Saint Emilian

“O you all, men strong in war and even stronger in faith, arm your hands with the shield of this divine faith, your foreheads with the sign of the cross, your heads with the helmet of salvation, and cover your chests with the breastplate of the Lord. Then, when you are clothed in this religious armor, soldiers of Jesus Christ, do even more: take your best weapons of war, your best-forged, best-tempered steel weapons, and let us go together to fight, let us go to crush these miserable enemies who, like furious dogs, devour our Christian brothers. We may succumb in the struggle; but it is the case to say with Judas Maccabeus: ‘It is better to die with weapons in hand for one's country than to see its disaster without trying to put an end to it, than to endure the profanation of the most sacred things, the disgrace of the people of God and of the holy law that the Almighty Lord has given us.’”

Immediately, moved by a movement of the Holy Spirit and transported out of themselves by this laconic speech, a true model of military and priestly harangue, all let out this unanimous acclamation: “Venerable Lord and good shepherd, order, command, and wherever you go we will follow you.” It is thus that Emilian had the honor of preaching the first crusade and leading the elite of the Nantais warriors into it.

Taking advantage then of the ardor with which his audience is animated, he fixes without further delay the day of departure and the place of the rendezvous. It is again in the cathedral of Nantes that they must gather. “Right here,” he says, “we will meet again; from here, from the foot of this altar, we will all depart; and I will have the honor of marching at the head of the soldiers of Jesus Christ.” At these words, the assembly shuddered a second time, and everyone ran to make their preparations for departure.

No one failed to heed the call. Armed from head to toe, they rushed to the church with a warlike fervor, supernaturalized by the great thoughts and sublime devotion inspired by religion. Ascending the altar vested in sacred ornaments, the holy pontiff offered the divine sacrifice for his dear companions-in-arms, of whom he was a compatriot by blood, a father by grace, and a leader by devotion; during the celebration of the august mysteries, he called down the blessings of heaven upon them and distributed to them the body and blood of Jesus Christ, the celestial food that intoxicates, exalts, and fortifies souls; which gives, when necessary, even to the weak and timid sheep, the courage and strength of a lion against the enemies of God. It was a beautiful sight to see all these brave men, covered in steel, stir and come to bend the knee before the holy table to receive the bread of the strong, and from there fly, without fear and without reproach, to the defense of the faith and the fatherland. After communion, in that solemn moment when God, having inclined the heavens to descend to earth in the midst of the Breton warriors, rested upon their hearts, within those manly chests armored with faith and iron, the pontiff, standing on the steps of the altar, amidst all the pomp of worship and surrounded by a numerous clergy, made these words heard, in which his soul, overflowing with celestial joy, poured itself out entirely:

"My children, your bishop is happy not to have spoken in vain, for here you are gathered in great numbers: it is well. But let us give thanks to God; for it is He who inspired you with this magnanimous, this pious resolution, and you have been docile to His call. It is He, too, who has just strengthened your courage and purified your souls. Let us pray to Him to be pleased to complete His work by accomplishing through us His holy will for our salvation and that of our brothers. Yes, His holy will! For, instructed by His salutary precepts and formed in His divine school, you and I dare to say to Him each day: 'Our Father who art in heaven, hallowed be Thy name, Thy kingdom come, Thy will be done on earth as it is in heaven.' Children! The occasion has come to translate these great words that Christ taught us into our actions. Let us fervently beseech Him to make us soldiers worthy of Him and to accept the aid of our armed arms for the glorification of His name, the coming of His kingdom, the fulfillment of His will, the observance of His holy law, and the support of His cause."

Nothing stops the intrepid soldiers of the cross: neither the present with its sorrows and heart-rending scenes, nor the future with its fatigues, its dangers, its uncertain and frightening prospects, its threats of death. They have hope as a torch, the Sacraments as nourishment, their bishop as leader, and they depart, carrying in their hearts, along with their God, a superhuman courage. Thus they march day and night, in order to equal, if possible, the rapidity of the enemy's progress and prevent new disasters.

