George

ON SAINT GEORGE, THE GREAT-MARTYR,

AT LYDDA OR DIOSPOLIS IN PALESTINE,

IN THE YEAR 303.

George, the Great-Martyr of Nicomedia, at Lydda or Diospolis in Palestine (S.)

BHL Number: 3363

By the author D. P.

§ I. The older Acts of Saint George: the Latin ones apocryphal, the Greek ones of better faith.

[1] Referring the memory of this great Martyr,

most celebrated throughout the whole Christian

world, to this day of April 23, Usuard

in his Martyrology, The cult of George approved by the Roman Church, prudently warns

that, although the deeds of his Passion

are numbered among the apocryphal

writings;

nevertheless the Church of God reverently honors his most illustrious martyrdom among

the crowns of Martyrs.

This sense of the Church, especially the Roman, Saint Gelasius the Pope

plainly expressed: who, when about the year 494 in

the first Roman Council, in the presence of a gathering of seventy Bishops,

about to distinguish sacred and authentic books from apocryphal ones, after

the divine Scriptures, Councils, Fathers, and the decretal

epistles of Pontiffs reverently to be received, had placed in the first place

the Deeds of the holy Martyrs, "who with the manifold

tortures of torments and marvelous triumphs of confessions

shine forth": and when he had nevertheless

added that some of them, "according to ancient custom,

with singular caution in the holy Roman Church

are not read, The Acts of the Passion disapproved, because both the names of those who wrote them

are utterly unknown; and by infidels or

idiots they are thought to be written superfluously or less fittingly

than the order of the matter was; such as of a certain Cyricus and

Julitta, such as of George and other Passions of this kind,

which are said to have been written by heretics"; these things,

I say, when Gelasius had warned, a little after he adds: "Yet we

nevertheless with the aforesaid church venerate all the Martyrs and

their glorious contests (who are more known to God than to men)

with all devotion."

[2] What that apocryphal Passion of George may be, which

is inserted by Gelasius into the Notice of apocryphal books which are not received,

because it is said to have been written by heretics, Baronius

laboriously investigated, and at last thinks he found it

in his Vallicellian Library, in

at page 159, full of fables, stuffed without doubt with many lies. There,

he himself says in his Annotations on the Roman Martyrology,

"certain portentous things are reported, alien from every reason

of miracles, which (to use the words of the sixth Synod)

bring readers not to piety, but to unbelief … In the same are read other

things unworthy of a Martyr, such as the suspect cohabitation

of a widow, her deceitful art for destroying the magicians of the pagans

and killing any pagans,

besides innumerable kinds of torments, with which

George being agitated could not die; so that, besides racks,

iron claws, red-hot gridirons, and a wheel fixed on all sides with points,

and shoes armed with nails

(which are read also in other Acts), even an iron ark,

with the points of nails fitted inside for striking,

mass rolled upon his head, an iron red-hot

couch, molten lead poured over, submersion

in a pit, forty red-hot nails with which

he was pierced, a glowing brass bull, submersion in a pit,

there is feigned a certain Dacian Emperor, who ruled over the Persians,

and commanded seventy-five Kings,

under whom George suffered; and many other things, which

rather present the dreams of delirious persons than the sincere history

of the Martyr." Thus he.

[3] We too in the said library, in the volume and folio cited,

found the same Acts, written in Lombardic characters,

so that the codex could be seen as of six hundred and more years, of which an epitome is in a Vallicellian MS,

such as are many in the Library of Monte Cassino; and, mindful of the censure

of Baronius, we took care to have them transcribed, for a more mature

and certain judgment about them: now this is their

beginning: "With the most impious Dacian Emperor

the citizen of the Persians reigning, and himself was over the four

parts of the age, because he was first over all the Kings

of Greece, etc." They are indeed not only of faith, but even

of reading most unworthy; but as far as we can judge

from the style and words of a far later age and from verses inserted

at the end, the author could not have exceeded the age

of the very codex in which they are written. For to whom,

however ridiculous a fabulist, in the fourth or fifth century (in which these ought to have been

feigned by heretics as is presumed) could have occurred, even in a dream,

seventy-five Kings of Greece, understanding

by the name of Greece either the entire Roman Empire,

or its Eastern portion?

[4] Whoever therefore wrote those things in verses and style of the twelfth century

had before his eyes another far older Legend, of which

we seem to have a copy in a most ancient Gallic codex,

of at least nine hundred years, with this beginning:

"At that time the devil seized the King of the Persians,

king over four cedars of the age, who was first over

all the Kings of the earth: a fuller context in our MS, and sent an edict that all

Kings should meet together in one: and when they had been gathered,

numbering seventy-two Kings." The rest follows in the same

order, but with words somewhat more ancient than

in the Vallicellian MS, in which moreover we have found many things contracted,

and many even omitted; the more recent writer himself being

nauseated at such a great farrago of incredible things,

and therefore passing over not a few kinds of torments, deaths, and prodigies.

All things are feigned to be done under Dacian the Emperor, assuredly of the Persians; and in Persia itself

or Armenia Minor, neighboring and often subject to the Persian

empire, which is also contained under the name of Cappadocia; and that

at Melitene, the Saint's homeland, situated on the Euphrates, on the border

of Mesopotamia. The name of Dacian could have been suggested by that cruel

Governor, infamous for the slaughter of Christians in Spain and Gaul,

at about the same time when Saint George suffered at Nicomedia, as we shall say below,

at the beginning of the last persecution stirred up by Diocletian

and Maximian. Nor did it seem a great thing

to subject seventy-two Kings to the lord of so great an Empire,

when, of Canaan alone, King Adonibezek in the first book of Judges

glories that he had seventy Kings under his table, gathering

the scraps of food. But if it had been in the heart of that fabulist

to learn the true name of some Persian King from history,

he could have named Narses, contemporary of Diocletian, known for his victory

won over the Romans and for the disaster they received from the same.

[5] This fabulous Legend ends in our MS, and is as it were

sealed by this notable clause: "I, Passecras, servant

of my Lord George, who was present in his whole passion for seven

years, in which he was judged by

Dacian the Emperor and seventy-two Kings,

through individual years and months and days I received what

he suffered, and wrote in order all the things which were done

with the Lord George. The Lord of heaven and

earth knows, who is to judge the living and the dead, that I neither

added nor subtracted from his passion: but as

he suffered, so I wrote. Saint George completed

his martyrdom on the 8th of the Kalends of May, on the sixth

feria, in a good confession: all also who believed

through Saint George in Christ Jesus our Lord,

although those things which smacked of heresy are abolished. and the number of them is forty

thousand nine hundred, have been crowned in the name of the Father and

of the Son and of the Holy Spirit; and Queen Alexandra, who

was crowned by God; to whom is honor, perpetuity and praise

and magnificence and victory forever and ever.

Amen." So far the fable, which however I am persuaded

is not contained complete even in our MS, because amid so

many absurd things I find nothing whereby its author ought

to be held suspect of heresy. Therefore as concerns the likewise rejected by Gelasius

Acts of Cyricus and Julitta, Baronius would have declared better

of these also, that they had perished: just as there have perished, or rather

by the pious zeal of Catholics were abolished, almost all

spurious Gospels; Acts of Apostles; fabulous books about Christ, about the Mother of God,

about the Patriarchs; pseudepigraphic or

heretical works, which are contained in the fairly long catalog of Apocrypha

rejected by Damasus, and which we should not know to have existed in the nature of things,

unless they were named there.

[6] But because the veneration of Saint George, from the first beginnings of Christian

peace, was received even at Rome, and thence spread

through the West, had for its foundation the most certain

cult of the great Martyr in Palestine: therefore through the condemnation of those fabulous Acts

in the Latin Church, not only did the veneration of the faithful

Christians toward the same not grow cold, but

glowed the more; since everywhere he was heard called Τροπαιοφόρος or Giver of Victories.

Therefore very many Latin churches, then the Latin ones were shortened after the Greek exemplar, to whom

it was the custom to read the Deeds of the Martyrs in the sacred offices, lest they should have nothing

to be recited to the people about so ancient and celebrated a Martyr,

took care to have the aforesaid passion expurgated and written anew:

in which matter some, the simpler, proceeded

so as to expunge or change only the points smacking of heresy,

as was done in our MS, which the compiler of the Vallicellian MS

followed: others, more prudent, out of that long Iliad

of torments and miracles retained only those

which were believed and read about Saint George among the Greeks,

whom they rightly judged to have more certain knowledge of the Saint

who suffered in the East: and so these almost alone, but generally in the very words

of that apocryphal Legend, we find in several MSS,

of some of which we have transcripts; namely, from the MS

of Saint Salvator of Utrecht, from that of Saint Martin of Trier collated

with Codex 482 of the Queen of Sweden; from the most ancient MSS of Marcus

Velser, collated with the MSS of Douai, Marchiennes and Saint Maximin.

The same we have in three membrane MSS of our Museum,

and one on paper, with a somewhat varied beginning,

but with words almost similar throughout the context, but in matter altogether

the same with the Greek Acts, about which below, except that most

retain the Emperor Dacian; and ascribe to Melitene, not however without errors,

not only the Saint's nativity on earth, but also that more glorious

by which, born to the heavens, he became a Martyr.

[7] As regards Dacian, in this certain more circumspect ones

recognized the error, and made him only the Governor,

appointed by the Emperors Diocletian

and Maximian to persecute Christians; and some, doubtful what they should do

about Alexandra, whether they should make her Empress or wife

of Dacian the Governor, cut out her whole story: they also refrained

from naming the place of martyrdom. Thus the passion of S.

George is with us in the most ancient membranes, donated by Lord

Gaule Chancellor of Gelderland, and collated with cod. 81

of the Queen of Sweden, and another more recent one received from Cornelius Duynius

of Amsterdam, and thus they exist in various MSS. with this beginning: "At the time when Diocletian

undertook the Empire of the Roman world to be governed,

when on every side the commonwealth was shaken with many and various

inconveniences." There, the enemies arisen in

various regions being enumerated, on whose account Diocletian decided that

Empire should be shared with Maximian Hercules, and how

the extermination of Christianity was committed to Dacian by them,

at last thus begins the narration itself about George: "It happened

at the same time that there had come thither from the parts

of Cappadocia a certain illustrious man, by name

George, who in his own city obtained

the honor of considerable dignity": and the torments endured for the faith being set forth,

somewhat more than the Greeks recite, and with the triumph of martyrdom

completed by the sword, the same MSS end

with the punishment of Dacian himself, whom, together with his men going off to the amphitheater,

which is nowhere else found. Such an MS did Jacobus de Voragine,

Bishop of Genoa, have and follow at the end of the thirteenth century in his Legends of the Saints:

where after the fable received elsewhere of the Libyan dragon, thus he begins

the history of the true George: "At that time, with Diocletian

and Maximian reigning, under the Governor Dacian, there was so great a persecution

of Christians, that within one month

sixteen thousand were crowned with martyrdom." For the rest, as much

this author as all the aforesaid MSS recite the order

of the passion in such a way that they seem to circumscribe the whole contest of Saint George

within the space of seven or eight days, where Pseudo-Passecras

or Pasicrates feigns seven years.

