Nivard

ON ST. NIVARD, ARCHBISHOP OF REIMS, IN THE MONASTERY OF HAUTVILLERS NEAR ÉPERNAY IN CHAMPAGNE OF GAUL,

ABOUT DCLXXIII.

PRELIMINARY COMMENTARY.

Nivard, bishop of Reims, in the monastery of Hautvillers near Épernay in Champagne of Gaul. (S.)

Written by J. S.

§ I. The Saint's ancient cult: he is recorded by some as a monk, but wrongly: by whom and in what manner his Life was written.

[ ] Besides the first two prelates of the church of Reims, Sixtus and Sinicius, The Saint's memory in the Martyrologies, whose deeds we illustrated before, another prelate of Reims is venerated today, called Nivard and Nivo, who administered that same church with a wonderful sanctity of life in the seventh century. Ado and Usuard did not insert St. Nivard into their Martyrologies. But Wandelbert records Nivard with Sixtus and Sinicius, with whom he says that Nivard shines with a signal name, with merits, and with his life. Various enlarged codices of Usuard also, both manuscript and printed, have the memory of the same Saint added, but in some he is faultily named Vivardus. The manuscript Florarium of the Saints adorned this holy Prelate with an elogium: At Hautvillers, of St. Nivard, bishop and confessor. This holy Nivard, archbishop of Reims, instructed St. Bercharius in manners and wisdom, and taught many others the way of salvation. He gathered together religious men of monastic life, and diligently fulfilled all the things which are judged suitable to this order. To him Reolus, a wholly apostolic man, succeeded in the episcopate. He flourished in the year of salvation DCLXI. The place the present Paris Martyrology sets forth more distinctly in this brief elogium: In the monastery of Hautvillers in Gallic Champagne, of St. Nivard, bishop of Reims. To his death it assigns in the margin the year 669. Castellan almost agrees in the Universal Martyrology, setting his death about the year 668. André du Saussay wove a more prolix elogium of St. Nivard, but full of errors, as I shall show in the course of what follows.

[2] The Benedictine martyrologists Ménard, Wion, and Bucelin also announce our Saint, and in the Benedictine ones, which wrongly make him a monk: and the latter two indeed as a monk and abbot. I subjoin Bucelin's words: In the monastery of Hautvillers, the deposition of St. Nivard, bishop of Reims and confessor. Nivard, first a monk of Luxeuil, on account of the signal integrity of his life, being demanded as abbot for a certain monastery of Gaul, became known far and wide with so great a fame of sanctity that he was held most worthy of the honor of a most ample and most celebrated archbishopric. Raised accordingly to the chair of Reims, he so bore himself in so great a sublimity of dignity that he wonderfully adorned his church not only by illustrious but also by miraculous deeds, and gained very many souls for Christ by his learning as well as by his sanctity. Almannus of Hautvillers, a most ancient writer, celebrates him as most famous throughout the whole world of the Franks for the greatness of his sanctity and religion. That most holy man founded the most ample monastery of Hautvillers, where also his sacred body is most religiously frequented and venerated. I do not doubt that Bucelin followed Trithemius, who in book 4 on Illustrious Men, chapter 62, has the same more briefly in these words: Nivard, abbot and monk in Francia, archbishop of Reims, a man of most holy life, who by his life and doctrine strenuously governed the church committed to him, shone forth illustrious with many virtues and signs. He flourished in the year of the Lord DCLX. That he was a monk of Luxeuil Wion believes in the Tree of Life on the first of September, because St. Bercharius, who certainly had his novitiate at Luxeuil, was Nivard's disciple. But that reason is frivolous, since Nivard had him as a disciple when he was already bishop. Doublet in the History of the abbey of Saint-Denis, book 1, chapter 25, asserts that he was a monk in the praised abbey of Saint-Denis, but without suitable proof. Hence Mabillon in the Prætermissi to the second Benedictine century thus candidly pronounces: Nivard, bishop of Reims, is praised in the Acts of St. Bercharius, … and in Flodoard, … because he founded the monastery of Hautvillers; but that he was a monk is nowhere read; namely among the writers whom we can sufficiently trust in this matter. But on the contrary, from the Life, which has a monk for its author, it is sufficiently gathered that St. Nivard was never enrolled in the monastic profession.

[3] he has been venerated at least from the ninth century. Further, from what time St. Nivard obtained ecclesiastical veneration is not altogether clear, but it is established that his cult is exceedingly ancient. The author of the Life, as also Flodoard, always call him Blessed; but Wandelbert inserted him into his Martyrology, so that from the ninth century he has had a cult, and verisimilarly already long before. In the Breviary of Reims of the year 1553 he has an Office in common with SS. Sixtus and Sinicius, in which however the lessons contain nothing from the Life of Nivard. But in the Breviary of the year 1630 a brief elogium of him is read at lesson 6. That I here subjoin: Their (Sixtus's and Sinicius's) see the blessed Nivard occupied as the twenty-fifth, most noble in birth and most religious in life; who, the church of Reims * having been endowed with great gifts, saw to it that the monastery of Hautvillers was built; and appointed over it, as first abbot, Bercharius, a man of the highest religion. Of the Saint's cult among the people of Hautvillers I shall treat in §5, as also of his relics. Nevertheless, in the Roman Martyrology the memory of St. Nivard is not yet read, at which indeed I have wondered.

[4] The Life of St. Nivard, hitherto unpublished, was written by Almannus, a monk of Hautvillers, in the ninth century. The unpublished Life was written in the ninth century by the monk Almannus, Sigebert in the Ecclesiastical Writers, chapter 99, records this of him: Almannus, a monk of Hautvillers, wrote the Life of St. Nivard, archbishop of Reims, the Life of Sindulfus, the Life of queen Helena, and the translation of the same from Rome to the monastery of Hautvillers: and because in his time Francia was being laid waste by the Northmen, after the example of the prophet Jeremiah he bewailed the desolation of Francia and of his own monastery in a fourfold Alphabet. Of Almannus and his writings the learned Benedictines who at this time are composing the Literary History of France treat more fully, in tome 5 of the said Work from page 618. Such is the judgment they pass on page 625 concerning his Opuscula written in loose style: He did not wholly neglect style, but he is more diffuse than is right: and this seems to have come about because he knew few historical facts about those Saints whose Lives he had undertaken to write. This method of writing is preserved also in the Life of St. Nivard, although he could know more of him than of the others whose Lives he also wrote: for since our Saint was the founder of the monastery of Hautvillers, in which Almannus lived, he without doubt found various ancient documents concerning him. But without doubt he wanted more, and out of their defect he drew out the Life with an abundance of words and many exclamations.

[5] Further, the praised Benedictines on page 622 suspect that this little lucubration of Almannus is wholly lost, of which we have three manuscript copies, because Marlot in the History of the metropolis of Reims nowhere recorded it. Nevertheless I can scarcely doubt that the Life of St. Nivard which we have is the lucubration of Almannus: for, even though his name is not prefixed, the style is plainly such as is found in the other Opuscula of Almannus. Then he narrates so many things about the foundation of Hautvillers that from thence it can easily be gathered that he was a monk of that same monastery. It is clearly plain also that Flodoard drew from this Life very many things which he handed down in writing about St. Nivard, since most of the facts are reported by both in plainly the same manner. But that this biographer did not draw from Flodoard I gather even from this, that Flodoard names the mother and several brothers of St. Nivard, whom our biographer passes over in silence, and certainly would not have passed over if he had followed Flodoard as his guide. Hence I in no way doubt that learned men will judge with me that this lucubration is Almannus's. And three copies of this Life are at hand, rightly agreeing with one another, save for a very few faults, which have so crept into each that they can most easily be corrected from the others. The first copy is in our codex P. Ms. 154: the second is a transcript from the monastery of St. Mary of Bonnefontaine, of the Cistercian Order; the third, from the monastery of Igny of the same Order, was given in the year 1666 by Laurent Forzy, presbyter of the praised monastery.

[6] And since the said transcripts agree so fitly with our codex that there is almost no difference, I shall publish this Life from the said three Manuscripts, collated with one another, This Life is worthy of greater credit than the others written by the same man. noting only in the margin the various readings where they are found. It remains that we say a few things about the authority of this Life; because Almannus in our Work, tome III of August, page 580, is said to have inserted various errors into the Life of St. Helena the empress; but in the same place, page 601, his learning is praised by Trithemius. Mabillon too, in tome 3 of the Annals, pages 149 and 150, treating of him, deservedly attributes almost no authority to the Life of St. Memmius likewise written by him. Hence one might easily judge that the same must be determined of the Life of St. Nivard. But it must be considered whence those errors crept upon Almannus; for thus we shall see that he had not the same occasion of erring in the Life of St. Nivard. He erred in the Life of St. Helena, a sincere man rather than a critical one, because he followed apocryphal writings; the fabulous Life of St. Memmius he strove in vain to emend, because he lacked suitable documents. But the case here is not quite the same: for he was nearer in place to St. Nivard, dwelling in the monastery which he himself had founded, and which without doubt preserved many documents relating to its holy Founder. In time also he was nearer to this Saint than to the others. He was indeed too remote, being nearly two hundred years later than the Saint, to be able to write a Life in which all the Saint's deeds should be set forth in order and in detail; yet he was not so remote as to be unable to know some of his deeds from documents or from certain written elogia, which are easily preserved for so long. Certainly Almannus set forth so few things about St. Nivard that I do not see why we should take credit from him in matters of fact, unless a greater authority should resist, since almost all were adopted by Flodoard. Now I undertake to discuss in order all the deeds of St. Nivard, that what has been passed over in the Life may be supplied, so far as can be done.

* ecclesia

§ II. The Saint's illustrious stock: the beginning of his episcopate is to be fixed under the reign of St. Sigebert, and about the middle of the seventh century.

[ ] Nivard born of noble stock, it is uncertain whether royal: That St. Nivard was sprung of most noble stock, writers both ancient and modern agree; it is not equally established whether he was born of royal lineage, or was joined to the kings by affinity. In the Life indeed he is called a kinsman of king Childeric; but Flodoard nowhere calls him a kinsman of the king, as neither does the Life of St. Reolus, which we have in manuscript, nor the Life of St. Bercharius, to be often mentioned. The biographer proves the said kinship with these words: For holy Reolus, who after him held as pontiff the see of the church of Reims, had before, while he was a count, the king's daughter as wife, namely the niece of blessed Nivard. The niece of Nivard is called the daughter of a king; Nivard therefore was a kinsman of the king, or at least a relative by marriage, if that daughter of the king was Nivard's niece by a sister. Further, he does not designate whose daughter she was, of what king. For Childeric indeed

he had named before; but neither here could he rightly understand Childeric, nor a little before, where he says that the Saint was brought up in the king's court, as will presently be plain. And so there is no way of reconciling the words of Flodoard with these Acts, unless we fasten a gross error upon both, as certain moderns have done. For Flodoard in book 2, chapter 7, likewise affirms that a niece of St. Nivard was married to Reolus, but he names her the daughter of Childeric, not explaining whether he means the daughter of king Childeric or of some other Childeric. But if he understands king Childeric, he has fallen into a grave error; if another, he disagrees with the Acts.