On his way, Emilian, who is heading toward Paris, learns that the infidels have divided, and that a part of their army has already gone to attack Sens. Immediately, in order to arrive in time to fight them separately, he heads toward the besieged city. There, while the holy bishop Ebbon, forced like him t o bec Ebbon Bishop of Sens who fought alongside Aemilianus. ome a warrior once more, sustains the assault within the ramparts, he maneuvers so well on the outside that the enemy is surprised and completely put to rout. Ebbon was content to drive the enemy from his diocese. But Emilian has broader views: it is the invasion itself that he wishes to annihilate. As the first army corps whose defeat he has just begun has concentrated on besieged Autun, it is to Autun that he must go to fight it again, before the other corps can fall back toward it to support it. The Bretons, full of the new ardor that a first success adds to their bravery, therefore move rapidly toward the Aeduan city, so that the relief may precede the attack of an enemy as prompt as a vulture to swoop down upon its prey.

However, the Saracens, having learned that an auxiliary army was coming to save the city and trembling at the thought that such a rich prey might perhaps escape them, hastened to send a strong detachment against it to prevent its junction with the people of Autun: which gave rise to a first and brilliant combat at Saint-Forgeot. The Bretons were able to see the enemy coming toward them from afar, and prepared to receive them vigorously. Soon, indeed, they fell upon them, drove them back into the plain with this energetic attack, pursued them into their camp, aided by the besiegers who had come out from their walls at the right moment, and "entered the city in triumph, where they were received with unanimous cries of joy."

The night was undoubtedly devoted to giving the Breton troops the rest they needed, and to arranging everything for the sortie that the leaders had resolved to make. This attack could not be delayed. There is no doubt that in this circumstance Emilian, as skilled in counsel as he was intrepid in action, made the wisdom that directed his courage admired, for they did not part, says the legend, without having entrusted him with the direction of the enterprise, the general command of the united Aeduan and Breton troops. Before leading his warriors to the enemy, he gathered them in the cathedral of Autun, as he had done in that of Nantes, gave thanks to God, and exhorted them again to do their duty bravely, promising them the palm of victory or that of martyrdom. Now he is seen leaving the church with them, full of a heavenly ardor, placing himself at their head, and flying to the attack of the Barbarians' camp. The Aeduans, familiar with the country, took detours to rush unexpectedly, when the time came, upon the two wings of the enemy. Emilian headed toward the center with the Bretons. Arriving near the Saint-André gate, he showed them the rampart from the top of which Augusta exhorted her son Symphorian to martyrdom, and himself cast a burning word to them as he passed. This place, this example, this memory, and this fiery word from the heart of the holy pontiff redoubled their ardor. Suddenly, at the signal of their leader who pointed out the plateau of Saint-Pierre l'Étier, the valiant phalanx, taking a rapid leap, crossed the valley as if in a single bound, overturned the advanced posts, approached the camp, penetrated it, and brought disorder and death within. At the same time, the Aeduans attacked the two wings on the right and left. The enemy, thus pressed from all sides, fled in total rout and rushed pell-mell toward the Creuse-d'Auxy, a long, narrow, and deep gorge into which the ramps of the road to Chalon lead.

Autun is saved: so it is hoped, so it is believed. Already in the city, cries of joy and songs of victory resound; already the praises of Émilien and his heroic warriors burst forth in hymns of triumph and gratitude. However, the Barbarians rallied at the village of Saint-Jean de Luze, about three leagues from the Creuse-d'Auxy, the theater of their defeat, and prepared a vigorous resistance there. For his part, as soon as the holy bishop saw himself surrounded by sufficient forces, he ordered the march and the attack: victory was still faithful to him. The Saracens, once again put to full rout, fled, hotly pursued across the plain. A few more hours, and their army will no longer exist, and the Aeduan city will be able to sing songs of victory in complete safety.

