Lupus of Sens

ON ST. LUPUS OF SENS, ARCHBISHOP, AT BRIENON IN CHAMPAGNE OF GAUL,

IN THE YEAR DCXXIII.

PRELIMINARY COMMENTARY.

Lupus, bishop of Sens, at Brienon in Champagne of Gaul. (S.)

Written by J. V.

Sens, as Baudrand testifies, an ample city of Celtic Gaul, the chief city of the Senones, … The illustrious memory of the Saint among the people of Sens and his which was also called Agendicum, and Senonae in the books of the Councils, .. a most ancient city of Gaul, which is reported to have been founded before Rome; is archiepiscopal, in a most beautiful plain by the river Yonne, which there is joined by a stone bridge: it is the head of the territory of Sens in the general prefecture of Champagne, although by some of the ancients it was wrongly assigned to Burgundy. This city can deservedly glory in several holy archbishops both before and after St. Lupus, whose Acts either have already been illustrated in our Work, or will hereafter be illustrated. Hugues Mathoud, a Benedictine monk, in the Catalogue of the archbishops of Sens, which he published at Paris in the year 1688, newly made accurate from the sources of history, on page 21 wove a signal elogium for St. Lupus in these words: After the most blessed martyrs Savinianus and Potentianus, to whom the church of Sens owes the dedication of its see, this man stands out above her other prelates by the sanctity of his manners and the magnificence of his signs, and by the continual running of the peoples to his sacred body in the monastic basilica of St. Columba at Sens. Many have said many things of him, which we do not wish repeated here. And although his praises flourish in the records of all and in the pulpits of the churches, yet he will always be greater than his own praises. The Paris Martyrology on this day records the following of him: At Brienon in the territory of Sens, of St. Lupus the bishop, who, returning to Sens from the western parts of Neustria, where as an exile he had led many unbelievers to the faith of Christ, freed very many at Paris from bonds and prison. His body is preserved at Sens, at St. Columba's. Although these things may seem able to suffice for proving the cult of the holy Archprelate, yet according to our custom the matter must be fetched more deeply from the ancient martyrologists.

[2] Ado announces St. Lupus: Among the Senones, of B. Lupus the bishop, most illustrious for sanctity and for signs of miracles. cult, likewise received throughout all Gaul and in Catalonia. Likewise Usuard and Notker. Wandelbert in his metrical martyrology:

The prelate too of the Senones, Lupus, shines forth from his high shrine *.

The Martyrology of the queen of Sweden, formerly of St. Columba of Sens, after tome VII of June: In the Gauls, in the city of Sens, the deposition of B. Lupus, bishop and confessor. Finally the Roman: Among the Senones, of B. Lupus, bishop and confessor, of whom it is reported that on a certain day, while he stood at the sacred altars in the presence of the clergy, a gem fell from heaven into his holy chalice. The same our manuscript Florarium has, with some things added. Peter de Natalibus adorns him with an historical elogium in the Catalogue of the Saints, book 8, chapter 20. To commemorate Molanus, Canisius, Galesinius, Maurolycus, Ghini, and other more recent writers is superfluous. The Pulsanensian codex alone makes him a martyr: At Sens, of blessed Lupus, bishop and martyr; but wrongly, as will be established from the Life. His memory is famous at Orléans, as Chalemot testifies in the Series of the Saints &c. of the Cistercian Order, on this day: At Orléans, in the suburbs of the city and in the priory of St. Lupus of nuns of the Order, now an abbey, the festival of St. Lupus, once archbishop of Sens, born there, his paternal house being afterwards changed into a convent. The festival of the same Saint likewise in all the convents of the diocese of Sens. Nay, that throughout all Gaul very many churches have been built in his honor, Charles de Saussay relates in book 3 of the Annals of the church of Orléans, number 39, in Austrenus: But St. Lupus is celebrated among us on the Kalends of September (in three manuscript Calendars of Orléans he is placed on the second of September), and to his name in the place of his nativity a church has been raised outside the walls of Orléans on the eastern side near the channel of the Loire, in which nuns of the Cistercian Order continually serve God. Another likewise, a parish church, at Ingré, and innumerable ones throughout all Gaul. The Saint's cult flourishes also in Spain; toward whom much devotion is held in Catalonia, and especially in the convents of Our Lady of Mercy, says Domenech in the general History of the Saints &c. of the Catalan principality, folio 86 verso, where he also describes his Life from various authors.

[3] Proper Offices concerning him in various places: The Saint's feast is celebrated in the metropolitan church of Sens with a semi-double rite and a proper Office of nine Lessons, as is plain from the Breviary of the same church printed at Paris in the year 1625. Likewise a very old Breviary of the church of Auxerre, printed, as Papebroch noted, at the beginning of the sixteenth century or earlier, has nine Lessons concerning our Saint taken from his Life, but much different from those of Sens. The Collect or proper prayer is almost the same in both: O God, who hast deigned to call us to the knowledge of thy name by the devout instancy of blessed Lupus thy confessor and pontiff: mercifully grant that we may also feel the patronage of him whose birthday we venerate. Through the Lord. In the Paris Breviary of the year 1640 his feast is kept with a double rite: all from the common of a confessor pontiff except the Lessons of the second Nocturn and the prayer, which there is read in this manner: O God, who by the devout instancy of St. Lupus thy confessor and pontiff didst call an unbelieving people to the knowledge of thy name; grant, we beseech thee, that we may be stirred by the most holy examples of him by whose glorious protections we are aided. Through our Lord. The Antiphons and Responsories, which in the Sens Office also are proper, I do not transcribe: it will suffice to assign in the Life those nine Lessons of the Auxerre Office taken, as is noted beforehand, from a very old manuscript codex. Besides what has already been said, I find in Castellan's Universal Martyrology, page 749, that by the Benedictine nuns of the abbey of Jouarre, in the province of Brie in Gaul, St. Lupus, bishop of Sens, is likewise venerated with a special feast on the first of September, called, he says, S. Lop in their Proper in Gothic letters. But whether the Office which they recite is the same as that of Sens, or of Paris, or of Auxerre, we are thus far ignorant; nor is it worth inquiring laboriously, since nothing of the Saint's glory is at stake. Now we proceed to the Acts.

[4] The Life of the Saint, or rather a compendium of his deeds, besides Peter de Natalibus and Domenech cited at number 2, various men have printed the Acts: the transcript Mombritius in tome 2 and Saussay on this day have published in print: Surius published it entire with the style changed; Duchesne exhibits it mutilated, the original phrasing preserved, among the Fragments on the deeds piously done by the kings of the Franks, tome 1 of the Frankish Writers, page 562, from which most lately, in the year 1741, Martin Bouquet reprinted it in tome 3 of the Writers of Gaul, page 491. We have moreover two Manuscripts: the first is a transcript received, as it seems, from Rouge-Cloître; the other is a copy of the Life written in a very large parchment codex, formerly of the abbey of Vaucelles in the diocese of Cambrai, now of our Museum, marked P Ms. 158. We shall give the transcript, collated with the others, genuine and entire, divided according to custom into chapters and numbers, to which Annotations will be subjoined. It bears a title of this kind: The Life of St. Lupus, archbishop of Sens and confessor: and as received it is noted beforehand, From a Manuscript, as I think, of Rouge-Cloître, collated with a Manuscript of St. Maximin at Trier; and there is added in another hand: It is extant also in a Manuscript of St. Matthias at Trier. Which, although we have not seen it, we do not think different from that of St. Maximin; for after the miracles ascribed from the latter there is subjoined: thus Maximin has at the end, and then in another hand as above: and the Manuscript of St. Matthias. The same miracles are contained also in the Vaucelles codex.

[5] In many things the Manuscript of St. Maximin disagrees with the transcript: this is to be published here; the age for first it reports that the miracle of the door of St. Anianus's basilica opened from heaven happened before the Saint was ordained bishop; but the transcript, or our Manuscript, at number 5 attributes it to the Saint when he had already been consecrated archbishop of Sens, as do also the Vaucelles codex and Surius. Which of the two is more correct we cannot certainly determine: for although the basilica of St. Anianus is near Orléans, not at Sens; yet the Saint could, after obtaining

the mitre, revisit the city of Orléans; nay, he seems to have returned thither: for in our transcript, after the miracle has been narrated, it is presently subjoined: And when, being ordained Pontiff, he was going about his own estates in the land of the men of Orléans, which words are not in the St. Maximin Manuscript. This omits besides a fourth part of the Acts, unless a leaf has fallen out, which we think more verisimilar: some things added here and there will be enclosed in brackets [ ]; of the remaining discrepancies of lighter moment we shall neglect many, yet some will be assigned in the margin or in the Notes. Now the age of the Acts must be inquired into. The biographer nowhere betrays his name, or the place or time in which he wrote; nor could it be certainly detected by us from elsewhere. From Ado's shorter elogium it is easily gathered, says Sollier in his Observation on Usuard on this day, that the Acts of Lupus lay hidden from the man of Vienne; which I judge manifest, from the sign reported, that Usuard saw. St. Ado wrote his Martyrology about the year 858, and Usuard his in 875 or the following year, as is plain from Sollier's Preface, number 160. Whence there could be a suspicion that the Saint's Acts were written after the middle of the ninth century.

[6] and the credit of the Acts is inquired into. Certainly Baillet, in the critical Table prefixed to tome 3, has this concerning the writer's age: The author appears to be of the ninth century: at least Usuard seems to have read him, although he was perhaps not known to Ado. Bouquet in his Notes: This Life, he says, we have collated with two manuscript Codices of the library of Saint-Germain: its author is believed to have flourished in the ninth century. Although I do not see what stands in the way of the Acts having been drawn up long before, perhaps in the seventh century, and so of the author having been nearly contemporary or synchronous with the Saint himself. Certainly Baillet says that he was well enough instructed about several facts; which indeed he recounts with all their circumstances in such a way that he seems rather to write things seen, or heard from eyewitnesses, than to weave a history of matters done two hundred years before: for he nowhere mentions documents, without which nevertheless he could not have narrated each thing so accurately from popular tradition alone. In the Life, at number 25, he narrates that a woman, having applied dust from the Saint's tomb, was freed from a grievous pain of the teeth, who, he says, had passed a week with us without sleep and without food. For the rest, the Acts are good and worthy of historical credit, which Surius also noted in the title. We do not here trouble ourselves about Baillet, who calls the writer of uncertain authority either on account of the miracles narrated, which perhaps pleased him less, since he expressed none of them singly in the Life compiled by him, column 12; or perhaps for this alone, that he is anonymous. But just as the knowledge of a name helps little or nothing to win authority for a writer who reports whatever he pleases, or from the rumor of the crowd, without discrimination, knowledge, and truthfulness; so, where these are present, ignorance of the name ought not to lessen the authority of that writer who has consigned to letters the deeds of some Saint faithfully, sincerely, and entirely, for the glory of God and the edification of posterity, though his own name be suppressed (when he was not bound to indicate it).

* On the Kalends of September.

§ II. His noble lineage; in what year he was born, made a cleric, and made bishop; the time of his exile; a fable about him refuted.