[8] Various moderns understood king Childeric in Flodoard, [but those grossly go astray who assert that he was the brother of queen Bilihild:] and, following that error, some asserted that Nivard was the brother of Childeric, others made him the brother of Childeric's wife, queen Bilihild, on an equal foundation for either, with an error equally clear and gross. Marlot in book 2, chapter 40, proposes each opinion doubtfully, and then in chapter 43 calls Nivard's niece the daughter of king Childeric. Saussay, Colvenère, and Baillet on the first of September attribute to Nivard as sister queen Blithild or Bilihild, obtruding as certain truth a conjecture ineptly deduced. Hear their mind from Colvenère, who in the Catalogue of the archbishops of Reims, under Nivard, thus has it: The sister of this St. Nivard, named Blithild, Childeric, king of the Austrasians and afterwards of the Franks, had taken to wife, of whom he had a daughter Amalthis (elsewhere she is called Mathildis), whom Reolus, count of Champagne, had as wife. How inept these things are, receive briefly. Childeric was born about the year 650, as writers everywhere now have it, but Reolus was made bishop about 673 or 674, at about which time Childeric died at the age of about twenty-three or twenty-four (for it is not necessary to discuss all these things more exactly). How therefore could Reolus have had Childeric's daughter as wife before his episcopate? Nay rather, Reolus had a son Gedeon, as Flodoard testifies, and he had already become a monk while Nivard was living, so that Reolus was bound by marriage before Childeric, whom they will have to be his father-in-law, was fit for matrimony. This error therefore is manifest and certain, as Papebroch already observed on the Acts of St. Gundebert, tome III of April, page 624, letter ^a, where he judges that another Childeric is designated by Flodoard, not the king.

[9] Hence observe how many things are uncertain in the genealogy of St. Nivard. nothing certain about his genealogy, It is uncertain, first, whether Flodoard assigns king Childeric as father-in-law to Reolus by an error, or rather another Childeric distinct from the king. Secondly, whether Flodoard rather is to be believed, or the biographer, if neither means king Childeric; but the former one Childeric, the latter another king. Thirdly, if it were established that Nivard's niece was the daughter of one of the preceding kings, as indeed she could have been of Chlothar II or of Dagobert, again it would be doubtful whether she were the king's daughter by a lawful wife or by a concubine. Fourthly, it would be nothing more certain from that whether Nivard were born of royal stock, or only a relative of the king through a sister, whose daughter that niece was. Fifthly, even though the biographer asserts that Nivard was a kinsman of the king, yet since nothing of that kinship is said in Flodoard, nothing in the Lives of Bercharius or Reolus, it seems doubtful whether he is not to be understood of affinity alone, since he brings in the niece to prove the kinship; nay, it is more ambiguous whether he did not feign that kinship for himself out of ill-founded conjectures. Sixthly and finally, it is uncertain in what sense Flodoard and the biographer called Reolus's wife the niece of Nivard: for that word was used in various ways in the Middle Ages by Gallic writers.

[10] These things suffice to show how uncertain all those matters are, and how nothing certain can be established about the family of St. Nivard, his mother called Emma, his brother St. Gundebert; nor are other brothers known. namely whether he descended from royal stock, or was joined by affinity to the kings through some sister or paternal aunt who was the mother of the said niece, and so is improperly called a kinsman, or whether the biographer erred and confounded another Childeric with king Childeric. But whatever of these be the truer, we know abundantly that the Saint's stock was noble. The Saint's mother is called Emma by Flodoard in book 2, chapter 10, and his brother Gundebert, otherwise Guntbert or Gumbert, of whom Papebroch treated as of a holy martyr in tome III of April from page 620. Mabillon in tome 1 of the Annals, page 467, attributes four brothers to Nivard: Nivard had, he says, four brothers german, namely Bavo and Theoderamnus, praised above; Gundebert and Childeric, whose daughter Regulus or Reolus, a count, afterwards prelate of Reims, had taken in marriage. But I know not what hallucination crept here upon the learned man: for Bavo and Theoderamnus are brothers, but they are not brothers of Nivard, as is clear from the Life, and also from Flodoard, book 2, chapter 7, where Bavo, Baldinus, and Theoderamnus are asserted to be brothers, and are reported to have exchanged with him at Nivard's prayers the place which the Saint was destining for the founding of the monastery of Hautvillers. But that these are not Nivard's brothers Flodoard clearly hints, when he says that Nivard narrated his vision to a certain servant of God named Bavo. Thus certainly a brother would not be named. I scarcely believe either that Childeric is to be numbered among Nivard's brothers, since Flodoard does not assert it; nor can the same be proved from the fact that Childeric's daughter is called Nivard's niece, since she could be a niece by a sister, or by a paternal aunt, a paternal or a maternal uncle: for the words "nepos" and "neptis" were used in many ways in the Middle Ages. One brother therefore of St. Nivard seems to have been Gundebert; or at least of no other can this be safely affirmed.

[11] [He seems to have been born at the beginning of the seventh century, and to have lived in the court of the kings of Austrasia:] Of the place and time of his birth the writers commemorate absolutely nothing: but we can conjecture that he was born at Reims, or at least in Champagne, because most of the goods of himself and of his brother Gundebert seem to have been in Champagne, where they founded and endowed various monasteries. But Emma their mother is said to have had goods beyond the Loire, so that it is verisimilar that she was sprung from those parts. For, when after the Saint's death a suit had arisen over his goods between bishop Reolus and Gundebert, who was claiming the goods of his brother Nivard, they entered into a concord thus: that Gundebert should receive into his own power those things beyond the Loire which had belonged to Emma their mother, without any claim of bishop Reolus or of his agents. But the rest, whatsoever the lord Nivo of good memory assigned by his instruments to the places of the Saints, those same places of the Saints should possess entirely and perpetually, with God's help, without any claim of Gundebert or of his heirs. Whence a written agreement also, drawn up, is still preserved among us, strengthened by the signature of each party, says Flodoard in book 2, chapter 10, where he had said before that the suit was over the paternal as well as the maternal inheritance. Hence it is verisimilar that the father was of Champagne, but the mother of Aquitaine, namely of Aquitaine extended as far as the Loire. Further, I should believe that he was born when the seventh century was not much advanced, and that he was brought up at Metz in the court of Dagobert, and still lived in the court under St. Sigebert, son of Dagobert: for that he was in the court of the kings of Austrasia, to whom Reims also was subject, is gathered from what Childebert, son of Grimoald, and Grimoald himself, who usurped the kingdom of Austrasia after the death of St. Sigebert, gave to bishop Nivard. Flodoard in chapter 7 only says: He before (he was made bishop) is related to have lived in the king's court, as a most illustrious man.

[12] Of the time at which our Saint was promoted to the episcopate, made bishop under St. Sigebert, the biographer hands down nothing, nor Flodoard, save that he succeeded Lando. Flodoard's words are these: After the aforesaid (Leudegisilus, whom he had said flourished under Dagobert, Anglebert, and Lando) blessed Nivo, who is also Nivard, is chosen to the episcopal summit: for he is found called by both names. Of the time of Lando he speaks thus in chapter 6: And he was in the time of king Sigebert. Hence I gather that Nivard was created bishop in the time of St. Sigebert, king of Austrasia, under whom Lando died: for this is confirmed from the immunity which Nivard obtained from Childebert, and from the villas given by Grimoald, since they did not rule long after the death of Sigebert. But writers neither agree about the year of St. Sigebert's death, nor is it established how long before his death St. Nivard was promoted, so that the first year of his episcopate cannot exactly be assigned. Colvenère, in the catalogue of the prelates of Reims published after Flodoard's History, says he was ordained bishop in the month of September in the year 655, Clovis II being present. But this about Clovis I should not believe, but rather about Sigebert, under whose rule the city of Reims was. But Le Cointe in the Annals of the Franks fixes the Saint's promotion to the episcopate to the year 649, as he has it there at number 10. Yet neither hands down a firm foundation for his chronological arrangement, although Le Cointe in various places treats of the succession of the bishops of Reims, and attributes to each his years as Colvenère does.

[13] If our Longueval's conjecture about the council of Nantes, but in a year falling about the middle of the seventh century. at which Nivard was present, seemed certain enough, we should safely set the beginning of the episcopate before the year 650. For the praised writer in the History of the Gallican church, tome 4, at the year 650, recites the canons of the council of Nantes, whose time is unknown; and he suspects that it is the same council of which Flodoard, book 2, chapter 7, says that it was gathered by the command of the Roman Pontiff. Then he places that council, at which Nivard was present, about the year 650, Because we know, he says, that the Pope wrote in the year DCXLIX that councils should be held in the Gauls. This reasoning is probable, not certain, nor does Longueval allege it as certain. Marlot speaks thus of the year in which his episcopate began, book 2, chapter 40: I judge that Nivard was elected to the archbishopric of Reims in the year DCLI, when Childebert III, son of Grimoald, had not yet been thrust from the throne by the arms of Clovis. To prove this he alleges the donations of Childebert and Grimoald. But these only prove that he was not elected later, and so they do not prove that he was not elected under Sigebert, but rather insinuate it. For the intrusion of Childebert by Grimoald is so reported by ancient writers that they at once join to it Grimoald's imprisonment, so that Nivard's election by no means seems to have happened in that brief and troubled time of Childebert's tyranny; but Grimoald's donation perhaps preceded, and the immunity seems to have been granted by Childebert as soon as he had claimed the kingdom for himself, that he might thus render Nivard, a prelate of great authority, favorable to his party. Nevertheless the Saint, although he accepted the privilege,

seems to have so borne himself as not to offend king Clovis, since from him likewise he obtained gifts for his church. And so, since these things hint that Nivard was bishop before the tyranny of Childebert, and since Flodoard says that his predecessor was in the time of Sigebert, the beginning of St. Nivard's episcopate seems altogether to be placed under Sigebert, and about the middle of the seventh century, and the year to be left uncertain.

§ III. The Saint's illustrious deeds in his episcopate, and the privileges and donations obtained for the church of Reims.

[ ] Various things performed by the Saint for the advantage of his church, What Flodoard handed down concerning the deeds of St. Nivard in book 2, chapter 7, agrees so exactly with the Acts to be published, that I should doubt which of them had copied the other, were that doubt not removed by Flodoard's chapter 10, where he treats of Reolus, Nivard's successor. For since he there records Emma the mother, Gundebert the brother of Nivard, and several donations omitted in chapter 7, as all these are omitted in the Acts; it is abundantly plain that Flodoard in chapter 7 handed down a compendium of the Acts, and found certain other things about Nivard while he was treating of Reolus, which he did not even take care to insert in their own place. That Almannus shone before Flodoard is hinted also by the ample relation of the foundation of Hautvillers, while on the contrary the foundation of the monastery of St. Basolus is very briefly narrated: from which difference you recognize that the first author was of Hautvillers. Nevertheless, because some perhaps attribute more authority to Flodoard than to Almannus the biographer, I shall insert his narrations into this Commentary. Thus therefore has Flodoard, chapter 7: But being set in the episcopate, he is found to have enlarged the goods of the church, farms as well as houses and also serfs having been bought in divers places. He also arranged several villas of the bishopric with settled tenants: and he is found to have exchanged certain goods with Attila, prelate of Laon, for the convenience of each party… But also with certain other persons, as seemed fitting, he exchanged certain goods. All these things performed for the advantage of the church of Reims the biographer narrates in the same manner, who observes that the episcopal revenues were at that time too slender for the dignity of the church.

[15] and things obtained for it from princes: To these I subjoin the things obtained through the Saint from princely men. Flodoard, chapter 7: In his time also Grimoald, an illustrious man, handed over to St. Remigius his villas Calmiciacum and Victuriacum, for the remedy of his soul. Grimoald was prefect of the palace, or mayor of the household, to St. Sigebert, and with him without doubt St. Nivard had lived in the court of Metz. And these donations I suspect were obtained while Sigebert was still living, and therefore I have recounted them first, although Flodoard put them last, because, as I judge, the others were made by kings: He obtained also for the church of Reims a precept of immunity from king Childebert concerning tolls and certain tributes. This Childebert was the son of Grimoald, intruded after the death of St. Sigebert into the kingdom of Austrasia by his father Grimoald, who had taken care that Dagobert, Sigebert's son committed to him, should secretly be carried away into Ireland, and had spread the report that he had died, and that his own son had been adopted by Sigebert. But brief was Childebert's reign; for he was cast down by Clovis II, long since king of Burgundy and Neustria, and his father was put to death in prison. Flodoard subjoins: To whom Ludovicus (that is, Clovis II) the king also granted, in the name of his church, by a precept of his authority, certain goods at Malliacum on the river Vesle, which, certain of his unfaithful men being cast out, he had recovered. Those unfaithful men verisimilarly had adhered to Childebert; and since the king gave their goods to the church of Reims, it is plain enough that Nivard did not favor their party.