But here the scene changes: suddenly it is said that from Châlon, sacked and destroyed, an entire army corps has arrived, under the orders of the cruel N Nymphéus Saracen leader responsible for the death of Emilian. ymphéus, to support the one that was occupied with the siege of Autun. At this news, the small troop of Christian soldiers neither trembles nor retreats. The new Maccabeus, whose great soul is exalted at the sight of danger, has the trumpet sounded to gather around him his soldiers, still palpitating from their new victory and intent on the pursuit of the fugitives; then he animates them in these terms with his inspired speech: "Dear and brave companions, I congratulate you on the valor that your faith has inspired in you. You already know it: victory is independent of the number of combatants; it comes from heaven." As the Saint was still speaking, a scout came running at full gallop and said to him: "Lord, hasten; the infidels are here. Already they are falling upon our outposts and attacking them with fury; already their numerous battalions are beginning to surround us." Immediately, Émilien makes the sign of the cross upon himself and says: "Lord, I commend my spirit into your hands." Then he rushes into combat, shouting to his generous companions: "Here, soldiers: courage! commend yourselves to God, and follow me." Now, it happened by divine permission, says the legend, that Nymphéus, a man of extraordinary strength and stature, was among the first to meet him. The heroic and holy bishop, seeing him massacring the Christians, overwhelming them with cruelties and outrages, deals him terrible blows, covering him with wounds.

But overwhelmed at this moment by a mass of infidels who rush like madmen to relieve their general, the victor himself falls, riddled with blows. Immediately his companions rush forward, press together, and fight around him like lions. His hand can no longer hold the lance, but his mouth still speaks to them: "Generous soldiers of Jesus Christ," he cries, finding a remnant of strength and voice, "be constant in your Christian faith and in your warrior courage, redouble your valor and boldness against these cruel pagans. He who inspired your magnanimous resolution is ready to reward it. Already I see heaven opened; already the angels bless the Lord for your triumphant arrival among them; they rejoice in it with Him and the saints; they call you, they await you." Then he adds, citing the words of the mother of Saint Symphorian that the Saint-André gate had reminded him of that very morning: "Fear not, therefore, a death that leads to life." The last accents that have just expired on his lips are also his last breath; and one hears the concerts of the angels who descend to receive his holy soul, accompany it to heaven, and introduce it into eternal joys. Émilien left the earth on a Wednesday, August 22, in the year 725. On the order of the impious Nymphéus, who had not died from the blow he had just received, the body of the Blessed one is beheaded. The Christians gathered it carefully, for themselves and for grateful posterity.

Saint Emilian can very well be depicted with a flag in his hand, encouraging his soldiers in battle.

[APPENDIX: CULT AND RELICS.]

The relics of Saint Emilian have been kept with pious care in the village of Saint-Jean de Luzé from time immemorial, and his cult has always been held in great honor there. At an unknown date, a small oratory was erected in the middle of the cemetery, over the venerated tomb, which soon became a much-frequented place of pilgrimage, famous for the miracles that occurred there. In the 11th century, the holy body was raised from the ground by virtue of episcopal authorization, solemnly transferred to the parish church, and exalted behind the high altar. Everything leads one to believe that it was from this time that the village where the nautical legion perished changed its name from Saint-Jean de Luzé to that of Saint-Ém ilien (by cor Saint-Émiland Site of the martyrdom and center of the saint's cult. ruption, Saint-Émiland), which it bears today. This translation took place on the Saturday around the octave of Saint John; and his feast, which is still celebrated every year on the Sunday after the Nativity of the holy Precursor of Jesus Christ, is a commemorative anniversary of the primitive solemnity.