[ ] In all the elogia of the Saint that we have seen, The Saint sprung of royal stock about the year 573: made a cleric he is asserted to have been born of royal descent, according to what the Life has at number 1: St. Lupus therefore, of illustrious parents, related on one side to the royal blood. The Office of Sens reads, on his father's side. Certainly his father Beto or Betto had entered into affinity with the royal family, as Baillet will have it: his mother Agia or Austregildis was most noble in lineage as well as in virtues; nay, both were of the royal blood, says François le Maire in the History of the bishops of Orléans, pages 117 and 152. From these parents therefore, divinely admonished of the future greatness of their offspring, the Saint was born near Orléans in a castle where now is the abbey and church of St. Lupus, which in the year 1249, in the month of July, Guillaume de Bussy, bishop of Orléans, gave to the nuns of La Chaussée, as Saussay testifies in book XI, number 47, and le Maire, page 117. See above at number 2. The year of his birth we have nowhere found expressed: yet nevertheless, from what is to be said concerning the time when he received the clerical state, it can probably be conjectured that he was brought forth into the light about the year 573. When the little one had been nourished with the food of milk, the time of nursing being completed, they handed him over to be instructed in the studies of letters, says the Life: in which he profited so greatly by his happy genius and diligence that he went before all his fellows in the school, and surpassed them in the flower of wisdom and in the stream of a torrent of eloquence. And when his uncles Austrenus, pontiff of Orléans, and Aunarius, prelate of Auxerre, .. perceived … that the boy loved the rule of religion and cherished the precepts of Christ, they took pains to bind him, certainly already twelve years old, yet less than seventeen, to the office of the clerical state. Which could not have been done before the year 587, in which Austrenus succeeded Namatius, according to Gregory of Tours, book 9, chapter 18, against Saussay, book 3, numbers 36 and 39, where he contends that Austrenus sat as bishop when Namantius died at Angers in the year of the Lord DXC; but wrongly: for the twelfth year of Childebert concurs with the year of Christ 587. See Le Cointe at the said year, number 21, Pagi at number 12, Labbe in the chronological Epitome, and Ruinart in the edition of the Works of St. Gregory of Tours, columns 413, 439, 444.

[8] As his age grew, the Saint's virtues likewise were increased with a signal growth: [he becomes illustrious for virtues, and is elected archbishop of Sens in the year 609.] among which stood out the rigor of abstinence, by which he subdued the rebellion of the flesh, his zeal in prayer and assiduity in visiting the tombs of the martyrs, his exactness in performing the divine offices, his mercy toward the poor, his contempt of the world, his longing for eternal things. By these and other pious exercises in the clerical office among the men of Orléans he so approved himself that his fame, as the Life testifies, ran far and wide, and love, gathered in the hearts of the good, grew up. Wherefore, by the unanimous vote of the clergy and people of Sens, their prelate Arthemius being dead, he was demanded for the mitre of that church, and, the king assenting, was raised to it. The time of his ordination, as also of the death of St. Arthemius (of whom see tome III of April, page 578), is uncertain: yet the cited le Maire faultily defers the election of St. Lupus to the year 620: since it is established, both from Sigebert in Mathoud and from the Chronicle of Verdun in Labbe, tome 1 of the Library of Manuscripts, page 100, and from the Life at number 8, that the Saint sat in the time of king Theoderic II, who with his grandmother Brunhild governed the kingdom of Burgundy. But that Theoderic had already died in the year 613, as Le Cointe narrates in tome 2 of the Ecclesiastical Annals, page 636, but Pagi at the year 615, number 13. We with Le Cointe, page 594, think that the beginning of his episcopate can probably be referred to the year 609, in which Demochares and Saussay, and likewise Castellan and the Paris Martyrology on the twenty-eighth of April, will have St. Arthemius to have died: although Claude Robert and the Sainte-Marthes in tome 1 of Gallia Christiana do not clearly express his death, but only say that he is commemorated in a manuscript Chronicle at the year DCIX. Further, St. Lupus was the twenty-first in the order of the archprelates of Sens, as Mathoud has it, with whom we rather agree than with the Sainte-Marthes and the manuscript Catalogue, who set him twenty-first as nineteenth, or Demochares and Robert who make him twentieth, or Saussay who makes him twenty-third.

[9] Assailed with calumnies he is driven into exile, and honorably in the year 614 When the Saint had for some time ruled the flock committed to him with pastoral solicitude and fatherly kindness, mighty in work and in word, since virtue no less than truth begets the hatred of the wicked, by the lying whispers of Farulfus the seneschal and of Madegisilus, abbot of Rémy, who was canvassing for the chair of Sens, he was arraigned before Chlothar II with various accusations; and by him, being too credulous, was driven as an exile into Neustria. Hear Baronius at the year 631, number 2: Now Chlothar was patient, learned in letters, full of the fear of God, giving what was needful to the poor, taking counsel for the advantage of the Lord's churches and of the priests. Yet nevertheless it was got from him by the crafty cunning of evil-doers that he should expel B. Lupus, prelate of Sens, from his own see and send him into exile. With a generous and glad mind the holy Man bore it, reckoning that every soil is a fatherland to the brave, and especially to a Christian, who finds God everywhere. But indeed he did not pass the time there idly or unfruitfully: for he brought back to the faith of Christ, by the power of miracles, a people blind with the error of heathenism, and Boso himself. Thus the Sainte-Marthes: but they are deceived when they say that he was recalled to his see when the seventh year of exile had elapsed: since Mabillon, tome 1 of the Annals, page 307, stands in the way, and Pagi at the year 631, number 3, shows that this was done after about a year's exile, namely in the year DCXIV, adding at the end: That these things were done before the month of October of the year DCXIV, Le Cointe at that year, number XVIII, gathers from this, that in that year, in the month of October, Chlothar had a synod held at Paris. Receive Le Cointe's words: From the lives of the saints Lupus and Winebald, which we shall cite below, Lupus was driven into exile at the beginning of Chlothar's principate in Burgundy, and Winebald, being at once made more certain of the matter, undertook a journey to the king as soon as possible.

[10] is recalled by Chlothar II. In the preceding year (613, number 4 at the end) we did not omit that Lupus, bishop of Sens, after the death of king Theoderic, stood strenuously and laudably on the side of Sigebert his son against Blidebodus, who was in command of Chlothar's forces. What followed after Sigebert was slain, the old author thus declares in the life of St. Lupus. He here narrates from Surius the things which the Life will exhibit below at number XI and following; then he subjoins: Some, in Jacques Tavel's catalogue of the prelates of Sens, relate that a certain Senecius or Sevecius (see Mathoud, pages 22 and 23, where he is called a Saint) sat while Lupus was in exile, and when he had returned, made a pilgrimage to Rome, and died on the way and was buried in the monastery of Savigny; but that narration is not supported by authentic testimonies: nay, the fury with which the people of Sens blazed up against the abbot Medegisilus, who sought the episcopate, plainly shows that they burned with too great a longing for their own Pontiff to suffer another to be substituted; and this the already-praised author of the life confirms, when concerning Lupus's return he next subjoins this at numbers 14 and 15: From this text we gather that Lupus's exile was not long, and that those are deceived who prolong it as far as the year of Christ DCXXIII. In the History of St. Winebald, which Nicolas Camuzat published in the Promptuarium of Troyes, his journey to king Chlothar, the diligence with which he undertook the setting out, and the miracles which he performed on the way, are thus described &c. The words may be seen in tome 1 of April, pages 574 and 575, of which I transcribe these alone: Accordingly what he (St. Winebald) sought he obtained

by his obtaining, the captives being released along with B. Lupus, pontiff of the men of Sens. Having said farewell, he takes up his journey again, and comes to the city of Paris.

[11] Le Cointe goes on: He who wrote the life of B. Lupus narrates at greater length his coming to the royal court and his departure from the palace, see the Life at number 16. The fable of the ring cast into the water And these things were done before the month of October; for in this year, in the month of October, Chlothar, at the beginning of the thirty-first year of his reign, had a synod held at Paris, and issued a constitution which is found given not in a city or villa near the Ocean or Rouen, but at Paris, on the fifteenth day before the Kalends of November, in the thirty-first year of his reign. From which we learn also the epoch of this council, says Pagi at the year 615, number 15; for Chlothar II succeeded his father Chilperic in the year DLXXXIV when it was already advanced, and so that synod was proclaimed in the month of October of the preceding or of the current year. And thus much concerning the Saint's relegation and the time of his exile; the place the Life will assign at number 12. Before we proceed to other matters, a fable must be refuted with which the Historical Dictionary of Moréri, enlarged and most lately reprinted in the year 1740, concludes the article on St. Lupus (in French Saint Leu) in this manner: This Saint is reported, when he was going out of the city of Sens to go into exile, to have cast his pastoral ring into the ditches full of water, and to have declared that he would not return unless that ring were found; and that in fact a little before his return a barbel was caught near Melun, in whose body that ring was found, which was carried away into the cathedral church, where it is still seen today. Toward the place where that fish was caught Louis the Fat, king of France, built his famous abbey of Barbeau , where he wished to be entombed, and whither his body was carried in the year MCXXXVII. Baronius. Surius. Peter de Natalibus. Baillet.

[12] But first, neither the Life nor any of the cited authors and others whom we have seen make mention of that invention. and of the prediction of his return is refuted. Secondly, Melun has no cathedral church, nor ever had one; hear Masson in the Description of the rivers of Gaul, page 193: Marchand is deceived when he says that an episcopal see was formerly in it. And although Morin, in book 3 of the History of the Gâtinais, page 503, calls the church of the Blessed Virgin, built by Charlemagne, a cathedral, perhaps because it is the chief one, yet he keeps deep silence about the ring of St. Lupus. Thirdly and finally, it is openly false that that famous abbey was founded by Louis the Fat, and likewise that he chose there a place of burial: for it is established from the same Dictionary and from the abbot Suger, whom it cites, that the aforesaid king was buried at Saint-Denis near Paris, as he had wished. But Barbellum, as Claude Robert testifies in the Abbeys of the Gauls, page 529, Barbeau, the sacred or holy Port, of the Cistercian Order on the Seine, three thousand paces above Melun, in the diocese of Sens, was founded by Louis VII, son of the Fat, surnamed the Younger and the Pious, perhaps after he had obtained from God his son Philip Augustus (otherwise Dieudonné), born by the prayers of the Clergy, but chiefly of the Cistercians, on the eleventh day before the Kalends of September MCLXV. Which Manrique confirms in tome 2 of the Cistercian Annals, page 416, and also the manuscript genealogical Catalogue of the abbeys of the Cistercian Order, page 2: Barbellum, Barbeaux, formerly Portus Sanctus, in the diocese of Sens, Sens, was founded in MCLXV by Louis VII, king of Gaul: who in the year 1180 was honorably entombed there, as William the Breton has in Duchesne, tome 5, page 72, and the same Dictionary confesses. For the rest, we judge that occasion for forging the fable was given by what the cited Masson writes on page 194: That monastery also (Barbatulus, as he himself calls it) is related by the historians to have been the work of Louis VII, on account of a barbel fish caught in the river, which being disemboweled, and a precious gem found within, he built the church and the enclosures of the monastery and the cells of the monks: whose mausoleum or tomb was placed in it most magnificently. Unless one prefer to say that the editors of the Dictionary, some things being changed, wrongly attributed to St. Lupus the deed of St. Arnulf, bishop of Metz, which is narrated in tome IV of July, page 446.

* of Barbellum, otherwise of Sacer Portus

§ III. The year of his death, the Saint's successor; some things worthy of note concerning the council of Reims.

[ ] The Saint died before the council of Reims was celebrated, The year of the Saint's death the Life nowhere expresses: hence the writers have gone off into various opinions. The Martyrology which is wont to be cited under the name of Canisius marks the year 610; about the same year Mombritius writes that he flourished; Domenech: He died on the first of September about the year of the Lord DCX, Pelagius II * being Pontiff, Heraclius emperor. According to our manuscript Florarium, He flourished in the year of salvation DCXVI; Castellan with others assigns his death to the year 623: the Paris Martyrology published in the year 1727, to the year 628. If we believe Surius and Rayssius, the Saint lived about the year of Christ DCXXX: Demochares finally and Saussay fix his death to 631. Which opinion Mathoud rejects on page 25, saying: I find established by no testimony of the ancients the opinion of a certain more recent writer, who writes that Lupus died in the year DCXXXI; although Baronius reports some things of him at that year, but with no note of time certainly assigned. Further, it is certain from number 9 that the Saint was among the living in the year 614: likewise that he did not outlive king Chlothar, Pagi proves at the year 631, number 4; since he migrated to God before the council of Reims was celebrated, to which his successor Richerius subscribed. That council, as Pagi testifies, was held in the year 624, or later in the following, as Labbe holds in tome 5 of the Councils, column 1688, Le Cointe at the year 625, number 14, Mabillon at number 52, and Longueval in the History of the Gallican church, tome 3, page 455. Chlothar II ceased to reign and to live in the year 628, according to Fredegar and others. Mathoud sets himself against Pagi from page 23, denying that the successor of St. Lupus was Richerius, whom accordingly he strikes out of the Catalogue of the archbishops of Sens. It will be worthwhile to transcribe his very words here, though they be rather long.

