Cerenicus or Serenicus
Acta Sanctorum, May 7
Source text: Public Domain. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://actasanctorum.org/may/day-07/cerenicus-or-serenicus.html
----------------------------------------

ON S. CERENICUS OR SERENICUS

DEACON IN THE DIOCESE OF SÉES IN NORMANDY.

ABOUT THE END OF THE 7TH CENTURY

[Preface]

Cerenicus or Serenicus, Deacon, in the diocese of Sées in Normandy (S.)

By the author G. H.

[1] Sées, an Episcopal city of lower Normandy,
celebrates this VII of May in its whole diocese
the feast of S. Cerenicus or Serenicus with the ecclesiastical office
of nine, as they call it, Lessons, and him
the people of Sées in the Litanies among the Confessors, [Sacred cultus May 7.] after SS. Sylvester
and Gregory, in the third place invoke, then others
twenty subjoin, Martin, Ambrose, Augustine,
Jerome, &c. The same inscribed in his Gallican Martyrology
Saussay in these words: In the territory of Sées
of S. Cerenicus Abbot and Confessor, who in the time
of Mileardus Bishop of Sées the sacred soldiery to Christ
gathered, and built a monastery: in
which with a religious assembly with much purity and devotion
serving the Lord, the course of his life blessedly being completed, by a holy
end he rested. John Bondonettus in the History of the Bishops
of Le Mans, in his to the Life of S. Domnolus the Bishop
Notes, [Churches dedicated to him.] asserts that very many churches to the honor and
memory of S. Cerenicus were consecrated, among which there was eminent
that, which to him was dedicated, and a parish from him named,
which in Geographical Maps is called S. Celerin: where
at the confluence of the Sarthouse into the Sarthe below Alençon,
upon a lofty and precipitous rock he built.
Also in the ancient Calendar of the Breviary of Le Mans he is set forth.

[2] Ordericus Vitalis book 3 of his Ecclesiastical History page 464
asserts that Lord Goisfredus de Meduana, [the castle of S. Cerenicus,] to William
the Baron son of Gerojus, the castle of S. Serenicus upon
the Sarthe erected, in the time of William the second Duke of Normandy,
who afterward King of England was. There passed then the castle of S. Serenicus
to Robert the brother of the said William the Baron, who it
with the surrounding province long held: and to him
William the Duke gave Adelaide his cousin in
marriage, and great rivalries having arisen between
the Normans and the people of Anjou, the castle of S. Serenicus against
William the Duke he held, and there in the year of the same
Duke XXV besieged and died. Thus there Ordericus,
who book 8 page 674 at length concerning that Castle, and its occasion, of
the sanctity of Cerenicus treats. Robert therefore the said Robert's son
in the year MLXXXVIII from Robert II Duke of Normandy
this castle by right requires, which his father his whole
life by hereditary right possessed, held, and there died.
Then Robert the Duke to those demanding these things easily assented,
and to Robert Geroius the castle of S. Serenicus restored.
But he for nearly XXXVI years afterward held it, [with walls and ramparts fortified,]
with walls and ramparts and houses fortified it, and dying to William
and Robert his sons left it.

[3] To the inhabitants of this town quiet and peace nearly
always was lacking: and the neighboring people of Le Mans or
the Normans press on. A rocky mountain the winding
of the Sarthe river from three parts encircles: in which
S. Cerenicus, the venerable Confessor, in the time of Milehardus
the Pontiff of Sées dwelt. There for monks
warring, and the course of his life blessedly being completed, on the Nones
of May happily to the Lord migrated. Finally Charles
the Simple reigning, [The body thence translated into the Castle of Theodoric.] when Hasting the Dane with
body by the faithful into the Castle of Theodoric
was translated, and the monks being dispersed the monastery
destroyed. But in succeeding time of the inhabitants there was made
of thieves established, where under the rule of S. Cerenicus
the despisers of the world modestly conversed,
and in the monastic order the yoke of the Lord to the end
bore. [there had been under him 140 monks,] A hundred and forty, as is reported, under
the aforesaid Archimandrite cultivators there in the vineyard of the Lord
of Sabaoth labored, whose stone sepulchres
openly to those coming within the basilica and around
it as a testimony are, of what merit and reverence
men there rest. The wicked therefore inhabitants
many misfortunes deservedly suffered, and with slaughters
and burnings and manifold pressures and overthrows
frequently were afflicted. Thus there.