The cult of Saint Emilian is still in the region, as it has been from time immemorial, a completely popular cult, and his church, a place of pilgrimage: so deep were the impressions that his charity and courageous devotion had left on the minds of the Aedui; so great was the gratitude of the populations for the heroic bishop who had come from so far to sacrifice himself to defend them. His name has always been given to an infinity of children of both sexes by parents who love to place them under a powerful and dear patronage. The pilgrimage of Saint-Émiland becoming more and more famous, a confraternity was formed in the church of this parish which was regularly approved and constituted in the first half of the 16th century by Jacques Burault, Bishop of Autun. Finally, submitted to the approval of the court of Rome with the Autun Proper in 1856, the cult of the holy pontiff was confirmed by decree of His Holiness Pius IX a nd, at Pie IX Pope who canonized Josaphat in 1867. the request of the Bishop of Autun, extended to the whole diocese. The feast of the Saint, celebrated from time immemorial on the Sunday within the octave of Saint John, does not cease to attract a large number of pilgrims, eager to venerate his precious relics; for the inhabitants of the parish have been fortunate enough, despite Protestantism and the Terror, to preserve them almost intact to this day. The he ad of the Saint Le chef du Saint Skull of the saint bearing the marks of the fatal blow. particularly attracts attention because of the traces of a violent blow that can be noticed there, which was probably the mortal blow. The precious relics were taken from their first tomb in the 11th century, as has been said, and placed with great solemnity behind the high altar of the parish church, in a small stone sarcophagus which served as the first reliquary and which can still be seen. A second reliquary is also preserved, in the shape of a bishop's bust, which was substituted for the first, probably around the 15th century, and which was used for a long time to carry the holy relics in procession. Finally, this form of reliquary went out of fashion and the current shrine was adopted, which is now, no longer as in the past behind the high altar, but in the chapel on the left side honored by the name of Saint-Émilien. A sort of grotto, dug into the wall about two meters above the ground and formed by a double door, one of wood, the other of iron, guards this shrine which contains the sacred deposit. The authentic titles that attest to this are three reports of canonical inquiries made on this subject: the first, in 1736, on the occasion of the translation of the precious bones from the bust into the current reliquary; the second, in 1855, to verify their identity after the dark days of the Revolution; and the third, in 1858, when there was a question of removing a portion to be granted to the diocese of Nantes. The feast of Saint Emilian is still today, it is true, surrounded by pomp and attracts a fairly large gathering of the faithful; however, it has lost a little of its former splendor. Nevertheless, the pilgrimage, although having lost some of its importance, is still very frequented. There is no week when the pastor of the parish is not called to the church to bless the water of the fountain or linens intended for the sick, and to recite the customary prayers over the pilgrims. The procession of the feast and the Vespers in the open air on the cemetery platform still take place with a large gathering of the faithful.

Saint Émiland was honored even from afar; one could still see in the last century, near the hamlet of Vaumoly, in the parish of Poussignol-Blimes (diocese of Nevers), a chapel dedicated under his invocation and known by the name of Chapelle-du-Lac. There exists, one kilome Tanlay Site of a chapel and a local tradition linked to the saint. ter from Tanlay, not far from Tonnerre, a chapel dedicated to Saint Émilien. Founded in 1528 by M. de Corcelles, lord of Tanlay, destroyed in 1793, then rebuilt by the purchaser under the pressure of public opinion which demanded this venerated sanctuary and the cult of the Saint to whom it was consecrated, it was rebuilt again by the Marquis of Tanlay, who is its current owner and who obtained permission to annex a vault for the burial of his family. This chapel appears on the Cassini map under the name of Saint-Unillien, obviously derived from Émilianus. There is no writing concerning the origin of the devotion to Saint Émilien in this place; but oral tradition traces it back very far. According to it, the Saint, coming from Sens and going to Autun, arrived at Moïssme, where a fountain is shown that bears his name and is said to have sprung from the ground to quench the thirst of him and his soldiers. There would have been a battle between Moïssme, Saint-Martin, and Tanlay; and, having arrived in this latter locality, Émilien is said to have camped and rested there. It is for this reason, as the elders say, that an antique statue, preserved in the chapel and representing the holy bishop with crozier and miter, has its eyes almost closed and as if calmed by sleep. Meloume bears the nickname of Lafosse, which would perfectly agree with the memory of a battle and a burial of the dead in this place.

We have abridged this life from the one provided by M. Abbé Dinet, canon of the cathedral of Autun, in his work entitled: Saint Symphorien et son culte Saint Symphorien et son culte Work by Abbé Dinet serving as a source for the biography. .