[14] at which Richerius was present only as a fellow-bishop To him (Richerius) I affix no number in this series; although he is safe under the authority of the Sainte-Marthes, who disapprove the silence of Tavel, in whom he is not found, nor in the Chronicles and parchments of ours, the oldest of all, nor in Odorannus, Clarius, Geoffroy Hyron, Robert of Saint-Marien, Geoffroy de Courlon, &c. Nor among the moderns, Buretel, Coquin, Cotron, &c. It is certain that in the Collection of the Councils there is read the synod of Reims under Sonnatius at the year DCXXX, or rather a fragment of the History of Flodoard, book 2, chapter 5, containing the names of several bishops gathered at Reims under Sonnatius, among whom is written Richerius of Sens. But I answer, first: if there be any credit in Flodoard in that recounting of those prelates, which indeed we shall presently see to be slippery; it must be said that that Richerius was only a fellow-bishop, acting in the stead of St. Lupus, perhaps then still in exile, who after Senecius died a pious death in the year DCXXIII was substituted as Lupus's vicar, and in that manner subscribed to the synod of Sonnatius, in the manner in which Orbatus subscribed for Leo of Sens in the second council of Orléans, Germoaldus in that of Chalon of the year DCL for Audobert of Paris, and several others occurring everywhere in the councils. Such for the most part were the archdeacons of the churches, by the constitution of Pope Damasus, to which Robert of Auxerre alludes on page 56 of my codex: "Pope Damasus decreed that archdeacons, who are also called chorepiscopi, should presume nothing against the bishops." By others they are called co-bishops.

[15] I answer, secondly: that heap of bishops coming together to the synod of Sonnatius, or as the Saint's vicar; as they are recounted by Flodoard, is a mere stain upon chronology. That a more prolix censure may not breed weariness for the reader, let one among the others be witness, Auspicius, bishop of Autun, who subscribed with Richerius. Whatever be the controversy about the time of this council, which some assign to the year of Christ DCXXV, others to DCXXX, Sirmond, an excellent writer, holds it certain that it was celebrated in the time of Dagobert, who succeeded his father Chlothar II in the year DCXXVIII and was already from the year DCXXII ruling Austrasia. Yet Sirmond's reasoning seems meager, which he takes from the subscription of Rusticus of Cahors alone; since several others waver in that series, and especially that of our Auspicius, whom the records of Autun and other monuments of antiquity make far earlier than the chronological character of this synod of Reims. And lest anyone imagine another Auspicius, rashly torn away from the register of the prelates of Autun; it must not be denied that he is the same whom Gallia Christiana points out from Flodoard recounting the fathers of this council. But how could it come about that that Auspicius, bishop of Autun, between whom, sitting in the first place, and Syagrius, most well known from the letters of Pope Gregory the Great (as C. Robert himself notes), there sat at Autun Lefastus, St. Flavianus, and Odalricus, subscribed to a council of the year DCXXV or DCXXX, when Syagrius was already sitting and was canvassing for the use of the pallium while Gregory the Great was living, whose death preceded the synod of Sonnatius by at least twenty years?

[16] Certainly it is to be wondered at that Flodoard, Sirmond, Binius, C. Robert, the most learned Sainte-Marthes, Labbe, Gabriel Cossart, and those who went before or followed, men most illustrious in their own noonday light, either did not see or did not wipe away these blemishes of chronology. but not as archbishop and successor, What certainty therefore could be established about Richerius, prelate of Sens (as the Sainte-Marthes would wish), if the very foundations of history on which it ought to lean are tottering? It will be objected against my conjecture, such as it is, about his vicariate, that no note of this vicarious power or delegation is exhibited, such as we discern in the subscriptions of very many delegates and of Orbatus himself, in the stead of Leo of Sens, &c. I say that of this synod of Sonnatius no written subscriptions are read in the collections of the councils, by the inspection of which it could be discerned who were prelates and who were legates; but only the excerpt of Flodoard rashly naming each man who was present, or whom he in good faith thought to have been present. For, to say nothing of others nowhere inscribed among the ancients, he names Childoaldus of Avranches, Bertegesilus of Chartres, Galo of Verdun, whom C. Robert does not acknowledge in the Lists of those churches, nay, he agrees with us about Godo on page 509 of my codex: "At this time flourished St. Godo, who is recounted by Flodoard, book 2, chapter 5, as bishop of Verdun in the synod of Reims, held about the year of Christ DCXXXIV, perhaps because he was performing the duties of his own bishop." My judgment about Richerius is the like, which nevertheless I submit to the censure of the learned who think otherwise. Thus Mathoud.

[17] Mathoud wrongly contends; there are vindicated But the first answer of this author, which rests wholly upon the false conjecture of St. Lupus's exile prolonged as far as the council of Reims, does not stand: for as we saw in the preceding paragraph, the Saint was recalled to his chair by the efforts of St. Winebald in the year 614; nor is it anywhere read that he was expelled into exile a second time. How therefore must it be said, nay how

can it be said, that that Richerius was only a fellow-bishop, acting in the stead of St. Lupus, perhaps then (when the synod of Reims was being held) still in exile, who after Senecius died a pious death in the year DCXXIII was substituted as Lupus's vicar, and as such subscribed to that council? This certainly the subscriptions of others whom Mathoud cites in other synods do not prove. What he says in his second answer, that that heap of bishops, as they are recounted by Flodoard, is a mere stain upon chronology, and that several subscriptions in that series waver, especially those of Auspicius of Autun and of Galo or Godo of Verdun, leans wholly on the authority of Claude Robert, which is assuredly not so great as that it ought to outweigh Flodoard and so many other most learned men. And Auspicius indeed the most recent editors of Gallia Christiana place among the bishops of Autun in the third place after Syagrius, tome 4, column 347; Mabillon favors the episcopate of Godo of Verdun, tome 1 of the Annals, page 349. There may also be seen tome 11 of February, page 171.

[18] the subscriptions of the council. Mathoud was preceded in that opinion by Jacques Severt in the Archbishops of Lyons, pages 128 and 129 of the second edition; where he enumerates several prelates whom he contends were not contemporary with the synod of Reims, moved forsooth by the authority of Demochares and of Jean Chenu, for he cites these repeatedly. But the learned know that little faith is to be placed in the faulty catalogues of those men, which Severt ought rather to have corrected from Flodoard than to have assailed Flodoard from them: especially since he proves by no solid reason that the subscriptions in Flodoard or Sirmond are corrupted. As to what concerns Severt's argument drawn from the silence of Baronius and Genebrard, by which he seems to wish to call the synod of Reims into doubt, or to remove it from the seventh century, that is of no weight: for no one today doubts that it was truly held in that century. For the rest, Sirmond in Labbe, tome 5 of the Councils, column [ ], places it about the year DCXXX, the second of Dagobert. But in doubt he adds this: But if the discourse be of the years of Dagobert in which he was reigning in Austrasia before his father's death, a somewhat earlier year of Christ will suit this synod. And indeed it ought to suit, namely about 624, as we taught at number 13, and as Henschen solidly proves in the Diatribe on the three Dagoberts, book 4, chapter 1. Nay, canons 3 and 24, in which mention is made of the synod of Paris, seem sufficiently to hint that the council was celebrated while Chlothar was living; for if he had already been dead, the bishops would certainly have called him king Chlothar of good memory. These things concerning the synod of Reims it has pleased us to set out a little more fully, both that the reader be not deceived by the parachronisms of various writers, and also that he may not distrust the subscriptions as they are recounted by Flodoard.

[19] Mathoud asks: What certainty therefore about Richerius, prelate of Sens, The Saint's death is fixed to the year 623. if the very foundations of history are tottering? We answer that the foundations established by us, namely the exile of St. Lupus and the council of Reims, by no means totter: and that it seems certain to us that Richerius I subscribed to the synod not as the Saint's vicar or delegate, but as archbishop of Sens; and that as such he is to be inscribed in the catalogue in the twenty-second place, Senecius being struck out. See number 10. From what has been said thus far it is plain that the Saint died before the year 625: but in what year of Christ must now be tracked down. Baillet in the Lives of the Saints, tome 3, column 15, writes the following: The death of St. Lupus is ordinarily referred to the year DCXXIII; the same is marked by Le Cointe, Castellan, and the Auxerre Calendar of the year 1725. At the said year, page 323, Mabillon thus has it: About this year Lupus, prelate of Sens, returned from exile, made an end of living, and, as he himself had commanded, was delivered to burial in the eaves-drip of the basilica of St. Columba at the feet of the blessed martyr. Not that he means that he made an end of exile and of life in one and the same year; since before, on page 307, he had narrated that the Saint's return was obtained before the council of Paris: The holy man (Winebald) did what he had been asked. He went to the king in the royal villa of Alentum not far from the city of Rouen. The king readily suffered himself to be entreated by the holy abbot, and ordered the holy prelate (Lupus) to be restored to his church, liberty being granted also, at Winebald's prayers, to the accused who were held in the prisons. And so by the former words he does not indicate that the Saint's return and death happened in the same year, unless he shamefully contradicted himself. Understand therefore that the holy Prelate, having long before returned from exile, namely in the year 614, at last in the year 623 made an end of living, on the Kalends of September, as the Vaucelles Codex has in the Life at number 24. He made a testament worthy of a bishop; for he wrote the church of Sens, says Mathoud, sole heir of his goods; and that church, rich by this most ample revenue until now, repays the returns of a grateful mind every year on this day by a public supplication at his sacred remains; by the bearing of them within the walls of the city, by the annual offering of wax tapers, and by the concert of the whole metropolitan choir in the monastic church at the first milestone of the city, in whose eaves-drip he wished to be buried at the feet of the holy virgin and martyr Columba, whom, as he had cherished her exceedingly while living, so, buried with a humble funeral, he showed himself yet more her client.

* rather Boniface IV

§ IV. The translation, finding, and recognition of the body: the controversy about the Saint's head and relics settled by a Pontifical judgment: relics in various places.

[ ] The body after 229 years is translated into the church of St. Columba; The promise of Christ, He who humbles himself shall be exalted, one may see fulfilled in our Saint: for since out of lowliness of mind he had chosen for himself so humble a tomb, God exalted him there by the glory and multitude of miracles. In the course of time the sacred body was raised thence and translated into the basilica of St. Columba itself; whose translation is noted as a feast on the twenty-third of April in the Gallican Martyrology of André du Saussay, page 228: In the same place (at Sens), in the monastery of St. Columba, the elevation and translation of St. Lupus, bishop of the same metropolis and confessor, when from the forecourt of the church, where, as he had commanded, he had been buried beneath the eaves-drip, his most sacred clay, shining with miracles, was raised, carried within the basilica, and enclosed in a becoming coffer among the venerable pledges of the blessed, of whose glory in heaven the Prelate is a partaker, and laid up with befitting honor. Yet we do not believe that this was done on that day, but on the twenty-third of July in the year 853, as Mabillon writes in tome 3 of the Annals, page 33: In this very year which we are describing, there is read to have been made at Sens the dedication of the basilica of St. Columba on the eleventh day before the Kalends of August; and on the tenth day before the Kalends of the same month the translation of the bodies of St. Columba the virgin and of St. Lupus, bishop and confessor, which had been buried there. Certainly this year is marked by the Chronicle of Limoges in Labbe, and by another old Chronicle not yet published in print: although in the Fleury one, praised presently, it is deferred to the following year. Of this dedication and translation Clarius the monk treats in his Chronicle, where archbishop Wenilo is said to have dedicated the church of St. Columba on the eleventh day before the Kalends of August in honor of the holy Cross, and on the next day to have raised the bodies of SS. Columba and Lupus from the tombs in which they had first been buried. See Mathoud, page 57, but in place of "the day before" read "the day after."