[4] Meanwhile the arm of S. Cerenicus either there had remained,
or rather was brought back. [the arm carried to Sées.] For by the testimony of the same Ordericus
page 706 the monks of Sées in the year MXCIV the arm
of S. Cerenicus from the church took, and into S. Martin's
monastery reverently carried. For the rest part
of his body in the Castle of Theodoric, upon the Materna
river is kept, and by the Gauls with celebrated devotion reverently is honored. All these things Ordericus Vitalis,
of Saint-Évroult in the same Normandy a monk, who his history
to the year MCXLI, in which he lived, brought down.
There exists even now among the people of Sées the monastery of S. Martin
very ancient, about the year MLX reformed, before
the arm of S. Cerenicus thither was brought. But the Castle
of Theodoric, commonly Château-Thierry, is an opulent town
above Meaux, on the Marne river in upper
Champagne, whither once the body of S. Cerenicus brought even now
still to be hands down Bandonnetus, above reported.
Saussay asserts his feast with great solemnity to be celebrated
in the castle of Theodoric on the IV of May, and his body there
in the conventual church of that citadel to be venerated. He is therefore here
altogether other than he, whose body in Armorica at the Parish
of Guicsezni is believed to have rested, as was said
on VI of March: for although the Bretons using z for r the same
is Sezni, which to others perhaps would be Serni, and that for Serenicus
they had used, no part however of the Life persuades either
that there died this Saint, or after his death thither was translated
which once we suspected: it remains however still verisimilar
that to the people of Guicsezni there was no other cause of believing
that their Patron was a Bishop of Sées,
than because his name they confused with this Abbot of Sées.

[5] The time in which S. Cerenicus in his among the people of Sées
monastery dwelt, is assigned that, [whether he lived in the 6th century] in which Milehardus
the Church of Sées as Bishop ruled, which to several
seems to have been about the fiftieth, or
sixtieth above the five-hundredth year. But as predecessor
Milehardus is said to have had Passivus, who was present at the Councils
of Orleans the second, third, fourth and fifth,
so that this one seems to have lived almost until the year DL.
But the successor by the same authors is named Leudebaudus,
who at the second Council of Tours subscribed in the year
DLXVII. So concerning Milehardus think John Chenu,
Claudius Robertus, and the Sammarthani in their concerning the Bishopric
of Sées Catalogues. These were preceded by Aegidius Bry Lord
de la Clergerie an Advocate in the Senate of Paris, who with
the History of the Counts of Perche and of the Counts and Dukes
of Alençon published in the year MDCXX the Catalogue of the Bishops
of Sées. John Bondonnetus, in the Lives
of the Bishops of Le Mans, asserts in the Life of SS. Innocentius
and Domnolus, that Milehardus succeeded Passivus,
and under him came S. Cerenicus, and to him assents Carolus
le Cointe in the Annals of the Franks at the year 557
him without reason to the Benedictine tables to be ascribed, which
with Bondonnetus had done Menardus. But concerning the time of the Life
otherwise to be thought we judge.

[6] John Mabillon, in the Acts of the Saints of the Order of S.
Benedict, S. Cerenicus a whole century younger makes,
and him writes to have departed from life about the year DCLXIX,
and the Life of S. Serenicus which we subjoin, [The Life whence here published.] he brings forth from
he says by an anonymous author before the IX century. The same
Life, but somewhat contracted, we have described
from a MS. codex of Beelfortium, excerpted from an ancient
MS. of the Church dedicated to his name at Aunay in
the diocese of Bayeux, where there is a monastery of the Cistercian Order.
At Paris in the year MDCLXII at the Fathers
Fullienses, among the papers of R. P. John a S. Martino,
who in the said year had departed from life, we found with the same
exordium the said Life of S. Cerenicus from the same
MS. of the church at Aunay transcribed: another besides
from the proper Office, sent by R. D. Jacobus
Bourdon Rector of the church of S. Cerenicus to the said John
of S. Serenedus the brother, to him transmitted, from an old book
MS. of the Parochial church called of Salvia, in the desert
of the diocese of Le Mans, of the Deanery of Brunolonium,
according to the exemplar fortified by a Notary's attestation: whose former
part contains nearly the same things with the Life of S. Cerenicus the brother.
Some Life of the same S. Cerenicus, from another MS. of the church
of S. Maurice of Angers, had and in the Notes alleges
Mabillon. But there is venerated S. Serenedus on XXI
of July.