[16] Various things also Nivard performed for the advantage of the monks. the monastery of St. Basolus built: Hear Flodoard: He also gave, under the right of privilege, to the monastery of St. Basolus a church built at Verzy in honor of holy Mary, with all things belonging to it, and at the same time a small place which is called Wasciacus. He also established an immunity for those same monks serving God there under abbot Perro, that none of the ecclesiastical judges should presume unduly to disquiet them in anything, but that it should be lawful for them to live in quiet order under the holy rule and to serve God. This monastery in chapter 10 is numbered among the places of the Saints to which he had conveyed all his goods, and which the lord Nivo himself had built or rebuilt by his own work. The monastery of Verzy had long since been founded, which was situated at the roots of the mountain of Reims within the wood of Rigetius , as Mabillon testifies in tome 1 of the Annals at the year 573, in which about that time he affirms that St. Basolus came to it. The same writer at the year 620 believes that St. Basolus, who is venerated on the twenty-sixth of November, died about that time: He, from a monk becoming an anchorite, says he, ended the last day of his mortal life… on the very summit of the mountain, where he had raised for himself the little cell of a more remote dwelling with an oratory, and had served God as a soldier for forty years… But when that place became more illustrious day by day both by the glory of miracles and by the frequency of those coming; blessed Nivard, prelate of Reims, built there another monastery; and thus little by little the monastery of Verzy, which was situated at the roots of the mountain, began to fall into disuse, and to yield to the higher monastery, the monks of the lower convent being translated thither. From that time it began to be called the monastery of St. Basolus. From these things we easily understand why Flodoard says that that monastery was built or rebuilt by St. Nivard, namely because the building of the second was as it were the restoration of the former. There still exists the monastery of St. Basolus built and endowed by St. Nivard.

[17] Le Cointe in the Annals of the Franks at the year 627, number 6, recites the words of the Breviary of Reims, [he does good to a monastery of maidens, over which St. Bova presided as abbess; and to the church of SS. Rufinus and Valerius.] by which it is said that a monastery was built at Reims by Balderic the presbyter, and that St. Bova, sister of Balderic, presided over it as abbess. Of the consecration of that same monastery this is there said: Which he took care to have dedicated to God in honor of the most blessed ever Virgin Mary and of the holy apostle Peter, St. Nivard being pontiff. Le Cointe at the year 649, number 10, thinks that that consecration happened about the beginning of Nivard's pontificate, king Sigebert being still alive. Mabillon in the Annals at the year 629 endeavors to show that that monastery was founded before the year 630, in which certainly Nivard was not yet bishop, so that it can be doubted whether the consecration was performed by Nivard, which neither Flodoard asserted nor the Acts have. Nevertheless it is established that the holy Prelate was beneficent to that same monastery: for Flodoard in chapter 7 has this: Likewise (Nivard gave his goods) at Reims to the monastery of maidens, over which Boba was seen to preside as abbess. The praised Mabillon speaks thus of this donation: Nivard, prelate of Reims, toward the end of the seventh century bestowed certain things upon a monastery of maidens at Reims, over which Boba was seen to preside as abbess; who seems to be distinguished from St. Bova from what has been premised: otherwise she would have been more than a hundred years old. But if anyone will have them to be one and the same, it is consequent that he also deny either that St. Bova was the first abbess of the nunnery of St. Peter, or the sister of Balderic; or at least that Balderic was the founder of the monastery of Montfaucon, which from what has been said was founded before the year six hundred and thirty, and indeed after the building of the nunnery of St. Peter. Our elders treated of the saints Bova and Doda in tome III of April from page 283. Of St. Balderic there may be treatment on the sixteenth of October, on which he is said to be venerated, and there it may be investigated whether Mabillon's arguments necessarily compel the distinction of the two. Certainly if the monastery was built not long before the year 630, St. Bova could still easily have survived when St. Nivard did good to that monastery, far from the end of the seventh century, since he died about the year 673. That the holy Prelate was beneficent also to the church of SS. Rufinus and Valerius, Flodoard subjoins in chapter 10. Of these holy martyrs there was treatment among us on the fourteenth of June.

[18] The Saint visits the parents of St. Bercharius, then a boy, The munificence of St. Nivard shone forth chiefly in the foundation of the monastery of Hautvillers, over which he set St. Bercharius as first abbot. The matter is fully reported in the Acts, and in almost the same manner in Flodoard, but in the Life of St. Bercharius it is narrated with certain circumstances changed. Mabillon published this Life among the Acts of the Saints of the Benedictine Order, second century, from page 832, and in it St. Nivard is everywhere adorned with great praises. Receive first what he has at number 3: At that time, he says, when king Childeric was most happily ordering the empire of the Franks,… the blessed pontiff Nivard, most famous in all the world of the Franks for the greatness of his sanctity and religion, leading a heavenly life on earth by apostolic authority, presided over the holy church of Reims. Who, because he was full of authority and grace, when he was asked also to visit divers parts of lands or nations, both for the merit of his life and for the eloquence of his abundant doctrine, happened once to make for the borders of Aquitaine, and is related to have come even to that estate on which the parents of the man of God (St. Bercharius) were seen to have settled in their own station… When the aforesaid holy Pontiff had been most dutifully received, as was fitting, by the parents of the man of God with the liberality of due veneration, marveling at a certain appearance of future disposition in the boy, a candidate of good work, he foresaw by divine prompting that he was to be applied to the sacred mysteries. Thus far Adso, abbot of Montier-en-Der, who wrote this Life in the tenth century. But our biographer at number 12 asserts that St. Bercharius was received from the sacred font by Nivard: which I find neither in Adso nor in Flodoard, and therefore I think it uncertain. But if this was done, it must have happened before Nivard's episcopate, since Adso at number 2 affirms that Bercharius, as soon as he had come forth into the light, was reborn at the sacred font. This same journey too into Aquitaine, which Adso narrates, seems to have happened before the Saint's episcopate, when Bercharius was still a boy. I should therefore believe that Nivard is called bishop because he afterwards obtained that dignity.

[19] Further Bercharius, being instructed in letters and distinguished in knowledge and virtue, who is afterwards sent to him to be instructed, as Adso testifies at number 4, burns with an ardor of seeking out the aforesaid most holy Nivard, pontiff of Reims. Who, as we have said, supported by the prerogative of apostolic instruction, most illustrious in the honor of his nobility, adorned with various kinds of virtues, shone among the nobles of the Franks as first in the king's court, most worthy in life and conversation. At that time that city, thronged with cohorts of Saints, and although amid the squadrons of soldiery under its prince Childeric, yet consonant with its Head , a populous city, breathed with the love of divine worship. Provoked therefore by the favor of so great a reputation, the happy youth Bercharius, most fit for the ecclesiastical sacraments in faith, habit, and act, … enters the borders of Francia, to be with St. Nivard the pontiff a most happy citizen … of the holy church of Reims, namely for the increase of that divine working which the omnipotence of the Lord the Redeemer had preordained to fulfill through these two most happy fellow-workers in gaining the profits of the souls of the faithful. This blessed Pontiff therefore, as he had always wished, having obtained so great an equal, since he himself in outward things

had been entangled in the business of managing the commonwealth, and had frequently to be present at the counsels and acts of the royal ordering, bearing willy-nilly by heavenly ordination the weight of pontifical providence, and to exercise diligently, as a perfect husbandman, the ministry enjoined upon him, both publicly and privately, by rebuking, reproving, entreating, was filled with no small joy, having gained a familiar helper and a most devoted consort in divine works.

[20] Wherefore, desiring that he be more perfectly instructed from every side, [and being sent by him to St. Remaclus, thence to Luxeuil, he returns to Nivard instructed in monastic discipline,] he determined that he should be joined to holier and more religious men of divine knowledge, whom he had added to himself by a familiarity gathered from all sides, namely that by the authority of very many instructors he might learn what he should afterwards minister to very many. Then he narrates that St. Bercharius was sent to St. Remaclus, who was staying at the court; and that from him he afterwards set out to the monastery of Luxeuil, where he professed the monastic life. These things being reported, he thus goes on at number 9: But when now he had been most excellently taught in regular disciplines, fortified with the arms of the divine warfare on either side, so that namely by these things which he had learned by long exercise he might, in the dispensing of the Lord's gain, have been able to take counsel for the salvation of very many; he returns into the province of Reims to St. Nivard the pontiff, who, both by his virtues and by his goods, as we have said, watching over the guardianship of his flock, beat back the snares of the enemy, and enlarged the ecclesiastical dignity with abundant successes; and in whom long since, as the years rolled on, by the prompting of divine inspiration this ardor was present in his mind, that in some dwelling-place * of his diocese he might build a house for serving the living God in that spot where a fitting sufficiency of goods should offer the more suitable conveniences of divine service. That was in this deliberation the very greatest cause of delay, that there was lacking a person to be his companion in the vow for doing this, who should both fulfill the Pontiff's desire and be found strenuous in instancy in the things of God for undertaking so great a collaboration. But his mind, long held in doubt, could by no means be frustrated of the hope of the intention long since conceived. And so he seizes upon Bercharius, applies him to his vow, chooses him by design, a man indeed fit in the things of God, endowed with religion, effectual in mind, and no less active than prudent in experience of outward matters.

[21] [who desires to build a monastery for him, and had twice tried in vain to restore another.] Flodoard in chapter 7 records this concerning the attempt to found a monastery, in agreement with our Acts: This blessed Nivard, when by the common consent of the whole council of the prelates of Gaul, held at Nantes by the command of the Roman Pontiff, with the king's favor, he had rebuilt the church of a monastery long since situated on the bank of the river Marne, in the place called Villare, but destroyed by the barbarians, and this church built by him had fallen utterly, being again rebuilt by him in another place, it is related to have fallen down again. These things, not recorded by Adso, perhaps happened before Bercharius had returned from the monastery of Luxeuil to Nivard. But that the time of the celebration of that council is uncertain, I have already warned before: nor can the time when at length the monastery of Hautvillers was founded be exactly determined; but from all these things which we have reported of Bercharius and of Nivard's twice vain attempt, it is sufficiently gathered that that foundation was not carried out at the beginning of Nivard's episcopate, but rather toward the end, or not many years before his blessed death. Now we shall endeavor accurately to set forth the foundation itself from Flodoard and Adso, who differ in certain circumstances.

* Verzy

* de la Route

* to bishop Nivard

* that is, fellow-workers

* that is, quodam

§ IV. The foundation of the monastery of Hautvillers described at length.