[21] then, hidden for fear of the pagans, it is found in the tenth century, The Saint's body, which had lain hidden for some time, was uncovered in the year 960, as we read in the Chronology of Robert, monk of Auxerre, page 72: Archembaldus presided over the church of Sens after Hildemannus. In his time the tombs of SS. Columba the virgin and Lupus the confessor were uncovered by the information of a certain veteran monk, which from the time of the pagans until that time had been hidden in the crypt of that basilica. And so when they had been made more certain of their presence, archbishop Archembaldus and an innumerable people being invited, they raised them with great honor. The Spicilegium of d'Achéry, tome 2 of the new edition, page 470, marks the day as the eleventh before the Kalends of August. Those pagans, for fear of whom the bodies of the Saints are said to have been hidden, were either the Northmen, of whom Mabillon at the year 886, page 254: In an old chronicle of Sens we read that the Northmen in this year, on the day before the Kalends of December, went up from the city of Paris to Sens; and in the following month of May returned into Francia… That then all things were laid waste, the churches destroyed, the monasteries burned, Clarius writes: or the Hungarians, who in the year 937, the Rhine being crossed, rendered Francia infested with plunderings, slaughters, and burnings, pouring out as far as the district of Bourges, as Mabillon is the author, page 434. That by the name of pagans the Hungarians are designated by Robert is more probable to me: for Betto, provost of the monastery of St. Columba, at the beginning of the tenth century, and so some years after the irruption of the Normans, adorned the shrines of blessed Lupus the confessor and of St. Columba, virgin and martyr, with gold and silver plates skillfully engraved, as again Mabillon testifies on page 308, and Robert on page 71: whence the aforesaid remains of the Saints do not seem to have been then as yet hidden.

[22] Finally, after many years the body of St. Lupus was recognized by Hugh of Toucy, archbishop of Sens, and it is again visited in the twelfth century: some relics then concerning which matter Mathoud thus makes mention on page 123: Again Hugh merited a new grace for the people of Vivat in the year MCLX, when the bodies of the holy prelates and Martyrs Potentianus and Altinus … he raised with his own hands, exhibited them publicly, and covered them with new cloths *… With like reverence he visited the body of St. Lupus in the monastery of St. Columba. Some assert that in this visitation or recognition a certain part of the head and other relics of St. Lupus were granted to archbishop Hugh, and were by him given to the monastery of the priory of Naud: whence afterwards, as we shall see, a grave lawsuit arose over the possession of the body of St. Lupus. Receive meanwhile the history of the donation as our manuscript Catalogue of the bishops of Sens, marked ✠ Ms. 139 C, narrates it, together with the letters of the cited Hugh: St. Lupus therefore, archbishop of Sens, noble by birth, but most noble in mind, and illustrious for many virtues, departed from the world at Brienon, living in Christ: and in the monastery of St. Columba, virgin and martyr, near Sens, at the feet of the aforesaid saint he had commanded before his death that his body be buried, which was diligently fulfilled. But afterwards his body was raised again from the place in which it had lain, on the eleventh day before the Kalends of August, and honorably kept in the said monastery. His Life and miracles you will be able to find through almost all the diocese of Sens.

[23] But after these things, the courses of the years being now passed, were given to Hugh, and by him translated elsewhere, the lord Hugh, a man of good memory, archbishop of Sens, who in the year of the Lord one thousand one hundred and forty-four, as you will find in the table entitled with his name, was elected, confirmed, consecrated, adorned with the honor of the pallium, and carried from the monastery of blessed Peter the Living to the greater church, at the petition of the abbot and convent of St. Columba showed the relics of that most blessed Lupus to the people, who had devoutly come to see this: and the processional

and Mass solemnities being completed, he humbly asked of the same abbot and convent that they would grant and give him some portion of the relics of the most holy Lupus; which, kindly granting, they gave him a certain part of the head and of the relics of that most holy confessor. And that praiseworthy man, the aforesaid lord Hugh, hearing and seeing most evidently the miracles which by the merits of St. Lupus were being wrought rather frequently in the church of Naud, and understanding that almost all were flocking thither, translated and gave the already-mentioned relics with much devotion to the monastery of the priory of Naud, and laid them up in a certain shrine to be preserved.

[24] But concerning a donation of this kind, so most kindly made, it is asserted in his letters he gave to the monastery of St. Peter the Living his letters strengthened with the guarantee of his seal, whose tenor is such: "Hugh, by the grace of God archbishop of Sens, to all to whom the present letters come, greeting in the Lord. Let all of you know that, when at the petition and instance of the abbot and monks of St. Columba we had shown the relics of blessed Lupus, archbishop of Sens, to the people, who had devoutly come for this, we humbly asked of the same Abbot that he would grant us some portion of the relics of the most holy Confessor; which, kindly granting us, he gave a certain part of the head and of the relics of his body, wrapped in a certain fragment of his shrine. And we, being greatly moved by the most evident miracles which by the merits of the said Confessor were being wrought rather frequently in the church of the same confessor Lupus at Naud, and since almost all were flocking thither, gave with much devotion the already-mentioned relics and laid them up in a certain shrine to be kept."

[25] the lawsuit about the possession of the body The name of the abbot, the time of the aforesaid donation, and what followed it, the Benedictine Annals express more distinctly at the year 1144, tome 6, page 375: At that time Theobaldus the abbot presided over the monastery of St. Columba of Sens, at whose request Hugh, archbishop of Sens, in this year showed the relics of St. Lupus, once bishop of the same city, to a numerous people; and he after the mass and the solemn procession asked that some portion of them be given him. The abbot, assenting to his requests, granted to the same archbishop a certain part of St. Lupus's head with other particles of his bones, who laid it up in the church of blessed Lupus of Naud: which he himself makes attested in his letters, in which he says that that church was made illustrious by frequent miracles of that Saint. Hence a grave matter of quarrels arose between the parishioners of that church and the monks over the possession of the body of St. Lupus, which contention, by command of the Roman pontiff, was ended by archbishop Hugh, who exhibited them to the people in the church of St. Columba, in the time of the abbot Odo. Of Odo there may be seen page 567 in the same place. But with the good leave of Mabillon or of Martène, who published tome 6, the quarrels do not seem to have had so quick an end; for however they may perhaps then have been lulled, yet it is established that at the beginning of the thirteenth century the contention about the Saint's body flourished between the abbots and monks of St. Columba and of St. Peter the Living: until at last the suit was carried to Innocent III; which the Pontiff, the case being duly known, adjudged to the monks of St. Columba.

[26] Innocent III settles, For clearer understanding, hear, reader, Innocent himself, in letter 10 of book 15 of the Registers, written on this matter to the Abbot and prior of St. Victor and to master G. Cornutus, canon of Paris. We shall reprint it entire, as it was published by Étienne Baluze in tome 2 of the Letters of Innocent III, page 602: Our beloved sons the abbot and convent of St. Columba of Sens have shown us in complaint that, although in their church the whole body of blessed Lupus the confessor, archbishop of Sens, rests together with the head, as evidently appears by an authentic instrument of Hugh of good memory, archbishop of Sens, who, certain bishops being called together and the clergy and people gathered, showed that body and head to all standing by; yet the abbot and monks of St. Peter the Living of Sens, to their grievance, cause it to be publicly announced through their preachers, in bishoprics far and wide, that the head and certain members of that Confessor are at a certain priory of theirs, namely St. Lupus of Nandum *: which indeed is utterly alien from the truth. Since therefore falsehood ought not to be tolerated under the veil of piety, we command your discretion by apostolic writings that you more attentively admonish and efficaciously induce, by our authority, the said abbot and monks to desist from a presumption of this kind; compelling them thereto, if it be necessary, by ecclesiastical censure, appeal being set aside, when the truth is known; since it agrees neither with their salvation nor with their fame to acquire gain by the preaching of a lie. No letters against the truth &c. obtained from the Apostolic See. But if not all &c. let two of you these things &c. Given at the Lateran on the second day before the Ides of March, in the fifteenth year of our Pontificate. That is, the fourteenth of March in the year of Christ 1212.

[27] From this letter we learn indeed that Hugh, archbishop of Sens, visited and found the Saint's body entire together with the head in the church of the monastery of St. Columba, but he does not adjudge everything away from the monks of St. Peter the Living. and exhibited that body and head to be seen by all standing by, and drew up an authentic instrument concerning that matter; from which the Pontiff says it is established that that sacred treasure is possessed by the monks of St. Columba: likewise that it is falsely said by the preachers of St. Peter the Living of Sens that THE HEAD AND CERTAIN MEMBERS of that Confessor (St. Lupus) are at a certain priory of theirs, namely St. Lupus of Nandum, whom accordingly he orders to desist from a presumption of this kind. But from this it does not follow that what we reported above at number 23 and following, concerning certain relics of the Saint given to the priory of Naud, is false: for slight particles of the Saint's head and bones could truly be preserved there, which Innocent does not deny, and meanwhile it could be falsely asserted by some that they had in that place the head and certain members. And this alone the Pontiff forbade to be preached; but he by no means declared that no relics at all of St. Lupus had been translated to that priory. Nor can such a declaration be drawn out from these words: Which indeed is utterly alien from the truth; for certainly it was utterly alien from the truth to sell a small fragment of the skull and particles of other bones for the head and members, and, because they had these, to deny that the whole body together with the head rests elsewhere.

[28] The Saint's relics after the year 1212, or even before, some smaller particles of them or other objects, The Saint's remains are honored in various churches. were communicated to various churches: From that time, says Baillet, namely after the translation which is venerated on the twenty-third of April, some distributions were made of his relics, which are shown in various churches of the kingdom built to his (St. Lupus's) honor. Some they will have to be held in the parish church at Paris distinguished by his name and that of St. Giles. Certainly Raissius in the Belgian Hierogazophylacium, page 33, asserts that in the monastery of Saint-Amand the thigh-bone of St. Lupus, archbishop of Sens, is most honorably enshrined: on page 195 that a great part of a bone is in the abbey of Dommartin: finally on page 553 that the head itself is preserved in the hospice of St. James the Greater at Douai: The head, he says, and half the arm of St. Lupus, archbishop of Sens… In the last quarrel of the French with the king of Spain, it obtained this sacred pledge through a certain man of Douai, who with his own hands lifted from the earth, near the church of St. Quentin, the aforesaid head, stripped of its silver and gold by an insolent soldier and cast upon the ground, and brought it to Douai, his native soil, and gave it to the aforesaid hospice.. He (the Saint) died on the very Kalends of September: yet his birthday is celebrated by the people of Douai with a very great concourse on the eighth day before the Kalends of October: which, as I at least judge, is because on this day that sacred deposit was brought into this chapel from France. Thus Raissius: but Buzelin, in Gallo-Flandria, book 2, chapter 8, page 287, says that it is the head of that divine Lupus who ruled the church of Troyes as bishop, and that he read this of it in an old manuscript monument: Of St. Lupus, bishop and confessor, who is wont to bestow entire health upon those having the falling sickness and seeking him. See tome VII of July, page 68. But since the inscription reported does not have "of Troyes," and our Saint constantly aids those laboring with the same disease and is implored as a singular patron in that matter, as Saussay testifies; we cannot determine of which St. Lupus these relics are. Raissius in the place just cited notes the following in the margin: Jean Buzelin … says that they are the relics of St. Lupus, bishop of Troyes, but wrongly, as is exceedingly well established for me from various manuscript archives. Let the credit rest with the author.

* bands

* elsewhere, of Naud

THE LIFE

by an anonymous author,

From a Manuscript of Rouge-Cloître, collated with a Manuscript of St. Maximin at Trier, the Vaucelles manuscript codex from page 6, and other published texts.

Lupus, bishop of Sens, at Brienon in Champagne of Gaul. (S.)

BHL Number: 5083

By an Anonymous author.

PROLOGUE.