[7] The note of the times, in which these brothers came into the Gauls,
is indicated in Balthildis the Queen, of whose life the Sanctity
and at her sepulchre wrought miracles are intimated.
She was the wife of Clovis II the King, [The arrival into the Gauls under S. Balthildis the Queen,] son of Dagobert the first,
and he being dead with her son Clothaire III for some time reigned.
Her various Acts we illustrated at the day XXVI of January,
and in these a husband to her is assigned Clothaire the King
most Christian, for whom Mabillon Clovis wishes
to be substituted. The Life into Lessons distributed from the proper office
in these words begins: About the year six hundred and forty-six,
in the time in which Clothaire the second and
his mother of blessed memory Bathildis over the Gauls and Franks
presided, [and Clothaire 3 her son:] the holy brothers german Cerenicus
and Cerenedus entering Gaul &c. But there reigned
that Clothaire from the year DCLVI until the year
DCLXX, as elsewhere we demonstrate.

[8] Meanwhile in Mabillon n. 16 it is read. The temple
which S. Cerenicus began to construct, [The time of Bishop Milehardus from MSS.] Mileharius afterward
zealously completed: where Mileharius seems to be he, who in
Ordericus is called Milehardus, and therefore not
would have lived in the sixth century of Christ, as wrote the above cited
Bry, Chenu, Robertus, the Sammarthani, Bandonnetus, and le
Cointe, who all before the year MDCXX their writings published.
We have at one time used a MS. membrane codex of Christina
Queen of Sweden, marked with the number 322, in which after
the Chronicles of Eusebius, Jerome, Prosper and Sigebert, were
catalogues of the Archbishops of Rouen, and the subject to it
Bishops of Avranches, Coutances, Bayeux,
Évreux, and Sées, and what pertains here, these
are numbered the first Bishops of Sées, Sigisboldus, S.

Latunius, S. Landricus, Hylus, Hubertus, S. Aunobertus,
S. Lotharius, Milebardus, S. Hildebrandus,
S. Ravenerus, S. Frogenius, S. Godegrandus, Rodobertus,
Hugo, Benedictus, Regenfridus &c. Passivus being omitted,
whom Demochares ineptly after Godegrannus rejected,
and retained the former ones in the same order, in which them from a MS. codex
we have reported: and so after Aunobertus are read Lotharius
and Mileardus. There is venerated S. Aunobertus on XVI of May,
and he was present at the Council of Rouen under S. Ansbertus in the year
DCXCII as at the Life of this one we said on IX of February chapter VI,
and so Mileardus, in others Milehardus, Milehardus, Milebardus,
would have lived in the following century, when the temple by S. Serenicus
begun to be built, after his death zealously he completed.
But if this one came into the Gauls in the time of Clothaire III with
S. Bathildis the mother reigning, and in mature age died,
he could have attained the end of the seventh century, or the year
of Christ seven-hundredth, and thus all things accurately cohere.

[9] That the above cited Bondonnectus and le Cointe a great
friendship to have been between SS. Leonard Abbot of Vandopera
and Cerenicus write, [the friendship with S. Leonard of Vandopera rejected.] neither in this one's Life, nor
also in the Life of S. Leonard, to be given on XV of October, is it read: but
in this there are many things concerning S. Domnolus, who at his dying was present:
which below at XVI of May before this one's Life we report, whence
we know, more than a hundred years before S. Serenicus's times, to have lived
the said S. Leonard.

LIFE

From various MSS. and the edition of Mabillon

Cerenicus or Serenicus, Deacon, in the diocese of Sées in Normandy (S.)

BHL Number: 7590

CHAPTER I.

Studies in his fatherland. The journey to Rome, then into Gaul up to the final retreat.

[1] [Serenicus and Serenedus of Spoleto are imbued with letters] There were two strenuous men, as far as to the world's
dignity pertains, by the splendor of generosity,
of illustrious parents, sprung from the city of Spoleto: which
of that province the head and metropolis is held, so
that from it round about the province takes its derived
name: of whom one Serenicus, the other was called
Serenedus. These therefore from the first birth of their time,
as soon as in tenderest age a sagacious sense began to grow,
inasmuch as from a noble lineage produced, by their parents
to sacred letters to be imbued to preceptors
were committed. By whom, the keen genius urging,
and the spirit inwardly the hearts teaching, within a small
space of time, with wondrous celerity in divine letters
and the norm of the Christian Religion and the Apostolic
faith's doctrine they were wonderfully imbued.