[8] The Greek Acts are purer, We, omitting all these things, which drawn from a most impure

source could never be sufficiently cleansed nor ever can be, will follow

the counsel of Saint Andrew of Crete, given in his illustrious encomium

of Saint George: "If anyone," he says, "desires to know all the deeds

of George, the most blessed man, let him read the history

written of his martyrdom, and from it let him learn the greatness

of his contests, and the lofty spirit of that best warrior."

But which one? That, assuredly, which he himself is found

to have followed in all things; and which then, well known to the Greek

churches everywhere, provided matter for the odes, kontakia, and elogia to be composed,

such as are now read in the Menaia and Synaxaria and other ritual books

of the Greeks, either printed

or written by hand, also in the Menology of the Emperor Basil.

Saint Andrew of Crete flourished around the end of the seventh and beginning

of the eighth century: cited by Saint Andrew of Crete, whence you may conclude that history can be considered

to have been composed in the fifth or sixth century, either from a more succinct

commentary written by a certain servant of the holy Martyr,

and left to his fellow citizens of Diospolis for memory

(if it is true what is added in some copies, no.

21, that something of the kind was done by a servant) or from the sole continued tradition

of the citizens of Diospolis, receiving as if from hand to hand

from the servants: and accordingly in it not so much are individual words

to be considered, as the substance of the matter. Certainly that long

proem, about the bitterness of the tenth persecution, not received from

the ancient membranes concerning Saint George, but seems to be wholly taken

from the author's own ingenuity. For although we do not doubt,

and it is most attested by all, that that persecution

was the most bitter of all; yet it was not such immediately from

the first days of its indiction. For it is clear from Eusebius's history

Ecclesiastical that the first decree against the Christians,

which was hoped to suffice for extirpating their entire religion, though not altogether most accurate,

was not about torments and death itself to be inflicted upon those constant

in the faith: but about overthrowing all churches, burning sacred

books, and Christians who refused to sacrifice to idols

being punished by loss of honor, if they were nobles; or of liberty,

if they were plebeians. And yet from the very Acts it is clear that Saint George,

on the very first day on which the decree was publicly affixed,

conceived in mind the will of experiencing martyrdom. Therefore

that indiscriminate slaughter of Christians, and not a little abbreviated, which is exaggerated in the exordium,

had not yet begun to be carried out when George contended

for the faith; but it followed his passion, and indeed

after an interval of some months. It happened inconveniently that these

such Acts have come down to us not altogether whole,

but mutilated of the distinguished confessions of many Martyrs, then likewise suffering,

which however Saint Andrew of Crete indicates he read

in the Georgian history, when, having enumerated by name

the principal ones, whose names and deaths are still read in the Acts,

he thus concludes: "I omit the individual ones,

whom the soldier of Christ led to the reckoning of the same contest,

with whom also Queen Alexandra."

And yet we have brought forth several of them by name from the Menaia

on the 20th and 21st day of this month: which indeed could not have been done

unless the composers of those elogia which are inserted

in the Menaia had the Acts more complete than we do.

[9] That history therefore, as it now stands, is not to be numbered

among the authentic ones of the first rank. Yet because its errors are few,

and in it is contained the whole substance of the Georgian Passion;

we judge it to be such as deserves to be received by all,

they are given from Lipomanus, and on account of the prerogative of antiquity and greater sincerity

to be far preferred to the rest. We therefore here give it,

as Aloysius Lipomanus found it in the most approved codex of Cardinal

Bessarion at Venice, and took care that it be given to Latinity by Francis Zino.

These Acts had, and partly rendered in Latin, partly amplified paraphrastically, a former but looser version being passed over. in

the eleventh century the monk of Anchin in Belgium, on the occasion of the relics

of Saint George brought to his monastery, under the Abbot Aymeric

and Robert Count of Flanders, thus beginning:

"When Diocletian had seized the summit of the Roman empire by no

merits of virtues, and being not a little depressed under the excessive burden and nearly succumbing,

with three in the number of friends being chief, called for the sustaining

of the burden into the consortship of honor, the monarchy constructed

on every side by the useful labor of his predecessors,

he did not fear to relax into polyarchy, the mother

of destruction." Such a version we do not judge to be added to this

our work, and we pardon Lipomanus, the guardian of the stricter translation,

because from his preconception I know not whence received,

ascribing to Metaphrastes almost whatever of Greek Lives he found,

he attributed the Georgian Passion to him also:

since it was written three centuries at least before

Metaphrastes was thus read in the churches, such as we ourselves at Florence

transcribed from the Greek Medicean Codex, Others written by Metaphrastes. and are about to give

at the end of this volume. Yet Metaphrastes did not contribute nothing in this argument,

but, as in many other ancient histories of the Saints,

written less to the taste of his age, he adorned it with a new

style, thus beginning: Ἄρτι

τοῦ

τῆς

εἰδωλομανίας

νέφους

τὴν

οἰκουμένην

ὅλην

διαλαβόντος,

"When the

darkness of idolatry still lay upon the whole world."

That this is by Metaphrastes, Allatius judged in his Diatribe concerning the writings of the Symeons,

page 85, and he will easily persuade him who

will consider the almost similar beginning of several writings of Metaphrastes:

but where it lies hidden, or was seen by Allatius, we have not yet

been able to find. Moreover, from the Acts already praised, Encomia of various writers on Saint George: two are given here, not only

did Metaphrastes form his composition, but the same were used

by all those who, consecrating their style to writing encomia of the Saints,

touched upon the praises of this great Martyr.

Of these, whom indeed I know, the first is Andrew of Crete,

whose oration, since in Lipomanus and Surius it exists published in Latin,

we think it sufficient at the end of this volume to give it itself

in Greek from a Vatican MS: here indeed from a similar MS of the same

Library, after the Acts of the Martyrdom already often mentioned, we shall exhibit

the Cypriot, for he took this latter name, when

in the year 1283, by the will of the Emperor Andronicus, he was made

from a layman a monk, from a monk, after the successive reception

of the holy Orders, to be soon consecrated Patriarch of Constantinople:

which dignity however he abdicated

be seen in the history of Pachymeres recently published by Possinus:

we have sufficient to have noted his age: so that the two already mentioned

encomia, comparing them among themselves and with the Acts, the Reader may be certain,

that from the seventh century to the fourteenth, the same and not other things were believed

among the Greeks about Saint George than what from the Acts we propose to be

believed.

§ II. The more recent and less sincere Acts of Saint George, both among the Greeks and among the Latins.

[10] There is also another in Lipomanus and Surius, Passion of Saint George

from a Greek MS, as if composed by the Saint's own servant

(for also in the beginning, where George is named,

immediately it is added, Acts under the name of Pasicrates the servant, "who was my Lord"; and the whole

history thus ends: "I indeed the servant of S. George, by name

Pasicrates, having followed my Lord, all

these true things I gathered into commentaries") but to him attending

to the form and matter of the exordium, and the style by no means strict and simple,

it cannot at all seem probable that these things were truly thus

written by a servant. For what had it to do with describing Diocletian's

edict to those who knew him only too well,

and still groaned under his cruelty, when copies through

all cities affixed were repeatedly renewed? Who then

will believe this to be a genuine edict of Diocletian, who reads there nothing

about abolishing sacred books, nothing about especially seizing

Bishops: which two, by the testimony of Eusebius, were the chief heads

of the edicts successively borne against Christians. Plainly

therefore we think, in that writing the historical truth indeed subsists,

as to the substance of the matter, as received from the aforesaid

Passion, and almost agreeing with it; but what

pertains to the author is mere fiction, similar to that

which under the name of Chaeromenus the Syracusan, when and how fabricated. who is presumed to have served S. Nicon and

his companions in prison, the Acts of the same Saints

are held on March 23 published by us, not however without

some little criticism, at no. II letter f, whence the reader might be taught

to hold the same as interpolated and adorned with a more recent style.

Many other lives of Saints the Greek monks in Sicily,

with a certain poetic license thus amplified, writing

in the tenth or twelfth century and assuming the names of authors contemporary and familiar

with the Saints, which shall not be treated by us hereafter

with so soft a hand. Now it will be sufficient to have indicated here,

that that Pasicrates seems to have been received from no other source than from

the Latin Apocrypha, to which, as too fabulous and not lightly

detracting from the honor of the Saint, I would believe that a remedy was prepared

by the Greek author, from those Acts which were read

among the Greeks, and that under the same Pasicrates's name under which the Latin ones were fabricated;

so that to the knowledge of the truer history also those might be

attracted, to whom the assumed authority of an eyewitness had perhaps

persuaded that the Latin Acts were to be preferred to the Greek.

[11] We have a third description of the Georgian Passion,

Greek, in which the ancient Greek matters are augmented with various circumstances,

miracles and torments, which in the Latin apocrypha alone

were read before, rendered into Latin by Francis

Humbertus, while he lived a Priest of our Society from Lorraine,

with a transcript before him, which long ago Rosweyd at Paris

had received from the Medicean MS of the King of France no. 148,

παρὰ

ἀνδρὸς

φιλοπόνου

καὶ

πνευματικοῦ, Others exist in a MS of the King of France: "by a studious

and spiritual man" composed, as the title presents, with this beginning:

"With Diocletian the tyrant moderating the sceptre of the Roman city,

and Maximian ruling at Nicomedia, Narses

that Duke of the Persians, assiduously invading the borders of Nicomedia,

and from Palestine and Armenia with great force

driving plunder, Cappadocia also being laid waste, was returning to his homeland,

puffed up with a great opinion of himself;

where he was proclaimed magnanimous victor,

and most invincible subduer of enemies. Once therefore and again

Maximian having engaged with him, with no other fruit

than that, conquered in open battle, with great

disgrace to himself he withdrew from the fight, reduced to great

straits; and not knowing whither to turn himself, took this counsel,

to take Diocletian as his protector, in hope of receiving

the strength of the Roman army from him as auxiliary.

