS., vol. I of August, p. 53 and following.; but very sparingly, so that it will be worth the trouble to carry out this part of the history a little more distinctly. At what time, then, the relics of SS. Lupus and Exuperius were conveyed from Bayeux into the interior parts of Gaul is not plainly manifest. In a manuscript Breviary of Bayeux, which was once kept at St. Victor in Paris, Hermant read Hist. de Bayeux, page 7., at the 14th day of July, on which the translation of SS. Exuperius, Lupus and Vigor was kept at Bayeux, that this was done in the year 843; on the contrary John of St. Victor, who wrote his Annals in the year 1315, referred it to the year 863: "In the year of the Lord," he says Compare Acta SS., vol. I of August, p. 54., "DCCCLXIII the body of St. Exuperius is said to have been translated to Corbeil from the city of Bayeux, and first to the estate of Paludellum on the Essonne and afterwards to Corbeil"; and others finally substitute the year 862 Hermant, Histoire de Bayeux, p. 7.. All of which seem to have been drawn from one source, the order of the numerals being changed or a unit cut off. But it seems little trust should be placed in these things. What of the fact that mention is made there of St. Exuperius alone, St. Lupus being omitted? Did not then the remains of both heavenly ones come there at the same time? Was it not for fear of the Normans, as is related in the old legendary of St. Exuperius of Corbeil? Where these things are read Lair, Biblioth. de l'École des Chartes, vol. XXIII, p. 297.: "After many courses of years, certain faithful men, serving in the monastery of St. Exuperius, carrying from there the venerable relics both of him and of blessed Lupo on account of the tyranny of the infesting Normans, transferred and laid them up in a certain fortress, by name Paludellum." And indeed in the year 857, as Ermentarius, abbot of St. Filibert, is a contemporary witness Hist. translat. S. Filiberti, in D. Bouquet, vol. VII, p. 343., the Normans ravaged Évreux and Bayeux, and invaded the other cities on all sides; indeed they killed Baltfrid, bishop of Bayeux; which slaughter, however, is attached in the Annals of St. Bertin Ibid., p. 75. to the following year. While these things were happening, and almost no place, no monastery remained untouched, and all were taking to flight, how were the pious pledges of the patrons of Bayeux preserved? A difficult matter, yet not incredible. But what you may wonder at more, while the Normans were laying waste with sword and fire the ecclesiastical province of Rouen, the people of Coutances carried to Bayeux, as if it were a safer refuge there, the relics of SS. Lô, Rumpharius and Fromundus, and hid them in the earth before the doors of the cathedral church, wrapped in skins Compare Acta SS., vol. X of October, p. 844 and 845.. We grant then that all those things are plainly difficult; although nothing was then done by reason, because no one knew where he should take refuge or where he could stand secure.

[13] [It seems that in the year 846 the relics of this Saint were carried off by the Bretons from Mons Ecclesiae, or the church of St. Exuperius at Bayeux, and conveyed to Rennes;] I for my part will not deny that I incline to this opinion, that already before the coming of the Normans the relics of St. Exuperius were carried away and conveyed to Rennes; and that from there, as the Normans pressed on, they came to Paludellum and afterwards to Corbeil. For from the History of the translation of the bodies of SS. Regnobert and Zeno, which seems not to please the people of Bayeux, but which is a contemporary and excellent monument, published first by d'Achery Spicilegium, edit. La Barre, vol. II, p. 127., then from other manuscript codices by Papebroch Acta SS., vol. III of May, p. 620. and well defended by the distinguished man Lair Bibliothèque de l'École des Chartes, vol. XXIII, p. 101 and following., it is established that in the eight hundred and forty-seventh year of the Lord's incarnation, in the tenth indiction, the lord Pope Sergius presiding, Balfrid ruling the church of Bayeux, in the place which was called Mons-Ecclesiae, where formerly the bishops of the city were buried, there was found a basilica built in honour of God and of Exuperius, first bishop of the same city, but now stripped of its ornaments, abandoned and solitary, and in which no divine office was being paid; whence it even threatened the ruin of its fall: which was an occasion for Hervé, a nobleman, to take away from there secretly, by the ministry of two presbyters, the bodies of SS. Regnobert and Zeno and to carry them into the diocese of Lisieux, namely into the church of St. Victor, now Bibliothèque de l'École des Chartes, vol. XXIII, p. 102. Notre-Dame-d'Épines (department of the Eure). That they might do these things, they had to beware of the ambushes of the Bretons, who at that time had occupied that land and were pressing down the region with much slaughter. Why should not those Bretons then have carried off the body of St. Exuperius and borne it to Rennes? Certainly in the most ancient monuments which survive of the translation to Corbeil the remains of the saints are said to have been brought, not from Bayeux, but from Rennes. Namely in the Tournai Martyrology of Usuard, which about the year 1220 seems to have been copied from the exemplar of Hautvillers in the diocese of Reims Martyrologium Usuardi, edit. Du Sollier, p. LVI., and similarly in the Paris one of the middle of the 13th century Saint-Edme, Paris et ses environs, vol. I, p. 913., and likewise in the codex that gave light to Molanus, these things are read at the 1st day of August: "At the fortress of Corbeil, of St. Exuperius, bishop and confessor, whose body, driven from the city of Rennes by the persecution of the Danes and honourably received by the inhabitants of the Gauls, is venerated in the aforesaid place with the affection of great devotion." But Rennes has been substituted for Bayeux by mistake! But why does Rennes occur in three codices, and nowhere Bayeux? But these things do not agree with the books of Bayeux! But with the same neither do those things agree which have been ascertained from the mentioned History of the Translation of SS. Regnobert and Zeno. But the people of Rennes know nothing of these things up to now! But they also know nothing of their own bishops of that age: so disturbed was Armorican Britain at that time, both by internal tumults and by the devastation of the Normans. Wherefore, until better things are brought forward, I judge that the body of St. Exuperius lay first at Rennes before it came to Paludellum.

[14] [Before the end of the 9th century the relics of St. Lupus were secretly conveyed to Cormery;] Of St. Lupus we have much more accurate things. For the distinguished man Jules Lair found a little narrative, plainly ancient, by which it is established that his blessed bones were first carried into the diocese of Tours, namely beyond Tours, to the abbey of Cormery on the Indre. Hear the old writer Biblioth. de l'Ecole des Chartes, vol. XXIII, p. 321 and 322: "Whoever desires to know how the most holy body of the blessed prelate Lupus was once carried to the monastery of Cormery, let him know most certainly that a certain reverend abbot, Ivo by name, the ferocity of the pagans increasing, compelled too by the impulse of necessity, leaving his own place, went to the territory of Tours, carrying with him the venerable body of the holy prelate Lupus; he came at length to the monastery of Cormery, solemnly dedicated to the honour of St. Paul the apostle. He too, honourably received by the inhabitants of the same place, attracted by the most pleasing love of the brethren, handed over to them a precious gift, indeed even a heavenly treasure, namely the body of the glorious bishop Lupus; who, the Lord assenting, possesses perpetually in the eternal ages eternal joys. The end." With which agrees that, on the testimony of Périon, historiographer of Cormery, there existed there an altar dedicated under the title of the Holy Trinity and of SS. Lupus and Columban Ibid., p. 299, from Salmon, Chronique de la Touraine, suppl., p. 36.. These things must have been done before at the end of the 9th century the monastery of Cormery was nearly levelled to the ground Ibid., in the same place. by the Danes pursuing the people of Tours, who had taken refuge there with the relics of St. Martin Ibid., from Bourassé, Cartulaire de Cormery, preface.: for Abbot Ivo did not come to a desolate place. And he, honourably received by the inhabitants of the same place and attracted by the most pleasing love of the brethren, seems to have been elected abbot there after the death of Audacher, who in the year 865 still held the abbatial staff Gallia christ., vol. XIV, col. 257.. Certainly to Ivo, abbot of Cormery, King Odo handed over on the 5th before the Kalends of June, in the sixth year of his reign, of Christ 893, the estate of Moliensis with the adjacent vineyards and forests in the district of Poitiers Ibid., at the column cited. Compare D. Bouquet, vol. IX, p. 461..