[ ] The place of the monastery afterwards founded: The praised Adso in Mabillon at number 9 thus describes the place with its occasion: There is a public estate in the district of Reims, eight miles distant from the city, upon which in a preceding age it is established that the name Sparnacum * was imposed, which formerly indeed … blessed Remigius .. had acquired at no small price, and had appointed the church of Reims … as heir. At length the most glorious Pontiff of God, Nivard, worthily administering the office of pastoral skill, going out both to visit other places of his diocese and also often to this village, was pursuing not so much the causes of his own advantage, as, showing himself affable also to all, was diligently expending himself upon the salvation of his subjects. And when he was passing days and nights sleepless in the continuance of his desire of building a monastery on some one of his estates, in which he was nobly strong also in temporal means, having taken with him, as he was often wont, that domestic of his, blessed Bercharius, a cause arose by which he thought to make for the aforesaid village according to his custom. In the course of this journey, by which one goes to that same village adjoining the shores of the river Marne, there was a certain place of his own right, most pleasing, which, with its recess drawn back a little on the side of a most delightful mountain, thick set with green grasses and rivulets of waters flowing gently down from the lofty summit, and with trees and vines on the slope all round about, offered delights to the eyes of beholders. The writer must be corrected when he says the place was St. Nivard's: for it belonged to the brothers Bavo and Theoderamnus, from whom Nivard obtained it by an exchange, as the Acts, Flodoard, and Nivard's own letters have it. More briefly Mabillon describes the same place in tome 1 of the Annals, page 466, in these words: The place was four leagues from the city of Reims, set on the sloping side of a mountain, looking toward the river Marne, not far from the town of Épernay, called Hautvillers, which seemed a fit seat for a monastery. This place belonged to Bavo and Theoderamnus, brothers of Nivard. The rest is right, but Bavo and Theoderamnus were not brothers of Nivard.

[23] Adso narrates the cause of choosing this place at number 10 in this manner: passing through which with Bercharius, Nivard is overcome by sleep, The holy Pontiff therefore, having set out upon this journey, when he had now reached those parts by the slope of the mountain, where over against him that pleasantness of the place presented itself nearer to the eyes of the traveler, is weighed down upon the horse-borne carriage in which he was riding with so heavy a slumber that, being straightway deprived of all power of going on, he called out to his fellow-initiate B. Bercharius, and ordered all that mounted company which then by chance was accompanying him to halt in the place, and indicated more openly by what goads he was urged to sleep: Behold, he said, with the vehemence of sleep rushing upon me I am shaken beyond my wont: so that I am wholly powerless, I am sure, to move a step hence. Let there be procured therefore for my weary limbs the pleasantness of turning aside a little among these green places, that, my strength returning through sleep, the power of accomplishing the journey begun may be restored. Among the widely spreading groves with their spreading boughs and green leaves a beech pleasing for the present need is chosen.

This one lifted so great a head among the other alders, As cypresses are wont among the pliant wayfaring-trees.

Beneath this tree therefore they quickly cast themselves for the sake of resting. Thus, his inseparable companion B. Bercharius lying on the ground, hastening to be received into his lap with his head laid down, he is stretched out here reclining under the covert of the spreading beech. But what miracle was then shown from heaven, I have thought must not unfitly be set down by the office of the pen, that the truth of the heavenly illumination might show who they were whom the thickness of the woods had covered. Meanwhile, while the Pontiff rested, the holy man Bercharius, with his eyes fixed upon heaven, suddenly sees a dove, conspicuous through the clear air, descending from on high, radiant with a snowy brightness, and settling gently upon that same tree beneath which they had remained. And when he directed the keenness of his eyes upon it, desiring diligently to explore into what parts that snowy bird would determine to turn aside, suddenly, the rowing of its wings being loosed, it springs from the tree on which it had settled, and, cleaving the empty air and flying around the space of the future building, marks out by its circuit the place in which the monastery ought to be built, and sanctifies it by its presence; this circuit being completed, it is again received upon the tree it knew. And when the messenger of heaven had repeated the same circles of his compass a third time, for a token of the firmness of the thing to come, he is hidden away in the open sky, and nonetheless to men living on earth a presage of the divine will is opened, and a trace of a new wonder is left.

[24] The holy man here understands, pure of mind as he was, that it is a heavenly sign, [and a vision is presented to him sleeping, which likewise befell Bercharius waking;] by which both the minds of the doubting should be made firm, and the long-loved work be founded in the service of God. O blessed man, to whom is shown by bodily beholding the dignity of an angelic vision, in the likeness of a glowing dove, to confirm the testimony of innocence and purity. There is also in this matter that which is no less admirable, that what the one had perceived with bodily eyes, this same thing the holy Pontiff, resting, had perceived in the sleep of a heavenly vision. Who, when after a little space of rest received, being roused from sleep, he raised his head from the ground, forewarned by a heavenly revelation, O, he said, most faithful sharer of my vows, how pleasing it is to me to have turned aside hither a little for a season for the sake of sleep, who, it is established, have by God's grace known from heaven the mystery of so great a revelation. For behold, hence now I go forward glad, I follow the signs of the heavens; and that which, long deferring, I had borne in my heart, I am compelled by the secret of a wondrous vision to set about the more speedily: but lest the unexpected matter draw thee out too long, I openly set forth what I have seen. And first, that this is the house of God, as of old to the most happy ancient patriarch, and the gate of heaven, divinely shown to me, an unworthy servant of Christ the Lord. For presently, my limbs being relaxed, suddenly seized here by sleep, when the force of nature scarcely urged me resting to either side, I seem to myself to see from on high the appearance of a dove like snowy whiteness present, which, after settling on this tree, not uncertain whither it should tend, girds this place about by flying in a swift course, and, the threefold circuit being equally performed, makes for the summit of heaven. I believe indeed that this is a portent from God profitable for the hope conceived, so that what had been undertaken by vow must now, heaven forewarning, be the more speedily carried out. As the holy Pontiff was thus discoursing, Know, said B. Bercharius, who had made of his own lap a resting-place for the holy Man, that whatsoever, most holy Father, thou testifiest was divinely brought before thee by a heavenly prodigy in a vision of the spirit, was, by God's manifest power, also bodily beheld. These things therefore being thus discussed in turn, by the one what he had perceived in sleep, and by the other what he had beheld with bodily eyes, the matter is brought into view, that that place, marked by an angelic surveying, was by a wonderful disposition how worthily chosen by God for performing the service of divine servitude. And so, the grace of so great a revelation from the heavens and at the same time of consolation being perceived, both being made more certain, and taught particularly, by the designation of the place, what had been ambiguous, they both rise thence, and thus the most blessed Prelate, directing his eyes to heaven, praising him straightway with all intention of heart, gave thanks * to him upon whom, from the secret of the eternal Father, the Holy Spirit descended in bodily shape as a dove, and who blessed the streams of the Jordan by the dipping of his sacred body, heaven opening, for the washing away of our sins.

[25] [from this both conclude that a monastery is to be founded in that same place, which Nivard acquires by exchange;] Flodoard, agreeing with the Acts, asserts that the vision happened as they were returning from Épernay, and teaches that the place was not Nivard's. His words, which are nearer the truth, I here append: On a certain day, coming from the villa of Épernay, together

with the aforesaid abbot Bercharius accompanying him, it seemed to him that, the river being crossed, he ought to rest a little: and thus, reclining his head in the lap of Bercharius as he sat, he fell asleep, and saw a vision, namely that a dove went round the place of the wood, and after this circuit settled on a certain beech: and he sees the same dove do this a third time, and then make for the heavens. Which vision, as he saw it in sleep, so the aforesaid Bercharius also is reported to have beheld waking. Pierced at that sight, the same abbot began to pour forth tears. And the blessed Prelate, awaking from sleep, found his own face wet with his tears: and asking what was the cause of his weeping, learns that he had wept for the ruin of his work. And as they reported the visions to one another, the Pontiff is related to have narrated these visions also to a certain servant of God named Bavo, whose that possession was. Who, having there an oratory in honor of the holy cross, was living there. Who also, after he had learned the Prelate's vision and his will, offered him that same possession of his, and also part of the possession of a certain brother of his named Baldinus. But of the other brother, named Theoderamnus, he reported the cause, namely that he was in a faction against count Reolus, who afterwards became bishop of Reims, on account of his sons, whom he had slain in vengeance for his own sons, whom Reolus had put to death by hanging for the robbery which they were practicing. Whence the lord Nivard made peace between him and Reolus, who had his niece, the daughter of Childeric, as wife, and thus Theoderamnus himself, together with the rest of his brothers, handed over that same possession to holy Nivard, an exchange being received from him.

[26] Adso says that the structure of the work was committed to St. Bercharius, and there, with Bercharius's cooperation, he raises a monastery, and that is verisimilar enough, though others are silent about it: And so, he says, so great and such an auspice preceding for the founding of an eternal tabernacle; To thee, said the excellent Prelate to B. Bercharius, and to thy industry I purpose to commit this holy work… And so he (Bercharius), on the estate of the above-mentioned place, … which from of old had received the name Altum-villare, encloses within the circuit of walls, the foundations being laid, the space of the angelic designation, as it had been shown from heaven, and measures out all the walls of that building according to the dimension observed of the dove passing through the air. Nor did he leave off the works of a divine husbandman until, the heavenly providence assenting, and by the aiding clemency of Childeric also, king of the Franks, and of the sacred Prelate, he should complete with the desired perfection the work which he had undertaken to the praise of God. More briefly Flodoard, attributing the whole to Nivard, in agreement with the Acts: Presently (when he had obtained the place) the same Prelate, ordering the wood to be cut down, built there a church in honor of St. Peter and of all the Apostles, and where he had seen the dove settle, he set an altar, and, servants of God being gathered, he ordered a monastery. With these Adso agrees, thus going on: But that tree, which once had stood a most rich beech, on which the dove sent from heaven had before settled, and by its circuit in flying had marked out the site of the monastery, a deliberation being held, is cut down, and, the votes of all being brought together in common, in the place to which it had been fixed he set an altar in veneration of B. Peter, prince of the Apostles; and he enclosed the trunk of the said tree within the altar, as the Acts add.

[27] Adso goes on: And to the consecration of the basilica other bishops also come together with St. Nivard the metropolitan pontiff, and, it being dedicated, he endows it with revenues, all the clergy and numerous peoples of either sex rush in, the nobles of the Franks too flock together with no less desire, and through the praiseworthy work of the blessed man Bercharius all exult in the praises of God with an equal greatness of gladness. And on the southern side of that same mountain the holy Man built another church, which he decreed should be honored with the name of the Mother of God and of our Lord Jesus Christ, Mary ever Virgin. He also most prudently arranged the enclosures of the monastery and all the fitting workshops of the Order, for the following of the observance of the Regular life, gathered together religious men of monastic life, and diligently fulfilled all the things which were judged suitable to this Order. And the most holy Prelate assigned the copious revenues of estates, both those which were seen to be of his own right and those which by blessed Bercharius's intervention could be obtained from the very chief men of the Franks, to the necessary uses of the servants of God, so that namely in that same monastery the people serving God might be increased both in merit and in number by the labors of both. Flodoard adds certain things and omits others, in this manner: Where also the aforesaid Theoderamnus (whose the place had partly been) is made a monk. But Reolus also asked that his son, named Gedeon, born of St. Nivard's niece, should become a monk there, and bestowed part of his goods upon the same monastery. And blessed Nivard, the monastery being established, handed over to that place whatsoever possessions he was seen to have had before his episcopate, and, exhorting blessed Reolus, persuaded him to take the habit of religion. A privilege also, at the request of the aforesaid abbot Bercharius, he conferred upon that same monastery; namely that the Prelate himself should keep that same monastery under the dominion of his own right so long as he lived, and that after his decease the bishop of Reims should govern that same convent and defend those same monks against all adversaries; but that the monks themselves should have power of electing their prelate regularly, as is contained in the writing of that privilege. All these things and certain others are in the Acts, where also it seems to be said that count Reolus was made a monk at Nivard's exhortation, but not so clearly that the thing is altogether certain, as we shall note in the Life.