Immediately therefore his letters are carried to Rome,

by which Diocletian was called to bring aid to the Emperor.

He partly to gratify Maximian,

partly elated by the summit of the Roman empire, having collected

the greatest and strongest army he could, left Rome,

and came to Nicomedia; leading his wife with him,

by name Alexandra, in order that both, namely,

could behold in person their daughter, the wife of Maximian.

There joined him as companions Magnentius,

Theognis and Dadianus, nephews of Maximian and Prefects of provinces;

the first indeed of Libya, the second

of Egypt, the third finally of Syria. With this support

and his own army Maximian strengthened,

moves against Narses, and having made a strong irruption into the dominion of the Persians,

subdues it laid waste; and with Narses

and all those who followed him reduced to his power,

he returns to Diospolis to Diocletian, with

the greatest, as one may say, pleasure of mind: for in that

place the latter had stopped with part of the forces,

about to go to the aid of Maximian, if perchance he should turn his back.

Therefore he himself being received with great joy, that

worshipper of demons with him withdrew from Palestine to Nicomedia,

ascribing the victory to the help of false deities,

etc."

[12] From these things to the decree of persecuting Christians,

the confession of George, the endured torments, the wrought prodigies,

the death undergone at Nicomedia, the author proceeds, with equal liberty

receiving various circumstances from the Latins or adding from

his own ingenuity; which that it might be better known,

we wished here to set forth that prolix exordium. variously, and not prudently enough, interpolated; For

if you compare it with the Chronography of Theophanes, at the year

17 of Diocletian (which is the first of the fourth Christian century)

describing the deeds done in Persia by Galerius Maximian, not

Emperor, but only Caesar, and with Diocletian's daughter

Valeria married to this son-in-law; you will easily recognize the author of that Greek

writing, neither to have been altogether unskilled in imperial history,

nor to have been endowed with exact knowledge of it, to have mixed uncertain things,

indeed fabulous, with certain; not only when he calls Diocletian from Rome,

and brings him down to Diospolis in Palestine (whom it is clear,

both when his son-in-law was conquered and when he conquered, conducted himself in Mesopotamia)

but most of all when he feigns Diocletian's nephews

to be three persons, in some way famous in the persecution moved against the Christians,

and assigns to them Provinces which it is by no means

credible that they ruled. For indeed in Palestine at that time there was

Constantine, son of Constantius Chlorus the Caesar, and presiding over the same

was a certain Flavianus, known from Eusebius. Theotecnus,

who here seems to be called Theognes, no more than Datianus,

whom we said presided in Spain and Gaul, belonged to the imperial

family: but was a magician and juggler,

and by a false oracle had impelled Galerius Maximian,

to apply sharper goads to Diocletian, sufficiently already of himself animated against the Christians,

for stirring up the persecution.

Maxentius finally, the son of the Emperor Maximian Hercules,

afterwards tyrant of Rome and called Consul for the third time, if then

he was in Diocletian's retinue at Nicomedia (for it is not incredible

that the Emperor should have wished to keep him, as a pledge of paternal faith, with himself for honor's sake),

he can certainly be understood

by the name of Magnentius, to whom all the Acts of Saint George

give the first place in the friendship of Diocletian, and the title

of Consul by prolepsis: but who may have assigned the Prefecture of Libya to him,

no one, as far as I know, has been hitherto. And

these things are enough that the ingenuity of that author may be known,

not everywhere distinguishing certain things from uncertain, and defining many things

through his own conjectures perhaps in order that he not seem altogether

insipidly to have supplemented the Greek Acts from the Latin apocrypha.

[13] Of the same age as the aforesaid Greek, more recent, nor

of greater faith, is another Greek Legend, given Latinity in a later age, some things similar to these, unknown to us yet,

which Peter, a Levite of the Parthenopean Church, seems

to have had before his eyes, who before the year 1251, in which he died

the Neapolitan Archbishop Peter of Sorrento, after he had persisted

in that grade for 35 years, at the exhortation of the same Archbishop,

at other times adorned the histories of other Saints, for instance of Christophorus,

Quiricus and Julitta, in a more cultivated style, and by name

sought to amend the Passion of Blessed George the Martyr,

corrupted by various translators, with many incongruous things

cut off, by Peter of Naples; he carefully took care to compose it, as he premises

in the Prologue, which begins: "Very many illustrious lovers

of the heavenly homeland." Of both Peters Bartholomew Chioccarelli treats at length

in the book On the Bishops and Archbishops

of Naples; and from him Ferdinand Ughelli, in volume 6

of Italia Sacra: among whom one may read verses of this kind, written at the end

of the Legend itself:

"These deeds he gave to thee, O George, noble Martyr,

Peter; in love of thee, by driving away malign thorns,

Following the commands of the excellent Bishop Peter."

There follow soon other verses in the same sense to the said

Archbishop, by which the work is offered to him, undertaken at his bidding.

We have it itself in a luxuriant style, in prose and verse,

in the manner of the age, composed, by the care of Sylvester Ayossa

transcribed from the Lombardic MS Codex of the monastery of Saint John

of Capua; and again, but without the Prologue, from a MS

of Rebdorff, with this beginning: "After our Lord and Savior,

by his holy presence and glorious Incarnation,

deigned to visit and illuminate the world."

The same is held in a certain codex of the Mazarine Library,

as R. P. Francis Combefis indicated to us, and judged

the Acts to be worthy of light, and in nothing apocryphal. But

assuredly they ought not to be held apocryphal, which Peter cut out,

concerning the conversion and martyrdom of Athanasius the magician and Alexandra the Empress and others

named in the first Acts;

nor can we but reckon among apocryphal the conversion of Magnentius,

unknown to all the older Greek writers, and the presence of Diocletian

at Mellina, or more correctly Melitene in Cappadocia,

while there (as is received from the Latin apocrypha) George was undergoing

martyrdom. I omit the chronological error, by which

he sets the persecution as begun in the year of Christ 290, and indeed

under the Pontificate of Marcellus, when in the said year Caius sat, and the decrees

were promulgated in the last year of Marcellinus, wrongly confused by some

with his successor Marcellus.

[14] Then after the year 1472 contracted in a more elegant style, Two centuries after the aforementioned Peter, flourished

at Venice in the monastery of Saint George the monk Hilarion, and

having written a history of the Relics of his holy Patron translated there

in the year 1472, which we shall give below from

two MSS, he seems also to have adorned with a new style the passion of Saint George

itself, which in both copies is read before the history of the said Translation,

under this preface: "The history of the Lord George,

although the holy Roman church by decree of the Fathers has received it

to be numbered among the apocrypha." Now Hilarion

followed Peter in almost all things (whom however he nowhere

names) and more elegantly constricted his tattered context;

yet indulging much his own genius,

as to rhetorical ornament, received from sacred and profane discipline.

But as to the place of martyrdom, which Peter had named Melitene,

he did not dare to follow the same, against

the concordant but no more truthful assertion of the Latin Martyrologies,

"In Persia, in the city of Diospolis, the passion of George

the Martyr is preached." Usuard seems to have been the first

to write so; Notker followed him, then various other anonymous

writers, who either supplemented the Martyrology of Bede,

or composed their own from Ado, Usuard and others.

[15] The name of Diospolis in the ancient Apocrypha is nowhere

read; not without a new error about the place of martyrdom, yet since it was admitted that in it the holy sepulchre of the Martyr

was venerated, and from the said Apocrypha it was commonly believed that the Saint

had suffered under the Emperor or King of the Persians; from this taken

the cause of erring by the Martyrologists, and that long ago. For in

the one which, sent from Rome, Ado of Vienne found at Aquileia and transcribed, on the 9th Kal. of May the aforesaid words

were read, and thence Notker too transferred them into his own

Martyrology, adding a prolix elogium from the Apocrypha: and Usuard's

copies, afterward published throughout the whole West, bear

at the beginning the same words. Moreover in some and indeed

very ancient copies of the Hieronymian Martyrology,

after or among the Martyrs assigned to the 7th Kalends, was read,

"In Persia, S. George," Thus Notker professes to have

found in his own copy which he used, on the same day

repeating the memory of S. George. which received from the Latin Apocrypha. Thus we too have found

in the most ancient Epternach copy, which we believe S. Willibrord used:

but these words are absent from other equally ancient copies,

the Blumian, namely, and the Lucca. In the Corbie

is only read "And the Passion of Saint George." Wherefore we do not at all doubt

that by Saint Jerome, following Eusebius, George was altogether

passed over, and was thus added on that day on which in many churches

he is venerated; Persia too being added by some.

The wiser Bede in his genuine Martyrology only

wrote, "The birthday of Saint George the Martyr"; nor did Florus

presume to add anything. We see the same moderation

preserved in today's Roman, where to the words of Bede only

is added from Usuard, "whose illustrious martyrdom among

the crowns of Martyrs the Church of God venerates."

§ III. The fight with the Dragon ascribed to SS. George and Theodore, on the occasion of images expressing their victory over the devil.

[16] The things which so far about all kinds of Acts of Saint George, Greek and Latin,

you have seen laboriously enough deduced, Reader, serve to this end,

that you may understand, for many centuries after the martyrdom of the Saint

there was no one who in writing transmitted the battle which the same

holy Martyr is said to have fought with a dragon, and thus

to have delivered from death the royal virgin devoted to slaughter. So many

Greek and Latin MSS having been examined, This fable is absent from ancient Greek and Latin MSS. we found only one

Greek at Milan in the Ambrosian Library, marked

N no. 158 in folio, in which were read certain

miracles wrought in the churches of Saint George or by his invocation,

of which below; and to these, in a place not at all its own, was

mixed in that plebeian invention, which, hastening to better things, we did not think

should be described. It was a paper book, not membrane;

and so not older than three centuries, nor written in Greece,

but in some Basilian

monastery, perhaps Italian or Sicilian, of which European

monasteries the Synaxaria we have found not to be purely

from Greek sources, and seems in the 12th century to have been brought from Syria, but to have much rendered in Greek from the Latin:

and such we judge the collection of miracles

found in that Ambrosian MS to be. To Latins certainly, returning

from Syria to Europe after the recovery of the Holy Land,

and to Syrians adorning delirious little narratives of SS.