[15] [Whence they came for fear of the Normans to Paludellum, three leagues from Corbeil. From there, before the year 957, they were translated to Corbeil.] As we do not know how the relics of St. Exuperius came from Rennes to Paludellum, so it is also hidden from us how the bones of St. Lupus were carried to the same place; except that we can attain by conjecture that both were carried there when at the end of the 9th century the Normans were pressing on the province of Tours. However that may be, Paludellum, to which they were most certainly conveyed, is to be distinguished from places of the same name. For there lies a certain Paludella, commonly Paluel, in Upper Normandy, in the Pays de Caux, not far from the Ocean, on the right bank of the small river Durdent [Compare Du Plessis, Description de la Haute-Normandie, vol. I, p. 647; Cochet, les Églises de l'arrondissement d'Yvetot, vol. I, p. 200.]; there lies also another likewise called Paluel, or rather St. Vincent of Paludella, in the territory of Périgueux; a third called Palluau, in the former district of Angoulême; a fourth, with the same common name, in Champagne and the district of Troyes; a fifth in Berry; and a sixth in Poitou Expilly, Dictionnaire de la France, vol. V, p. 391.. But to none of these were the sacred pledges carried away, but, as is read in the old legendary of Corbeil Acta SS., vol. I of August, p. 53., "to a certain fortress, by name Paludellum, namely beset by the muddy streams of the Ixonia." Ixonia, however, which is rather the name of another stream, l'Essone, designates at this place la Juisne, in Latin Junna; but, since they flow together near the fortress of Paludellum, they often communicate their names to one another Valesius, Notitia Galliarum, p. 257.. Further, three leagues from Corbeil, toward the south, in the parish of Ballancourt, traces of that fortress still appear Pinard, Monographie de l'église de Saint-Spire de Corbeil, p. 52.. "From there," say the writers of the new Gallia Christiana Gallia christiana nova, vol. VII, col. 961., "the relics of SS. Exuperius and Lupus, bishops of Bayeux, were translated about the year 950 to the fortress of Corbeil by Count Aimo." That this was done in the year 963 is the wish of Lebeuf Histoire du diocèse de Paris, vol. XI, page 164 and 170. and Pinard Monographie etc., page 4., since John of St. Victor wrote the year 863 in place of the year 963. An intolerable conjecture: John of St. Victor indeed erred, but his correctors too have erred. For in the year 957 it happened, God's judgment so disposing, that the count of the fortress of Corbeil, by name Haimo, to the thresholds of the holy apostles Peter and Paul, for the sake of prayer

should go to Rome, and on that same journey should receive the end of his life Acta SS., vol. I of Aug., p. 54.. Which things are read not only in the writings of Corbeil, but also in the Life of the venerable Count Burchard, who succeeded Haimo both in the county of Corbeil and in the nuptial chamber, having taken his widow Elizabeth in marriage In D. Bouquet, vol. X, p. 350.. The fortress of Paludellum having been taken by force, the pious relics fell to Haimo as booty; which "he translated to the suburb of his fortress of Corbeil," now called Nouveau-Corbeil, on the left bank of the Seine, "with great joy and high-sounding praises; half of whose goods he also in the same hour assigned by census and perpetually to the holy confessors of God; in which suburb namely, for keeping the relics of the saints, he built a church under their name, deputing there twelve canons according to the venerable and imitable number of the apostles, who, namely as princes of the peoples and of the household of God, together with SS. Exuperius and Lupo, may obtain for the same Haimo and for all who faithfully and devoutly seek their church or suffrages both pardon of sins and the glory of the blessed" Acta SS., vol. I of Aug., p. 54.: which testimony stands before the most learned conjectures of the distinguished man Jules Lair Biblioth. de l'École des Chartes, vol. XXIII, p. 300 and 301., who judged that the relics of St. Lupus were not translated to Paludellum, but remained in the possession of the fugitive monks of Cormery; that they were brought back by the same into their monastery when the Normans had withdrawn; but that they were given to the church of St. Exuperius of Corbeil by Theobald, son of that Haimo and from the year 997 to the year 1004 or 1006 abbot of Cormery; which was accomplished by him when, leaving Cormery, he became abbot of St. Maur-des-Fossés at Paris.

[16] [The last abbots and wretched fortunes of the chapter of SS. Exuperius and Lupus of Corbeil.] Of the history of the monastery of Corbeil Du Sollier has already given something in the Acts of St. Exuperius Acta SS., vol. I of August, p. 54.; but much more the writers of the new Gallia Christiana Vol. VII, p. 961 and following.; and finally more accurate things the distinguished man Pinard Monographie de l'église de Saint-Spire de Corbeil, 1857.. But since these pertain more to St. Exuperius than to St. Lupus, I would not linger over them, content to review at this place the last abbots, whose names are absent from the Gallia Christiana. Jean François Beaupied, then, during whose life and with whose labour the catalogue of the Gallia Christiana was published, ended his life at Corbeil on the 18th day of November of the year 1753 and was buried in the choir of St. Exuperius. There succeeded William Giffard, son of Harisius, an Irishman by home, parish priest at Mennecy, designated abbot on the 8th day of April of the year 1754. He met his day on the 15th day of May of the year 1778 and was buried beside his predecessor. After him comes Nicolas Testu, of the diocese of Paris, likewise parish priest at Mennecy, by the care of the Duke of Villeroy, to whom the county of Corbeil was subject, installed in the abbatial seat of St. Exuperius on the 17th day of September of the year 1778: who, as he departed from the living on the 8th day of March of the year 1786, was also buried in the choir. The last place, finally, is occupied by Jean Seguin de Montrosier, formerly vicar general of Saint-Claude and installed as abbot of St. Exuperius on the 13th day of July 1786. By then the splendour and also the riches of that chapter had much decreased. For when on the 30th day of December of the year 1790 it was extinguished by the secular authority, although in the year 1601 the chapter of Blessed Mary had been united to it, its revenues amounted to only 15,000 francs, divided into sixteen prebends; of which the abbot had two, the cantor one and the nine canons one each, while the other four went to the fabric, to the boys of the choir and to paying the prebends of St. Victor and of Blessed Mary of the Fields on the Essonne. At the beginning of the year 1792, all the parishes being sacrilegiously suppressed, the church of St. Exuperius alone was held as parochial: but shortly even from the schismatics liberty was taken away. They being expelled, in the month of November of the year 1793 the worship of the goddess of Reason began to be celebrated there [Pluquet, Contes populaires etc. de l'arrondissem. de Bayeux, p. 153. Rouen, 1834.]. But when in the year 1795 slightly less dark days dawned, François Joseph André Guiot, a Rouen man by nation, formerly canon of St. Victor at Paris and prior of St. Guinailus of Corbeil, with some former canons of St. Exuperius restored divine worship, until in the year 1802 Charles Antoine Mariette, formerly canon of St. Exuperius, was designated first parish priest by the bishop of Versailles, in whose diocese Corbeil had been included. Of all which things Jean Seguin de Montrosier was witness, seeing that he passed to a better life on the 13th day of March of the year 1818 at Paris as a military chaplain.

§ III. The annual procession of Corbeil in honour of SS. Exuperius and Lupus.

[When in the year 1317 the translation of the relics of SS. Exuperius and Lupus had been made with the greatest solemnity and not without miracles,] The veneration of St. Lupus at Corbeil was always very great, yet that of St. Exuperius greater: but the two for the most part joined. It remains then that we set before the readers at this place what pertains to both or to St. Lupus alone, omitting what concerns St. Exuperius alone. There comes then in the first place the origin of the annual procession, which still prevails now, and which from the place where the chief solemnity was accustomed to be held is named du Tremblay. In the year 1317, namely, Philip the Tall being king, when Queen Clementia, widow of Louis X, who is also called the Stubborn, had contributed money with the canons for new reliquaries, the abbot, cantor, canons and chaplains decreed in chapter to change the relics of SS. Exuperius and Lupus from their caskets. And so on the first Friday of Lent, the 25th day of February, a mass having been celebrated in honour of the same saints, and the old cases having been opened, they found the bones wrapped in white linen cloths and silken webs and enclosed in a deerskin; then they sought leave to make the translation from the bishop of Paris, who asked the bishops of Soissons in Gaul and of Sagone in the island of Corsica and the abbot of St. Magloire of Paris to discharge this office. They assembled on the 14th day of May, the day before Pentecost, in the church of St. Exuperius; and, a mass of the Holy Spirit having been celebrated, they instituted with the clergy of Corbeil a general procession with the bodies of the saints. They came therefore to an open place near Corbeil, by name le Tremblay; where the prelate of Soissons praised the saints with much learning. Returning to the church, the sacred relics were shown to the people, and an arm, a rib and a tooth of St. Exuperius were set apart; likewise an arm of St. Lupus; which were enclosed in precious cases. Two miracles were done on the same day. A boy having been drowned in the waters of a ditch, at the cry of three little ones a huge multitude of people ran up; while they watched, the poor little one was drawn from the waves, bereft of life. But when those standing around had vowed him to God and commended him to the patronage of St. Exuperius, he at once revived and was restored to his glad parents. Then too a boy three years old, from the parish of St. Clement of Chartres at Monthlery, labouring from birth with epilepsy, when he had been vowed by his parents to St. Lupus in the church of Corbeil, was prodigiously healed and also recovered the use of a paralysed arm.

[18] [Every year thereafter the memory of this matter was renewed, a most celebrated procession being instituted; which still prevails now.] Since this solemnity had been so great, its memory was celebrated every year thereafter on the fifth Sunday after Pentecost. Wherefore then the reliquaries were brought down from the high altar, and they were carried by the confraternity of St. Exuperius, clad in priestly albs and crowned on the head with flowers and with bare feet, with an immense column of those in procession and singing, to the place le Tremblay; from which, after an oration on the praises of the saints, they were brought back to the church, where a solemn sacrifice was celebrated. The reliquaries were exposed close at hand for ten days, the neighbouring parishes assembling each on its own day to celebrate the sacrifice of the mass; and so great was then the multitude of the people there, running together even from the farthest parts of Gaul, that the canons could only reach the choir, where they celebrated the divine offices, surrounded by a column of officers. Down to the year 1789, matins having been said first, men and women being divided according to old custom, at midnight between Saturday and Sunday the solemn sacrifice of the mass was begun, to be carried out not without great noise: for, no differently from the lepers and blind who once called on Christ not without shouts, the pilgrims raised their voices, imploring the patronage of the saints; in which matter what was lacking in decorum was supplied by the faith and religion of those standing by; nor were there then perpetrated those crimes of which they boasted who would have been pleased if the whole institute had been removed by the authority of the archbishop of Paris [Colin de Plancy, Dictionnaire critique des reliques et images miraculeuses, vol. III, page 95. Compare Pinard, Monographie, page 37 and 59.].