[2] But as in the succeeding spaces of times the soft
age grew, [devoting himself to the reading of the Fathers.] and, the skill of letters abounding,
were they content with the document of their former Masters,
but by their own fervent study, through the open
fields of the Scriptures more widely wandering, the writings
of the holy Orthodox Fathers at the same time and their examples by skillful searching
they were eager to scrutinize: and they made for themselves, in
the manner of the flower-bearing bee, from the little works of diverse Fathers,
as from diverse little flowers of leaves, honey-flowing
combs, which daily salubriously eating, and others
refreshing, the ardor of their mind with the sweetness of the heavenly fatherland
they satisfied.

[3] Moreover after to the manly years it was come,
and with a perspicacious habit, what once with attentive
ear they had perceived, clearer than light they began to know; [piously living, of leaving their parents thinking.] He
cooperating, who to His disciples says; Ask, and you will receive;
what in the exercise of the Scriptures they had found,
with ardent endeavor to fulfill they strove: and with the whole effort of mind
to those things which they had perceived giving heed, strenuously
and solicitously to Christ's service to bind themselves they were eager.
And when daily gradually from virtue they advanced
into virtue, and in fulfilling the divine admonitions
with indefatigable constancy of mind persisted, and themselves
always to higher precepts little by little with skillful
vigilance transferred, and the ear of the heart sedulously to the divine
commands accommodated; B. Serenicus heard (whose
age more adult, and in sense, like the elder, was more excellent)
the Evangelical trumpet to sound, "If anyone loves
father or mother above me, he is not worthy of me." [Mat. 10.37.]
And that: "Everyone who shall have left father, or
mother, or brothers, or sisters, or fields for
my name, shall receive a hundredfold, and life
eternal shall possess." [Id. 19.29.] This therefore the blessed man precept,
not on dry or thorny earth receiving, nor with a deaf ear
hearing, but with a best heart and an open ear the seeds
of the Divine word embracing, what by hearing he learned, the opportunity
being found in deed he fulfilled. Finally
while he with himself this in mind revolved, his brother,
whom rather by a spiritual than carnal brotherhood in
all things a faithful companion he had taken, with a salutary
exhortation he began to address, that in deed they should fulfill
what in the Gospel the Lord teaching they had found.
And how this they could fulfill not knowing, to the wonted
defenses running together, that is the zeals of prayers,
the Lord with all efforts they entreated, that what thence to Himself
pleasing would be, to them mercifully to disclose He would deign.

[4] [They seek Rome.] And since in human acts, in which to the religion
divine to war seems, frequently the heavenly will
is gone against; therefore what with equal vow they had conceived,
whether it were salutary, by prayers to be elucidated they besought.
Indeed prayers to God being poured forth, at length an Angel revealing
divinely through a dream they are admonished, that, their own
house being left and the paternal fields, and their province forgotten,
Rome they should seek: in which at the altars of Peter the Prince of the Apostles
for a time about to serve, there in sacred
prayers and the watches of vigils and the rest of acts worthy of heavenly
conversation so long about to serve,
until, what to them was again to be done, the divine
disposition had indicated. Indeed this revelation being found
very alacritous made, especially that to their petition
the supernal grace had given assent, the admonitions
which through the dream they had seen, sooner being awakened to fulfill
they busied themselves. For the city in which they had been at leisure being spurned,
and the care of parents and kinsmen postponed, stealthily
fleeing the fields of their parents, with swift path running
to Rome going, Peter's thresholds to visit they strove. To
which when it was come, by the Supreme Pontiff and the whole
congregation of Christ to them grace bearing honorably
they were received, where for some years in fastings and prayers
and the observations of vigils intent,
through the narrow way, which to the heavens leads, walking,
and examples of patience and humility, of chastity and sobriety
furnishing, with the greatest veneration by very many
were held so much, a that after a few days elapsed
the Roman Pope on account of the grace of sanctity the seventh
Cardinal blessed Serenicus a Deacon ordained. [they are ordained Deacons]