George, Christopher and others in vernacular poetry, in the manner of that

age, ought to be ascribed, that the fable about the dragon

so generally was received by the common people throughout all Europe,

we scarcely doubt.

[17] When it first began to be handed down in writing, is difficult

to ascertain by inquiry. Before the year eleven hundred,

that there was nothing of it known in Europe, the silence of all

the older writers proves. In the fourteenth century and afterwards it was so

known, that whoever touched on the deeds of George seemed

to have done nothing, unless he inserted this gem into them. and widely diffused through the Golden Legend; Prolixly did

Jacobus de Voragine do this, in his Legends of the Saints with this beginning:

"George a Tribune, Cappadocian by race, arrived

on a certain occasion in the province of Libya, in the city

which is called Silena, near which city was a vast

lake, in which lurked a pestilent dragon": which doubtless

he took wholly from some MS. This book, when suddenly it was published,

and in all the monasteries contentiously transcribed

was read; it is no wonder, if Saint Vincent Ferrer

and others, about to speak to the people concerning Saint George, touched upon

this fight against the Dragon, as commonly believed.

For the same reason it came about, that many treated it

as done in Libya, notorious for generating monsters,

near the city of Silena, which name seems twisted

from the ancient Cyrene. Among these the aforementioned Hilarion

the life of Saint George so reports: "George arose from Melitene,

whom the Greeks call Ἀνικήτους, the Latins

'invincible.' This man also famous by birth, and distinguished by Tribunician

power, conquered Palestine, and a dragon

of immense magnitude near Silena, a city of Libya,

with the King and citizens converted to God,

he killed: but he flourished in the times of Diocletian and Maximian;

in Persia, in the city of Diospolis, on the 9th of the Kalends

of May, crowned with Martyrdom."

[18] Treading in the same footsteps, Baptista Mantuanus the Carmelite,

not much younger than the monk Hilarion, in book 4 of the Fasti,

thus sang of Saint George:

"Sent into Libya he renewed Perseus, when

The royal virgin having been saved from destruction, he slew the monster Mantuanus augmented it with a new fiction,

By the lugubrious pool of trembling Silena."

But since we are dealing in fables, and here mention again falls

upon Palestine, as if restored to the Roman empire through Saint George;

which no one even moderately skilled in Caesarean history can read without

indignation; see how Mantuanus,

for commending the antiquity of his Order,

and so continued his poem:

"Thence coming to Palestine, curbing those kingdoms by Latin

Kings, the rude and rebellious nation

He restored: he ascended the ridges of Carmel, and in the lofty

Forest found our Parents dwelling.

They persuaded the Leader to lay aside the arms he had taken

for the toga — "

— But what kind of toga? He had not sufficiently expressed

the Carmelite; therefore he continues, narrating how

for the purpose of animating the Christians in torments through the cities

of Assyria he went about — "Wearing," he says, "a black cloak:

Which our Fathers, having put off the rust of arms,

Had handed down."

[19] others in Libya, others feigned it done in Cappadocia, I return to the Georgian dragon. This, some believing it wrongly banished

into Libya, because of it nothing was read in any of the

Acts of Saint George; preferred to attribute the glory

of the faith founded there after such a miracle to Cappadocia,

the native soil of the holy Martyr.

Thus we remember to have read in the Milanese Greek MS:

thus has the narration, in the manner of a sermon to the people,

inserted in the most ample Passional of the monastery of Saint Meynulf

at Bodecheim in the diocese of Paderborn, which we judge by the

Canons Regular, brought there about the year 1408,

compiled from older copies. Thus finally

Jacobus Cardinal of the Title of Saint George Stephaneschi, who died

in the year 1343, in the Legend of Saint George composed by him

by the testimony of Lorenzo Finicchiaro. And it is written by all these,

"In the aforesaid province of Cappadocia there was a certain city

metropolis, exceedingly beautiful and filled with an innumerable multitude

of peoples, and fortified as much by buildings as by the very

nature of the place, by name Lasia (Stephaneschi writes Lycia)

in which reigned a certain King, by name

Sevius." No one expressed the name of the royal Virgin: but the common people, in their manner

mixing all things, name Saint Margaret; because to

this Saint, on account of the distinguished victories reported over the devil, a dragon

is painted; for the same reason entirely, by which the ancient Christians instituted the same

to be painted to Saint George.

[20] And these things one way or another have not only been handed down, but

by many also believed; until it came into the mind of the Syro-Turks

to invent something else, men most ignorant equally as most mendacious,

who to pilgrims, others finally near Beirut in Syria. coming from every quarter into Palestine,

to be conducted through the holy places, employ their labor; and who

about the antiquities of the Holy Land pronounce as confidently as

the rustic common folk of the Puteolan shore chatter about the Cumaean cave of the Sibyl and other

similar things, not without haughtiness, so that if you presume to interrupt with a word,

you seem almost sacrilegious. Believing these, Br. Anselm

of the Order of Minors of the Observance, a writer of the 15th century,

in Henricus Canisius, volume VI, in his description of the Holy Land,

says: "Near Beirut, Saint George is said

to have slain the dragon near the sea: others say that near Georgia,

wish Saint George to have been born; wherefore they think

the name was made for this place, where a temple to the same Saint was erected.

That these might be reconciled with the Legend, it seemed good to feign a new

Cappadocia in Phoenicia. This is clear from Breydenbach,

whom Adrichomius followed in his Theater of the Holy Land,

thus speaking: "In this place, which by the inhabitants Cappadocia

is called, not far from Beirut, they recall that the illustrious

soldier of Christ, Saint George, saved the King's daughter from the most enormous

dragon." Similarly John Eck,

"Between Beirut and another which is called Cappadocia they say

Saint George killed the Dragon." Gonzaga moreover

in the Franciscan Origins, "Near Beirut, which Cappadocia

is called." Thus we saw the Mantuans act on March 15:

who, when they saw that Saint Longinus, with an augmentation of fabulousness. by the common

opinion of the Martyrologies slain at Caesarea in Cappadocia, could be difficultly

claimed for their city, in which they preserved his body;

about a hundred years ago began to boast, that Mantua by an ancient

name had been called Cappadocia. Nor did the Syro-Turks halt here,

but about to mock the piety of pilgrims with a new fiction,

outside the gate of the Damascene city they began to show

against the dragon: which stone see described in the words

of a certain Aquilantes Rocchetta, in Finicchiaro page 36.

[21] Let us come to the origin of the whole fable, namely the picture

or statue of Saint George; in which sometimes on foot, How Constantine the Great had the dragon painted under his feet, more often

on horseback, he is seen, slaying the dragon with a sword or lance,

with a female person dressed in royal habit watching the matter from afar.

That images of this kind are most ancient I would not

indeed doubt: since Constantine the Great himself, in a picture

which he had suspended on high before the vestibules of his palace,

as Eusebius writes in the third book of his Life, thus proposed himself to be

contemplated by the eyes of all, "that the saving

sign of the passion placed above his head, but the enemy

beast, which had attacked the Church of God by the tyranny of the impious,

plunged into the deep, he took care to have depicted in the species

and figure of a dragon," and indeed

as is soon added, "trampled under his feet, and

pierced through the middle of the belly." S. John the Evangelist had preceded

in his Apocalypse, by whom a Woman is described, bearing

the type of the Church, to whom about to give birth a Dragon threatened; "that great

Dragon, I say, that ancient serpent, who is called

the devil." (Nay, and from holy Genesis itself, where it is foretold

that the serpent's head shall be bruised by a woman, Christians

took occasion to depict the Virgin Mother of God thus, that not only

she might have the moon under her feet, but also the crushed head of the serpent.

All which things however contribute nothing to history, unless

you draw back the curtain, and remove the wrapping of symbolic expression:

and that such is the image of Saint George we altogether believe, with

the Most Eminent Cardinal Baronius and many more prudent ones:

but that in it not the Saint alone with the dragon might be expressed,

we believe was done on the occasion of Alexandra the Empress, from the diabolical

servitude of idols, by the example and merit of Saint George delivered.

[22] thus the same is painted under SS. George and Theodore, Indeed since not Saint George alone, but also Saint Theodore,

himself also a Soldier and most celebrated Martyr, in military habit

slaying a dragon, was accustomed to be portrayed (as one may see

in his old statue in the forum of Saint Mark at Venice upon a column

erected, after the sacred body was translated there)

it was necessary, for the sake of distinction, to add something still, which

would be so proper to Saint George that it would not suit the other. But what

has been added is Alexandra, and she, compared with the Andromeda of Perseus, with the ages gradually slipping

away and obliterating the memory of the true history,

provided the argument of a not dissimilar fiction.

But what has been indicated here about Saint Theodore, lest it seem as if

said in passing, I wish Readers to be mindful, that we

treated of him on February 7, and gave the Acts, as if by Augarus

the servant written, and afterwards interpolated by Metaphrastes;

and then in the appendix a simpler version of the same Acts,

as earlier than the writing of Metaphrastes, to have published

among the addenda to the said day: all which we now would wish changed.

That Theodore could sometimes have addressed some servant, gave occasion to the fiction either in prison or amid torments,

and commanded him something,

is not unlike truth: but that such a servant was permitted in public

examination openly to receive in his tablets all that was done, as

is there supposed, can with difficulty be proved in those circumstances.

The same servant, returning to Euchaita with the body, could have with simple

style noted something, as much as the boy of Saint George, and from what was

briefly narrated or written by him, another amplified, and under his true or feigned

name published after the course of many centuries, as

rendered into Latin we found in the MS of the Queen of Sweden: but

that that version is older than Metaphrastes, we not only do not now

believe; but not even that Greek text which is in hand,

to be stuffed into the ancient Acts, Allatius concedes to be of Metaphrastes, in distinguishing the genuine writings of that author

most sharp-eyed.