Nevertheless, after honour was restored to the Catholic religion and in the year 1804 the celebration of the translation was brought back as by right of return, that nocturnal office was omitted; yet no fewer pilgrims now assemble than in the best times of old. The place le Tremblay having been sold, the station of the procession was changed: which is now made before the former church of St. James, where a cross is erected every year: for what reason the discourse on the praises of the saints is now neglected I have not found.

[19] The order of the procession or the verses sung, François Joseph André Guiot, a Rouen man by nation, at one time canon of St. Victor at Paris, prior and parish priest of St. Guinailus of Corbeil, and after the restoration of sacred rites in the Gauls parish priest of Burgus Reginae, commonly Bourg-la-Reine, where he met death on the 21st day of September of the year 1807, was always much occupied in commending the affairs of Corbeil. A little before the disturbances and tumults, then, by which the Gallican kingdom was overturned, imitating Huet, bishop of Avranches and author of a poem for the procession of the Blessed Virgin Mary of La Délivrande, he wrote an Order for conducting the procession of Corbeil; which, since it is found only in the Monograph on the church of St. Exuperius, published in the year 1857 by the distinguished man Pinard, has seemed fit to be given here.

[20] While the relics were being raised on their shoulders, Begin ye to the Lord with timbrels: sing ye to the Lord with organs (Judith XVI, 2.). Who discovereth deep things out of darkness, and bringeth up to light the shadow of death (Job XII, 22.).

You to whom it is given to lift the holy pledges

And to lead the fervent ones along the ways,

Here join your right hands,

Here join your hearts.

Shout with joy to God, all the earth, sing ye a psalm to his name; give glory to his praise (Ps. LXV, 2.). Who shall quicken also your mortal bodies, because of his Spirit that dwelleth in you (Rom. VIII, 11.).

They run together: behold, they place their docile shoulders

Under the sacred weight: the burden becomes light:

Piety, strong in divine love,

Of its own accord puts it to flight.

O bless our God, ye Gentiles, and make the voice of his praise to be heard (Ps. LXV, 8.). Who telleth the number of the stars, and to all of them

he giveth names (Ps. CXLVI, 4.).

While diadems of flowers stand on their heads,

While rough hands handle jewelled sceptres,

How joyfully the white-clad crowd

Of the brethren presses on the ark!

Praise ye together the canticle, and bless the Lord in his works (Ecclus. XXXIX, 19.). Who giveth strength to the weary, and increaseth force and might to them that are not (Is. XL, 29.).

[21] Near the two churches of St. John the Baptist and of the Blessed Virgin Mary; You, Baptist, whose Essonne lifts thirst in place of the Jordan,

Thrust forth your head from the woodlands:

The fathers whom we carry

Point out the same Lamb as you.

O clap your hands, all ye nations; shout unto God with the voice of joy (Ps. XLVI, 1.). Who taketh away the sin of the world and hath redeemed us from our enemies (John V, 24.).

Now the bronze has ceased to call with its grave sounds;

The songs of our own canticle succeed;

Kindled by these chants

Minds and hearts grow warm!

Sing ye to the Lord a new canticle, because he hath done wonderful things (Ps. XCVII, 1.). Who hath put a new canticle into my mouth, a song to our God (Ps. XXXIX, 4.).

She who is worshipped in the church is the good one close by.

The first salutation is owed to the Virgin Mother:

This the prelates have taught

Her sons to render as a cult.

Sing praise to the Lord on the harp, on the harp and with the voice of a psalm (Ps. XCVII, 9.). Who shall tell in his writings of peoples and of princes: of them that have been in her (Ps. LXXXVI, 6.).

You whom helpless pain commands, wretched ones,

To be cast down on the thresholds, follow their standards:

By the shadow alone (believe it)

The cause of disease will be put to flight.

Come and hear, all ye that fear God, and I will tell you what great things he hath done for my soul (Ps. LXV, 16.). Who forgiveth all thy iniquities, who healeth all thy diseases (Ps. CII, 3.).

Fear not the hard wounds that Bethsames bore,

Nor here the death of Oza, whoever you are who stand here,

If piously you behold

The gold of the ark with pure sight.

O love the Lord, all ye his saints: for the Lord will require truth, and will repay them that act proudly (Ps. XXX, 39.). Who is glorified in the assembly of the saints: great and terrible above all them that are about him (Ps. LXXXVIII, 8.).

Behold, the bridge loves to bend its arches as servants;

The mouths think of setting no measures:

Now only the wave

Of the Seine is fit to applaud the Saints.

Praise the Lord with timbrel and choir, praise him with strings and organs (Ps. CL, 5.). Who turned her storm into a breeze, and her waves were still (Ps. CVI, 29.).

Let the wave that is pressed by another wave

Swiftly teach the Neustrian shores

How dear to us are the bodies

Of their own prelates.

Sing ye to the Lord with praise, sing to our God upon the harp (Ps. CXLVI, 7.). Who keepeth all their bones: not one of them shall be broken (Ps. XXXII, 21.).

The hills, sharing the sacred gladness,

Double the words of the talkative banks,

And offer (as they may)

The tribute of their flowering income.

Rejoice to God our helper, sing aloud to the God of Jacob (Ps. LXXX, 1.). Who sendest forth springs in the vales: between the midst of the hills the waters shall pass (Ps. CIII, 10.).

[23] [Likewise at the traces of the towers and at the three churches of St. Guinailus, St. Leonard and St. James the Greater;]

Where now are the towers equal to the stars?

Their stones lie hid in the bosom of earth or in the river:

Over these you triumph,

Divine faith, better citadel of the city.

Take a psalm and bring hither the timbrel: the pleasant psaltery with the harp (Ps. LXXX, 3.). Who there broke the powers of bows, the shield, the sword and the battle (Ps. LXXV, 24,).

The abbots, a grave pair, who are seen under an easy yoke,

Look down upon the accustomed prayers:

And each of their own accord

Mingles incense with our loves.

Blow up the trumpet on the new moon, on the noted day of your solemnity (Ps. LXXX, 4.). Who bringeth out them that were bound in strength, in like manner them that provoke, that dwell in sepulchres (Ps. LXVII, 7.).

As we pass by the houses pleasing to the apostle

Of the Hesperian people, where he is venerated,

Let us ask him that he grant,

Grant us to reach a prosperous field.

Bless the Lord, all ye his angels, you that are mighty in strength, and execute his word (Ps. CII, 21.). Who makest thy angels spirits, and thy ministers a burning fire (Ps. CIII, 4.).

[24] Likewise at the place le Tremblay, and before the discourse, and on the return. Behold, the field appears, the end of the way;

There too the station bids the relics stop;

There food is prepared

To satisfy the hunger of the just.

Trust in the Lord, all ye congregation of people; pour out your hearts before him (Ps. LXI, 8.). Who hath placed peace in thy borders, and filleth thee with the fat of corn (Ps. CXLVII, 3.).

The grassy green feels whom it may refresh;

Thence the triple stone longs for those it may bear;

And, already illustrious,

It is proud of neighbouring honours.

Come and offer to the Lord your God, all you that round about him bring presents (Ps. LXXV, 12.). Who set my feet upon a rock, and directed my steps (Ps. XXXIX, 3.).

The Cross, the excellent queen, who stands aloft

In the midst of the open space, calls her soldiers,

As if surrounded by her children,

Bowed on their knees.

Give glory to the Lord, ye children of Israel, and praise him in the sight of the Gentiles (Tob. XIII, 3.). Who hath exalted the low tree, and made the dry tree to flourish (Ezek. XVII, 24.).

You who teach the people from a rustic chair,

Tell with soul-bending voice how much

The Deity has prepared for the patrons,

How much he keeps for their clients.

Bring to the Lord glory and honour, bring to the Lord glory to his name (Ps. XXVIII, 2.). Who declareth his word to Jacob; his justices and his judgments to Israel (Ps. CXLVII, 8.).

You under whose feet the silent earth lies hid,

Lay up these seeds in your breasts;

And moistened by this dew

Bring forth the fruits you owe.

Rejoice, ye just, in the Lord, and give praise to the memory of his holiness (Ps. XXXVI, 13.). Who satisfieth thy desire with good things: thy youth shall be renewed like the eagle's (Ps. CII, 5.).

May Christ, who went about doing good to the peoples,

And who through the saints renews the same good things,

Having been made our way here,

Grant us to enjoy the homeland.

Exalt ye the Lord our God, and adore at his holy mountain (Ps. XCVIII, 12.). Who doth great things and unsearchable, and wonderful things without number (Job V, 9.). Amen.

[25] Hymn for Vespers and Matins on the festival of the translation; Since most of the churches and buildings to which allusion is made in this poem were demolished in the times of the French disturbance and thereafter, it has not been possible to use it any longer in this century, although it was plainly festive and full of piety. Other verses, however, somewhat older (seeing that, written by Simon Gourdan, canon of St. Victor at Paris, they were first published in the year 1715, and in the year 1773 were subjoined to the Life of SS. Exuperius and Lupus composed by Jean François Beaupied, abbot of St. Exuperius), are still in use on this day; which it seems should be set forth at this place. This hymn, then, is sung at Vespers and Matins:

To you, highest God, submissive in heart,

We now run, with Exuperius presiding,

And, Lupus joining in, we pour out solicitous prayers

At your altars too.

Behold, the sacred ashes and bones of the prelates

Adorn the temple founded to your name,

While Haimo, building upon the foundations,

Gave with munificent hand.