[28] and fortifies it with privileges: the letters of Nivard, The privilege of which mention is here made is partly recited by Marlot in book 2, chapter 41, and by Mabillon in the Annals at the year 662, from whom I here transfer that part: I, Nivo or Nivard, though a sinner, bishop, whereas all the bishops my brethren, and also Christian men and good men, ceased not to build monasteries according to the rule of the holy fathers; Bercharius the abbot with his brethren asked us that we should seek out for them such a little place in our own property, where they might live according to the rule of the fathers St. Benedict and St. Columbanus, and might day and night beseech the mercy of the Lord for us, that in the time to come I may merit to obtain pardon for my sins. But when we could by no means find here such a little place in our property as should have pleased those monks for making a monastery, there was found by us together with them a little place which is called Hautvillers, in the territory of Reims upon the river Marne, near the villa Disiacum *, which we exchanged from Bavo and Theoderamnus out of the villas of our church, whence also the very instruments are kept in the archives of the church; and the villa Disiacum also, with the church and altar of blessed Timothy the martyr, in whose parish the place of Hautvillers is situated, we have lawfully confirmed to the same monastery. But Bercharius himself, together with his brethren, so weighed the matter for the last times, that, while we live, that same monastery which is called Hautvillers, which I for eternal beatitude, or for the remedy of our soul, built for the keeping of the holy rule in honor of the saints Peter and Paul, and also of St. John, and of the other martyrs and confessors whose pledges are known to be venerated there, should be in our power: that it may the better please those monks to live according to the order of discipline and of the rule, or to abide in quiet: and so they consented with us, of my brother bishops, and also of our counts, archdeacons, and abbots, and also our clergy of Reims, and also of illustrious men, by whose hands the subscriptions or seals are held inserted below.

[29] [which do not seem to have been inserted into the Life of St. Nivard, but received from elsewhere.] This same fragment Le Cointe recites in the Annals of the Franks at the year 662, number 7, and before all these the Sainte-Marthes in tome 4 of Gallia Christiana, page 33, who subjoin: This Almannus, a monk of that same monastery of Hautvillers, recites, who wove together the History of B. Nivard two hundred years after his death. But from these words Le Cointe and Mabillon believed that this fragment had been inserted into the Life of St. Nivard by Almannus, and indeed this seems the obvious sense of the words. Nay, Le Cointe even affirms that the Life of St. Nivard was found among the parchments of Hautvillers by the Sainte-Marthes. But the Sainte-Marthes do not assert this of the Life of St. Nivard, but of the Life of St. Bercharius, of which they speak thus: The Life (of Bercharius) was elaborated by the monk Almannus, found in the parchments of the abbey. Further, if the Sainte-Marthes meant that that whole fragment was recited by Almannus, it is more verisimilar that it was inserted into the Life of St. Bercharius, since it could have no less a place in it, and even more fitly, than in the Life of Nivard, in which I by no means find it. But I much doubt whether that is the mind of the praised writers, since they themselves premise whence they excerpted the said fragment, namely from the muniment-room of Hautvillers. Receive their words: Hautvillers … is founded by St. Nivard, archbishop of Reims, … as appears from the fragment of the foundation-charter, whose beginning in the muniment-room of Hautvillers is such: In the name &c. I suspect therefore that the Sainte-Marthes mean nothing else than that the relation of that same foundation is read in Almannus.

[30] André du Saussay on the first of September joins other things to the foundation of Hautvillers out of error, [Various bodies translated to the monastery of Hautvillers, not by St. Nivard, but later.] writing thus: Illustrious for the praise of his name (Nivard) and preeminent for the sanctity of his manners, he was held in no ordinary honor by Pope Vitalian; by whose authority he restored the monastery of Hautvillers, destroyed by the barbarians, and enriched it with the most precious remains of the blessed; namely with the body of St. Helena the empress, which, sent to him from Rome together with the body of St. Polycarp the presbyter, chief fellow-initiate of St. Sebastian, by the gift of that same Pontiff, he brought into the shrine of that monastery to be venerated forever: whither also he translated the venerable bones of St. Sindulfus, presbyter and hermit, companion of B. Basolus the abbot, from the villa of Alsontia. The translation of these three bodies to the abbey of Hautvillers Flodoard narrates in book 2, chapters 8 and 9, but he does not attribute it to St. Nivard, nor does he say that the two former bodies were given as a gift by Pope Vitalian. But Saussay added all these things, and referred to the seventh century what was done in the ninth. Of the translation of St. Helena and St. Polycarp there may be read the contemporary Almannus in the posthumous Glory of St. Helena, tome III of August from page 601. Mabillon narrates the same in the Annals at the year 849, and adds that after some years the relics of St. Sindulfus were translated to the same monastery.

* Épernay, now a town

* to him, that is, to Christ

* Disy

§ V. The instruction of St. Reolus, whom he desires as his successor: the time of his death is inquired into, and the place of his burial: relics preserved in the church of Hautvillers, his cult there, and other things pertaining to his posthumous glory.

[ ] Among the disciples of St. Nivard is to be numbered St. Reolus his successor, whom he not only taught as a youth, but after the death of his wife initiated in sacred orders. Hear his manuscript Life,

in which, after it had been said that Reolus as a youth was handed over to Nivard and to Gundebert his brother to be instructed, [St. Reolus instructed by Nivard, and part of the care of ruling the church laid upon him:] this is then read: These things being completed in their order, the man of God Reolus, his wife having died before, and his daughter, as we have said, being dedicated to God, determined to reject the delights of the world; and thus, the secular habit being left behind, formed by the salutary admonitions of St. Nivard, he took the clerical tonsure. At length, while he was becoming accustomed to ecclesiastical learning, and fame was already spreading his name to the citadel of divine service, the blessed pontiff Nivard determined to imbue him with sacred orders, and not long after, the several grades going before step by step, promoted him to the dignity of the priesthood. He used his counsels in the ruling of the church: nay, toward the end of his life he transferred almost the whole care to Reolus, and desired him as his successor, if what follows be true: The aforementioned pontiff Nivard diligently used his secret conversations, as of one who was a man of all prudence and of singular counsel: until also, by the counsel of that same blessed Nivard, it was decreed by the consent of the supreme pontiff and of all the clergy, that Reolus, a man of the highest probity, should receive the charge of the bishopric of Reims. Already, the Holy Spirit forewarning him, the aforesaid Pontiff had known that the dissolution of his body was at hand. Wherefore he delivered over the business of ecclesiastical dispensation entrusted to him to the blessed man of God Reolus… And not long after it befell that Nivard of holy memory happily hastened to the palace of heaven. These things favor the tradition of the men of Hautvillers, which I shall recite at number 40, namely that the Saint, before his death, out of zeal for greater perfection withdrew to a little chapel dedicated by himself to the Blessed Virgin Mary, in which he is said to have died. Nevertheless it is not read in the Life of Reolus that he was consecrated bishop before the death of B. Nivard, but he is said to have been elected after his death. It is verisimilar therefore that Reolus bore the care of the church of Reims for St. Nivard, while he in his retirement was preparing himself to meet death holily.

[32] The year of the Saint's death is uncertain: mention of him The year of St. Nivard's death cannot certainly be assigned: yet it can sufficiently be shown that his death happened about the same year in which king Childeric was slain: for mention of him is held as far as Childeric's last year. In the year 663 Bertefridus, prelate of Amiens, granted a privilege to the abbey of Corbie, reported by Mabillon in tome 1 of the Annals, pages 469 and 470, and it is addressed to our Nivo and to other bishops. In the year 666 Drausio or Drausius of Soissons likewise addressed to Nivo or Nivard of Reims, and to others, in Mabillon page 482, the privilege which he was granting to the monastery of blessed Mary of Soissons. Childeric in the first year of his sole monarchy, which he held only for four years, by the intervention of St. Nivard and of many others gave various things to Lantbert, abbot of Fontenelle, as the praised Mabillon narrates at the year 671, page 506. In the third year of Childeric as monarch is dated a precept of the aforesaid king for the monastery of Montier-en-Der, which St. Bercharius built in the diocese of Châlons. To this precept, after the king, Nivard of Reims subscribed with others, as Mabillon will have it at the year 672, page 508, and Le Cointe at the year 671, numbers 11 and 12. Camuzat published Childeric's privilege in the Promptuarium of the antiquities of Troyes, folio 80, and there Reolus the successor is read subscribed; but the praised writers deservedly reject this as faulty; for we shall see that St. Nivard subscribed still in the following year, nor is a reason lacking why we should believe this subscription also to be Nivard's.

[33] Adso in the often-mentioned Life of Bercharius at number 16 has this: as far as the last year of Childeric, in which he perhaps died. And with St. Leodegarius the bishop aiding him through divine grace, out of desire for which he was doing these things (Bercharius), .. and with the bishops Nivard also and Atelanus, he obtained that there be given him by the king from his own fisc the wood which is called Vassiacus round about the aforesaid place &c. But these are the very things which Childeric gave by the aforesaid letters: it is verisimilar therefore that Nivard subscribed to those letters, unless perhaps Reolus subscribed as his vicar. Yet some doubt arises from Adso himself, who at number 13 had already reported the death of Nivard. Hence Mabillon thus notes at the words recited: Certainly Nivard above at number 13 is said to have died before Bercharius thought of the monastery of Der. But this exposition he corrected in the Annals, all things being more attentively considered: for Adso indeed narrated Nivard's death before he spoke of the foundation of Der, but nowhere asserted that Nivard died before the said foundation. And he seems to have reported Nivard's death after the foundation of Hautvillers for this cause only, that it was more connected with that foundation than with that of Der, both because he was the author of that foundation, and because he had died in that same monastery. Hence we believe that St. Nivard was still surviving in the fourth year of Childeric, and subscribed to the letters of St. Bercharius published in Camuzat, folio 81, as Mabillon asserts with us on page 509, and Le Cointe at the year 672, number 2. From all these things it is verisimilar that Nivard died in that same fourth and last year of Childeric, since no mention of him is found afterwards, and Reolus his successor in the second year of Theoderic, who succeeded Childeric, subscribed to the testament of St. Amandus in Mabillon, page 528.

[34] It is verisimilar, I say, that St. Nivard died in the last year of king Childeric, His pious death about the year 673, but not certain, since he could have survived him, yet only by about one year. It appears therefore certain enough that St. Nivard's death happened not long before or after the death of Childeric. Further, the year of Childeric's death is not set the same by all; yet most of the learned now believe that he died in the year 673 or 674, nor is it worthwhile to examine that opinion more laboriously. For this cause I have set the death of St. Nivard about the year 673. Flodoard concerning his death and burial thus has it: After these things he is reported to have died in the little church of St. Mary which he had built in the same monastery (of Hautvillers), and, being carried to the church of St. Remigius at Reims, he was buried there. The Life agrees about the place of death, but not likewise about the place of burial, which we shall presently examine. Adso in the Life of St. Bercharius at number 13 follows the Saint's death with this elogium: But when they were so gloriously engaged in these pursuits of holy works, pouring out the grace of holy exhortation among the peoples, and stirring up the minds of the faithful everywhere to the glory of eternity, when now the heavenly clemency had decreed to repay the praiseworthy life of its prelate Nivard by the exchange of perpetual gladness, and for a brief labor to render the palm of abiding glory; perfect in work, consummate in virtues, the day of the Kalends of September coming, being loosed from the bonds of death he migrated to the Lord, having obtained the robe of blessed immortality, made a fellow-citizen with the hosts of angels in that dignity of the heavenly court, a partaker with the apostles, a coheir with the martyrs and confessors, he enjoys insatiably the sight of him whose love is held for certain never to have withdrawn from his breast: who, although according to the law of the flesh he paid the debt of the human condition, yet lives in the glory of perpetual exultation, and there without doubt more excellently ready to meet our miseries, if he be asked from the heart, the more mightily he is now seen to be joined to that supreme and invisible Spirit, being made, through the power of him who knows all things, himself knowing of all and a hearer of prayers.