[23] Whoever however be the author of that Passion, this altogether

we dare to affirm as certain, that the narrative about the dragon

inserted there, as a patch of entirely different texture,

betrays itself by the very incongruity of the junction. Behold how

the parts on either side stand. Number 3, according to the ancient

version, thus begins: "Then it was announced to him

(namely Licinius the Emperor, who, as there is said, had taken counsel

to apprehend all the honored or soldiers from various

of his cities, who believed in Christ, and compel them to sacrifice)

it was announced, I say, then to

Licinius concerning a certain leader by name

Theodore, who very beautiful in appearance and swift in

sense had been made judge of the Imperial vacancy…"

Subjoin immediately, all other things being rejected, these words, which

are held almost at the beginning of number 7, "And he sent to him from Nicomedia

to Heraclea, where then was Blessed Theodore…

that with great honor they should conduct him. But they, coming

to Heraclea, hastened to Blessed Theodore:

and as they saw him, they said to him: 'Come, Prince

of the militia, because the Emperor desires to see you: for many things

have been said to him about you, and he desires to see your

beauty.'" as is shown to have been done in the Acts of Saint Theodore. Do not these things so fittingly follow one after the other,

that plainly beyond the author's mind does that prolix

digression of a whole chapter about the dragon seem intruded? Certainly in the Menaia thus

connected they are read, that nothing seems able to be interjected. Why

therefore shall we not judge that a Greekling copyist, preoccupied with the image

of a popular little fable, inserted the whole patch

into these Acts, having no concern how foully the context was torn apart.

But because this was done before the 12th century (for

Bonitus the Deacon, adorning his Latin version then,

did not have the Greek text except thus interpolated) and because

about Saint George a similar fable somewhat later began to be boasted; therefore

someone could suspect that the fiction passed from Saint Theodore

to Saint George, on account of the aforementioned similarity of images.

[24] the same happens in some other Legends, We know many things about serpents to be narrated by ethnic

writers, which perhaps are not all fabricated: we know also

that the devil, either to terrify or to harm, often used

either the body of a true dragon occupied by himself, or an airy

semblance of a shadowed one; and that the same in holy men

was often conquered we believe: but therefore we are not induced,

that the dragon underfoot of Saints George

or Theodore, we should believe otherwise than figuratively

to be considered, when the Acts which would persuade this are lacking

either sufficiently ancient or sufficiently sincere. That we may not

be persuaded of this also another consideration makes, namely,

that nearly all the first Bishops of the ancient Sees in Italy,

and others sent as heralds of the faith to the pagans, are read and believed

to have extinguished some serpent or dragon, or by the sign of the Cross, or

to have bound it or driven it into the sea, on account

of Acts written by authors, not contemporary from certain knowledge,

but separated by the interval of many centuries, from the popular fame,

or from the monuments of painted or sculptured images.

For that this was done sometime by some of them, and will happen more often, out of

so many however it does not seem to have begun to be believed otherwise

than because under their feet was painted a dragon prostrate, as a sign

of extinguished and expelled idolatry. In the same way entirely in which

we elsewhere have said of the ancient Martyrs in Gaul (whose

Acts are almost all of a far later time) therefore many

are said to have carried a head cut from their shoulders by their hands to

the place of burial, because their images, to express

the kind of death or martyrdom, were painted or sculpted

with the body erect, having the head before the chest; just as wishing to express

S. Agatha, we place the cut-off breast on a platter,

and give it into her hands; or (to set an example in a matter more symbolic

than historical) as we paint Saint Cecilia

playing the organ, to express what

in her Acts is read metaphorically said: "The day came

on which the wedding-chamber was set, and with organs playing

she in her heart sang to the Lord alone saying:

'Let my heart and my body be immaculate, so that

I may not be confounded.'"

[25] if all the images of the Saints be equally crudely taken. Nor will you say that it applies to all Martyrs universally

that they overcame the devil signified in a Dragon; not

all are painted with a dragon under their feet, indeed none

besides SS. George and Theodore. For this last

to be false the Massilians will teach, who paint their S. Victor

similarly on horseback, treading on the necks of a prostrate dragon,

nor yet do they narrate anything of him that would contain a victory

over a corporeal dragon. How ancient the custom among

them of thus expressing S. Victor may be, we have not yet been able

to learn: that he is thus expressed we learned from the frontispiece of the Annals of Marseille

composed by Guesnaeus, a tablet representing all the holy Patrons of Massilia,

which had formerly served another work.

Then that many things common to all or most Martyrs,

Confessors, Virgins, have been made, by usage and institution

proper to certain ones, singular in each class of Saints,

appears in Saint Margaret, who similarly is painted with

by the virtue of the Cross. Thus under the feet of Saint Catherine, Virgin and Martyr,

is always seen laid the effigy of the tyrant Emperor,

whose flatteries and threats she conquered; and of Saint Dymphna,

on account of the death endured for the chastity to be retained against the lust of her incestuous father,

is placed the form of a most foul demon. In this

way therefore the ancients expressed the contest of these Saints against the same

demon, nor did they wish it understood otherwise, The ancients did not so accept them.

than the authors of the Greek Canons understood,

to be recited on their feasts; one of whom, when he had praised S. Theodore

in the second sticharion, as he who with the lance of his fortitude or patience

had slain the dragon; in the Kontakion proclaims,

that "having faith for breastplate, and the word of God for

lance, he crushed the enemy": Anatolius indeed (Patriarch,

as I think, of Constantinople) in one of the little verses about

Saint George, congratulates the same, that "the invisible enemy,

as Paul cries out, as though visible he strongly attacked

and overcame, and conquered his deceptions": and another in

some earlier sticharion, that "with the breastplate of faith, the shield of charity,

the lance of the Cross equipped, and become insurmountable to adversaries,

he put to flight the phalanxes of demons." Andrew

of Crete moreover in the Encomium, says, "The right-hand

soldier of Christ, George, having once conquered the enemy of all,

always has the victory which he reported of him fresh,

driving away all the troops of demons together from the human assembly

by the dart of the Cross." Not however is this manner

of painting SS. Theodore and George so universal,

that they are not sometimes found painted otherwise: for in the tables

of the Muscovite Calendar, made to the form of the Constantinopolitan Calendars,

the same are painted in military habit,

Theodore holding in his right hand a sword, in his left a lance,

George indeed carrying in his right hand an unsheathed sword, in his left

holding the sheath itself.

§ IV. Whether Saint George was the first Martyr of the tenth Persecution, commemorated by Eusebius without name.

[26] He suffered at Nicomedia at the beginning of the 10th persecution, The fables being excluded, through which the name of Saint George was so obscured

that, notwithstanding his most frequented

and likewise most ancient cult throughout the universal Church,

some have presumed to call into doubt whether any

Saint George under Diocletian as soldier and Martyr triumphed

over the devil; the fables, I say, old and newer

set aside, it will not be difficult to establish what about Saint George certainly

and safely can, or also ought, to be believed. Namely that he suffered

at the beginning of the persecution, moved under Diocletian and Maximian;

and that not at Melitene in Armenia, which is wrongly in

the Latin Acts ascribed to Cappadocia; but in that place where the edicts

were first conceived and published, where the Senate was present,

where Diocletian had his court and wife, and

accordingly at Nicomedia: for all these things are clear from the Acts soon

to be given, and are confirmed from the situation of the places. For the body

of the deceased, to carry by ship from Nicomedia, situated on the Propontis,

through the Mediterranean sea as far as Joppa, and thence to bring to the prescribed place,

was most easy: but on the contrary for Melitene

to reach it with the sacred deposit, whence the body was brought back by sea into Palestine: especially when the persecution

was being everywhere stirred up, and that by a land journey of more than five hundred

miles, either was altogether impossible, or a work most full of trouble

and danger. The author of the Greek Acts,

which we said are held in the MS of the King of France, saw this,

not yet brought to us (for those which we have do not express the name

of the place) perhaps found it thus; and therefore from the beginning the tyrant,

about to consult about persecuting Christians, he leads back

to Nicomedia, and there brings George to contend for the faith;

and thus concludes the whole history: "The venerable Relics

from Nicomedia to Diospolis, a city of Palestine (which

was the homeland of his mother) were afterwards exported on November 3."

In what year this appears to have been done, we shall say below.

[27] As to the month and day of the death undergone by George,

and the very year of it, Eusebius in his Chronicle at the year

19 of Diocletian, which is the vulgar era 303, in these words

marks the tenth Persecution: he suffered moreover at the Paschal time, Ἐκκλησίων

καθαίρεσις,

μηνὸς

Δύστρου

ἐν

ἡμέραις

τοῦ

Πάσχα. "The overthrow of the churches

happened in the month Dystrus, in the days of the Pascha":

which the author of the Chronicle, now commonly called Alexandrian, although

it be really Constantinopolitan, understanding this of the affixing of the edicts,

says it was done on the 25th of the month Dystrus,

on the day of the festivity of Pascha. A bold indeed and unskilled interpolation:

since neither in this, nor in another nearby year of Diocletian,

on such a day was Pascha; but not at all in the month of March,

except in the year 300 of the vulgar era, but of Diocletian 16.

Therefore Eusebius erred in the Chronicle: he erred also in the History

Ecclesiastical book 8 chapter 2, where he says, not in March, "It was the nineteenth

year of the Empire of Diocletian being conducted, when in the month

Dystrus (which the Romans call March) with the festal day

of the Lord's Passion approaching, the Imperial edicts were everywhere

proposed." But he himself seems to have recognized his error,

and corrected it in some copies by his own hand.

For Henricus Valesius, who from four Greek MS codices

emended his History, but in April, translated it into Latin, and illustrated it with notes,

found that whole passage in one of his codices thus

written. Ἔτος

τοῦτο

ἦν

ἐννεακαιδέκατον

τῆς

Διοκλητιανοῦ

βασιλείας,

Ξανθικὸς

μήν,

ὃς

λέγοιτ᾽

ἂν

Ἀπρίλλιος

κατὰ

Ῥωμαίους,

ἐν

ᾧ,

τῆς

τοῦ

ζωτηρίου

πάθους

ἑορτῆς

ἐπιλαμβανούσης,

ἡγεῖτο

μὲν

Φλαβιανὸς

τοῦ

τῶν

Παλαιστινῶν

ἔθνους,

ἥπλωτο

δ᾽

ἀθρόως

πανταχοῦ

γράμματα. "Xanthicus," he says, "was the month, which to the Romans

would be called April; when, with the solemnity of the Lord's

and saving Passion at hand, Flavian

indeed presided over the nation of the Palestinians, and the edicts

everywhere and suddenly were seen displayed."