Why the Lives of the Saints are written. To set forth the deeds of the Saints with the pen we are taught by Raphael the archangel speaking to Tobias: It is good, he says, to hide the counsel of a king: but it is glorious to declare the works [of] God. But the lamp of the world, Jerome, has also stirred us up to this example: who, after he had translated the old Testament and the new with illustrious eloquence, also depicted with a most flourishing style the lives of the anchorites Hilarion, Paul, Malchus ^a, and others, to be profitable in memory to those who come after : and although the just man, whom the presence of Christ makes glorious, and whom the hall of paradise and * the fellowship of the angels now holds, needs not human praises; yet the increase of faith is propagated, when Christ is shown through his servants ^b to have displayed great miracles to the peoples ^c.

ANNOTATIONS.

* "to those who come after" is not in the St. Maximin Manuscript.

* perhaps profuturas

* in other Manuscripts, vel

CHAPTER I.

The illustrious parents of St. Lupus, to whom he is divinely promised; his clerical state, education, and disposition: his virtues, his episcopate.

[ ] The place of the Saint's birth, his education and Lesson I. St. Lupus therefore, of illustrious parents ^a, related on one side to the royal blood, came forth in ^b a district of the city of Orléans neighboring the river Loire ^c: whose father was Beto by name ^d, his mother Austregildis,

Aiga ^e by the surname of an uncle ^f: who, being admonished by divine revelation that they should bring forth offspring worthy of God, a Prelate for the world ^g, as soon as the little one was brought forth and nourished with the food of milk ^h, the time of the cradle ⁱ being completed, handed him over to be instructed in the studies of letters.

[2] Lesson II. Presently the lamp ^k of heavenly grace so ^l shone forth in him his excellent disposition, which being perceived, he is ordained a cleric: that he went before all his fellows in the school, and surpassed them in the flower of wisdom and in the stream of a torrent of eloquence ^m. There were brothers of his mother ⁿ, venerable prelates, Austrenus ^o, pontiff of Orléans [p], and [q] Aunarius [r], prelate of Auxerre [s], shining with the signs of virtues: who, when they perceived that the aforesaid [t] boy loved the rule of religion and cherished the precepts of Christ, took pains to bind him to the office of the clerical state.

[3] Lesson III. And when, as his age grew, he had begun worthily to perform the divine offices, then he is sought as bishop by the men of Sens for his rare virtues, and to sound forth the harmony of Christ with the song [u] of a honeyed mouth, and to subdue the rebellion of the flesh by the rigor of abstinence, he ceased not with assiduous prayer to frequent the tombs of the holy martyrs, to have compassion on the want of the afflicted [x], to follow after hospitality [y], to shine with charity, to sweat in almsdeeds, to despise the world, and to pant with all longing for the hall of paradise [z]. But also when his fame ran far and wide, and love, gathered [aa] in the hearts of the good, grew up [bb], as soon as Papa [cc] Arthemius of Sens had died, the clergy and [ee] people of the city of Sens unanimously suggested to the ears of the king [ff] that St. Lupus should receive [dd] the chair of the already-named city.

[4] and, being consecrated, he shines with miracles and an angelic life. Lesson IV. Being therefore by divine decree placed on the pontifical throne [gg], he began to be mighty in virtues, to shine with miracles [hh]. All gave thanks to the divine clemency, which * had given such a pontiff to the men of Sens, excellent in virtues, beloved by clergy and [ii] people, clothed with justice, illustrious in virginity, given to fastings, generous in almsdeeds, unwearied in vigils, a trumpeter of holy doctrine [kk]: who, though held in the world by his body, was deservedly believed to be already joined with the angels in heaven [ll].

ANNOTATIONS.

p. Aureliae, and Aureliani, likewise Aurelia, Aurelianum, and Genabum (Orléans), an ample city of Gaul on the river Loire, the head of the province of the same name. It is episcopal, formerly under the archbishop of Sens, now under that of Paris from the twentieth of October 1622, when Paris was distinguished with the archiepiscopal dignity by Gregory XV. See Baudrand and le Maire in the History of the church of Orléans, tome 2, page 6.

q. The conjunction "and" is wanting in the St. Maximin one, the Vaucelles one, and Bouquet.

r. This saint is variously named, as may be seen in the Annotations at letter ^f in tome VI of August, cited above. He is held in the Roman Martyrology on the twenty-fifth of September. In his Life, which Labbe published in tome 1 of the Library, page 529, St. Lupus is narrated to have appeared in ecstasy to a certain abbot laboring with a contraction of the feet, saying: sending swiftly, direct one of the brethren to bring thee the shoes of the sacred prelate Aunarius &c. But in the Manuscripts, which we keep to be published on that day, he is called St. Lupus the bishop, without doubt by prolepsis, because he was afterwards, namely in the year 609, made bishop: since St. Aunarius, in whose lifetime the foregoing happened, had already died from the year 605 according to Le Cointe's reckoning.

s. Other printed texts and Manuscripts, Autissiodorensis. Now it is Altissiodorum, Antissiodorum, Autessiodurum, Autissiodorum (Auxerre), a city of Gaul on the river Yonne in the duchy of Burgundy, episcopal under the archbishop of Sens. Baudrand adds that it is called Antricum by some. You will find no name of a city worse received or more often changed by our authors, says Valesius on page 69.

t. "Aforesaid" the St. Maximin one omits.

u. The St. Maximin and the Vaucelles ones, "with the songs of a honeyed mouth." Then they omit "he ceased not": the Vaucelles one, "he began with assiduous prayer."

x. The St. Maximin one, "of the broken."

y. The same, "sectare," but barbarously.

z. Here the St. Maximin one inserts the prodigious opening of the basilica of St. Anianus, our Saint praying by night before the doors. The transcript and the Vaucelles one report it below, where we shall compare both narrations. Consult meanwhile the Commentary, number 5.

aa. Faultily in the St. Maximin one, "glomerata"; Bouquet alone, "glomerate."

bb. Duchesne alone, "accresceret."

cc. The St. Maximin one, "bishop," then for "died" substitutes "closed his last day," "of Sens" being omitted. But the Vaucelles one and Bouquet: Papa Artemius died at Sens. Concerning the name Papa, formerly common to all bishops, at least Latin ones, until by the decree of Gregory VII, in the year MLXXIII, it was restricted to the Roman Bishop alone …, there may be seen tome V of June, page 28 *. Further, St. Arthemius is venerated on the twenty-eighth of April.

dd. In other Manuscripts and printed texts, "susciperet."

ee. The disjunctive conjunction "vel" is here copulative, as often elsewhere. Go to Calepinus and Du Cange.

ff. In the same way Bouquet reads this, and notes in the margin the year 609; in which the Saint was probably consecrated bishop, as the Commentary teaches at number 8. The Vaucelles one and Duchesne, "unanimously demanded the ears of the king." The St. Maximin one, "unanimously demanded," "the ears of the king" being omitted.

gg. The Vaucelles one and Bouquet, "chair." That the Saint sat as twenty-first in order we said in the Commentary, number 8.

hh. The verb "pollere" Duchesne alone omits. But what follows, as far as chapter 3, neither he nor Bouquet has.

ii. The Vaucelles one, "and." See what was said at letter [ee].

kk. The St. Maximin one, "doctrina sancta tubicinum" for "tubicinem."

ll. The same, "was joined," omitting "was deservedly believed." Here end the first four Lessons of the Office of Sens. The remaining five will be indicated below.

* The Vaucelles one, "quæ."

CHAPTER II.

He opens by his prayers the barred church of St. Anianus; he does good to his enemies and detractors: trusting in God he receives a great abundance of wine.

[ ] [To the Saint, keeping vigil in prayer, the basilica of St. Anianus is divinely opened, which he enters shining:] Passing a certain night in vigil for Christ, he stood at the threshold ^a of the basilica of the holy Prelate Anianus ^b: and when the diligence of the guards, the door being firmly barred, forbade him entrance, he, prostrate on the threshold ^c, while he knocks at the merciful ears of the Lord with an inward voice ^d, suddenly, the bar being torn away from heaven ^e, the doors lay open to the Saint. The band of guards, being aroused, see the Saint entering with rosy face, his eyes flashing with heavenly brightness. And when, being ordained pontiff, he was going about his own estates in the land of the men of Orléans ^f, there was indeed in him a great love toward the memorials of the Saints ^g, and an illustrious intention in adorning their relics, especially of St. Columba ^h, who merited to receive a twofold crown from Christ; one, by keeping virginity, the other, by obtaining the palm of martyrdom for the love of the faith ⁱ.

[6] his wonderful kindness toward his detractors and enemies: There shone in him a holy kindness, not only toward the well-disposed, but toward the impious and ^k his enemies. And because, as the Apostle Paul says, All who wish to live piously in Christ suffer persecution; whomsoever he had perceived to envy him, being contrary to him with a plague, and to fasten viperous teeth in him with the sting of detraction ^l, he was so peaceable toward them that he would set the meaner things before his own use in food and drink, and the better before their eyes ^m, following the example of the Truth, which * commanded his disciples to love their enemies.

[7] to him, relying on a firm trust in God, wine is sent in abundance. For on a certain ⁿ day, when he had called together very many ^o to his banquet [p], and, the rest being spent upon the poor, had no more wine in the measure [q]; when, as crowds kept coming in one after another , he had learned through his own [r] cupbearer that the Falernian was failing, trusting in the Lord he said before all: "I believe that my Lord Jesus Christ, who forewarned us in the holy Gospel to consider the birds of the heaven, because they neither sow [s] nor gather into barns, and God feeds them [t], will very soon grant a consolation to fulfill our charity." In a wonderful manner, as soon as he had finished his words, a messenger * of his mother [u] stood by, who announced that five hundred [x] measures of wine, loaded upon twenty wagons, were already near the gates of the aforesaid city. Then he, by the gift of prophecy

being approved, strengthened by the vigor of faith, and pierced with tears, brought forth words of preaching to his companions, and more earnestly exhorted them to hope in the Lord, and commanded that cups be offered more frequently to those standing about.

ANNOTATIONS.

p. Here there is a very great gap in the St. Maximin one, as far as the word abbot at number 14. I should think a leaf had fallen out, as I noted in the Commentary, number 5.

q. The Vaucelles one, "more than a measure of wine." It is called "modius" and "modium"; and it is a measure of liquids, consisting of sixteen sextarii according to Du Cange, who at that word has much concerning the estimation and reduction of measures and the varying capacity of the modius. Peter de Natalibus and Mombritius read thus: when he had not wine to the half: that is, for half the guests, as I conjecture; for Peter de Natalibus adds, "for those reclining."

r. Wine which is produced in Campania Felix, so called from the Falernian mount or field, which tract of Italy has vine-bearing hills renowned for a most generous wine. Yet I do not think the biographer looked hither, but wrote "falernum" simply for wine.

s. The Vaucelles one adds "neither do they reap," as is held in Matthew 6, verse 26.

t. The same here interposes "ut," and then reads "tribuat."

u. In the Vaucelles one, "of that woman." From these things moreover it is clear that what Peter de Natalibus writes is fabulous: whence or by whom the wine had been sent could by no means be known. Yet we do not doubt that by a special providence of God it came to pass that at that point of time the wine sent by his mother was announced.

x. "Five hundred" the Vaucelles one and Surius also have: only a hundred is read by the others cited at letter [q] and by the Auxerre Breviary; but we prefer to believe the biographer, as being more ancient. Nor is that quantity of wine so great as to exceed belief: for if you reckon sixteen sextarii to the modius, five hundred modii will make eight thousand sextarii, that is, forty casks, each of which holds two hundred sextarii; and two casks, or twenty-five modii, could be carried on each wagon.

* read invidiæ, as it is in the others

* The Vaucelles one, "qui"

* The Vaucelles one, "poculis"

* The same, "prorsus"

* that is, an envoy, a messenger

CHAPTER III.

He despises sinister judgments about himself and detractions; he puts the enemy to flight from the city: traduced by new calumnies, he is banished into exile.