[35] the place of burial ambiguous; but the body now among the men of Hautvillers, The same reports the burial in this manner: To the obsequies of whose body the whole city of Reims rushed, the clergy and people of either sex came together, from the neighboring cities also many were present, marking the departure of so great a Pastor with the solemn services of hymns mingled with pious mourning. Whose body indeed, thronged by divers companies of the peoples, is carried with befitting honor as far as the basilica of St. Remigius by St. Bercharius, and also by the holy pontiffs who had flocked thither on that day, all the multitude of his flock following, and, to be laid in an excellent mausoleum, received there a most becoming burial. These things bring a doubt: for Flodoard assigns the same place of burial; but the Life has it that he was buried in the church of B. Mary of Hautvillers, in which he died. The present possession of Hautvillers seems to favor the Life, especially because no mention is found of the body being brought back from Reims to the abbey of Hautvillers. Nevertheless, if we consider all things more attentively, some translation must have intervened, because the relics are now preserved in the chief church of the abbey, not in that same one in which he is said to have died, which is a priory subject to the abbey, as we shall see. I suspect therefore that the sacred body was really buried in the church of St. Remigius at Reims, and afterwards translated to the monastery of Hautvillers, since Marlot himself in book 2, chapter 41, describing the sacred treasure of the church of Hautvillers, reckons among it the body of St. Nivard, archbishop of Reims, founder of the aforesaid monastery, enclosed in a rather long shrine adorned with silver images overlaid with gold.

[36] where it is kept in an elegant reliquary More concerning the sacred body of St. Nivard, and other things pertaining to his posthumous glory, was written to our Elders in the year 1669 by the Reverend Lord Rupert Reginald, then a monk of the abbey of Hautvillers and keeper of the sacred relics, whose words I append: All authors agree that in the monastery of Hautvillers there is preserved the body of this Saint, whose founder he is. And in fact there is shown there a certain most beautiful shrine, four feet long, nearly three high, covered with silver plates, and wholly walled about with solidly chased gilded copper images; which projects on the Gospel side at the greater altar, upheld in a vault by two marble columns. Above which the effigy of this Saint, of Verdun stone, not unlike marble, is raised above the curve of the vault to the natural stature of a man. After other things, which I shall recite below, he communicated to us this concerning the translation of these relics into the aforesaid reliquary: The body of this Saint was translated from a wooden shrine into a silver one by Rotrodus, bishop of Châlons, as a certain copper plate preserved in the shrine makes credible, in which it is thus held: "In the year from the Incarnation of the Lord MCICIX *, William presiding as archbishop of Reims, Walter V administering the church of Hautvillers, the relics of St. Nivard were translated from a little wooden shrine into this silver one, most devoutly prepared by the aforesaid Walter. This translation therefore was made on the Nones of September by Rotrodus, bishop of Châlons, in the presence of very many abbots and prelates, and with a copious multitude of peoples assisting."

[37] In the year MDCXLVII, in the presence of the religious of this monastery, [which being opened, it is understood that certain parts of the body are absent. Of the Office] the shrine of B. Nivard was opened by the Reverend Father Prior. In which a little chest also, locked with a key, was found, and in the chest the body of B. Nivard from the ribs to the extremities of the feet, with certain relics of the arms. The bones are very large and white, and all wrapped in a threefold shroud, of which two are of silk and one of linen. The aforesaid plate also was found. Where the remaining parts of this

holy body with the head are preserved, we do not know, or how they perished for us: for our manuscripts, very few being saved, were consumed by fire through the impiety of the heterodox. Nor does anything occur to me from elsewhere concerning other relics of St. Nivard. The Saint's festival is celebrated in the abbey of Hautvillers with a double rite of the first order with an Octave, as the same man testifies, adding the following concerning the Office: Except the lessons of the second nocturn, which are excerpted from his short Life to be sent to you, and the things which follow, all are taken from the common of Pontiffs.

[38] The Hymn at both Vespers:

Upon those who sing the glory of our Parent and the renowned endowments of his mind, bestow, O Christ, heavenly joys.

Nivard, noble by birth, on the very threshold of his life adorns the heights of the sciences with the light of virtue.

The court of the prince being left behind, in nothing harmed by the manners of the court, he flees the fellowship of the world, about to give his name to Christ.

The joys of earth being put to flight, having obtained the sacred order, sweet grace favoring him, he is wholly consecrated to the Godhead.

At first a pattern for the world, hence made a rule for courtiers, and a sun shining for the clergy, he thence becomes a light of prelates:

And, taught from heaven by the sight of a white dove disclosing this place by a threefold flight, he builds this house.

O most unconquered Prelate, receive here our vows, that we may render songs pleasing to Christ at all times. Amen.

The Antiphon at the Magnificat in the first Vespers is this that follows: While the prelate Nivard was sleeping in the lap of Bercharius the abbot, an angel in the likeness of a dove marked out by a threefold flight the spaces of the monastery to be built, and afterwards sat upon a tree. And this is set at the Benedictus: Blessed Nivard set up a stone as a memorial at the roots of the tree on which he had noted that the dove rested. Finally, at the Magnificat in the second Vespers, this: The Confessor of the Lord, after many illustrious deeds, shining with the merits of virtues and full of days, his body being laid aside, migrated free into heaven, where he beholds the very Fountain of all good things.

[39] Of the place where the Saint is said to have died, the praised Reginald wrote to us thus: It is a common tradition, and is held in the Life of B. Nivard, that he, being already advanced in age, out of zeal for greater perfection withdrew to a certain little chapel sacred to the blessed Virgin, which he himself had built, the place where the Saint is believed to have died, still venerable: situated almost on the summit of the upper mountain and adjoining the monastery, which is set on the slope of that same mountain, and there closed his last day. In fact even now in the upper part of the mountain there is seen a certain very ancient chapel, which is now called St. Nivard's; from beneath whose altar, which is the only one, a spring flows forth, from which the sick, especially those in fever, both drink and are washed, to their great advantage. To this chapel the monks are wont to go in procession every year on the Monday of the Rogations, to sing a solemn Mass. The treasurer too is wont to go thither on the vigils of Easter and Pentecost, and on that of B. Helena, the seventeenth of August, to bless the spring itself with the greater blessing, that it may profit the bewitched and other sick persons. What is here said to be read in the Life concerning the Saint's withdrawal to the little chapel of the blessed Virgin, I do not find in the Life: for the Life has only that he died there, both the longer one, which will be published, and also the shorter, which is a compendium of the former. Yet, if it were certain that he died in that place, it would also be very verisimilar that he lived there for some time toward the end of his life, since it appears by no means credible that the Saint was carried thither from Reims while in his last illness he was already in danger of his life.

[40] few things known of the Saint's miracles. Of miracles he subjoins the following: The miracles of this Saint I have not hitherto read, although Trithemius has said that he shone forth with signs and virtues. But perhaps they have not come to me: for in this place miracles are chiefly ascribed to B. Helena, as the principal patroness. One I know, and it is known to many, which happened in the year MCLXVII concerning several of the working-girls of Reims. For when two of these, each foot being turned inward into the likeness of club-feet by witchcraft, were powerless in their legs, and had no ability of walking, being carried to the aforesaid little chapel on the first of September, which day is sacred to the Saint, straightway, the foot returning to its native state, they were healed of this crippling. The inhabitants of this region also are wont rather often to ask that Masses be said in this chapel for those in fever, which pilgrims moreover visit. There is also another thing which I do not think should be passed over in silence: which I read in a certain manuscript, although at what time it happened is not known. For when at some time a certain Prior of this place saw to it that some very old timbers which were about St. Nivard's chapel should be taken away and carried off (for this little chapel enjoys the name of a priory, and has revenues), the drivers, for I know not what cause, perhaps because of falling rain, put their horses within the chapel, which, suddenly driven into madness and shortly frenzied, perished, or at least it was necessary to kill them. Thus that most diligent and equally most courteous man, as is plain from the letters which were joined to these notices. Now I subjoin the Acts themselves, intending to observe at each chapter anything that may occur which has not yet been sufficiently set forth.

* 1199

THE LIFE

By Almannus, a monk of Hautvillers,

From three Manuscripts collated with one another.

Nivard, bishop of Reims, in the monastery of Hautvillers near Épernay in Champagne of Gaul. (S.)

BHL Number: 6243

By Almannus.

THE CHAPTERS OF THE ANCIENT DIVISION.

Here begins the Life of the most blessed Nivard, confessor, archbishop of Reims.

Chapter II. That he was handed over to the studies of letters.

Chapter III. What kind of man he was in the time of his novitiate.

Chapter IV. That he undertook the summit of the episcopate of the city of Reims.

Chapter V. In what order he obtained the episcopate of his predecessors, and how much he profited the people of Durocortorum, and of his almsgiving.

Chapter VI. That he brought back the bishopric of Reims, fallen from its dignity, to its former dignity.

Chapter VII. That he wished to rebuild a monastery in the place called Alvillare , destroyed by the barbarians, and could not : and of the angelic revelation about the mountain of Alvillare *.

Chapter VIII. The explanation of the angelic vision.

Chapter IX. That he built a monastery in the same place where he saw the angelic vision, which he surnamed Altum Villare.

Chapter X. How he loved and enriched that place, and that he made a privilege concerning that same monastery, [and that Gedeon, born of his niece, the daughter of king Chilperic, at the request of holy Reolus for love of the place, became a monk there.] Perhaps, "made him a monk." The things enclosed in brackets are not contained in the transcript of Igny.

Chapter XI. Of the honorable perseverance of the holy Man, and of his death.

* elsewhere, Avillare

* elsewhere, potuerit

* elsewhere, Avillarem

CHAPTER I.

The Saint's illustrious family; the studies and virtues of his youth; the sacred orders received.

Chapter I.

The illustrious and glorious archprelate of Reims, Nivard, surnamed Nivo, obtained the beginning of a renowned birth from most noble and most wealthy parents. The Saint born of illustrious family, For he is known to have lived at the time when Childeric ^a, the brave king of the Franks, was honorably governing the scepters. And this same blessed Archprelate was nobly brought up, as befitted a most noble man, in the court of the king, and was a kinsman ^b of that same most glorious king Childeric. For holy Reolus ^c, who after him held as pontiff the see of the church of Reims, had before, while he was a count, the king's ^d daughter as wife, namely the niece of blessed Nivard. There were also kinsmen and nephews ^e of the holy Pontiff, most noble counts in the palace, instructed in courtly disciplines, and set over the disposing of very many affairs, and elders of the royal court, and the blessed Man wholly shone forth by a most illustrious origin in the tokens of his birth. And that I may set forth more loftily the face of so splendid a nobility and its brightly gleaming lamp, no less than he was noble by fleshly lineage, he made himself comely by the excellent disposition of a flourishing life, and, comely in manifold ways, took care to adorn by his family the increase of a sweet childhood, and transferred all the pomp of the present life to heavenly nobility.

II.

[2] And while he was still in the first grace of tenderest boyhood, good of his own accord as a youth of excellent genius he makes signal progress in his studies, and prompt in will, he offered himself wholly and devoutly to God. Hence it came about that he was handed over by his parents to be imbued with the studies of letters. Into whom the power of God breathed so happy and excellent a genius, that it built up in the heart of the illustrious boy a worthy dwelling of wisdom. The grace of Christ filled the breast of the child, and while he strove to make himself illustrious with the ornaments of knowledge with wonderful comeliness, he also made trials of virtue in difficult matters, and drank in the river of a vast skill even before that tender age. He sweetly cultivated the works produced by the doctrines of the wise, and by diligence in reading acquired by his studies the height of knowledge. Accordingly the disposition of his excellent mind he made to be even a marvel. For he had so generous a mind and so great a grace of genius in his understanding, that all were astonished in admiration of him. He had by God's incoming gift a great power of understanding what he heard, and a great grace of uttering what he knew.