[28] Indeed the Pascha of that year fell on the 18th; the day of the Lord's Passion,

on the 16th of the said month: so that if on the second or third feria of Holy Week

when the Christians were preparing themselves to celebrate the Lord's

Passion, on the 6th feria. the edict was proposed, and

three days after on the Great Parasceve itself George stood before the tyrant,

and after eight-days' torture was beheaded;

plainly his death ought to have fallen on April 23, which day

would equally have been the sixth feria, as the Latin apocryphal Acts have:

which the Greek author of the Acts ascribed to Pasicrates followed,

calling it Parasceve, according to the custom of the Greeks, who call

any sixth feria Parasceve. What if therefore

this be that distinguished Martyr, whom in book 8, chapter 5 Eusebius praised,

as having borne before all the palm of undaunted liberty for religion,

describing his contest in these words? "As soon

as the edict against the churches was proposed at Nicomedia, He seems to have torn down the edicts,

in the prerogative of secular honors, moved by a certain divine zeal

and stirred by ardor of faith,

that edict, affixed in a public and illustrious place of the city,

pulled down, and as impious and wicked

tore it with his hands: and that with two Emperors

staying in the same city, of whom one the senior

Augustus (namely Diocletian) held the first grade among all

the Empire; but the other (Galerius Maximian)

held the fourth. He therefore, as the first of all

in that city having become famous for such a deed,

immediately endured those punishments, which after such audacity

it was credible should be inflicted upon him, preserved joy and

tranquillity of soul until his last breath." I know these things to be commonly applied to some John, not some other who suffered on September 7,

of whom on September 7 Ado so speaks, that, beyond

expressing the Martyr's name, he seems to have wished to render

the same passage in Latin somewhat more copious in phrase,

varying nothing as to sense: for thus he speaks: "The birthday

of Blessed John, at Nicomedia, under the Emperor Diocletian:

who, born of nobles, illustrious in honor and dignity,

as he saw in the forum cruel edicts hanging against the worshippers of God,

kindled with excessive heat of faith,

in public with the people looking on, having put his hand on the book

of the iniquitous law, tore it down and tore it to pieces, Augustus

Diocletian being in the same city together with Maximian

Caesar. To whom when the deed of the religious and illustrious man had been reported,

immediately raging with every kind of cruelty against him, neither this

alone were they able to effect, that anyone should see him sad

in his sufferings: but with a joyful and cheerful countenance,

when now his very entrails had failed in the tortures, his spirit nevertheless

rejoiced in his face: whence his tortures were more grievously

tormented, because they consumed all kinds of tortures on him,

whom they could not even render sad from these." Nearly the same Usuard has,

but after his manner more contracted, and not without error, when

he reports the edicts torn, with "Diocletian and Maximian Augusti":

Usuard's words are retained almost syllabically in today's Roman Martyrology,

to which Baronius noted that it is certain

that Eusebius, and from Eusebius Nicephorus, speak of this John,

although they do not express the name.

[29] To us on the contrary it is certain that Eusebius treats of the edicts

borne with the Paschal festivity impending, and of the punishment of him who

tore them immediately following: which cannot be understood of him who

only in September underwent martyrdom. Moreover that John

is very suspect: because in no Greek fasti, in no older

Latin ones is he known, with Jerome, Bede,

Florus being silent about him. Even in the supplement of Bede of Dijon very

ancient, on the said day these only are read: "And the birthday

of Blessed John at Nicomedia, Deacon, Martyr." To him

therefore, by I know not what counsel, someone adapted what in Eusebius

he had read without a name, little considering how little these

agreed with such a month: and this being followed by Ado

and Usuard, they gave others occasion of erring. Meanwhile

our conjecture for George is greatly confirmed, both by

his Greek Acts, which better fit George. inasmuch as on the very first day they indicate

the martyric ardor divinely inspired in him; also

his cult in the Eastern church, not only most ancient,

but also most celebrated before the festivities of other Martyrs,

as appears from the very prolix office of that day,

turning on Saint George alone: finally by the Rubrics,

both there and elsewhere to be read in the Menaia, where it is prescribed

how that feast is to be kept, if it falls on the Paschal

ferias themselves or even their Octave, which to us is called Sunday

in Albis, as one of the greatest and in no

case to be omitted. Especially however to this purpose serve the altogether singular

titles, by which here the Μεγαλομάρτυρ is adorned, signifying

as when in Sticharion 2 he is called, Τῶν

ἀθλητῶν

ὁ

μέγας

Ταξιάρχης, "The great leader of the orders of athletes."

For who will not judge that by the name of Athletes are designated

not those who profess secular military service, but soldiers enlisted

to Christ, and having tried many contests for his faith? Will you something

more and clearer? Of the first Canon (for besides

custom George has two Canons), of the first, I say, Canon

Ode δ᾽ calls him, Πρωταθλητάρχην "First

among the leaders of the athletic army": whence also Nicephorus Callistus

book 7 chapter 15 calls him "Coryphaeus of the Martyric army."

[30] But you will say, if George was so famous and celebrated a Martyr,

if of the Martyrs of the tenth persecution the Primipilus;

how could Eusebius have been ignorant of his name, who passed a great

part of his life in the same Palestine, Yet Eusebius then was ignorant of his name, in which in the age of Eusebius himself,

immediately after peace being restored to the Church, so shone

the name of Saint George in miracles and prodigies, that into the church built

in his honor near Diospolis, his body was brought,

solemnly taken up from the place where it lay hidden? Certainly that action

was by no means obscure, since even now the whole Eastern Church

keeps its annual memory with a very solemn Office,

on November 3. A grave objection, unless chronology

come to our aid.

[31] It must be known therefore, that Eusebius finished those ten

books of his Ecclesiastical History before the second year of the ecclesiastical

peace, which was of Christ 325, immediately after

Licinius was overcome and extinguished. writing before the year 25, For in chapter 9 and last

of book 10, he pours forth into the praises of Constantine the father and Crispus the son,

and these things among others has in congratulation: "And this one

indeed, namely Licinius, in this manner conquered fell:

but Constantine, adorned with all religious virtues

and greatest victor, together with his son

Crispus, Caesar most dear to God and in every way most similar

to his father, recovered his East." Which assuredly he would not

have written after the most unworthy death of Crispus, by himself

commanded by Constantine, under the pretext of a most foul crime and detestable

machination against his father. For he most carefully took care,

in those books which he afterwards wrote, in which many things

about Crispus were to be said, not to use his name, sparing

the grief or ignominy of Constantine. What therefore he wrote about

the famous deed of D. George done at Nicomedia, which Nicomedia had received; he wrote from

the report of the Christians of Nicomedia, to whom

the name, race, and homeland of Saint George were unknown (inasmuch as there

foreigners and then first when the decree was affixed brought there),

it is no more strange than that the same were ignorant of what had happened

to the victorious body of the famous athlete, which his servants (men

certainly strangers, and to the Nicomedians equally or more

unknown than their master) took care secretly to cover it with earth,

so that, having found time and occasion, they might

(the flesh being meanwhile consumed) more safely dig it up again and carry it

into Palestine.

[32] The Menaia on November 3 not only celebrate Τὰ

ἐγκαίνια

τοῦ

ἁγίου

μεγαλομάρτυρος

Γεωργίου

ἐν

Λύδδα,

ἤτοι

τὴν

κατάθεσιν

τοῦ

ἁγίου

σώματος

αὐτοῦ, as is said in

the title, "the Encaenia or Deposition of his sacred body,"

namely in a new receptacle and more fitting place; but also

(as is in the context of the history) Τὴν

ἀνακομιδὴν "the Bringing back"

of him into Palestine. What if neither after the abdication

of Diocletian and Maximian, when in Palestine itself the burial of the Saint was still almost unknown, in the year following the death of S.

George, made according to the testimony of Idatius on the very Kalends of April,

nor in other years close to this, was the body of Saint George

brought back to Palestine; and that from fear of Maximinus, who continued most fiercely

in the East the persecution of the Christians begun by those two?

Then indeed it would be likely, that the servants, having returned into

Syria, had indeed executed their Lord's testament,

but had abstained from seeking his body, until

Constantine, in the year of the Christian era 312, supported by divine

help as Theophanes writes, and less now fearing Maximinus,

ordered the collected Relics of the holy Martyrs

to be committed to sacred burial; which edict

also became known in Palestine, and reminded the servants of the Saint

of the duty too long deferred. Finally, when the body had already been brought back to its own place,

on account of the Licinian persecution, long beforehand dreaded

and at length beginning to be openly felt, the knowledge and veneration

of the great Martyr must have been contained among a few

or at least only among the Lyddan Christians, who were aware of the translation made;

nor could the fame have so easily penetrated to the ears of Eusebius,

not yet diffused by frequent miracles. and the Acts of him not yet written: Therefore these things began,

peace being restored to the Christians by the overthrow of Licinius,

first to become famous in Palestine; should Eusebius have immediately remembered them,

even before the Acts of Martyrdom had been written?

And yet this alone seems to have been done long after, and that

from the sole tradition of the Lyddans, commemorating those things which

either orally the servant had related, the witness of the Georgian Passion, or

in tablets had written briefly for memory, not

indeed for panegyric at length.

[33] But because these Acts are silent on that which in this place we chiefly

praise; someone will rightly ask how that laceration of the edict,

not equally distinctly as the martyrdom itself, became known

at Lydda through the servants returning from Nicomedia. I suspect

that the distinguished athlete wished to conduct the matter at his own sole risk,

and therefore had no one of his household aware or present:

but they themselves, when they had understood their Lord to be held in chains and tormented,

in these matters why is the torn edict dissimulated? more concerned about flight or hiding places

than about seeking the origin of the whole tragedy, did not take care to know

distinctly, what he had done before he was presented to the Emperor:

or if they afterwards understood it, yet dissembled it among

their Lyddans; lest the pagans might slander George

as killed not for the cause of faith, but for the crime of lese-majeste,

of whom doubtless the greatest number was at Diospolis, in comparison with the small

band of Christians. It was enough, what the Acts do not conceal,

to have indicated that the cause of martyrdom was a certain admirable

fortitude of soul, stirred at the first sight of the edict,

and on the third day from its affixing publicly proved. But the whole matter

I think happened thus. On the very day the edict was affixed George came to Nicomedia,

and seeing the spirits of the Christians there consternated,

he conceived in mind a most beautiful deed: for the execution of which

he disposed himself in a few days, making his testament,

and distributing the means which were at hand among

the poor. Then the sacrilegious edict, by which churches were ordered to be demolished,

sacred books burned, Christians of honor marked

with ignominy, plebeians deprived of liberty, and what sort it was itself? publicly

tearing it down, he tore it; nor did he wait until he was seized

by the ministers, but of his own accord presented himself to the Emperor, while he was

treating with the Senate about the promulgation of a new edict, which

not long after the first came, Eusebius writes, with Diocletian ordering

that "all Bishops of the Churches everywhere

should first indeed be cast into chains, and then

compelled in every way to sacrifice to the gods."

