The Cult of Saints in Late Antiquity

Life of Wandregisel, Abbot of Fontenelle (Vita Wandregiseli abbatis fontanellensis) (BHL 8804 and Suppl. 878ss; CPL 2146)

Summary

(1-2) Prologue: the author sets out to write the Life, doing so in 'humble language' (humilis sermo).

(3) On the noble background of Wandregisel, also known as Wando, in the territory of Verdun, and his entry into the world of the court, rendering to God and 'Caesar' what was each their own. (4) How he took a noble wife on his parents' request, but persuaded her to enter the religious life: he had himself tonsured, and she took the veil. (5) How, when Wandregisel was still a layman, he found himself in an almost fatal quarrel with the inhabitants of a remote, rustic place, but was saved after praying to God, who brought peace and friendship to both sides. (6) How, after this, Wandregisel sought to leave behind the world and live the monastic life, and went to live for a short while with an old man in Montfaucon. (7) How King Dagobert ordered Wandregisel back to the palace, since he had been tonsured without his permission. How Wandregisel gave aid to a beggar outside the palace doors; and how an angel appeared, turning his clothes a brilliant white, whereupon he entered the palace and 'all recognised him as a man of God' (cognouerunt omnis, quia hic uir Dei erat): at this, the king allowed him to devote his life to God.

(8) On the hermitage (cella) he built for himself at a certain place from his own means, where the devil sought to tempt him. (9) How one night God sent him an angel who took his spirit to the monastery of Bobbio, 'in the region of the Lombards which is called Italy' (translatus est in spiritu ab angelo sancto, ductus est in monasterio qui uocatur Bobius, in regione Langobardorum qui dicitur Italia), and how the next morning he set off for the place. How, once there, he desired to go 'to live in an even remoter place, and lead an austere and difficult way of life,' and so resolved to go to Ireland (remotiore loco uolebat inhabitare et arta et angusta uia presidere. Disposuit in Scoccia ambulare). (10) On his stop at the monastery of Romainmôtier on his way to Ireland: and how he decided to join that community, recognising there the austerities which he had desired. (11) On his qualities as a monk. (12) On the angel that appeared to him. (13) How the 'orthodox bishop' (ortodoxus ... pontifex) Audoin recognised his sanctity, and made him a subdeacon. How he later became a deacon, and then through Bishop Audomarus a priest.

(14) On the monastery Wandregisel founded 'at that most copious well called Fontenelle, in the desert which is called Jumièges, on the public estate which he had received as a royal gift' (iuxta fontem uberimam, qui uocatur Fontanella, in heremo qui dicitur Gemeticus, ex fisco quem adsumpsit regale munere). On the basilicas he built there in honour of *Peter (the Apostle, S00036), *Paul (the Apostle, S00008), and *Laurentius (deacon and martyr of Rome, S00037), and 'another oratory not far from the monastery, about a mile away, in honour of *Amantius, bishop of Rodez (late 5th c., S00034), because of his love for that saint of God' (alio oraculo non multum distante a monastirio, quasi miliario uno, in honore sancti Amanci Rotininse presole pro amore ipsius sancti Dei). How the monastery was in the bishopric (parocia) of Audoin/Dado; and how Wandregisel, 'no spurner of the canons' (non fuit contemptor canonum), was always humble, and would not travel without his bishop's permission.

(15) On Wandregisel's qualities as an abbot. (16) How his fame spread abroad, so that even those who had never seen him with their own eyes had great faith in his powers of intercession (quisquuam eum oculis corporeis non uideisset, fiducia magna habebat, per eius intercessione ...). How he converted many of the 'brutal and savage men' (tam brutus uel seuus homines) and 'barbarous peoples' (barbaras gentes) of that region to Christianity. (17) How he knew the hidden sins of his monks, urging them to confess; and how he performed miracles: cleansing lepers, healing the lame, and reviving the dead before their burial.

(18) On Wandregisel's death. How, for three days and nights, he did not speak to anyone but contemplated God in a state of ecstasy. How he spoke to his brothers on his deathbed, (19) whereupon he also had a vision of 'the many columns of the saints' (prospiciens ipsi sanctus Dei multitudinem agmina sanctorum), 'and he called out to a certain saint, whose life and mores that blessed man had himself observed, saying, '*Agathon! Agathon!'' (probably the monk of Egypt, known from the Apophthegmata Patrum, S02970) (uocauit autem alecum sanctum, cuius uitam et moribus ipsi beatus uir habuit, dicens: 'Agaton, Agaton'). (20) How his soul left his body and was received by the columns of the psalm-singing angels (receperunt eum agmina angelorum, qui ad eius exitum psallebant). (21) The author addressed the 'brothers' (fratres) to exercise monastic zeal in this life, so they might too receive heavenly reward. (22) A final note adds that the Lord received Wandregisel on the 11th of the kalends of August (22 July).


Text: Krusch (1910).
Summary: B. Savill.

Saint’s feast

Cult building - monastic
Cult building - dependent (chapel, baptistery, etc.)

Composing and translating saint-related texts
Construction of cult buildings
Visiting/veneration of living saint

Miracle during lifetime
Miracles experienced by the saint
Miracle at martyrdom and death
Unspecified miracle
Apparition, vision, dream, revelation
Assumption/otherworldly journey
Revelation of hidden knowledge (past, present and future)

Women
Family
Ecclesiastics - bishops
Ecclesiastics - lesser clergy
Ecclesiastics - abbots
Ecclesiastics - monks/nuns/hermits
Pagans
Foreigners (including Barbarians)
Relatives of the saint
Monarchs and their family
Aristocrats
Angels

Source

Discussion

Bibliography

Images

Source: https://gallica.bnf.fr/ark:/12148/btv1b85935666