[3] he is enrolled in the clergy: And he, having experienced God's great works, magnificently gave him thanks, and adorned the grace of his boyhood by the expression of a perfect life. And as in a painting the golden beauty of flowers rises up , so all comeliness had risen also in the lineaments of his limbs, until he should please God and men, and, surpassing common grace, should merit among the first, as most noble, the honor of the clerical state. Having obtained this grade, and although set within the court, ever intent upon heavenly things, he strove daily by unwearied deeds to fulfill the precepts of God. For he shone forth the more by works of virtue, and disclosed the tokens of true nobility. He chose the thing of the life above, and watched for eternal salvation .

III.

[4] And when the renowned man of God Nivard was flourishing in the years of youth, his fame and the glory of his name grew, and adorned with excellent virtues and he was now more honorably endowed with the merit of wisdom, conspicuous for upright acts, comely with every flower of virtues, and an excellent publisher of holiness, resting upon the faith of truth, assiduous in meditation on the law of God, most devoutly intent upon prayer and compunction; given to the Lord's watches by day and to vigils by night, solicitous with daily instancy in the needs of the poor, strenuous in intervening, circumspect in every work alike, truthful in speech toward all, most prudent in counsel, and most illustrious in all his honorable life. Who, striving spiritually for God, an image of probity and a pattern of virtue, even at that time merited the palm of sanctity. In whom God, who is always goodness to the good, multiplied so great a virtue, that, as among the common people, so far as concerns the world, the line of royal descent comes down with a fair brightness, and as the purple shows forth the kings themselves; so that same most illustrious and most excellent Man shone among the rest with a like comeliness by the quality of his best manners and of his whole life, and the flame of charity, carved anew in a purple color, showed him to be most perfect.

[5] he receives the several sacred orders. Hence he was terrible to demons, sweet to God, lovable, and desirable to all good men. The poor cherished him as a father, they loved

him all, and out of regard for his signal grace they venerated him with exceeding affection. O Man most worthy of every proclamation, a future highest prelate of God, who, spurning worldly nobility and dignity, mounting the air and looking down upon the sun, penetrated the very stars with his heart, rejoicing! O mind to be imitated by holy men and to be proclaimed to all, who lived for this, that he might cleave to God, and that the Lord through him might open to many of the faithful the ways of salvation! For when the several grades of the ecclesiastical order, as far as the priesthood, had been duly received by the blessed Man, the angels exulted in heaven and the Saints rejoiced. And when he had received a lower order, he was ever judged by God and by men worthy of the higher. So it came about that his life, than which nothing was worthier, set him before the rest as in sanctity, so also in the grade of honor.

ANNOTATIONS.

* elsewhere, tanta

* elsewhere, "Deus" is added

* elsewhere, suorum, faultily

* elsewhere, "æternæ" is absent

CHAPTER II.

Being created bishop, he has a liberal care of his own, and of the episcopal revenues.

IV.

Not long afterwards, when Lando ^a, archprelate of Reims, had departed from this light, With the applause of all he is made bishop, and blessed Nivard, as has been said before, was strong in noble stock, and by the work of his excellent conversation pleased the king as well as the palatine princes, and also all men; as he was the purple ornament of Francia, nursling of the commonwealth, and preserved for all unto the gladness of salvation, a rose shining with merits, gleaming gold, a most precious glittering gem, all willing it, the king ^b, who ever affectionately and sweetly embraced the holy Man in the bosom of his heart, gladly bestowed on him the honor of the pontifical chair. In which matter the effect was easy, since an abundant opulence of merits was at hand for him, and it was the greatest wish of all the people. In all these things a great love arises, and men dance for joy in the bond of a holy consent. Eager with gladness, the clergy and people come forward to meet him, granting a day of gladness, and receiving the holy Prelate with a father's affection. The king exulted, unfolding himself wholly into gladness, and the multitude of his nobles; all who were present proclaimed praises to God, thanks to God. You would believe that this was at the heart of Christ almighty, while with unspoiled gladness they thus exulted, giving thanks at the receiving of so great a Patron.

[7] he greatly profits his subjects: Being happily therefore set in the see, and made mighty by God, relying on power and endowed with virtue, he shone from day to day with an ampler light of virtue: and by a fit hope of eternal rewards he strove to raise up the minds of his own. The holy Prelate conceives a mighty care for those committed to him, and, cherishing them with a bending love, kindled the breasts of all with the love of God. Spiritual joys succeed for the people, the ardor of holy devotion grows, the merits of the Pastor are increased. They rejoiced in common that a teacher and prelate had been given them, by imitation of whom they might be formed to the best manners, and, charity compelling, might follow the probity of his action. O truly ever blessed people, which merited to have such a Teacher; through whom a great number of the just is set beforehand in the heavenly seats in fair order! O truly blessed prelate Nivard, gleaming with snowy sanctity, ever happy in thy glory. We give thee thanks, O Christ, God of the universe, ruling all things in the perpetuity of an unfailing age, because thou hast thus honored beforehand thy Saint, our father, so that unto the heap of his merits thou didst choose him for thyself as a high priest, establishing for him a covenant of peace, and worthily making him a prince of peoples. Who for the sweat of his labors didst grant him matter of rewards, and didst bestow such a remuneration for his spiritual fervor, that he received the beatitude of an eternal wage.

[8] And this most happy of prelates, the most blessed Nivard, care of the church, piety, was the twenty-fifth from blessed Sixtus, the first bishop of Reims, and the eleventh from blessed Remigius ^c. Who, by the aid of God's grace, was able to soften the people of Durocortorum ^d unto the faith which works by love, and rendered the mystic squaring through the talents entrusted to him by God, and answered holy Remigius through the canticle of the steps of David by words of doctrine and by the example of a holy conversation. By the sweat of his temporal labors also his church was protected, as was once figured by the hyacinth-colored skins through the twelve veils of the temple.

[9] Here also, with John ^e, bishop of Alexandria, he was made munificent to the poor: large almsdeeds, in whose hand an imperishable almsgiving sweated, being wont to turn it over by night and by day. And because he had a mind prudent in affairs, and knowing how to weigh the greatest things from the least, and how to fear the judgment of God, he encouraged himself to this, instructed himself to this, that, so long as the Church of God should be a pilgrim on earth, he should unfailingly make for himself a treasure not failing in the heavens. And he brought it about that, as the tears of David ^f, while they run through the mouths of the passing and the coming generation, are dried by no length of time, so this venerable Pontiff too, while by his administration the state of the churches is sustained through alternating vicissitudes, should never have the sweat of his almsgiving exhausted.

VI.

[10] When blessed Nivard had been elected to the episcopal summit, the bishopric of Reims was then indeed for the greatest part fallen from its dignity in goods and means: various things performed and obtained but this most blessed Pastor, sweating with unceasing labor, ceased not until by religion, and by the honor of the clerics, and by farms as well as houses and also serfs bought in divers places, he brought back the city of Reims to its former dignity. He also arranged several villas of the bishopric with settled tenants, and he is found to have exchanged certain goods with Attila ^g, prelate of Laon, for the convenience of each party. He obtained also for the church of Reims a precept of immunity from king Childebert concerning tolls and certain tributes.

[11] To whom Ludovicus the king also granted, in the name of his church, by a precept of his authority, certain goods at Malliacum on the river Vesle ^h, in favor of the church of Reims. which, certain of his unfaithful men being cast out, he had recovered. In his time also Grimoald, an illustrious man, handed over to St. Remigius his villas Calmiciacum ⁱ and Victuriacum ^k for the remedy of his soul. He also gave, under the right of privilege, to the monastery of St. Basolus a church built at Verzy *, in honor of holy Mary, with all things belonging to it: and at the same time a small place which is called Wasciacus ^l. He also established an immunity for those same monks serving God there under abbot Perro, that none of the ecclesiastical judges should presume unduly to disquiet them in anything, but that it should be lawful for them to live in quiet order under the holy rule and to serve God. O Prelate in all things most worthy, who for the raising up of his flock afflicted himself with much labor, and consummated with a glorious perfection the honorable state of the church committed to him.

ANNOTATIONS.

place is near the monastery, and is marked on the map of the diocese of Reims about one mile distant from Verzy, almost on the opposite bank of the Vesle. The other is too remote to seem to have been given to the monastery of Verzy, or of St. Basolus: for even today it is a town in the district of Perthois on the river Blesa [ ] la Blaise, which flows down into the Marne. Further, that Vassiacum, commonly Vassy, was not given to the monastery of St. Basolus by Nivard, is certain from elsewhere: for that place was given by king Childeric to St. Bercharius for the monastery of Der, as may be seen in Childeric's privilege in Camuzat, folios 79 and 80, and in the Life of St. Bercharius in Mabillon in the Acts, second century, page 841, where it is said: He (Bercharius) obtained that there be given him by the king from his own fisc the wood which is called Vassiacus. On this Mabillon observes: Vassiacus, Vassy, a town on the river Blaise flowing into the Marne, different from the Wasciacus of Flodoard, book 3 (rather 2), chapter 7. In these statements of Mabillon Valesius did not acquiesce; for on page 630 he thus has it: Flodoard commemorates Wasiacum in book III (2) of the History of the church of Reims: why some think it must be distinguished from the above-mentioned Vassiacum (on the Blaise), I for my part do not know, nor can I devise. But he would without doubt have understood, if he had weighed the reasons given above.

* elsewhere, prudentia

* elsewhere, præhonorasti

* elsewhere, Viriziaco

CHAPTER III.

His desire of building a monastery: the vision by which the Saint is taught the place in which he founds the monastery of Hautvillers.

VIII.

At the same time the most blessed and most glorious prelate Nivard, The Saint, desiring to build a monastery, adorned in life and manners, and a chief athlete of his God, since he was solicitous for all, and desired to profit the generation to come and the people who is born and shall be born, began to turn over in his holy breast, and with all intention to revolve, in what place of one of his possessions he might build a monastery and dwellings for the servants of God suitable according to the rule of the holy father Benedict, and might enrich it from the ample possession of his own inheritance. While he was meditating these things with long-continued thought, blessed Bercharius, then abbot and now also a martyr, a magnificent man and his spiritual son, since he had received him from the sacred font ^a, had devoutly asked this same thing of the blessed Prelate, namely that a place be given to him and to his brethren for the reward of an eternal remuneration, where he might be able to live under the rule of the holy fathers Benedict and Columbanus.

[13] Hence, when the renowned Pontiff, God now inspiring him, wished with greater desire that his thought be fulfilled in effect, when he had twice tried with vain effort to restore the old one, and when by the common consent of the whole council of the prelates of Gaul, held at Nantes ^b by the command of the Roman Pontiff, with the king's favor, he had rebuilt * the church of a monastery long since situated on the bank of the river Marne ^c, in the place called Villarium, but destroyed by the Barbarians, and this church built by him had fallen utterly, being again rebuilt in another place, it is related to have fallen down again. But the Pontiff, of sagacious understanding, although he understood that another thing was being ordained by the divine will, yet was thinking how he might come into possession of his vow.

[14] Whence by the grace of God it happened on a certain day at noon, passing over the mountain of Hautvillers, he is overwhelmed by sleep, and enjoys as he was coming from the villa of Épernay ^d, to which he had gone out, together with the aforesaid abbot Bercharius accompanying him, that when he had come to the mountain which is called Altvillaris ^e, he began to be so oppressed with sleep rushing upon him from heaven that he could by no means pass beyond that mountain. And when it had seemed to him that he ought to rest a little, turning aside beneath the leaves of the trees and reclining his head in the lap of Bercharius as he sat, he fell asleep. Then he saw a vision of this kind, namely that, heaven being opened, an angel sent by God had come down from on high in the likeness of a snowy dove, and, his wings being poised in the air, had flown round in a threefold flight, with a circuit of wondrous beauty, the space of the wood and the whole summit of the mountain, and had sanctified the whole place with a divine splendor. And after each circuit, which he made three times, both by a most gentle gliding and as it were flapping in flight he traversed the space * of the place to be built: after the circle of his flight, his wings being drawn in, he seemed most gently to settle upon one beech there, the tallest among the other trees.