[5] [impatient of honors they desert Rome by an Angelic admonition.] Meanwhile the holy man the glory of so great an honor, on account of
the merit of his life by very many to him bestowed, ill bore.
For indeed the pit of elation to fall into fearing,
the pomps of the world with all the zeal of his mind to flee he endeavored:
and since already long the fragile glory of the world
with a strong mind to tread down he had deliberated, greatly to beware he began,
lest into this which he had spurned again he should slip: namely,
lest under the appearance of religion, this one the love should bind
of mundane glorying. Indeed he knew,
as a sagacious man, having the simplicity of the dove, nor
lacking the astuteness of the serpent, what had been the cunning
devices of the crafty enemy: who not only by certain through the open
business of the world tempts, but also through the very habit of sanctity
the strong hearts of the faithful is eager to overturn.
Wherefore with his brother concerning this often mutual
he began to have colloquies, exhorting that over
these the Divine clemency they should seek, and the narrow,
which they had professed, by no means desert the way. Among
these things an Angel of the Lord to the said man in sleep
appeared, and addressing the same said: Serenicus,
what is it that you do? the effect of your will accomplish,
for which your father and mother, and your paternal fields
you left. Not here the Lord longer commands you
to tarry, but elsewhere to hasten He indicates. For
since for His love your dear kinsmen you have left, not
you here near the same it behooves to remain, but into the Western
much farther to withdraw parts, where of them
wholly forgetful, in divine contemplation more freely
the edge of your mind you may be able to suspend. What therefore you have begun,
it is necessary that as a strong athlete to the end of victory
you bring through. For not to him beginning, but to him persevering
the rewards are promised. Which revelation the soldier of Christ
finding, and his brother addressing, the Divine
commands intimates.

[6] No delay, the Divine admonitions they perform, and the city
in which they had dwelt, [they go to Gaul:] under swift haste they leave,
to the places to them divinely prepared most swiftly hastening.
But the Roman walls leaving, and Italy's places
far from the city placed traversing, at length with
huge labor, Italy's bound being passed through, by a dug path,
the Alps' snowy hills they began to touch: which
by a difficult passage being crossed, at last the Gauls' fruitful
with much sweat sought borders they entered. A lustrum
also whole in the city they tarried, in which way,
as above is reported, by an Angelic vision in sleep admonished,
the city going out, Gaul's bounds they penetrated.
But several with the zeal of prayer Gaul's
cities they traversed, the Saints' sepulchres visiting: not this
doing by the impulse of a wandering mind, or by the gyrovague command of levity,
but by the love of Christ, and the Angelic revelation's
leading call: namely they who as much as for
the name of Christ farther departed from their own soil,
so much merited nearer to be made to heaven.

[7] [They seek Le Mans:] Of many therefore traversing the Saints' places,
Christ leading before, they came to the diocese of Le Mans,
to the village which is called b Salica: which village was of place
situation salubrious, and of soil's opulence fertile, on a mountain's top
placed, and for this by travelers far conspicuous.
Therefore there coming, for some time together they tarried.
But when the Lord from a twin lamp twin
places disposed to illuminate, and also two provinces
to adorn; B. Serenicus so fertile a soil repudiating,
namely the frequency of men to flee, and a solitary
worthy of heavenly contemplation desiring to lead
his brother with amiable speech addressing, and a blessing
with tears pouring, In the heavenly fatherland us,
he said, may we merit with unfailing sight to behold.

[8] Therefore taking with him a certain little boy, by name
Flavardus, c the diocese of Exmes he went to. Serenedus
therefore remained at Salica, [Serenicus withdraws into the district of Exmes.] with the highest love
the place embracing, as it to him by the Lord destined:
where through long courses of time with many he shone
virtues, as in his own Deeds fully is read,
until the course of time being completed his body to the earth he rendered,
and his spirit with very many adorned virtues to heaven
he bore. The man indeed venerable Serenicus, Christ
leading the way, with Flavardus his disciple, whom
from the sacred Baptism's (as is reported) wave he had raised, the diocese of Exmes
seeking, came to a certain place
upon the Sarthe river, which on every part of itself by the sinuous
course of the river is surrounded, and of diverse here and there
projecting [rocks'] crags is roughened, and except
from one only side, the difficulties of the mountains hindering,
almost is inaccessible. At that time therefore
over the Gauls and Franks reigned a most Christian
man Clothaire, and in the religion of Divine worship
very strenuous. To his d marriage-bed clung a most worthy
consort of blessed memory Balthildis, whom toward
the Divine love an equal ardor of vow had kindled, and
of excellent sanctity the love to high things had suspended: whose
sepulchre by the faithful with worthy celebration is frequented,
and by whose merits manifold healings to the infirm
Christ bestowing are given.

ANNOTATIONS.





CHAPTER II.

The rest of his life passed in retreat. Death, miracles.