Magnanimous princes also bend their royal diadems

Before these spoils,

And through fervent vows they supplicate

To be stripped of the disease of their body.

Here too pontiffs, with many flashing mitres,

Concelebrate the sacred rites together,

And showing the pledges to the pious assemblies

They place them in a rich ark.

He who, unconquered, established the divine laws

By pious labours, and subjected the nations

To your empire, through him with his companion

May the gifts of grace flow.

Governing all things by your supreme nods,

You refresh these places with sacred remains;

May you too be, with propitious light, a new hope

And salvation in doubtful affairs.

Highest praise be to the Father, and highest to the Son,

And equal praise to you too, Holy Spirit,

Who exalt the pledges of the fathers to be beheld

With the public praises of the temple.

Amen.

At Lauds:

[26] And a hymn for Lauds. How many triumphs of the leaders the memorable ark has brought back,

Pillar of Corbeil and mighty protection!

Christ, you crown the heralds of the faith above the sky,

You bid them rule the earth with prodigies.

They repair contracted limbs, they give sight to the blind,

And at once bless the deaf with returning hearing.

Commanded, the horrid plague of fevers flees beneath the remains,

Dropsy rejoices to thrust its inert weight from the limbs.

Relying on faith, with whatever disease the wounded people groans,

At once it stands restored for the festal day.

Highest glory be to the Father and emulous glory to the Son,

And equal to the Spirit, from whom all good flows.

Amen.

[27] On the festival of St. Lupus, a hymn for first Vespers; And since we are engaged in reciting hymns, it is pleasing to bring forward here also those which the same Simon Gourdan composed in honour of St. Lupus alone and which were in use on his feast on the 25th day of October as long as the chapter of Corbeil stood; but now they are altogether neglected, because the birthday of St. Lupus itself is no longer kept there. At first Vespers, then, these things were sung:

For him to whom God grows, all the perishing

Images of the vain world diminish;

In the manner of a torrent the fleeting world

Passes by him.

Neither the splendour of his house, nor ancestral wealth,

Nor flattering pleasure bent the young man;

The bishop strives after the heavenly

Honours that faith shows.

Lest anything in his sweet homeland should delay him,

And lest the flattering favour of the court should bait him,

Not cautious enough, with its allurements, he flees

Secretly to remote shores.

How saving a flight! How by profound

Decree commanded! He will rule the citizens;

He will send savage hearts, not knowing how to be subject,

Under the yoke of Christ.

Highest praise to the Father and to the begotten Word,

And to you equal, the bond of both,

God who anoint priests within,

Kindly Spirit.

At Matins:

[28] At Matins; Shining star of Bayeux,

At the call of Christ, as pontiff

Lupus rises to the summit

Of untouched virtue.

Minister of the temple, he had made prelude

In the preceding offices,

Ready to offer to God victims

With solemn vows.

Wakeful nights and days,

He toils with heavenly arms

To conquer the enemies of God

And to lift his mind to heaven.

Unstained by crime,

He shows himself a faithful follower

Of the Deity, burning to follow

The path of the law handed down.

The Levite is now recognized

As prelate by a light from above;

As lightning when a cloud is burst

He rouses up the flames of love.

Praise be to the Father, praise to the Son,

And equal praise to you, Spirit,

Who, offering shining torches,

Expel the shadows of minds. Amen.

At Lauds and at second Vespers:

[29] At Lauds and second Vespers; When Renobert, second from the first pillar of the leaders,

Makes for the bright citadels,

Lupus at heaven's command is given

As ruler to this fold.

He leads an illustrious life without stain,

He rejoices, heir of ancient piety,

To feed the faithful peoples

With the fervent word of Christ.

No predatory lion was seen with its mouth

So to tear the limbs of the dear flock;

The shepherd, running to meet it, terrifies it

With the strong thunderbolt of the Thunderer.

The monster rages with monstrous savagery;

It chews up infants, devours girls too;

You lay it low, bishop, relying on the cross,

And plunge it in the deep river.

Ever lifting up your eyes to the ample court

Of the eternally radiant King,

Foreknowing your death, the flock having been called together,

You put off your limbs.

Highest praise to the Father and the begotten Word,

And to you, Spirit, flowing from both,

Through whom the just man flees the earth

And strives for the Olympus of the homeland. Amen.

Prose at Mass.

[30] Prose at Mass. May the reward of rule,

The diadem of light,

Encircle the head of Lupus.

He bore himself as a pontiff

Venerable in order,

Full of the sacred Spirit.

Renobert washed him

In heavenly fonts,

And gave him wholly back to Christ.

Under this leader, advancing

And passing into the heights,

He submitted himself to the mitre.

He cherishes the needy with his lands;

His piety is poured out too

In lavish expenses.

By sedulous sermons

And by deeds he wins

The peoples for the stars.

How he flourishes in outstanding

Observance of the laws!

How praiseworthy his ways!

Slaying every wicked thing,

Emulating the holy fathers,

He spent noble years.

He flashes with prophecies,

He flowers with prodigies,

He frees the city from monsters.

He restores speech to the mute,

He sets up the step for the lame,

He unlocks sight for the blind.

You who adorn us with your sacred bones,

Prelate, lift us up

With your kindly gaze.

A thousand perils besiege us

And crimes;

Raise our minds on high. Amen.

§ IV. The fortunes of the relics of St. Lupus and of the other saints of Corbeil. The miracles of St. Lupus. His Lives.

[The relics of St. Lupus, less honoured than those of St. Exuperius, yet recognized in the year 1619,] Many things are related by the people of Corbeil which were done by the royal family in honour of SS. Exuperius and Lupus; yet in these the former saint seems to have been thought of much more than the latter; so that they seem not to be enumerated here. And this is commonly observed; so much so that when in the year 1619, on the Sunday after the Ascension, Henri Cardinal de Gondi, archbishop of Paris, consenting, the body of St. Exuperius was solemnly translated by Paul Hurault de l'Hospital, then staying at the neighbouring paternal estate of Juvisy, into a new silver casket, adorned with gold and gems, the same honour was not paid to the remains of St. Lupus; these were indeed recognized and shown to the people, and then carried around in the accustomed procession, but by no means laid up in a new case. And indeed they seem to have remained in the old casket down to the year 1794, in which together with the pledges of SS. Exuperius, Regnobert and other heavenly ones they perished in the greatest sacrilege: which matter is most celebrated in the Gauls; but it is falsely reported that the reliquary of St. Exuperius was sold by the demagogues of Corbeil that they might procure for themselves from it the deadly machine commonly called the Guillotine [Guilhermy, Hist. de l'église de Saint-Denis, page 201, note 2; compare Pinard, Monographie, etc., p. 56.]. Here is what happened.

[32] Burned in the year 1793 with many others in the highest impiety. In the month of November of the year 1793, when the worship of Reason had been substituted for the Christian religion in the church of St. Exuperius, the standard-bearers of impiety sent his case of gilded silver and other sacred vessels to the national convention at Paris; but the relics of St. Exuperius and of other saints had been thrown out amid the filth under the roof of the ecclesiastical house and seemed gradually to have gone off into oblivion. But the popular society of Corbeil, fearing lest veneration should some time again be shown to those sacred bones, resolved to destroy them with a public festivity in the middle of the market-place, so that no trace should be left. This outrage being proclaimed, then, for the 8th day of February of the year 1794 (décadi vingt pluviôse l'an deux de la République française), there came to the church of St. Exuperius, surrounded by armed men, Happey, mayor of Corbeil (maire), Gorsat, municipal magistrate (officier municipal), Brunos, national agent of the commune (the other leaders of the municipality were absent, sent elsewhere), Dancourt, president of the popular society, and Bertrand, secretary of the municipality; at whose order there were brought down from that upper storey the relics of St. Exuperius, St. Guinailus, St. Quirinus, St. Lupus, St. Regnobert, St. Yon and of many others, and they were placed in the wagon in which the filth of the streets used to be collected and conveyed to the square of the Revolution, the place of capital punishments; where, a pyre having been built beforehand, they were placed upon it and together with their wrappings and cases were destroyed by the burning, the people standing by shouting: Long live the republic, long live the nation! and other things of the kind. Then the ashes were collected, and, carried in that same wagon to the greater arch of the bridge, thrown over the Seine; whence amid mad shouts they were cast into the waters. This was called the expiatory festival of priestly frauds and ancestral folly, and it was concluded with an ordinary session of the popular society. They went finally to the municipal house, and there an account was written with the highest contempt and impiety, in which that outstanding deed was commended to memory. This was published by Frédéric Pluquet [Contes populaires etc. de l'arrondissement de Bayeux, second edition, p. 152 and following.]; from which we have excerpted what we have just related, omitting only those irreligious sentences by which those mad men wished the incredible perversity of their mind to be testified. Nothing further survives therefore of the relics of St. Lupus; but a jawbone of St. Exuperius was withdrawn, first exposed on the 20th day of November of the year 1803 and on the 2nd day of May of the year 1809 recognized by the bishop of Versailles, Charrier-Laroche Pinard, Monographie, etc., p. 56.: which is now carried around in the annual procession, no relics of St. Lupus being present.