[ ] The Saint is not troubled by men's wicked judgments and words about him At that time therefore king Theoderic ^a with his grandmother Brunhild was governing the kingdom of Burgundy. When therefore a certain royal courtier named Fulcarius, sprung of illustrious ^b birth, given as count to the men of Orléans, who was chiefly for this ^c a friend to the holy Man, because Beto * his father had received him from the sacred font, coming to the Man of God had indicated that he had heard that he ^d was disparaged by certain men in the palace, because he loved immoderately a certain handmaid of God named Verosia ^e, daughter of his predecessor Arthemius, the Saint, running back to the evangelic arms, sounded the trumpet of Christ against the assault of the detractors: Holy ^f are ye, he said, when men shall have cursed you, and shall have spoken all evil against you, lying: rejoice and exult, for your reward is copious in the heavens.

[9] opposing to them an illustrious sentence: Then, kissing that handmaid of God ^g before the aforesaid man out of the love of charity, he said: "Another's words hurt not a man whom his own conscience does not stain: for if I truly love her in Christ for the love of the eternal King, I do not on that account fear an earthly prince." The Saint also ^h, because he knew that that virgin of God ardently loved Christ , therefore ⁱ loved her with a most pure mind before the eyes of God, and did not on that account strive to please men, because he was inwardly busy to please the Lord; using the example of Paul the apostle, who says: If I still pleased men, I should not be the servant of Christ. For the same man ^k could not blush, whom the witness of an inviolate conscience defended.

[10] enemies invading the city he casts into flight by the ringing of a bell. Therefore, when prince Theoderic ^l was dead, and Chlothar ^m, king of the Franks, had begun to enter Burgundy, he directed the general Blidebodus, armed with a hostile band, to the city of Sens. And when his men had begun ⁿ cruelly to assail it with javelins, the Saint Lupus, trusting in the Lord, sought the hall of the mother church ^o established in honor of the protomartyr Stephen: and while he touched the bell [p] of the aforesaid church to summon the people, all strength of sense withdrew from the band of enemies, and so great a terror rushed upon them that they in no way believed they could escape, unless they sought the safeguard of flight. O most illustrious man, who, after the example of Moses, when he stretched out his arm to heaven, put the insolent enemy to flight. These are thy works, O Christ, whose power is to be praised in [all] the Saints, who savest those who trust in thee by clemency alone, without shield and spear.

[11] When with a free answer he had blunted the pride of the general Farulfus, For when Chlothar had obtained [q] the kingdom of Burgundy, he ordered a certain powerful man, preeminent in worldly dignity and in great glory [r], a general named Farulfus, to discharge * the royal business: who, going forth from the king's side, while in his expectation [s] he strove to carry out the king's decrees, coming near Sens blazed with the flames of anger, taking it ill forsooth that the aforesaid Prelate [t] had not come out to meet him with the gifts of the city. For, being received into the city, when he was advancing with a troubled countenance against the Saint [u] of God, he received this answer from him: "It is always fitting to obey God rather than men: for it behooves a priest to rule the people, and the princes of the world to be taught the divine precepts: and it becomes them to come to him."

[12] Farulfus therefore returned gnashing his teeth, because he had not been more fully rewarded by the holy [Man], [he is falsely accused before Chlothar, who, being ill-credulous, banishes the Saint into Neustria;] and, speaking many falsehoods [x] against the Man of God, brought them to the prince's ears, a most wicked man named Medegisilus [y] chiefly urging it, who, holding the monastery of St. Remigius in the suburb, enviously desired to invade the place of the holy Pontiff. And so, these wicked men pressing as it were [z] with venomous darts, king Chlothar, stirred with gall, thrust the man of God, bishop Lupus, into exile in a certain district of Neustria [aa] called [bb] Vinimacum [cc], delivered to a pagan duke named Boso Landegisilus, whom he directed to the villa which is called Andesagina upon the river Ancia [dd], where there were heathen temples [ee] worshiped by the decurions.

[13] Lesson V. And when the Man of the Lord had come to that [ff] place, where, acting not so much as an exile as an apostle, he converts many. he enjoyed the solace of his pilgrimage after the example of the earlier patriarchs, remembering holy Joseph in Egypt, whose hands served in the basket [gg]. He rejoiced indeed in the Lord, perceiving that he had been sent by him [hh] to instruct an unbelieving people, and there, enlightening a certain blind man, he humbled the aforesaid proud duke beneath the sign of the holy Cross, and washed him in the life-giving font: and the Saint enlightened [kk] through baptism a very great part of the army of the Franks [ii], which was still held [in] the snare of error.

ANNOTATIONS.

p. The Auxerre Office in Lesson IV: As soon as he struck the bell of the community. Further, Baronius at the year 615, number 14, observes the following on this passage:

Further, as to what the author says, that St. Lupus touched the sign of the church to summon the people: that this was a very great bell, which they call a campana, the things which follow declare: for after many things he has this in the same place: which will be narrated in the Life at number 20; then he thus goes on: Thus much of the bell of Sens: by which it is declared that already at this time they had been received into frequent use. But in the East that custom still persevered of striking wooden boards to summon the people. Nor did Greece have bells before the year 865, as Baronius testifies in the same place, number 101; nay, Blondus in Italia Illustrata, folio 110, writes that they were first sent thither in the year 870. See Macri's Hierolexicon, page 105.

q. The Vaucelles one and Bouquet, "itaque." That Chlothar obtained the monarchy of all Francia in the year 613, we said at letter ^m.

r. Duchesne and the Vaucelles one, "preeminent in the monstrous glory of worldly dignity." Bouquet, "potenti" being omitted, thus has it: He ordered a certain man preeminent in secular dignity and monstrous glory. Mombritius does not express Farulfus here nor Blidebodus above, but calls each "architriclinus," that is, Mayor of the palace; the Auxerre Breviary, likewise passing over the name of each, says that a seneschal was sent. Of the various office of seneschals there may be seen Du Cange in the Glossary.

s. What the author here understands by "spes" I do not sufficiently attain. Perhaps "at his wish" or "according to his wish." Others read "in specie." Duchesne: When in his likeness he strove to fulfill the king's decrees, the Vaucelles one adds "explere," Bouquet "adimplere"; which can be explained thus: when in his person, or as vicegerent or lieutenant of the king, he was busy to execute his commands.

t. The Vaucelles one and Bouquet: taking it exceedingly ill that the aforesaid Prelate had not come out to meet him with gifts. "Nimirum" being changed into "nimium," and "of the city" omitted.

u. The same, "the Man"; then for "turbido" they read "torvido," which is barbarous.

x. For "quod" others have "cur." The Vaucelles one and Bouquet, "falsiloquus"; in Duchesne, "falsiloquiis," as barbarously as in the transcript. Then Duchesne and the Vaucelles one, "principalibus," that is, "of the prince," as Bouquet reads with our transcript.

y. Mabillon calls him Madegisilus, tome 1 of the Annals, page 307. Of St. Remigius, archbishop of Reims, there will be treatment on the first of October.

z. The Vaucelles one and Bouquet omit "nefariis" and "quasi": afterwards they have "exilio" for "in exilium." And it happened in the year 613, as Bouquet corrects on page 808. See the Commentary, number 9.

aa. Neustria or Neustrasia was a very ample part of the kingdom of the Franks, extended more toward the west, which for that reason was sometimes called Western Francia. Neustria properly so called, of which the discourse is here, was a part of the kingdom of Neustria or Neustrasia, and stretched then from the river Meuse to the Loire, and was sometimes called Neuser, or even Neptricum or Neptria. See Baudrand, and Valesius in the Notitia of the Gauls. Whoever desires more concerning the origin of Neustria &c., let him go to tome 1 of February, page 208.

bb. Bouquet, "nuncupante."

cc. The Vaucelles one and Bouquet, "Vinemaco." In tome 1 of January, page 706, in the Life of St. Salvius, bishop of Amiens, likewise in Bouquet, page 621, "Vimmacus" and "Vinmacus" is read. That district is called also Vinemagus, now commonly le Vimeu, and is, according to Baudrand, a tract of Gaul in the province of Picardy, extended between Normandy and the mouth of the river Somme, which by the more recent writers is called Vimesium.

dd. It is a river of Gaul, separating Picardy from Normandy. Bouquet reads "Auciam," Duchesne "Auciæ," the Sens and Auxerre Breviaries "Altiæ"; the Vaucelles one faultily "Autide." In the Life of St. Germanus, tome 1 of May, pages 268 and 269, this river is called Auda; by others Aucum, Augum, and Auva; commonly Ou: now, the name being changed, la Bresle, according to Baudrand la Bresselle, who contends that it is the Phrudis of Ptolemy. But Hadrianus Valesius on page 538 will have the river Somme (la Somme) to be designated by Ptolemy under the name φρούδιος or Frudis. Further Andesagina (Ausene, otherwise Ansene or Ancesne, and Ansenne) is a village lying beside the Aucia; now it is commonly called the town of St. Lupus, as André du Saussay testifies on page 573. Hear of these things Mabillon, cited at letter [y]: Chlothar, moved by the accusations of Farulfus and of the abbot Madegisilus, ordered the holy Prelate to be banished into Vinemacum (le Vimeux), a district of Neustria, under the custody of Boso Landegisilus, a pagan duke, who saw to it that he was strictly watched in the village Andesagina (Ausene), situated on the river Aucia or Augum, in the acts of St. Walaricus Auva (which they now call Bresla (la Bresle), the old name being transferred to the town of Augum (Eu)). There were still in that place profane shrines, which were worshiped by the decurions, without doubt by the command of Boso himself: whom the holy Man, light being restored to a blind man, led from the darkness of paganism to the true light of Christ, and baptized with many others &c.

ee. That is, the temples of the Gentiles, who are designated by the word "Fanatici" in Du Cange. Mabillon at once called them profane shrines.

ff. Bouquet at the beginning reads "Cumque"; the same and the Vaucelles one, "ad eundem." In this number is comprised the fifth Lesson of the Office of Sens.

gg. The words are from Psalm 80, verse 7, but transposed. And the author wrongly attributes to Joseph himself these things, which are to be understood only of his descendants. Bouquet, "whose hands served in office": but the Vaucelles one, "out of Egypt, whose hands served in the office or service of Potiphar, Genesis 39."

hh. The Vaucelles one and Bouquet, "by God."

ii. That is, very many of the army of the Franks; unless he understands the crowd of courtiers or the nobles, whom Du Cange teaches in the Glossary to be designated by the word ARMY.

kk. So Bouquet also reads; but Duchesne and the Vaucelles one, "humbled."

* elsewhere, Betto

* The Vaucelles one, "noverat"

* The same, "quia"

* that is, to take care of

CHAPTER IV.

By the efforts of St. Winebald he is honorably recalled from exile; Chlothar as a suppliant asks pardon of him: prodigies wrought at Andesagina and on the journey.

[ ] The grief of the men of Sens, and their zeal to recover their Pastor: Meanwhile, the divine sentence ^a so judging, the citizens of Sens, moved with the zeal of God ^b, grieving that their Pastor had been snatched away ^c by an impious rapacity, slew with a bitter death in the basilica of St. Remigius the aforesaid Medegisilus, an imitator of Judas by the betrayal of his Master: and thus the unhappy man, space of repentance being denied him, went down into the sewer of hell. At that time there flourished in the city of Troyes ^d St. Winebald ^e, at the ancient ^f basilica of the prelate Lupus, who rests in body ^g near that same city, discharging there the office of abbot, wonderful in sanctity ^h. Then the archdeacon of the church of Sens, Ravengisilus ⁱ by name, stirred by the prayers of the people, or rather by the love of the name of Christ, entreated holy Winebald ^k with prayers, that he would go to king Chlothar ^l and with earnest prayer beg that he would recall holy Lupus from exile and send him back to his former dignity, lest the people, [set] without a shepherd, should perish from the jaws of wolves.

[15] St. Winebald obtains his return from Chlothar; This suggestion being carried out, the tyrannical ferocity ^m being calmed, the king is bent by humility; hatred is turned into love: sent from the king's side ⁿ, the man of God Winebald goes devoutly ^o to the blessed Prelate: who, also seeing one another, began to weep for joy, and, conversing with each other [p], blessed Winebald also grieved with him [q] for the penalty of this exile. To this [r] blessed Lupus answered with the utterances of the divine word: That [s] the sufferings of this time, which we here suffer, are not worthy to be compared with the perpetual glory which God will deign to reveal to his elect [t]. Those who wish, he said, to live piously in Christ suffer persecution from men.