[9] [Tarrying under a tree,] And when the blessed man to the said
place had come, descending to the roots of the mountain, under
the shrub of a certain tree he tarried. But the tree
itself by a small interval was distant from the river: [a fountain from heaven he merits:] and understanding
the place to himself divinely destined, great
to the omnipotent Lord with the said disciple praises
he rendered, who those hoping in Him never deserts,
and those of His mercy presuming in vain not
spurns. But in his manner the Course of that hour which
then was, they completed the day: which being completed, and a blessing
being given, rising from prayer, he saw on the
right part under a certain rock's steep, of a distilling
fountain to flow forth the streams, which fountain there never
before had flowed, but by his merits given hitherto
with perpetual course is borne into the channel, and apt for the thirsty
gives a draught. Which God's servant beholding,
his eyes and hand to heaven raising, said: Thanks
to You I give, Lord Jesus, who of Your servants are not forgetful,
and of those in Your mercy trusting with gratuitous
piety do not cease to have mercy: who also are mindful
of me, and through diverse places walking guarded me, and
Your Angel hitherto going before furnished, who
me from all things at Your command snatched, and to the place by Your
choice for me disposed by an unoffending path led a.
Finally the place from which the fountain had flowed down, and that to
which the blessed man to pass had disposed, the river with a huge
course divided, which at the same time of waters by collected
runnings, with a huge alluvion the channels of the banks
had filled, wherefore to travelers it denied fords;
for also at all time with so great a whirlpool's there depth
it is spread out, and on account of the height of the waters most
of all to those on foot was held unfordable.

[10] Meanwhile the river to cross desiring, with too great austerity's
he glowed with ardor, [the river's waters by the sign of the Cross he divides:] namely how that which
in mind he had conceived, by executing to accomplish he could: for
neither any ship before his eyes was, nor other means
of crossing the river anywhere appeared. The mind's
edge therefore to the heavens raising, and prayer's prayers
pouring forth, the sign of the Cross to the waters he gave, and the river's
channel into the right and the left divided: and so by the Cross's
defense conveyed the river he crossed, and to the place
desired the Lord leading he came. Tell I ask,
did you, O sensible river, when the Jordanic in you you renewed
miracles, the Ark of the Testament and the Israelitic
innumerable multitude to have come perceive?
Or also Elisha with Elijah's mantle your whirlpools
[dividing], and his lord and master's seeking
footsteps on the shore did you see? Truly than these something greater
you perceived, while through the standard of the life-giving Cross into
sea a pathless impassable journey passable you furnished.

[11] [the book left in the waters to be recovered he foretells] But Flavardus his disciple, by such a kind of
novelty struck, while in his Master's footsteps stupefied
he persists, the book which he bore, as of himself unmindful,
into the water to fall permitted. Which deed afterward
recognizing, vehemently he was afraid; and forthwith at
his Master looking, by his face's redness his mind's
anguish he indicated. Whom the Father beholding with an easy redness
suffused, immediately of that mind understood the grief,
and of so great a pain examining the causes, said: What grief,
O son, the wonted in your body has changed countenance? and what
trouble urges your mind inwardly? But he continuously
at his feet falling, with a timid heart and a sobbing voice,
with huge grief answered: Father, that book,
which with me I bore, by a certain chance unwitting
in the river I left. Then he with a placid face the grieving
disciple beholding, said: All, O son,
of mind put away grief, and solicitous for this matter
put away pains: that book for which you are sad under Christ's
custody placed, to us in its time will be presented
safe. For nine years by the density of rocks
walled in the flowings of the waters it lay hid, and afterward to the holy
man unhurt was rendered.

[12] [A cell being built draws many to him:] Then in the same place, to which first from
the river he came out, a certain little cell he erected, in
which first as under a small hut he began to lodge
until, fame flying, the rumor of him round about
to grow, and as much from near, as from afar
of the faithful a throng began to him to flow together.
For although so much to lie hid he had wished, yet he could not:
inasmuch as it was necessary, that the darkness of others
into light he should transfer. But several religious and strenuous men
seeing, vying to him to run together, and of their goods
with flagrant love whatever best things to bring began.
But to all these to him flowing together, both
the fragile world's whatever little gifts he could and the heavenly
doctrine's documents he gave, skillfully precaving,
lest anyone coming to him without spiritual edification to
his own return. For sedulously with himself that he revolved,
which the Lord with holy preachings says:
You are the light of the world; and that: You are the salt of the earth. [Matth. 5.]
Wherefore with all zeal he busied himself, lest anyone with sinners'
darkness enveloped, without truth's light from
him ever should depart obscure; or anyone in Ecclesiastical
doctrine unlearned, without wisdom's seasoning
return unsalted; and to each one, as he saw the ability,
the heavenly gifts of the flowing one most willingly bestowed.
But many his admonitions following, earthly patrimonies
spurned: and treading for Christ's name
the perishing world's delights, by his admonitions adhering
with a celibate life were content.