[33] A few miracles ascribed to St. Lupus. To come now to the miracles of St. Lupus, they are very few and were once written partly in Latin, partly in French, together with the miracles of St. Exuperius. The Latin writing our predecessors once sought in vain; nor have we been able to obtain it, because, the chapter and its archive having been scattered, it has not yet been found. It remains, then, that from the little books of Jean Bocquet, Étienne Pepingue and Jean François Beaupied on the Life and miracles of SS. Exuperius and Lupus we should turn from the French what pertains to the glory of this latter saint. For all things are so mixed that most pertain to St. Exuperius, one or other to St. Lupus, or to both. Above, where we spoke of the first solemn translation, we related two of these; so that one of the older ones survives, though with no year added. This consists in this, that William, son of Jeanne Fervie, a miller's wife of La Ferté-Imbert, mad and epileptic, when he had been vowed by his mother to St. Lupus and led into the church of Corbeil, was plainly cured after a novena of prayers poured out there. Beaupied also relates that the overflowing waters of the Seine, the reliquaries of SS. Exuperius and Lupus being brought upon the bridge, returned to their bed. But others make mention of St. Exuperius alone; which is the more credible, since otherwise, outside the order and rite of processions, only the body of St. Exuperius used to be carried around.

[34] The Life to be published. I had long ago finished these things when the distinguished man Jules Lair began to inquire into the Christian origins of the diocese of Bayeux, not with preconceived opinions, but with love of the truth, and again to overturn the old fables which some improvident men have in very recent times tried to call anew to the light. He published the fruit of his studies in the Library of the school of diplomatics Bibliothèque de l'École des Chartes, 1863., and he added to his labour at the end a Life of St. Regnobert, II bishop of Bayeux, a Life of St. Reverentius, confessor, a Life of the most holy Exuperius, apostle of Lower Neustria and first bishop of Bayeux, a Life of St. Lupus, bishop of the city of Bayeux, the Translation of the same, and finally a fragment of a Life of St. Lupus from a former codex of Corbeil. Since there is general agreement between me and that most diligent man, it did not seem that my Commentary should be changed; but only enlarged in a few places. Here, then, I shall note this one thing, that the Life of St. Lupus which the distinguished man published was taken from the imperial library at Paris Fonds lat., n. 9576.; to which it was carried, as is established from an impressed seal, from the library of the monastery of St. Serge of Angers. It is the same as that from which the lessons of Elnon, which I have mentioned above, were taken. Its writing indeed is of the 12th century; but the Life itself was composed long before, yet not before the same place or city of Bayeux was desolated "by the lamentable savagery of the pagans" or the incursions of the Normans. Because it does not contain the translation to Cormery, the distinguished man Lair conjectured that it is older than the end of the 9th century; so that it was written about the year 857: I would neither object nor agree; certainly it does not seem more recent than the 10th century. But in truth it seems to be a paraphrase of a much older writing. For in it at num. 6 St. Lupus is exhibited as made bishop from a deacon or ordained per saltum; which kind of ordination had so become obsolete in the Gauls in the 9th century that Ratramnus of Corbie, writing in a singular book against Photius, who had accused the Latins in that matter, plainly denied that it was done; but Aeneas of Paris, taught that it had been done at Rome and elsewhere, answered better Compare Martène, De antiquis ecclesiae ritibus, vol. II, p. 279. Similarly it seems to be an indication of antiquity that at num. 12 it is said that "although he did not shed his blood by the office of an executioner, yet by crucifying the flesh with its vices and concupiscences he venerably celebrated a solemn martyrdom." With which compare what is read in the ecclesiastical offices of St. Martin of Tours; who, since he was among the first confessors to obtain ecclesiastical cult, it is made as it were an excuse that he is venerated although he was not a martyr. Those things, then, seem to be referred to the time at which the cult of confessors was still most sparing. The Translation which follows is not a continuation of that Life, but the end of an older Life, and not of St. Lupus alone, but of SS. Lupus and Ausiacus; for it says: "Here begins their translation." This was written before the end of the 10th century, as is clear from these words: "They translated the glorious bodies of the saints and built a church in their honour, in which the great works of God are proclaimed; and the very wondrous patronages of the aforesaid saints are venerated." Of the other Life I shall speak in the Annotations.

HERE BEGINS THE PROLOGUE TO THE LIFE OF ST. LUPUS, BISHOP OF THE CITY OF BAYEUX.

How much St. Lupus merits to be celebrated with praises. The praiseworthy and inimitable life of the most blessed Lupus, bishop of the city of Bayeux, being about to pursue, in an unpolished theme indeed, yet with the faithful sincerity of the heart, let us venerate the wondrous great works of almighty God, who glorifies his saints with unspeakable brightness. Whom, even in this present world, he has so fortified with the shield of supernal protection that, as they strove against the hostile temptations of spiritual dart-throwing, the enemy might by no means rejoice to have overcome them as unwarlike, but rather grieve on finding them unconquerable athletes of Christ in the Olympic contest. Holy mother church therefore rejoices in the bringing forth of such sons, who is ever carried on to the more sublime summits of saving action by the continual abundance of their merits. The kindly choir of the heavenly height also rejoices in their most pleasing society, as it contemplates them taken up to itself by the bountiful mercy of Jesus Christ our Lord. For the flashing splendour of virtues adorns them; the good odour of Christ emanates everywhere from their inimitable examples:

by which there is kindled in the sincere breasts of the faithful a desirable fervour of most saving exercise, and the lamp-bright love of clear intention, a more gracious affection of theoretic contemplation, a more devout insistence in the purity of the sacred faith, a more constant patience in the hope of divine reward, a more splendid perseverance in the love of God and neighbour; for the Lord makes them reign with him in the heavens and enjoy the dignities of the skies, because the persuasive pleasure of this slipping world did not delude their minds with inept delights. The brightness of the divine majesty also illuminated them with the clear adornment of spiritual irradiation; and they, according to the truthful sentence of the apostle Peter, bearing away the end of their faith, namely the salvation of their souls, were made heirs of the glorious perennity above. Among the victorious laurels of the starry assembly, then, there shine back the ruddy garlands of the holy confessors, wreathed from heaven with the snowy flowers of sacred virtues, by which the most devout throng of faithful peoples is wondrously adorned. Among whom the magnificent power of the divine condescension has made wondrous the most blessed Lupus *, with the ruddy whiteness of solemn gladness and the starry brightness of perennial felicity. For how from his earliest age he was made over to the divine services, and graced with ecclesiastical offices, and flashed forth with the ruddy trappings of kindly teachings, and merited the civic laurel of triumphal eternity, the Lord mercifully assenting to his merits, we shall undertake to insert in the pages of our parchments. Here ends the preface.

* Lupum

HERE BEGINS THE LIFE OF ST. LUPUS, BISHOP,

Which is celebrated on the 8th before the Kalends of November.

St. Lupus, a native of Bayeux, brought up by St. Rufinian, There was then, at the time at which Aegidius, king of the Romans ^a, reigned in the Gauls, a man of admirable sanctity, Lupus by name, originating from the territory of the city of Bayeux, ennobled by the estates and the generosity of renowned parents. Who, while he was still enjoying his boyish years, was handed over by the skill of his parental graciousness to be taught by St. Rufinian, prelate of the same city, who also, third from blessed Exuperius, first bishop of that city, had undertaken to govern the illustrious height of pontifical dignity. Purifying him in the saving flood of the life-giving laver, the outstanding man made him his spiritual son, and soon, the charisms of the kindly Breath being conferred on him according to custom, he made him over to literary studies. By the inspiration of the clemency of the divine majesty, such sagacity of intellectual knowledge and prudent talent was exercised in him that he wondrously surpassed in clear keenness of mind the teacher who had undertaken to instruct him, and the disciple, filled with a draught from the supernal spring, wisely taught his master, less taught in spiritual rudiments. For the eternal Wisdom of the highest Father, with whom is the fountain of life and in whose shining light the splendid light is seen, had clarified his mind from heaven with a clear-sighted illumination, of which it is read: "She inspireth wisdom into her children, and receiveth them that seek her, and will go before in the way of justice, and where she shall enter God will bless."

[2] While he was being ordained deacon by the same, Elegantly instructed then in the divine oracles, he began to be strong in religious actions and to be zealous for catholic dogmas. The holy bishop Rufinian, then, seeing the most blessed Lupus shining praiseworthily with the splendid brightness of a celibate life, and evidently growing white with the ruddy beam of spiritual grace, admonished by divine instinct, resolved to promote him to the dignity of sacred order, that the gift which the bounty of almighty God had conferred on him might also profit the universal church. And when the reverend bishop was placing on his head with the divine blessing the fillet of the diaconate, set with heavenly gems, he also securely enjoined on him the saving care of heavenly doctrine, as on one flashing with the knowledge of supernal illumination and fervent with the fiery love of almighty God. For in order that the propitiation of the eternal governor might indicate by a pious effort * of what great merit before him blessed Lupus was, in the very consecration there was shown a wondrous and praiseworthy presage from heaven.

[3] He was declared by Stephen the presbyter to be his future successor; For a certain man receiving with him the grace of Levitical ordination, Stephen by name, breathed upon (as is believed) amid the sacred orders by the Holy Spirit, suddenly began to proclaim in a lofty voice, saying: "Lord Pope Rufinian, know that this man whom you are consecrating deacon will be your upright substitute, and venerable pastor of the Lord's flock." Then blessed Rufinian with all the clergy and the people standing by gave magnificent thanks to almighty God, and afterwards honoured with worthy reverence the most blessed deacon Lupus, whom he had understood to be divinely his successor. St. Lupus, however, supported by the Levitical order, began efficaciously to venerate the heavenly offices of the divine sacrament, and like a strenuous minister was zealous to perform most dutifully the office of the pontiff in the sight of the Lord, eager to be rewarded in every way with that * honour namely which the Lord Jesus promises in the Gospel to those ministering to him, saying: "If any man minister to me, him will my Father honour, who is in heaven."