[16] [he, repenting of the deed, casts himself at the Saint's feet, and, having received him at the royal] Then Winebald, returning joyful with blessed Lupus the bishop to the palace [u], presents the Prelate to the eyes of the king. [But] the king and the throng of nobles rejoice at the presence of the Priest, and he beheld [was] him [and] his hardness is moved to pity [x]. He is prostrated to the ground before the feet of the Pontiff, asks pardon and indulgence of him: the king, seeing also the blessed Man [y] afflicted, and his body wasted away, as he was unshorn in beard and head [z] to heap up the rigor of abstinence, trembling and wailing is moved to groaning [aa], and after the manner of piety is bedewed with tears [bb], crying out that he himself is guilty of this want, and calls down the darts of provocation upon the Saint's accusers [cc]. He ordered him to be restored with great splendor, and service to be paid him [dd], and his hair and beard to be shorn with his former honor.

[17] [board and heaped with gifts, sends him back to Sens: the place of exile and other things,] And so, his ecclesiastical comeliness being recovered, the king ordered him [ee] to be present at his own banquet. Suddenly by the help of Christ a conversion comes to pass: the king from a persecutor is made a servant, so that he with his own hands should distribute portions to him [ff] to whom he had heaped the more affliction of want. Asking therefore again pardon for his crime, he is raised from the dust by the Saint [gg], and, offering him a heap of many gifts to be of use for the ministries of the church [hh], he ordered him to return to his own city. But although [ii] the holy [man] of God Lupus went on to Sens, Christ for his merits often made illustrious with the grace of virtues Andesagina [kk], the place of his exile, so that, when he was now shut up in [ll] paradise, still the power of the Lord shone in that same place. The renowned priests Lupus and Winebald therefore, bidding farewell [mm] to the king and to his nobles, while joined by the bond of fellowship [nn] they were passing through Paris, a great crowd of the accused, held in the bonds of chains, or thrust into the straits of the prison-houses [oo], being loosed by their power, went forth to meet them.

[18] Therefore, as the Saint was returning home, when a convenient lodging had fallen to him at the town of Melun [pp], through which he passes, made illustrious by miracles. suddenly a huge [qq] granary full to the very top was walled about with a burning of fire, nor could any of those waiting [rr] give help. Then the man of the Lord is prostrated in prayer [ss], a thunderbolt is seen sent upon the fire. Straightway the flame is extinguished, the storehouse is preserved unharmed, Christ is praised through the Pontiff, the merit of the Priest is acknowledged [tt]. Then the people of the city of Sens go forth to meet the Pontiff and St. Winebald with hymns and songs *, very many weeping for joy [uu], and thus the longed-for Prelate entered his own see: For he was cheerful in conversation, severe in correction [xx], provident in discretion. He grieved with the sorrowful, cherished the needy, comforted the just, sought out [yy] the sick, relieved the wretched, and left no time empty of the work of God.

ANNOTATIONS.

p. Duchesne, "speaking to one another"; the Vaucelles one prefixes "pariter": the St. Maximin one, "conversing together also with one another, blessed Winibaudus."

q. The St. Maximin one, "grieving for the want of this exile of the aforesaid Prelate." The Vaucelles one, "grieving for the want of this exile," that is, its misery.

r. The St. Maximin and the Vaucelles ones, "Ad ea."

s. In the same, "quia"; better "quod," as it is held in Romans 8, verse 18. For "of this time" they read "of this world."

t. The St. Maximin one, "has deigned," the following sentence being omitted. The Vaucelles one, "unto the perpetual glory which shall be revealed in us. Those who wish &c."

u. I understand Alentum, where he had before met the king, as I said at letter ⁿ; or the palace of Rouen: for that the discourse here is not of that of Paris is clear from the Life of St. Winebald at the page cited: Having said farewell, he takes up his journey again, and comes to the city of Paris. And it will be plain below at number 17. For "repræsentat," the Vaucelles one and Bouquet read "præsentat," the St. Maximin one "præsentavit." Then "seu" is put for "&," which occurs everywhere, as Du Cange testifies. The following the St. Maximin one has in this manner: the crowd of the people rejoicing at the presence of the Priest, with an incomplete sense.

x. All the others "promovetur," but in what follows they differ: the St. Maximin one, "prostrating himself to the ground before the feet of the Pontiff," the rest "he prostrates himself on the ground," then for "ab eo" they have "illius"; the St. Maximin one, "illius Pontificis."

y. "Virum" is wanting in the Vaucelles one and in Bouquet; the St. Maximin one reads "Episcopum."

z. The Vaucelles one and Bouquet, "capillo," "for the rigor of abstinence to be heaped up." The St. Maximin one has "cumulanda," and. The sense of the transcript is clearer.

aa. The St. Maximin one, "in gemitu," the others "in gemitum."

bb. The St. Maximin one, "erigatur," faultily. The Vaucelles one and Bouquet, "irrigatur"; then they subjoin, with an incomplete sense: that he was guilty in this want.

cc. Faultily again the St. Maximin one, "is fulfilled upon the Saint's accusers." The Vaucelles one and Bouquet, "upon the Saint's accusers" in another case. Surius explains this period more clearly: The king, trembling and wailing with much groaning, confesses himself guilty of his misery, and calls down dire things upon the informers against the holy Man.

dd. In all the others "ei" is omitted. For "reparari" the Vaucelles one has "ire parari"; the St. Maximin one "reparare" and "impendere," each faultily.

ee. "Eum" is not in Duchesne nor in the Vaucelles one.

ff. That is, that he should offer or minister food: "ei" is omitted by the others. For "qui ei plus" the St. Maximin one and the rest read more rightly "qui illi prius."

gg. The St. Maximin one strikes out the preposition; the others have "de pulvere," then "offerens multorum" and without the conjunction or "ei."

hh. Faultily again the St. Maximin one, "profutura ecclesiæ," then it interposes "atque," as do the rest; but for "remeare" it reads "redire." The things which follow, as far as number 20, are omitted by Duchesne and Bouquet. Thus much of St. Lupus's restoration from exile: from which let priests learn that they ought to be cultivators of justice, and to remit nothing of priestly constancy for fear of kings. These things and more worthy to be read Baronius has at the year 631, number 4, toward the end.

ii. The St. Maximin one, "postquam." The same and the Vaucelles one, "Senonas."

kk. The Vaucelles one, correctly, "Andesaginam." For "Andesaginam locum" the St. Maximin one reads corruptly "Andesa cenaculum"; afterwards it has "merito." Jacques Tavel observes that the villa Andesagina, at which Lupus lived in exile, is today called the town of St. Lupus. So Le Cointe at the year 623, number 15. See what was said at chapter 3, letter [dd].

ll. From each Manuscript this preposition "in" is absent; then they read "fulgeat."

mm. Faultily again the St. Maximin one, "Valedicens."

nn. The St. Maximin and the Vaucelles ones, "sanctitatis"; then they write "Parisius," after which the St. Maximin one wrongly places "cum."

oo. Faultily again the St. Maximin one, "ergastulo lateribus angustiis trusorum virtute soluta eis obvia est egressa." The Vaucelles one reads "trusa," but the rest as in the transcript. These things are more clearly held in the Auxerre Office, Lesson VI: And when holy Lupus was then passing through Paris, a great crowd of the imprisoned, the doors having opened of themselves and their chains being broken, came to meet him, all marveling. Hence it is plain that the prodigious liberation of the captives, which is narrated in the Life of St. Winebald at number XI as done by his prayer, is to be ascribed also to the merits of our Saint.

pp. The St. Maximin one, "Militone castro," the Vaucelles one "Milidone castro" (Melun), which town different writers call in different ways, as may be seen in Valesius in the Notitia of the Gauls. Commonly it is called Melodunum, a city of Gaul in the province of Brie on the river Seine, distant ten leagues from Paris to the south by Baudrand's measurement. After "mansio" the St. Maximin and the Vaucelles ones strike out "ei."

qq. The St. Maximin one, "immanem," faultily.

rr. For "spectantium." See Du Cange's Glossary. The St. Maximin and the Vaucelles ones, this word being omitted, read "quispiam."

ss. Corruptly the St. Maximin one, "domini ratione." The Vaucelles one, "in oratione," which after "cernitur" reads "illud," omitting "ilico." Further, wonderful is what is reported concerning the extinguishing of the fire of Melun in Bouquet, page 284, in an addition to the Chronicle of Saint-Denis, book 5, chapter 8, letter ^k: After the Saint had prayed our Lord to turn away the peril of that fire, and the Lord had heard his prayers; the river Seine, leaving its bed, rose above the houses, and extinguished and turned away the burning of the fire.

tt. The St. Maximin one, "cognoscitur," then with the Vaucelles one "Obviam."

uu. The Vaucelles one, "and all weeping for joy," then it goes on with the St. Maximin one, "the longed-for one within his own house &c."

xx. "Severe in correction" is absent from the St. Maximin one, and in its place it has, "strong in exhortation." But the Vaucelles one reads "correptione," then subjoins "strong in entreaty, provident in eloquence," which is faultily written for "discretion."

yy. The St. Maximin one, "he did not leave."

* in other Manuscripts, "canticis"

CHAPTER V.

He is honored by God with other miracles: he confounds a demon, and extinguishes by his prayers the burning of lust.

[ ] While the Saint is celebrating, a gem falls from heaven into the chalice: Lesson VI. On a certain Sunday therefore, while on the estate of Bardo ^a he was consecrating the mystery of the Eucharist before the priestly and ^b Levitical choir, a gem came down from heaven into the chalice from the Lord, into the hands of the Pontiff as he was celebrating the commixture of the body and blood of the Lord ^c; which gem indeed, most beautiful ^d with a most shining ray, being long preserved at Sens, by the command of the royal power was carried away to the palace among ^e the pledges of the Saints. For hence it appears how greatly ^f Christ loved him, in whose hands he displayed so illustrious a miracle ^g. Let there be added ^h to the page the miracles which followed.

[20] a prodigy in the bell of Sens: a demon put to shame: King Chlothar, having heard of the bell of St. Stephen, that it had a wonderful sweetness, ordered it to be carried thence to Paris ⁱ, where he might the more often hear it: but since this did not please the holy Man ^k, as soon as the bell was taken away from the city of Sens, it lost the sweetness of its sound. Which the king learning, he at once ordered the bell to be restored to its former place ^l: but when it came to the bridge of Synacum ^m, its sound being restored by the Lord through the power of the Saint Lupus, it sounded at the seventh milestone ⁿ. The holy man, as he was sitting in the city, at once went out to meet it with the dignity of chanters, and, having received back with joy thus what he had lost with grief ^o, gave thanks to the Lord [p]. On a certain night, when [q] the Saint was chanting in vigil, the ancient enemy came, and inflicted upon him a violent thirst; the holy man ordered [r] his servant to bring cold water, and, presently perceiving the wiles of the enemy, having signed his pillow and put it beneath his head, he set it tightly [s] over the little vessel, and there shut in [u] the most ancient [t] enemy, and all night long, until the radiant sun poured itself upon the earth with its bright lamp , howling with various voices, he showed who he had been, and he who had come to tempt withdrew confounded.

[21] The Saint, going about the holy places, calls back two clerics from lust. It was the Saint's custom to keep vigil, by a gift conferred on him by the Lord, so that together with the community [x] he would go about the basilicas after his manner, and on almost every night would traverse the shrines of the Saints not only within the walls of the ramparts, but also in the neighborhood round about. And this he did with so strenuous a mind that at the hour when it was fitting [y] for the clergy to perform the matin solemnities, he himself with his own hand would touch the bell of the church.