Perhaps however before this was promulgated, George was

crowned with martyrdom; certainly before was promulgated

the third edict, which the same Eusebius mentions in chapter 6, by which

it was commanded that those enclosed in prisons (for by the force

of the earlier edicts an innumerable multitude of men everywhere

had been consigned to custody) if they had sacrificed,

should be allowed to go free; but if they refused this,

should be tortured with the gravest torments: from which so many Martyrs

began to be in each province, that the number could no longer

be counted. What therefore is said in the Acts about the atrocity

of the persecution, must be understood to pertain to Saint George not otherwise,

than inasmuch as he consecrated its beginnings with his own blood.

But why is Maximian Galerius nowhere in the same Acts named,

then equally, as Eusebius noted,

present at Nicomedia? Is it because he had his own

palace in the city, or certainly his own tribunal, and less to him did this

cause pertain, because the edicts were promulgated

in the name of the Emperors alone, not also of the Caesars?

§ IV. How ancient and immediately from the beginning

widely diffused was the cult of Saint George, by the building of temples and

the distribution of Relics.

[34] Whatever be concerning the conjecture, weighed in the preceding Paragraph;

Saint George was, if not in time, Saint George not in Phoenicia, certainly in dignity

and in the veneration of the Christian people the first of those,

whom under the cruel persecution of Diocletian we commemorate as crowned

with martyrdom. If the tradition of the Syrians were true, that

the town of Rama or Ramla, distant from Acre or Ptolemais only

five leagues toward the East, is therefore called

Casale of Saint George or Georgia, because the Saint there, I do

not say was born, which they wish, but at least had estates of maternal

inheritance; the consequence would be that that ship which

brought the sacred body, had landed at Ptolemais; and that the Saint

was buried, not in Palestine, but in Phoenicia: for by this

name is reckoned the whole maritime tract from Caesarea to

Tripoli. But it seems far more likely to be true, that to such an appellation

the first occasion was given by the distinguished church of Saint George,

built in that place and illustrated by miracles, of which

we are about to speak after the Acts of the Passion: and from this it was also done

that the whole valley is reckoned by the name of Saint George. More constant

and more certain is the tradition of the Diospolitans or Lyddans, but born and buried in Palestine:

namely, that in their region Saint George

was both buried and born: into which, going from Joppa toward Jerusalem,

Willibrand of Oldenburg in the year 1211 writes

that he crossed a land truly flowing with milk and honey,

and traversed Rama (this is the name both of the district and of the town three

leagues distant from Lydda, called Ramplea by John

Phocas, called Rambla by Epiphanius of Hagiopolis) "from

which at the time of the Greeks, who then held the land by hand,

namely of the pagans, Blessed George (for thus is to be read,

not as the editions have, Gregory) was born;

whence also today by the French San-Jorge de Ramas (wrongly

printed Samorge de ramnus) it is customarily called: whose

body rests in a certain monastery of the Syrians near that one

situated."

[35] Between Ramla, namely, and Diospolis was situated that

formerly most ample and most celebrated church of Saint George,

and with writers now from this, now from that place it has received

the cognomen: where his most ample church was overthrown by the Saracens, but with more recent writers from the latter more frequently, because

before the coming of the Latins, as William of Tyre says in book 7 chapter 22,

"Ramla was a noble city, whose inhabitants the

Saracens, fearing lest the beams of the church, where the glorious

sepulchre of the distinguished Martyr George until today

is shown, in which according to the man in the Lord

he is believed to rest, which were of much stature,

our men wished to convert into torments and engines for storming the city,

to the ground." That is, as more accurately

the older author Glaber Rodulphus explains, book 3 chapter 7

about the year 1009, "with the Jews of Orléans instigating." But

when, the Latins arriving after 86 years, also thus the place itself

they distrusted could be defended, and had left the city empty, the Latins,

having completed their prayers at the sepulchre of Saint George, advancing

to the place itself, there in every convenience of grain, wine

and oil spent a continuous three days, the Latins restored it. appointing a Bishop

to the same church, a certain Robert,

Norman by birth, from the Episcopate of Rouen;

to whom they conferred both cities, namely Lydda and Ramla,

with the adjacent suburbs, to be possessed by perpetual right,

dedicating the first-fruits of their labors with

all devotion to the glorious Martyr. From

then the temple itself was restored upon the ancient foundations,

and the sepulchre was adorned, as below in the Analects

no. 88 from the report of John Phocas we shall hear, which after

the collapse of the affairs of the Latins was turned into a monastery of the Syrians,

and was so ample, that, by the testimony of John Cotovicus in book

2 of his Itinerary page 137, "part of the roofs and ruins long ago

slipping, today suffices to the Turks for a Mosque, and to the Calogers,

Christian, for a dwelling and church." "And although,"

he says, "now almost all things are falling; yet those

Relics which remain are to as much to Christians as

to Mohammedans of the greatest veneration. For whoever

of the Mohammedans pilgrimage to Mecca,

if the return be through Palestine, for devotion's sake come hither,

and prayers to God being made by giving generous alms

they honor the sepulchre of the Martyr": which certainly

not even now, after the distribution of Relics into every region,

is thought to be altogether empty.

[36] William of Tyre, in the place above cited speaking of this church,

says, that first not under the Emperor Justinian that "the pious

and orthodox Prince of the Romans Augustus, to the honor of the same Martyr,

of illustrious memory D. Justinian, with much zeal

and prompt devotion had ordered it to be built." Following this

Finicchiaro acknowledges Justinian as the founder of the Lyddan temple, not indeed

the first founder, but the restorer and principal

enricher. To us as great is the authority

of William of Tyre concerning matters of his times, so slight is it

concerning more ancient matters. Procopius of Caesarea in the whole six-book

tract which he wrote as a contemporary author concerning the Buildings of the Emperor Justinian,

in book 2, where was the proper place for commemorating

his magnificence toward Saint George exercised in Syria,

touches none of these things: but in book 3, where the discourse is about things done in Armenia,

"At Nicopolis," he says, "he founded a monastery of the 45 Saints,

and at Bizana a temple to George the Martyr." This

place, as it gave occasion to someone to err, and attribute this

temple to Byzantium, that is Constantinople (because

in Baronius's annotations on the Roman Martyrology of this day,

instead of book 3 he had found noted book 1, in which about

the temples of Constantinople Procopius treats, but about a Georgian one

he has no word), so it could have deceived others,

that what Justinian had done in Armenia, would be thought he had done in Palestine;

where also various monuments of his liberality

existed.

[37] There is indeed no cause why we should give Justinian any part

in the amplification of the Georgian temple: but it was built by Constantine the Great, and more safely shall we trust

the Greek Menaia, which propose the Dedication of the place on November 3

to be commemorated as made under Constantine

the Great, and having narrated the history of the Martyrdom, thus further

concerning the servant, to whom the Martyr himself had committed the care of his body

pursue: "Therefore this servant before mentioned,

receiving that most to be venerated body of the Saint

with his testament, departed into Palestine,

where this Martyric tabernacle he himself and other

Christians religiously and honorably buried,

and whatever other things the Saint had ordained were prudently

and exactly executed. Not much time intervened,

when, religion flourishing, and Constantine

the Great, and much to be venerated and comparable to the Apostles,

having obtained the Empire as Caesar, using the occasion, the lovers

of the faith and worshippers of the Martyr built a most beautiful

temple near Lydda to the Saint, and his body,

having performed so many contests, bringing it forth from the obscure place in

which it lay, they transferred it to another more conspicuous,

worthy of however great brightness of light.

And from that day, and dedicated on November 3. which was November 3,

they celebrate the encaenia of the temple recently built by them,

where miracles unceasingly shine forth, in favor of all

who approach there with faith: because God knows

to honor those who honor him. Moreover the very

Church of God annually the same day, by the commemoration of the translated

body, orders to be kept festive, to the praise

and glory of Christ our true God and of his great

Martyr George." But lest anyone think me to detract

from Justinian, and refer the praise of the first erected temple to the times

of Constantine from the sole faith of the Menaia; not always

to be made most of, I ask whether it is credible, that anywhere before

Lydda a temple was built to the Holy Martyr? And yet

Constantine himself, by the testimony of Codinus, to promote also at Constantinople

the cult of Saint George, as already begun in Palestine,

dedicated a temple to him in the Heraion, an ancient temple of Juno,

to which distinguished palaces, called Heraea, Justinian afterwards added.

And this perhaps was the cause that Tyrius, failing in memory,

made him the founder of the Diospolitan temple.

[38] Moreover, as it is credible about the body of Saint George, when it

was disinterred, that some notable part was kept separately

to be given to the most zealous of such pledges of Saints,

the Empress Helena, doubtless by her liberality helping the work:

so also it becomes likely that both Romes, the old

and the new, participated in this treasure, and that this was

the first cause of the temples to be built in both. Certainly

the head of the Saint, of which long ago the Urbs, head of the world, glories, It appears that the head was sent to Rome by Helena,

must altogether from the most ancient times have been brought to

the Lateran sanctuary, so that it could have come entirely into the oblivion

of the whole Roman Clergy, before Zachary became Pontiff

in the year 751. For the memory of such things does not usually perish

in one or two centuries: but Anastasius the Librarian thus writes:

"In his times a great treasure

the Lord our God in this Roman city deigned to show"

(he appears to speak of an unexpected thing known to no one

then). "For in the venerable Patriarchium

the same most holy Pope found the most sacred head

of Blessed George the Martyr, enclosed in a capsa:

in which he found also a little placard, written with

Greek letters, signifying that it was the same. The most holy

Pope, altogether cheerful and satisfied, at once assembling

the people of the Roman city, with hymns and spiritual songs,

caused it to be brought to the venerable Diaconia of his name situated in

this Roman city in the second region, whether also then was founded the church in Velabrum? near the Golden Veil,

where immense miracles and

benefits almighty God, to the praise of his name,

through the same most sacred Martyr deigns to work."