[4] [And indeed two years later, when there was question of giving a successor to the deceased St. Rufinian,] After two years of his diaconate, then, the aforementioned bishop, to be relieved of the earthly heaviness of his body, was taken away from this light, to be given back to the heavenly life. Then all the clergy, and the whole assembly of the people, and also a distinguished gathering of the provincial bishops ^b, whom the supernal admonition had urged to hasten to the funeral of so great a man, were zealous to commend reverently to the highest Maker the holy spirit of the outstanding prelate, and with hymnic display of brilliant melody and with sweet-sounding jubilation of heavenly psaltery they committed his body to the mausoleum. These things having been duly carried out, the unanimous company of the clerics of the same see and the concordant will of the people, as had been prophesied by glorious inspiration, asserted that the most blessed Lupus was most worthy of the pontifical honour and most apt for ecclesiastical election, because by the example of a good life and the preaching of sound doctrine he pleasingly called forth the minds of all to the kindly study of theoretic instruction. For, ennobled by the most pleasing charm of his countenance and by the most clear adornment of truthful sagacity, he laid open to all with wondrous disposition the typical dogmas of the heavenly mysteries.

[5] [And Silvester, archbishop of Rouen, had enjoined prayers, he was warned by night to create St. Lupus bishop;] There was then in the same assembly a most reverend man, strong in the clarity of outstanding nobility, and of pre-eminent sanctity and wondrous virtue, the archbishop of Rouen, Silvester by name. Who, addressing his fellow bishops with prudent speech, exhorted them to beseech with him with all their efforts the clemency of the eternal majesty, that he might deign to make known to them who should be held worthy of the eminence of so great a height. For that the admirable sanctity of blessed Lupus might more and more be spread abroad, God so dispensing, on the following night there appeared to the same archbishop in sleep an old man, of a quite calm countenance, with beautiful white hair and ruddy garments, and thus addressed him: "You who exercise the office of the archprelacy, and enjoy the supreme authority of sacred ordination, be zealous to establish without any delay as ruler of his people the illustrious man and lamb, by surname the Wolf, whom almighty God has chosen for himself as outstanding priest." Taught then by this vision, the aforementioned bishop, awakened, rose from sleep; as the Lord's day ^c dawned, and his fellow bishops being called together, he set about expounding the shining vision to them with applause. The bishops, rejoicing at this revelation, extolled with inner praises together the Lord, ruler of all things, and with inward alacrity of soul they went to the church.

[6] [The other bishops and the people, in the church itself, by a boy, who designated St. Lupus; who was at once made bishop.] In which, when all the peoples were gathered in a body, the venerable man Silvester, raised to the monarchic height of pontiffs, persuaded them to beseech the mercy of the Lord with like affection and desire of mind, that he might lay open to them in common who should be held worthy of the pontificate of that see. Further, the peoples assenting in subjection to the archprelate and awaiting with sincere hearts the signification of almighty God, there rose up at once a very tiny boy, he took hold of blessed Lupus the deacon by the fringe of his garment, and made him come and stand before the sight of the bishop. Then, bursting forth in these words, the little boy said: "O Lord bishop, sanctify with episcopal blessing this deacon, who by the common desire has been elected by the people of God, and predestined by the Lord as a magnificent pastor," that there might be fulfilled what the psalmist says, that God, wonderful in his saint, perfected praise from the mouth of the suckling. Then all the bishops who were present, and the clergy and all the people, at the voice of the little one crying out, whom a divine suggestion had illuminated, sounded out in concordant acclamation, saying: "This man is worthy of the pontifical honour, whom God has made wondrous by a heavenly election." Forthwith, therefore, surrounded by a circle of bishops, he obtained the episcopal height. The pontiffs and crowds who had awaited the outcome of this ordination bore thanks on high to almighty God, and so they returned to their own dwellings.

[7] The holy man then grew, helped by divine grace, For after he had obtained the monarchy of pontifical dignity, he adorned the most saving purpose of kindly religion with the lamp-bright zeal of wondrous exercise. He shone, trimmed with glorious speech, soothing the hearts of the peoples with the nectar-like sweetness of kindly-flowing preaching. Restraining his youthful limbs with reins of parsimony, he extinguished by the saving rain of the supernal dew the kindled tinder of carnal delight. He also manfully overcame the sweet enemy of the Christian profession, and also shrewdly deluded the bitter friend of the human race, supported by the frequent suffrage of the High-thundering one. It was surely worthy that the friend of God, fighting the deceitful enemy of deific power with invincible weapons, should conquer him in triumph and by conquering should wondrously defeat him; and that thus the wondrous athlete of the highest king, exercising the most illustrious novitiate of the heavenly soldiery, should merit, by reason of a renowned contest, a triumph of the mitre, and shining should obtain the diadem of the spiritual virtues. Finally, in the bishopric of his prelacy, reckoning at a straw all the military cloaks of pompous allurement, he raised to a height sublimely in himself the excellence of true humility by the sedulous advancement of kindly exercise, so that he might follow exactly the desirable search of apostolic sublimity.

[8] With every kind of episcopal virtue. For he was both humbler by the chief rank of the pontificate, more glorious from the devotion of humility, more devout from the joy of glorification, and more gracious from the purity of devotion. His desire certainly burned lamp-brightly in the love of Christ, which the life-giving tinder of spiritual grace animated unceasingly from heaven. And so he was continually occupied in the service of God, that, the little fires of vices being put to sleep by divine help, he might subject the insolence of the flesh to bondage and attribute to reason the prerogative of dominion. The impatient love of Christ also shut out from him the miry pleasures of lurid crime, and made solid in him the perseverance of a saving purpose. O admirable priest of the Lord, made splendid by the ruddy whiteness of spiritual gems! O bishop venerable through all things, whom the eternal maker of the star-bearing world adorned with the whitest flower of most splendid chastity, and thoroughly ornamented with the gleaming brightness of most beautiful simplicity, and fired with the favourable zeal of glorious equity! Whom also the shrewd skill of wisdom ennobled, lest he should deceive anyone in any way, and the strenuousness of prudence fortified, lest he should be able to be deceived by anyone through crafty machination. A praiseworthy advancer of ecclesiastical observance, a wonderful instructor of those subject to him, a strenuous establisher of canonical religion, an outstanding consoler of the needy, an imitable receiver of pilgrims, a powerful curer of the sick, a wonderful router of demons, a most dutiful strengthener of the afflicted. And his zeal was, as James the apostle says, to visit orphans and widows in their tribulation, and to keep himself unspotted from this world.

[9] The wolf, which soldiers had attacked in vain, Let the written page, then, lay open to its readers the praises of the praiseworthy man to be proclaimed, and elucidate the signs of the miracles which divine power wondrously performed through him. In that very time, then, at which St. Lupus, outstanding pastor of the Lord's flock, was governing the pontifical dignity of the see of Bayeux, there was a certain wood opposite the gate of the city, which was called Arboreta ^d, in which there was a most savage

wolf, which was carrying out no moderate slaughter among the people. At a time convenient to itself, this most cruel beast, being a were-creature, leaping out from its lairs, attacked many men with famished voracity, so that between boys and girls it savagely devoured eighteen in a small interval. To such a degree did its lamentable ferocity swell, the sins of the people demanding it, that not only did no one dare to take a path in that part in which the aforesaid forest seemed to stand, for the sake of going anywhere, but even the very way of going out and leaving the aforesaid city was denied. Then the people, struck with such fear and shut up within the walls of the city, demanded military help that might confer on them a protection of defence. And soon an armed band hastened with one mind to track down the haunt of that beast, and it surveyed the aforesaid wood with dogs in the manner of hunters. But the wolf, avoiding their pursuit and onset with crafty cunning, escaped the peril of its slaughter, that the people, who had sought a human refuge, might clearly know that there is no safeguard of protection in warlike arms, and that there might be fulfilled what the renowned harper of truthful prophecy sang, modulating in such words: "For they got not the possession of the land by their own sword, neither did their own arm save them." But those who had remained in the city, whose sons and daughters the savage rapacity had destined to death, waiting for the jubilation of the capture of the enemy, when they learned, alas! of its escape, were saddened with a twin anguish; fearing that, with the loss of their children, they themselves too should suffer the deadly fate by the permission of God. By a stronger counsel, therefore, they at length sought in common the most blessed bishop Lupus; with faces humbly lowered they begged the solace of his help, that he might protect them with divine arms by praying, and might free them by sacred prayers from the savagery of so great an enemy. The precious priest of the Lord, Lupus, then, sympathizing with their grave misfortune, as a lover of piety and a devotee of gentleness, brought them consoling addresses in these words: "Hope in the mercy of God, beloved brethren, since the Lord does not abandon those who hope in him, and do not be saddened or afraid, because the bountiful mercy of God will quickly come to our aid. For where human consolations * are lacking, divine protections are to be demanded. Now therefore return to your own dwellings, and come back to me tomorrow, to receive the suffrages of the Lord." Refreshed by these solaces, they were zealous to fulfil what had been enjoined on them by the venerable prelate. As they withdrew, St. Lupus in the interval of the night invoked the clemency of the supernal majesty with mental entreaty, that he would fortify with heavenly protection the people committed to him, and strengthen them in the stability of faith, and mercifully free them from the bestial infestation.