[13] Meanwhile many courses of years being elapsed,
while a certain woman for washing clothes' cause
had hastened to the river, [the lost codex he recovers:] looking inward, the book,
of which above we made mention, harmlessly among the waves to lie
beheld: which with the highest joy she seized, and
with swift celerity to the man of God brought. He at length
the book seeing, great to omnipotent God thanks
rendered, that it through so many years' spaces, among
the waves' dangers, from all injury guarded.
For the same book unrolled, so from all the waters'
injury was found safe, as if not in the waves,
but in chests it had remained enclosed. Finally the codex itself
even now in his Basilica is kept: and
what this letter narrates as done, it itself to all beholding it
by evident showing affirms.

[14] [to prayer and sacred reading he devotes himself:] After these things to lift the man of the Lord his mind to higher things,
and step by step the virtues' arguments to ascend began:
and since now of his own he was certain, for others'
salvation with assiduous prayers the Lord he entreated. Indeed
his highest zeal had been, as often as
from prayer or the exhortation of souls he was free, of the holy
Scriptures to search the depths, and of the old and
new the agreement of the Testament to inspect, and with subtle
contemplation to scrutinize, how in the new truly
done it is established, what in that under the figures'
obscurities closed lay hid, and according to that of the Psalmographer,
in the law meditating day and night, indefatigably
either in prayers' zeal, or in the Scriptures'
exercise he tarried. [Psal. I.]

[15] [sedulous in the Divine offices,] But in prayer's zeal so great a fervor
had kindled him, that besides the peculiar supplication the Roman
or Gallican, and also of the holy Fathers
Benedict or Columban c the Course at the single hours
to the Lord he chanted. For congruous to him it had seemed,
that of these the offices to Christ he should pay,
of whom the acts of virtues already long in his mind's citadel
he had placed: that whom by arduous imitation he had been eager to follow,
in the solemnities of offices he might endeavor to imitate.
For because by humility's grace the Priestly grade
to undertake he refused, that very thing which he had received the Diaconate's
office daily solicitous to the Lord he exhibited.
For on the single days at the sacred altars and the Priest
ministering standing by, the oblations to the Lord with a chaste breast
and a devout mind to offer he was eager.

[16] [a temple he constructs:] Finally the gifts of the faithful conferred on him and by his disciples'
suffrages supported, in B. Martin the Bishop's
honor a noble he began to construct temple,
which d Mileharius Bishop of Sées, by him partly
constructed, afterward zealously completed. Among
the rest of the virtues' marks the good of patience
his with no mediocre fortitude had strengthened
mind, [injuries he tolerates patiently;] so that to none on account of contumely's spite
of revenge he should render the like: and if perchance anyone to him
any adverse things had inflicted, this one not as an enemy with hatreds
he pursued, but as a most dear brother with a gentle mind's
affection he venerated. But if anyone of things lost
to him by the faithful bestowed any damage indicating
had announced, immediately with a tranquil breast that
of blessed Job sentence in his mind he revolved: The Lord,
saying, gave, the Lord has taken away, as it has pleased the Lord,
so it is done: be the name of the Lord blessed. [Job I.]
Indeed his mind always to heavenly things
intent, earthly things with love to possess could not:
wherefore these losing, from the citadel of his contemplation
by any pain struck by no means fell. But if
anyone by anger's quarrel struck to him came,
his exhortation being heard with concordant peace to
their own they returned.

[17] [to all munificent,] Charity's offices also, even in transitory things,
to all coming to him so liberally
he exhibited, that whatever he could have, in guests'
uses he expended, so that none from him to depart
without some little gift he permitted. Nor was there to him in
the receiving of guests' exception of persons
discretion, zealously precaving, what manner this James reproves
the Apostle: but all with equal embracing
affection, the divine in these rather than the human attended
honor. Besides in charity wealthy,
in abstinence strenuous, in tribulation strong, in
sinners merciful, in speeches cautious, in vigils
attentive, in body's cleanness most chaste, in
food and drink's reception sober, and in bodily
beauty's appearance was comely. [he shines with miracles:] Many also
to various languors addicted, and with bodily wasting
pressed, by prayers' suffrages he rendered unhurt; and fevers'

of diverse kinds from these the burning being driven away, the same
to their own rejoicing he sent back to their huts.