Therefore on a certain night, while he was going from the basilica of St. Remigius to the house of the church, he heard [z] two clerics quarreling among themselves, wishing to commit adultery with women: being present at that hour [aa], he was unwilling to show himself to them, lest again in his absence they should hasten to the wallowing-place they had appointed. He judged it better therefore to relieve their fall by holy prayers [bb]: he goes hurriedly to the church, and poured out a short prayer for them [cc]. Presently he touches with his hand the bell of St. Stephen, that the clergy and people, coming together [dd], might celebrate the matin praises; in a wonderful manner, as soon [as], while they were rising, his holiness with his right hand had brought the sound of the bell to their ears [ee], straightway the goad of burning withdrew from their hearts: then they run to the church, and pay the due offices. The psalmody being completed, being corrected by him [ff] they ask pardon, and take the beginnings of a better life. Thus the divine power through the Saint's patience snatched from the pit of the enemy those who were now about to fall. Let there be added to the pen the virtues which grow to a heap.

ANNOTATIONS.

p. The Vaucelles one more clearly: and what he had lost with grief, giving thanks to the Lord, he received back with joy.

q. The St. Maximin and the Vaucelles ones, "dum."

r. The Vaucelles one, "and he ordered … to bring": the St. Maximin one better, "the Priest ordered the servant &c. to bring," but faultily reads "dolus."

s. These words are faulty and barbarous: much more rightly the Vaucelles one, "he set tightly over the little vessel the signed pillow which he had been accustomed to lay beneath his head." Now a "plumacium" is a cushion or pillow stuffed with feathers, as Du Cange teaches.

t. The St. Maximin one, "veteranum," the Vaucelles one "veternum," that is, lethargic.

u. That shutting in, if it truly happened, is very wonderful, and is to be explained in almost the same way in which Raphael bound the demon in the desert, Tobit 8, verse 3. Then for "&" the St. Maximin and the Vaucelles ones read "qui."

x. The Vaucelles one, some things being inserted and changed, reads thus: Now it was the custom of the holy Man, for he had the gift of vigil conferred on him by the Lord, that together with a companion &c. But the St. Maximin one substitutes "Sancti" for "Sancto," then as the Vaucelles one, "together with a companion." What follows, "within the walls of the ramparts," that is, within the walls of the city, as Surius explains.

y. Faultily the St. Maximin one, "compereret," perhaps for "compererat."

z. Again "quos" for "quod," then "vellent" in place of "volentes." But the Vaucelles one in this manner: Hearing that they wished to commit adultery with women.

aa. The St. Maximin one again, "præsentia."

bb. The same, "by prayers": the Vaucelles one, "by holy prayers."

cc. The Vaucelles one, "he poured out a prayer for them."

dd. Faultily the St. Maximin one, "that the mind of the clerics might celebrate the matin praises."

ee. In the St. Maximin one, "as soon as, to their ears, they should rise the sound of the bell &c.," as obscurely and faultily as in the transcript. More clearly the Vaucelles one, "as soon as the sound of the bell reached their ears, straightway &c."

ff. The St. Maximin one wrongly, "a quo"; then "exordium" for "exordia." Otherwise the Vaucelles one reads this: And the psalmody being completed, being corrected by the holy Man they ask pardon &c.

* read clara

* The St. Maximin one, "effulsit"

CHAPTER VI.

He is refreshed on a journey by heavenly music; he draws St. Winebald to a banquet: he heals the sick, and dies holily; likewise illustrious for miracles after his death.

[ ] He hears the Lord's Prayer chanted by angels: Lesson VII. When a certain noble man named Hellefredus ^a had invited him ^c on a Sunday to a meal at the villa of Titiacum ^b, and he himself devoutly offered the Sacrifice, at that hour, as he was going to the village, hearing a sound in heaven, he halted, sitting on his horse ^d, long in one place, and thus, long intent upon heaven, he heard the Lord's Prayer chanted among the angelic choirs. For deservedly did the heavenly mysteries lie open to him whose mind was assiduously intent upon heaven. And so he believed it enough for himself to have heard the heavenly praises in the presence of Christ, and for this cause he did not go on with the journey he had begun.

[23] Lesson VIII. On a certain day, while he was sitting at a meal in the city of Sens ^e, [by God's prompting he finds St. Winebald and takes him to the banquet; many sick being healed,] he knew through the Holy Spirit that the man of the Lord Winebald had entered the church of St. Stephen: then, leaving the meal, he goes eagerly to meet [him], with no one [f] announcing it, [and] found St. Winebald walking between the church of St. Mary and that of St. Stephen; and, prayer being completed and the kiss of peace given ^g, he brought him to his own banquet. Many things he showed while set in the body ^h, which it were long to set down on the pages. He healed many languors and diseases ⁱ. He gave light to the blind, restored hearing to the deaf, bestowed the grace of health upon infirmities [k].

[24] Lesson IX. Perceiving therefore that [he] was now being loosed from the body, at length he dies piously, presently breathing a sweet odor. being touched with sickness at the estate of Brienon ^l, having summoned [m] a priestly assembly, he exhorts them with holy preachings [n], and, the choir of those standing about weeping, on the Kalends of September he sent forth his holy spirit to the Lord ^o. Straightway the divine power was present, which, to show forth the glory of the holy [p] Pontiff, displayed an odor of sweetness: there breathed from him [q] a nectar-like odor, as if he had been anointed with many spices. His body being placed [in] a bier and surrounded with divine songs, a company of mourners followed; and according to the command of the holy Man himself they delivered his poor body in the eaves-drip of the basilica at the feet of St. Columba to the cave of the tomb [r], fearing to overstep the commands of their master [s]: where the hand of the Lord multiplied a heap of virtues [t].

[25] For a certain woman who had lost the light of her eyes for the course of thirty years, Many and various when she came thither with [u] faith, went away sound with her sight. But another woman also received there all * the rewards of health for her limbs. For a woman named Vetula [x] had passed a week with us without sleep and without food, and was tortured with a sharp pain of the teeth, when, having smeared the place of pain [y] with dust from the tomb mixed with spittle, she straightway received the joy of soundness. A lector therefore who served there [z], despaired of by the physicians, was held by the sickness of a languor; so that, the course of seven days being run out, he in no way [aa] took food. But when, being lifted on his pallet, he had been carried to the Saint's tomb, he who had come out of faith received medicine from the dust. Our transcript has no more: receive what follows, which was written below in another hand from the Manuscript of St. Maximin at Trier, collated with the Vaucelles Codex.

[26] miracles are wrought at the Saint's tomb A certain woman, by the prompting of the devil, in her sleep beat herself much with blows : only that she might behold [bb] the holy burial-place, she straightway vomited forth the foul enemy. But a certain man also, deaf from a long time, hastening to the Saint's tomb, his hearing being received, went home with joy. When a certain foolish man called a bishop touched the Saint's burial-place with an insolent foot, the framework of his sinews being contracted [cc], he straightway inflicted on himself most grievously a falling pain. And thus, being humbly sought, a remedy was received [dd] from the Saint. For the divine power showed in him its force with a twofold might, both by vengeance and by pardon [ee]. A certain woman, wholly relaxed with palsy from her birth, while she was being carried by her parents to the place of the tomb, as soon as she began to look upon the Saint's burial-place, her neglected limbs began to have vigor, and firmness to restore their binding [ff]: suddenly healed by the Lord, she returned unharmed to her own house.

[27] But a certain priest also serving at the tomb of St. Winebald, when he had been violently bruised on the broken steps of a stair; being carried to the tomb of St. Lupus, obtained his former health. Many miracles are wrought there, which the clemency of Christ shows to those who ask out of faith. Truly a renowned priest, who while set in the body served Christ the more attentively; shut up in heaven in rest, flourishing in the hall of paradise for his doubled talent. Having entered into the joy of the Lord, joined to the angelic song [gg], standing forth victor over the enemy: joined to the host of the martyrs , growing purple * with a rosy ruddiness, crowned by the Lord he reigns with glory in triumph, awaiting the day of the Lord, to be raised in a blessed resurrection [hh] by the Lamb, through our Lord Jesus Christ [ii], who glorifies his Saints with crowns and praises; and after the manner of a shining crystal, glittering with a starry splendor, fragrant with a nectar-like odor, the most blessed Confessor is crowned in triumph.

ANNOTATIONS.

p. "Sancti" is omitted by the others.

q. The St. Maximin one, "flagravit"; the Vaucelles one, "fraglabat"; each faultily.

r. So the Vaucelles one and the Sens Breviary read; faultily the St. Maximin one, "claustra sepulchri." See the Commentary, number 19 at the end.

s. What precedes is omitted in the Vaucelles one.

t. Here ends the ninth Lesson of the Office of Sens. For the rest, says Saussay in the Gallican Martyrology, page 574, in this holy Confessor there shines a perpetual gift of miracles, by which he continually aids those laboring with the falling sickness. Whence he is implored as a singular patron in that matter by the afflicted of either sex: nay, he also brings healing to little infants vexed with gripings of the bowels. The same, concerning those laboring with epilepsy, Robert, monk of Auxerre, testified long before in the Chronology published by Camuzat, page 66.

u. The St. Maximin one, "ex." What precedes the Vaucelles one reads less barbarously: through the course of thirty years she had lost the light of her eyes. When she came thither out of faith &c.

x. The St. Maximin one, "For a noble woman named Betela had with a week &c." So also the Vaucelles one, but it writes Bettola, and then "degeret &c.": in Surius she is called Betzela. If the word "with us" is rightly written in our transcript, it confirms what we said in the Commentary, number 6, about the biographer's age: for these miracles seem to have happened not long after the Saint's death.

y. The St. Maximin one, "with a violent pain of the teeth torturing her"… Likewise "misisset" for "linivisset." The Vaucelles one more rightly, "having smeared the place with the mixture."

z. In the other two, "A lector therefore serving there," but "qui" is redundant in the St. Maximin one. With the word "Lector" we have filled up the gap of the transcript. Now the Lector is the second grade of the ecclesiastical Order. See Du Cange and Macri's Hierolexicon.

aa. Faultily again the St. Maximin one, "evoluta circula"; then with the Vaucelles one, "he took no food at all."

bb. The Vaucelles one omits "sanctum," but duly restores the sense, reading: Only when she had beheld the "poliandrum," that is, the tomb. As Du Cange testifies, it is called polyandrum and polyandrium; in Greek πολυανδριον, a cemetery, a burial-ground, a place where there are many tombs, from πολὺς, many, and ἀνὴρ, ἀνδρὸς, ὁ, a man. Sometimes, and rather often, as Du Cange rightly observes, among writers of a later age it is taken for the monument or tomb of a single man, as here also.

cc. The Vaucelles one, "the framework of his sinews being contracted, he straightway fixed on himself a falling &c." for "inflicted." That is, he straightway contracted the falling sickness; for CADAX in Isidore's Glossary is a lame man, who often falls: whence a "cadax" pain or affliction signifies epilepsy. See Du Cange.

dd. These words are faulty: correctly the Vaucelles one, "he received from the Saint." The sense is plainer in Surius: He therefore humbly seeks a remedy from the Saint, and obtains it.

ee. In the Vaucelles one, "the force of a twofold power, both of vengeance and of pardon."

ff. Better the Vaucelles one, "and to be restored by the binding of firmness: and thus suddenly healed … she returned to her own house."

gg. The same omits "the hall of paradise," and reads this otherwise: Shut up in heaven, flourishing in rest, for his doubled talent having entered into the joy of the Lord, joined to the angelic host.

hh. "Anastasi" or "anastasia," for the word was doubtfully written, that is, resurrection. The Vaucelles one reads "beatam anastasim." In Greek ἀνάστασις, from ἀνίστημι, I rouse, I raise up.

ii. The Vaucelles one, "through the Lord &c." being omitted, thus renders what follows: By whom (perhaps "who") he glorifies his saints with golden crowns, and, after the manner of a shining crystal glittering with a starry splendor, fragrant with a nectar-like odor, crowns the most blessed in triumph. Then it adds: To whom be honor and glory with the Father and the Paraclete in the perfect Trinity and everlasting unity through all ages of ages, amen.

* The Vaucelles one, "namque"

* in the others, "per"

* read contracta, as it is in the others

* The Vaucelles one, "multis"

* the same, "Sancti"

* The Vaucelles one, "portatus"

* the same, "agmini"

* the same, "purpuratus"

APPENDIX