[10] He wondrously kills. When dawn, then, was leaving her saffron couch, and light had dissolved the cold shadows, there was again a popular concourse to the church, that there, according to the promise of the aforementioned bishop, it might rejoice to obtain the desirable mercy of the Lord. St. Lupus, then, seeing the multitude of the people gathered in a body, was zealous to celebrate with praiseworthy reverence the saving offices of the heavenly mystery to the highest Deity for the sins of the people, and amid the heavenly offices of the masses he favourably addressed the people, according to his custom, in a most eloquent sermon, by which he solaced with paternal affection the hearts of the mourning peoples, promising the benefits of protection. Which sermon, full of the heavenly mysteries, laying open to the faithful the desirable bosom of salvation, manifested the glorious road for proceeding to the illustrious inheritance of ethereal joy, declaring with divine proclamations the gloriousness of the celestial habitation. He urged also that one should neither grow insolent in transitory tranquillity, nor fail in the misfortunes of losses, so that in all things the mind intent on theoretic services might with even governance avoid the callous falsehoods of the infesting thief, and might be zealous with whole endeavour to seek efficaciously the supernal joys. Then, after the delivery of the laboured sermon and the completion of the divine office, St. Lupus, clad in the tunic in which he had been ordained bishop, and fortified too with the impregnable shield of the sacred faith, did not fear to approach alone the forest in which the most savage beast lay hidden. Then the splendid assembly of the clerics, and likewise the whole multitude of the people, wondering at the most constant faith of the man of God, climbed the tops of the walls, proclaiming in these words: "Lord God, maker of heaven and earth and former of all creation, to whom all strength is subject and every knee is bent, who art glorious in thy saints, who dost triumphantly show thy magnificence and wondrous power in them and through them, attend now mercifully to the help of thy servant, and perfect in him the grace of thy mercy, and confer on thy people through him the support of thy supernal protection." The aforesaid prelate, then, entering the aforesaid wood, found the beast awaiting human prey, which, as soon as it beheld him with threatening looks, reckoning according to its custom to sate its voracity with human flesh, leapt savagely upon the holy man. To which the man of God held out the right sleeve of his garment; which, divinely drawn around the neck of the same beast, began to tighten its jaws more closely, like an iron chain, so that it could not touch the venerable bishop with its pestilent teeth. When its ferocity had learned his praiseworthy gentleness, the monstrous creature at once laid down the savagery of its attack, and by the will of God it was made most gentle, which before was cruel and dire. And when it began to be dragged manfully by a man, which was accustomed to drag men and to tear them with its bestial jaws, it did not struggle against the man of God, nor in any way resist the one dragging it; but, tamed by the power of the Lord, it followed the footsteps of the one dragging it. And so, ensnared, it was led to destruction; which had stood in the way of many at the snare of slaughter. For above the aforesaid city there runs a small river, by name Dromus *, in which there was a whirlpool impenetrable in depth, into which too the honourable pontiff, unrolling the wolf he had led from his sleeve, let it down in the sight of the peoples, and, returning to the city with the glorious jubilation of admirable power, he himself and all the people were zealous to pay magnificent praises to the divine majesty, and applaudingly extolled his omnipotence for their deliverance.

[11] He gives light to two old men blind from birth; At the same time, while according to custom the pre-eminent bishop St. Lupus was solemnly celebrating mass, another miracle was wrought through him, God favouring it. For in the same church in which the divine mysteries were being carried out, there were two old men, on whom from their very birth continual blindness had attended. Whom certainly the most wearisome filth of this slipping life would have distressed, had not the wonderful swiftness of deific piety come quickly to their aid through the venerable man. Desiring, then, to behold the brightness of this light, passing through the crowd which was hearing the hymnic melodies of the mass, with mutual squeezing, they reached with very great difficulty the choir, in which the splendid throng of the clerics was sounding out praises to the Lord with sweet echoing. Wishing to pass through the same choir, that they might reach the holy of holies, where the outstanding pontiff was busy fulfilling the kindly offices of the heavenly mysteries; but the clergy, wondering at this intention, wishing to keep them off by such an endeavour, in the manner of that crowd in the Gospel which tried by rebuke to compel the blind men crying out to the Lord to be silent; and yet they could in no way call back the aforementioned old men from the obtaining of the health they aspired to, because a divine instinct was urging them, that the heavenly condescension might clearly lay open with what flowering ornaments of merits blessed Lupus was shining. They arrived at length in the presence of the glorious prelate, thundering in these cries: "O glorious pastor, most blessed Lupus, may your blessedness and happy sanctity remove our unhappiness from us, that by your illustrious intercessions and glorious merits you may obtain from the Lord for us the desirable light of the eyes, of which we have been defrauded from the time of our birth." The reverend bishop was in the mass itself reciting the Lord's Prayer. Which being finished, he stopped a little, and sympathizing with their calamity, with groaning and tears he raised his eyes to heaven, stretched out his palms, and humbly invoked Christ, who over all things is called blessed, and, having first prayed, he placed his right hand on their eyes, and impressed on them the sign of the holy cross with the highest devotion. At once, by the bounty of the grace of God, an approach of light was laid open to their sight, and the little eyes were opened which their first origin had closed, and they wondered at the flashing rays of the sun, and without the support of any guide they ran about through the squares of the city, praising with proclaiming words the great works of God, who through his holy bishop had conferred on them the desired light.

[12] He shines with other miracles, with the beauties of sanctity Sublimely strong in these and other prodigies of miracles, the outstanding pontiff Lupus, powerful in signs, by the concession of the power of the eternal majesty, stood out as spending whole days in the study of prayers, whole nights in continuous vigils, more fervent too in the sedulity of fasts, more frequent in the distribution of alms, and more studious in all other displays of sacred actions, and, so to say, had a time of persecution been present, in which he might obtain the triumphal laurel of the martyrs, he would for the name of Christ have thrust himself of his own accord headlong into the losses of perils; and although he did not shed his blood by the office of an executioner, yet according to the apostle, by crucifying the flesh with its vices and concupiscences, he venerably celebrated a solemn martyrdom ^e. For he shone as a heavenly star in the world, scattering everywhere the splendid rays of flashing examples. He also unceasingly augmented the imitable exercises of illustrious religion with wondrous prayer for glorious perennity, so that, according to the assertion of the apostle, his way of life might be believed without hesitation to be in heaven. And so his kindly-flowing reputation poured back the nectar-like fragrance of saving exhortation, that the good odour of Christ might smell sweet to God in every place. For he made beautiful the kindly pontifical dignity with the most noble garland of heavenly ornaments, furnishing by the lamp-bright gift of his merits sight to the blind, hearing to the deaf, loosing of tongues to the mute, cure of limbs to the languid, and he exercised the signs of other powers as well, which were held inserted in the pontifical acts of the same see, before that same place was desolated by the lamentable savagery of the pagans.

[13] [And with the spirit of prophecy; and he is divinely warned of his imminent death.] Among the other charisms of spiritual graces, finally, by the concession of the clemency of the supernal governor, he praiseworthily shone with the spirit of prophecy, and with evident presage foretold many things to many before they came to be. Whence he was venerated by all with aspiring love of inner sincerity, and magnified with honourable reverence of glorious honesty; but in all these things he was by no means lifted up by the glory of human favour; rather, supported by the kindly virtue of true humility, he continually praised the mercy and omnipotence of the eternal giver, from whose command the precept of life is conferred, the faculty of carrying it out is also granted, and the reward of perpetual felicity is repaid. St. Lupus, then, desiring in every way to reach the brightness of the heavenly paradise, was longing to be dissolved and to rejoice perennially with Christ. For, the Holy Spirit revealing it, foreknowing the term of his release, forgetful of past labours, like a new soldier eager for the heavenly militia, he was zealous to exercise the aged limbs of his body with imitable effort of sanctity and justice, so that there might evidently agree the clear admonition of the prophet saying: "He that is holy, let him be sanctified still, and he that is just, let him be justified still."

[14] He dies most holily. Fenced by divine fortification, he held at a straw the harmful things of slipping life. For, the circles of thirty years in the episcopate having rolled by, the glorious athlete of God, Lupus, made known to the brothers who clung familiarly to him the day on which he was to pass from this life, and he also gave them such a precept, full of humility and sincerity: "Do not, beloved brethren, put my body, soon to be a corpse, into a stone tomb, according to the example of my Lord Jesus Christ, who wished to have a new monument cut out of rock, as he who as nothing

of sin, so also could have nothing of corruption. Whence also the psalmist to the eternal Father: 'Thou wilt not give,' he says, 'thy holy one to see corruption'; but rather bury me in a wooden case, giving back maternal bowels to the mother." And, while he was speaking, to a certain presbyter, Ansiocus by name, who above the others, for the grace of sanctity, enjoyed the privilege of his love of God and Christ: "Most beloved brother, order a tomb to be prepared for you in the same likeness, since together with me you will complete the course of this life, to receive from the Lord the crown of perpetual glory." O man venerable for the sublimity of ecclesiastical dignity! O bishop to be exalted with the veneration of kindly primacy! Who the true humility which he unceasingly held while living would by no means abandon even in dying! For he wished that the same virtue should appear in his dead body which living he had held with a sincere heart. For he had read that "whether we live or die, we are the Lord's." He remembered finally that blessed Peter, prince of the apostles, had once said for the grace of humility: "I am not worthy so on the cross to die as my Lord Jesus Christ, who was conceived of the Holy Spirit." Praiseworthily, then, he burned to imitate with illustrious humility him whose office he was carrying out in pontifical loftiness. On the Lord's day, then, on which also blessed Lupus received the dignity of the episcopate, the time * of his release arrived, as he had foretold. The venerable man Lupus, then, departs, the outstanding bishop, the magnificent contender, and there is also present a wondrous army of angels, who at his passing chants harmonious concerts of heavenly melody. By the office of the angels indeed he is lifted up to the throne of the deific majesty with the jubilation of hymnic exaltation, crowned with the shining laurel of glorious reward, and laurelled he is joined to the splendid college of the apostles. Blessed Lupus therefore rejoices, and will rejoice for ever in their most pleasing society in heaven, by whose doctrines and examples instructed he led a heavenly life on earth. Likewise the aforementioned presbyter, on the same day, as the holy bishop Lupus had foretold, taken from the robe of flesh, was received by the golden palace of the starry heaven. At whose passing the clergy and people ran together from all sides. Then the voices of those chanting psalms resounded from there, all the prayers of the faithful were hurled to Olympus. According to ecclesiastical custom, celebrating the sacred funeral, they committed the holy bodies of the saints to the earth, and they glorified God, wondrous in his saints, who in perfect trinity lives and glories through the immortal ages of ages. Amen.