[18] [touched by a disease he dies] And when through many spaces of time in such
labors he had grown, and now perfect in them
and of mature age had been; and when also so great
his labors the Divine grace to remunerate decreed; troubled
by a bodily trouble, his death to those who with him were
of his disciples, accordingly mournful and weeping, indicated:
whom that they should do well with sacred admonitions exhorting,
in peace leaving, then with Christ's
mystery fortified, [May 7] on the Nones of May, by Angelic
borne troops ascended to the stars. But he was buried in the same
church of B. Martin which he himself had founded, which now
in his honor also, that is of B. Serenicus, dedicated
stands: where under the altar hitherto is discerned his burial's
venerable memory, and there are made over the infirm
by his merits remedies of healings. For the same
is a venerable and to be feared place, in which are seen
often Divine revelations and prodigies, and against its
evildoers of vengeances frequent miracles.

[19] For after the blessed man's departure, many also
of times being elapsed courses, when f Charles King
of the Franks, surrounded by a multitude of soldiers, the parts
sought of the West, he came to a certain castle,
which is situated in the district of Le Mans, not far
from the aforesaid Saint's monastery. [The violators of his Monastery by bees are punished,] And when the soldiers' expedition
all round about devastated the whole neighborhood,
also this Saint's monastery they depopulated by
violence: for several of them the sacred breaking into
shrine, many there unlawful things did, not fearing
the Divine vengeance's punishment, nor S. Serenicus's
weighing merits, whom with so great a gift the Divine
already had exalted grace. But when the supernal disposition
their wantonness had decreed to lay low; and the holy man's
merit, whose place so irreverently by the perfidious
was trodden, far and wide to divulge; the bees which were round about,
against the same sacrilegious raging rushed, that both
to these utterly the help of flight they took away, and from the mountain's
brow through the rocks' steeps into the channel's depths
they precipitated. For such there then was a ruin,
that of those falling through the diverse points of the rocks they cut asunder
their bodies, and the deep river's whirlpool in the bottom the convulsed
rolled corpses. But if anyone, the receiver
by any chance escaping, had been able to evade the flint's dangers, forthwith
by the huge river's wave absorbed he was devoured:
indeed so great from these then thither is reported to have rushed a throng,
that many times after, as the inhabitants say, the waters
decreasing, in the river's wave were seen bones,
when now many times had passed, and these corpses
through diverse spaces of places the overflowing carried
the wave. These therefore by such a kind of whirlpool being punished, so great
of the same army none thenceforward any presumed
to inflict contumely on these things, which to the holy
man's rights to pertain seemed.

[20] But after these things a year's course being elapsed, came
Serenicus's solemnity. [likewise the irreligious.] And when in the wonted manner to this
the popular multitude flowed together, and several with religion's
fear the holy place were eager to venerate; there were present
among the rest, as tares among the wheat,
two rebellious men, in manners ill-composed, and by levity
unstable, who the place's religion postponed, before its
Basilica's doors the herbs of the court their horses to feed
let loose. Who forthwith by an unwonted fury agitated,
although with an iron fetter they were bound, from the high
mountain's top through the rocks' downslopes sliding, into the deep
of the river were precipitated, and by the merits of B. Serenicus
to the other bank's edge came unhurt. Which
miracle the multitude which was present beholding of the common people, in
its Saint's merits the power began to praise of Christ.
Therefore also we for this reason this deed believe, that both those
who wantonly had acted from such an attempt thenceforward might come to their senses,
and more highly in sacred places the Divine power
might fear: and those who were present, S. Serenicus's beholding
merits, the same place more religiously by venerating might honor,
and in His Saints everywhere God working
more profusely might praise. For indeed after these things
in the same place how many through the same Saint's merits demoniacs,
the blind, deaf, lame, and by various languors
afflicted were cured, is not g to memory
committed nor in letters set down: for by their own use even
the very miracles to those beholding them had become cheap. But these things
only for compendium's grace from many a few let it suffice
to have touched, and, as it is commanded, what written
we have found, to the readers' memory by a faithful narration
to have presented h.

ANNOTATIONS