[15] And so while the Pontiff of God marveled at this comely vision, a wondrous vision, which by spiritual contemplation he had seen through openly and distinctly three times, that sublimity of angelic glory, in the same likeness of a dove, making for the heights, was received, heaven opening. And he, following with a clear light through the spirit, enjoyed a certain great jubilation of gladness. O the praises of the blessed prelate Nivard, for the fulfilling of whose desire this signal miracle was wrought by God! O the devotion of a holy mind, which frequently dwelt in the heavens, and therefore Christ, working wonders in heavenly things, showed his Saint on earth! With what voice, with what praises shall I extol thee, most blessed Prelate? Thou, a lover of the angelic life, didst merit to behold the pleasant splendor of angelic glory with an exceeding beauty of mind. Filled with the illumination of divine wonders, thou didst by the divine spirit ascend into the purity of so blessed a contemplation, and didst behold the beautifying likeness of a dove proceeding from the heavens.

[16] which at the same time is presented to Bercharius waking: This vision therefore, as he saw it in sleep, so the aforesaid Bercharius also beheld waking. Pierced at that sight, the same abbot began to pour forth tears. And the blessed Prelate, awaking from his dream, found his own face wet with his tears. And asking what was the cause of his weeping, learns that he had wept for the ruin of his work. And as they reported the cause to one another, both exulted ineffably and glorified the Lord, by whose power they had been made most certain. Blessed be God, who is ever at hand for just desires, and piously approves in the heavens whatever is faithfully ordained on earth for his sake.

IX.

[17] But of this vision, exhibited in a threefold manner and in a way made single by the tree, the vision is explained of founding a monastery there, what else can be hinted than that God had ordained this, that the holy men who should be there might contend with a good striving to please the God three and one, until, the burden of the flesh being laid down, they might be raised to the habitation of the heavenly fatherland, where with angelic fellowship and everlasting light they might enjoy the blessed gladness of the one true and threefold God, and so be made blessed with a threefold abundance of joy. Or that the providence of God might evidently show how sacred was that place which by an angelic presence it had consecrated with a divine illumination, and that it would there work prizes for comely victors. And at the same time that this place would be of a becoming and gracious appearance of a most divine benevolence, of a loving goodness, and of a beatifying virtue. Moreover also, that it might remain doubtful to none that this was that same place where the temple of a sacred church should be built, which God had specially visited by an angel, when three times with a threefold circuit, that is, with a triple compass of a circle, the heavenly dove had settled on one singularly chosen tree.

[18] Therefore the most excellent archprelate Nivard, most distinguished in the height of nobility, which Nivard determines to found in that same place, rejoicing exceedingly at the angelic revelation, while he seeks skillfully in this life to have the ministers of Christ as heirs, that in the life to come he might merit to be made a coheir * of Christ, in such wise made Christ his debtor, that he gladly set about this work, and gave them the goods of his own property in the region of the dead, that the Lord might be his portion in the land of the living, as he is unto eternity. And so, glad, in that same place of the mountain where, sleeping, he had seen a wondrous sign for an oracle, he wished straightway to begin the long-desired work.

[19] and, peace being first made between count Reolus and Theoderamnus, a nobleman, But since the possession of that mountain belonged to a certain servant of God named Bavo ^f, who, having there an oratory in honor of the holy Cross, was living there, he narrated these visions to him also, and exchanged the place out of the goods of the church of Reims. That same servant of God also, after he had learned the Prelate's vision and his will, most willingly offered him that same possession of his, and also part of the possession of a certain brother of his named Badinus. But of the other, named Theoderannus, he reported the cause, namely that he was in a feud ^g against count Reolus, who afterwards became bishop of Reims, on account of his sons, whom he had cut down in vengeance for his own sons, whom Reolus had put to death by hanging for the robbery which they were practicing. Whence the lord Nivard, the excellent prelate, made peace between him and Reolus, who had his niece, as we said above, as wife.

[20] And thus Theoderannus himself, with the rest of his brothers, handed over that same possession to holy Nivard, he receives the place by exchange, where he founds the monastery. an exchange being received from him. Presently the same Prelate, exulting in Christ, poured out thanks to the Inspirer of all good things, and, ordering the wood to be cut down in the name of the Lord, within the circle which he knew to have been marked out by the traversing of the angelic circuit, namely by the flight of the heavenly dove, laid foundations necessary for various uses. And where he had noted that the angel in the likeness of a dove had rested upon the tree, he built a church in honor of St. Peter ^h and of all the Apostles; in such wise indeed that he enclosed the trunk of that same cut-down tree within the altar. Which trunk of the tree, with stones set round about it, remains within that altar until the present time. Two other monasteries ⁱ also he built, one indeed in honor of the holy Mother of God Mary and perpetual Virgin, and the other in veneration of St. John the Baptist.

ANNOTATIONS.

Reolus Theoderamnus was waging with his men was removed by the help of St. Nivard.

* elsewhere, instruxisset

* elsewhere, spatia

* that is, coheres

CHAPTER IV.

The benefits bestowed on the abbey of Hautvillers, certain nobles made monks there: the blessed death of the Saint.

XI.

These things being thus fulfilled by the grace of God, the holy Prelate desired with diligent zeal and pious love to enrich that place, [The Saint, the monastery being enriched with revenues, appoints Bercharius abbot:] and to make it like to noble places. For whatsoever [a] possessions he was seen to have had before his episcopate, he handed over to that place. He conferred a multitude of households and a great number of estates and the possessions of his inheritances. He also bestowed very many ecclesiastical ornaments, and adorned the place with gold and silver, and rendered it in all things like to honorable temples, and after the place of the holy father Remigius made it the second seat of the city ^b of Reims. And, servants of God being gathered, he set his little son Bercharius over it as abbot, where also the aforesaid Theoderannus is made a monk.

[22] and endows it with a privilege, But holy Reolus also, seeing that blessed Nivard bore the highest love toward that place, at the persuasion of holy Nivard asked that his son, named Gedeon ^c, born of St. Nivard's niece, should become a monk there, and bestowed part of his goods upon the same monastery. Whom ^d also the holy Prelate exhorted to take the habit of religion. A privilege also, at the request of the aforesaid abbot Bercharius ^e, namely that the Prelate himself should keep that same monastery under the dominion of his own right so long as he lived, and that after his departure the bishop of Reims should govern that same convent and defend those same monks against all adversaries; but that the monks themselves should have power of electing their prelate regularly; as is contained in the writing of that privilege.

[23] and obtains for it immunity from various burdens, He obtained also another privilege from king Childeric, and willed it to be written by the hand of that same king's chancellor, that both in the palaces and throughout all the mall-courts ^f against the counts of the kingdom and the divers cities it might be for their protection, that no count be troublesome to them, or fiscal judge, or centenarius ^g, or anyone of any power in any business, neither in the public markets ^h, nor in tolls ⁱ, nor of the tax ^k of the royal power, nor in their own villas and estates, and that no exaction or inquisition be made; nor let pleas be held ^l there by royal envoys ^m or by any dukes or counts who should be after his departure, under the service of his son Chlothar ⁿ, or of his grandson Dagobert, or of any of his stock in the remaining generation forever, but let them remain free with all security in their monastery, and pray always for the royal highness.

[24] And so long as he survived in the body, he always loved that place more particularly, and at last wished to be buried there. enlarged it, enriched it, and strove to honor it with a mighty love of affection. And when his sacred spirit was about to ascend the lofty heavenly things, he said that after his death he wished to be buried nowhere else, but commanded that his venerable body be entombed in that same place. And the honor and religion which he had then established there, God being favorable, remained through long times, and partly remains by his merits even to this present day.

[25] Therefore the Man full of God, made divine in divine things, Signal constancy in virtue, and ever thinking in his mind the things that are holy, and bearing an intention of the things that are God's, after receiving the grade of the episcopate remained devoted in the service of God, as he had begun. He sought unceasingly the most precious pearl, which is bought with many gems or with treasures of wealth, and by the gift of almighty God he obtained it by worthy vows. For because the best man acts in the best way, this blessed father Nivard also, most noble, conversed nobly; and the nearer he drew to the end of life, the more diligent he showed himself in work. The Lord too, who is ever wont to bestow upon his servants, was always with him in all things. He honored him in labors, adorned him with virtues, distinguished him with holiness, raised him up in glory.

[26] Therefore before his passing the most blessed Father, although he had always been so accustomed, yet had a greater intentness upon the divine songs; a desire of eternal beatitude, and more frequently took up the modulation of the psalms. He said therefore with David: Woe is me, that my sojourning is prolonged! He revolved with himself in mind what that blessed region was, and with what pleasantness the Saints dwell there; and a taste in some manner of that sweetness to be desired, since he could not yet take it in body, he took in thought. He remembered the heavenly fellowship of the holy angels and of men, and desired to be present at their choirs; he remembered the blessed vision of God, and said: When shall I come and appear before the face of God? He looked with his mind upon the glorious city Sion, and the heavenly Jerusalem, whose streets shall be paved with gold, and it is itself of pure gold, and of most precious pearls, like unto pure glass, where there shall be no night, and whose lamp is the Lamb, and from which no good man is shut out, but its people is the people of God, and the Lord shall be their God forever.

[27] And he wept abundantly that he was an exile from it, to which he ardently aspires, possessing dewy tears as a pledge and small portion of so great a glory; with joyful affection also he saluted it from afar, and bore this heavenly treasure in the chamber ^o of his mind, and, set in charity and filled with the gift of the Holy Spirit, he contemplated the rays sent forth from the mirror of the Godhead, and the light of divine beauty. O how often did the grace of God have its resting-place in the breadth of his holy heart! Blessed the beauty of his soul, blessed the temple of his mind, where God dwelt! O glorious Prelate, what shall we say? with what sweetness, with what riches, with what abundance wast thou fed? At length, desiring with all longing to be in the heavenly places, with the greatest affection of heart he spoke: O Lord my God almighty, true light and everlasting joy, snatch me from the valley of tears: and by the gift of thy grace make me to come to thy desirable sight.

[28] his pious death and burial. And because his prayers most worthily were to be repaid with a reward, he obtained even as he besought. For he is bereft of strength, and, dissolved into a bodily sickness, was detained so long, until, purer than refined gold, whiter than snow, by a precious death he sent forth his most holy soul, with the angels of the right hand as its guides, to the starry realms: where he ever remains one of the heirs of God, with the coheirs of Christ. But that he loved the place of Alvillaris continually, the end also shows, for in the church [p] of the holy Mother of God and perpetual Virgin Mary, which the blessed Prelate himself had built on the mountain of Alvillaris , he is by almost all said to have died. And he was buried in that same church with all honor by his citizens, and by all the clergy, and by a very great company of monks from divers places of his diocese. And the most glorious archprelate of Reims, the most blessed Nivard, died on the Kalends of September, and reigns in glory with Christ forever, who with the Father and the Holy Spirit lives and reigns unto the ages of ages. Amen.

ANNOTATIONS.

I judge: but I have been unwilling to change the transcripts, which agree with one another. Now the royal census, or that of the royal power, is what is to be paid to the king.

p. "Ecclesia" signifies, I judge, the cell destined for anchoretic habitation, to which a chapel was joined for performing the divine service. Thus "ecclesia" is not rarely taken for a monastery joined to a church. That it is uncertain whether the Saint was buried there, I observed in the Commentary, number 35.

* Altvillari

* Kalendis