ANNOTATA.

* absent in Eln.

* excrevit Eln.

* nutu?

* read illo

* solatia

* La Dromme

* tempus

HERE BEGINS THE TRANSLATION OF SS. LUPUS AND AUSIACUS.

[A priest is warned that the bodies of SS. Lupus and Ausiacus are to be translated;] About LXX years having been completed after their passing, on a certain night blessed Lupus appeared to a certain brother, resting in the church; to whom he both indicated the knowledge of his name and marked the place in which he and the reverend man Ansiocus lay buried; and, while he was showing him the two tombs: "I," he said, "on the Lord's day, from my mother's womb came into the temporal light; on the same day too, by the restraining governance of the High-thundering one, I obtained the episcopal chair; on that same day, released from the fleshly workhouse, I merited to see the Lord Jesus, whom I always loved and desired with the sincere intention of my mind. Finally my fellow priest, namely Ansiocus, having paid the debt of death with me, at the Lord's command made for the golden kingdoms of heaven. Wherefore, by the manifold clemency of the Lord Jesus assenting, on that same day will be also our translation. Go therefore, and make known to the bishop by whose government this church is ordered that there has appeared to you Lupus, surnamed the lamb, formerly bishop of this see, and that it is the will of almighty God that from the place in which we are buried we should be translated together in his time." And having said these things, he went away. He, awakening, rose, and, as dawn was shining, he went to the bishop, and related to him with faithful protestation the aforesaid vision.

[2] Which the bishop places in the new chapel of St. Lupus. The bishop, filled with great joy, glorified with bowed veneration the majesty of the divine power, who willed in his time, by the grace of most clement piety, to reveal the bodies of the saints. On the next following Lord's day, then, a multitude of clergy and people being summoned, to the place * which he who had seen in the vision had indicated; the bishop himself being leader of the distinguished column; and the relator of the vision also going before. He marked the place, and the bishop began to dig. And, as he had foretold, they found the two tombs; namely of the venerable prelate Lupus, and of the outstanding priest Ansiocus. And when these had been opened, there came out of them such a fragrance of most sweet odour that those who were present could rightly say with the most reverend patriarch Jacob: "Behold the odour of a full field, which God hath blessed." With excellent jubilation of sacred veneration, then, and great gladness, they translated the glorious bodies of the saints, and they built a church in their honour; in which the great works of God are constantly proclaimed; and the very wondrous patronages of the aforesaid saints are venerated; their translation too is celebrated on the 8th before the Kalends of November, by the bounty of our Lord Jesus Christ; to whom is honour and empire through all ages of ages. Amen. Here ends the Life or translation of St. Lupus, bishop of Bayeux; which is on the 8th before the Kalends of November.

* ivit

LIFE OF ST. LUPUS, BISHOP OF BAYEUX,

Partly from manuscripts of the Charterhouses of Koblenz and Cologne, partly from a manuscript codex of Corbeil.

[St. Rufinian brings up St. Lupus and creates him deacon; who is consecrated bishop per saltum by Silvester of Rouen.] Bl. Rufinian, third bishop of Bayeux from Bl. Exuperius, when he was promoting to the order of the diaconate St. Lupus, originating from the territory of the city of Bayeux, whom he had baptized and made over to liberal studies, a certain man receiving with him the grace of Levitical ordination, Stephen by name, began to proclaim in a lofty voice, saying: "Lord Rufinian, know that this man whom you are consecrating deacon will be your successor." Blessed Rufinian being taken away from this light, then, the will of all the clergy and people asserted that Bl. Lupus was most worthy of the pontifical honour. Among whom to Silvester, archbishop of Rouen, a certain old man appeared by night, saying that the illustrious man Lupus, whom God has chosen for [him]self, should without delay be established as pastor of the flock of God. When however he had now entered the church, a very tiny boy rose up and took hold of Bl. Lupus by the fringe of his garment, saying: "Lord bishop, sanctify this deacon * with episcopal blessing." Then all acclaimed saying: "This man is worthy, whom God has made wondrous by manifold election." And so forthwith he obtained the episcopal height.

[2] [St. Lupus kills the wolf in a wonderful manner, gives light to the blind, has the gift of prophecy and dies,] There was a wood opposite the gate of the city, which was called Arboreta ^b, in which there was a most savage wolf; so that between boys and girls it had devoured eighteen in a short time. When however the armed band could in no way reach it, the holy man, sympathizing with the misfortune of the people, entered the forest, and suddenly constricting the neck and jaws of the beast with his sleeve ^c, as with an iron chain, he let it down into the whirlpool of the river Drôme. On a certain day blessed Lupus, having recited the Lord's Prayer in the Mass, gave light to two men blind from birth, a prayer being poured out on their behalf. Among other things he shone with the prophetic spirit; and he foretold many things before they happened. The Holy Spirit revealing it, too, he foreknew the term of his release; which, thirty years having rolled by in the episcopate, he indicated to the brothers. To a certain presbyter also, Ausiochus * by name ^d, whom he loved above the others, he said: "You will complete together with me, after the course of this life, being about to receive from the Lord the crown of perpetual glory": which also happened.

[3] [After he had warned St. Ausiacus to prepare himself to die with him; with whom he was buried.] [Then at last, having called to himself Ansiocus, his presbyter, a man full of God, Lupus said to him: "Today, most beloved son, I have foreknown, God warning me, our passing from this most wretched world and our calling to the perennial vision of eternal felicity. Wherefore wash your body and put on your clean garments; do not prepare for yourself a sarcophagus of stone, but, as I do, one of wood, and order your little body to be laid away in it." And so, having received the viaticum of eternal redemption, fortified by the power and help of the holy cross and by the manifold increase of good works, both, happy, happily fell asleep in the Lord, and so most joyfully, by the calling of the most kind Jesus Christ and the blessed invitation of the angels, with the happy society of the patriarchs, the rejoicing gathering of the prophets, the concordant kindness of the apostles, the most patient unanimity of the martyrs, the desirable expectation of the confessors, the most persevering integrity of the virgins, and the most just reception of all the elect, they were brought into the region of the living. With fitting devotion of clergy and people, then, he was given a worthy burial in the same place which he had commanded. And the most happy priest, the aforenamed Ansiocus, joined to those who see God, the clean of heart, was honourably laid at the feet of his master.

[4] A cleric of Bayeux is warned from heaven once After these things, seventy years having passed from the most glorious and to God most acceptable falling asleep of the most illustrious priest Lupus, to a certain one of the brothers beloved of God, yet, as I think, of those who served the most holy church at the common stipend, as he was resting one of the nights, the same most pleasing to God appeared, and addressed him in these words: "Go," he said, "as quickly as possible to the bishop

[5] [And again that at the place indicated he should see to it that the wooden coffins of SS. Lupus and Ausiacus are dug up by the bishop;] And afterwards he who had appeared said to him again: "And these things," he said, "do not neglect to repeat to him: Lupus, servant of Jesus Christ, again commands you these things. On the Lord's day, he says, he was ordained bishop, and on the Lord's day he passed from the world, and on tomorrow, the Lord's day, the Lord will show you his bones. When therefore you have found them, you will again cast out the earth beside his feet, and there you will find a pit of seven feet in length and as many in width, and there has been placed a wooden chest, in which rests Ansiocus the presbyter, who was a man full of sanctity; and when you have taken us up from there, you will bury us both anew." The cleric, awakened, then, at daybreak, coming to the bishop, related all things to him as he had been commanded.

[6] Which command is fulfilled and a basilica is built, Soon the aforewritten bishop, coming to the place with a choir of those chanting psalms and all the people, a pit of seven feet being made, there came out an exceeding odour of sweetness, which surpassed the odour of every kind of spice and of burning incense; and the bones and glorious bodies being found, he buried them again with glory and great joy; and he built a basilica over them ^f, where daily the sick receive health and innumerable powers are wrought, and in their merits is fulfilled the Scripture which says: "When a man hath done, then shall he begin; and when he hath rested, then he shall begin to work good things." The passing ^g and the translation of the body of St. Lupus happened on one day, namely on the eighth before the Kalends of November, and so it is celebrated by all Christians.

ANNOTATA.

* diaconem Ms. Col.

* appulit Ms. Confl.

* diaconem Ms. Col.

* Antiocho Ms. Col.