This head of Saint George, moreover, from the City was translated

by John the Bishop in the year 1600, granted by

Pope Clement VIII, as sculpted on the base of the silver head,

in which it is enclosed, is venerated at Ferrara, by the testimony of M. Antonio Guarini in

the Historical Compendium of the Churches of Ferrara. The aforesaid

Roman Diaconia acknowledges as its author Saint Leo the Pope,

the second of this name, about whom the same Anastasius writes,

that "by his order a church near the Golden Veil

was built in honor of Blessed Sebastian, and also in honor

of George the Martyr." There are those who think that church

much more ancient, nor would I wish to deny that there

was some church of this name at Rome before the Pontificate of Leo

II: yet I would not wish to assert it without a witness, nor can I prove

what certain ones adduce to prove this, the Epistle 68

of Saint Gregory the Pope in book 9, given to Marianus the Abbot, by which

"knowing the church of Saint George, placed in the place which

is called 'at the seat,' to have less diligence than is fitting,

he commits the same to the care of him and his successors:

and because," another at Palermo, he says, "it is certain that the church itself needs

repair, we wish that whatever could accrue there,

you yourself should receive and for its repair

should disburse." But Finicchiaro well observes, that elsewhere

Marianus is said to be Abbot "of Palermo": and as no place

ever was at Rome, which is known to have been called "at the Seat";

so it seems that concerning a church placed at Rome, to an Abbot likewise

living at Rome, the holy Pope would not have sent commands by letter.

Since however that church, at that time already,

that is in the year 601, needed repair so great, that its care

the Roman Pontiff himself judged should not be neglected by him; even hence

it may be known, that it, wherever situated, was very ancient,

and likely built in the very century in which Saint George

suffered. The same concerning their basilica of Saint George Major

the Neapolitans think, while they assert its builder to have been

Constantine the Great: but they do not sufficiently prove that this was the first

appellation of it. Treating of Saint Severus, translated here before

nine hundred years, John the Deacon in his Chronicle; "Formerly,"

he says, and at Naples. "outside the city he lay, but now he rests in that

very church, which some call Severiana, others on account of the oratory

of Saint George made there, call Saint George's":

which last appellation since it has persisted till now, it is an indication

to us that it is the later: yet it proves at least

from the sixth or seventh century that the Saint has been in veneration

with the Neapolitans.

[38] But however these matters, placed outside Rome, may stand;

certain it is that in the Roman Church itself most ancient

is not only the veneration, but also the festivity of Saint George.

For D. Gregory the Great, in whose Pontificate

the sixth century of the Christian era ends, in his book of Sacraments

collecting all the Orations, The cult of Saint George most ancient according to the Roman custom

to be recited throughout the whole course of the year in the solemnities of Masses, also placed

those which are to be said on the Nativity of Saint George the Martyr:

which that they are genuine and not afterwards added from elsewhere, judged

Grimold the Abbot, who corrected the said Gregorian Sacramentary

with most careful study to the faith of ancient exemplars,

and those which he found added from elsewhere he marked [ ] with virgulae

placed before, and singled them out, and then added a second book

concerning the same matter, himself a contemporary, if not also senior to Charles

the Great, whose Master Alcuin is believed to have collected the third book

on the Sacraments by James Pamelius, who published the Liturgicon of the Latin

Church in two volumes, the last of which contains the said

three books on the Sacraments, together with the Lectionary

of D. Jerome, the Antiphonary of D. Gregory, and the little book of ancient

Prefaces: in which likewise are Antiphons of

Saint George and a Preface of this kind, "Almighty eternal

God, for whose venerable confession of name

the Blessed Martyr George sustained various torments, it is proved from the Sacramentary of Saint Gregory,

and overcoming them, merited the crown of perpetuity,

through Christ our Lord." Which although Pamelius marks [ ] with virgulae,

as not certainly Gregorian, yet most ancient

he confesses it to be.

[39] There exists besides a collection of various little works, by

the ancient Fathers written, concerning the divine Offices of the Catholic church;

whose collection Melchior Hittorp the author, and from the Roman Ordinary: treating

in the preface about the Roman Order placed at the front, shows

it to be most ancient, and at the very least in the time of Charles

the Great under the Pontificate of Stephen I to have been written, if

it be not much more ancient, as he himself tries to make likely. This

moreover, as I may so speak, Ordinary is terminated by a rite, instituted for arming

the Defender of the Church or another Soldier,

into which among many others is mixed this Prayer: "O Lord God,

who crushest wars, and art helper and protector of all

hoping in thee, look propitious upon our invocation,

and through the merits of thy holy Martyrs

and Soldiers Maurice, Sebastian, George,

grant to this man victory over his enemies, and save

him by thy gratuitous gift, who deignedst also to redeem man

by thy most precious blood."

[40] There are those who to prove the antiquity of the Georgian cult

allege the book of Prefaces of Saint Ambrose, although

they think it has perished: neither of which we admit: for whatever

Prefaces Saint Ambrose composed, or by

others more ancient composed he collected to be recited in his Milanese church,

they all indeed exist in the Missals of that church,

yet not all which are there can be raised to the age

of Saint Ambrose; since many about later Saints have been successively

added. Although moreover Saint George is an ancient enough

Saint, that he should be believed to have ordained something about him being venerated at Milan,

by Ambrose; not equally effectively from the Milanese Missal, yet with difficulty should I concede

that that Preface is from him, whose argument plainly is seen to have been taken

from the apocryphal Legend, as much by other arguments,

as because Alexandra, converted through Saint George,

is called "Queen of the Persians": behold the very context of the Preface,

which though later than Saint Ambrose, we judge ancient,

"Through Christ our Lord, who thus to the human race

by dying conferred the remedies of mystical salvation, that both the artificer

of all deceit by his passion he might destroy, and by his own

example gave to his faithful an example of dying

for his name: whence also the not deaf hearer, most faithful

soldier and witness of Christ George, while almost

with three months passed the profession of Christianity was covered in profane silence,

alone among Christians

undaunted confessed the Son of God: to whom also so great

constancy of faith divine grace granted, that he should despise the commands

of tyrannic power, and not fear the torments

of innumerable penalties. O happy

and illustrious warrior of the Lord, where the Preface is not to be ascribed to Saint Ambrose, whom not only the flattering promise of a temporal kingdom did not persuade, but

with the persecutor deceived he cast the portents of his images into the abyss.

On this account also the Queen of the nations, of the Persians,

by a cruel sentence dictated by her husband, not yet having obtained

the grace of baptism, merited the palm of glorious

passion: whence also we cannot doubt, that

drenched with the rosy wave of blood, the opened gates of heaven,

preceding the most blessed Martyr of Christ George, she merited

to enter, and possess the kingdom of heaven. This

is thy work, O Lord, of good will, who

savest all and sufferest none to perish, and with great

piety dost marvelously dispose all things. And therefore …" This

is the Preface of the Ambrosian Missal, but as we shall not willingly admit

it to be of Ambrose, so willingly we believe, that George was no less

celebrated at Milan than at Rome, where,

according to an ancient tradition, "by a Notary of the holy

Roman Church in the church of Blessed George the Martyr of Christ,

on his birthday, (as the feast next preceding)

on the day April 25 the Greater Litany was accustomed

to be proclaimed," as is held from the Life of Leo III, by indicating namely

the place, both that in which all the Clergy and people were to gather,

and that through which the Litany was to proceed. Ferdinand

Ughelli in volume 2 of Italia, column 546 and following, recites an ample diploma

about the institution of the Episcopate of Ferrara in the church of

Saint George, or from the institution of the Ferrara Episcopate. and that under the name of Pope Vitalian, who

began to sit in the year 655. But how deservedly this is held supposititious

(as appears to one attending to individual words, since there in all things

appears the manner and style of the 13th century), so deservedly could one

doubt whether from truth it was reported to him that that city

glories in the whole body of Saint George its Protector.

We have read no such thing among Ferrarese writers: but rightly

concerning some part of the Relics. Now the first Bishops of Vicohabentia

translated to Ferrariola (this is opposite Ferrara across the Po),

not before the year 1016 are found to have entitled themselves

Bishops of Saint George: and with the city on the Po growing,

there was built also there, about the year 1135, a

new Cathedral, under the name of the same Saint: and into it

was brought his arm, which they believe was donated by Robert Count

of Flanders to the Countess Matilda, and in the year

1388 was enclosed in a silver arm by D. Thomas

de Marca-piscis Bishop of Ferrara, as the epigraph

around the base teaches, which may be read in Marco Antonio

Guarini page 14, who himself does not anywhere make mention of the whole

body.

[41] [Saint Germanus, although it is not proved that he brought the Relics of Saint George to Paris,] To assert the antiquity of the cult of Saint George in Gaul,

we do not wish to adduce as a witness Aimoinus, as if he in chapter 9 of book 3

had written thus: "The most blessed Germanus also, Bishop

of the city of Paris, going to the holy places at Jerusalem,

and returning thence, approached Justinian, by whom also

he was honorifically received: and when he wished to honor

him with very many gifts, the man full of God, spurning

the gifts of gold and silver, from him asked only Relics

of the Saints. To whose devotion the aforesaid Prince

rejoicing, from the Crown of Thorns of our Lord Jesus Christ,

and likewise the Relics of the Innocents,

and with them the arm of Saint George the Martyr, for a great

gift conferred: which the man of God gladly receiving

returned home, and the aforesaid pledges of the saints in

the church of the Holy Cross and Saint Vincent (now called St.

Germanus of the Fields) deposited." For this whole passage

is of an unknown interpolator, and is absent from more sincere MS exemplars

of Aimoinus, from which Francis du Chesne inserted that author

in volume 3 of the Writers of the History of France: adds

Charles le Cointe in his Annals at the year 566, "In the ancient

monuments there is no vestige of a pilgrimage

to the East undertaken by Germanus." Let him however have pilgrimaged

to Jerusalem (as perhaps many other Saints of great name,

about whom to write this the authors of their Lives neglected,

as many things pertaining to history he neglected who wrote the Acts

of Saint Germanus, being wholly intent on heaping up miracles);

will it thence become probable that the same with the greatest circuit, and

to pilgrims of that kind altogether unusual, ran to Constantinople?

This however is necessary to them, who on this passage alone

founded, think that a notable part of the sacred body was brought

by the Emperor Justinian to Constantinople. Germanus could have

received all the said Relics in Syria, and indeed

from Justinian himself; if we wish without proofs to believe that at the same

time both were there.

[42] yet it is proved that he consecrated an altar to him, It is more certain, what in the Life of Saint Droctoveus the Abbot on March 10

writes an author older than Aimoinus, that the same Saint Germanus,

about the year 559, in the dedication of the aforesaid church,

"consecrated that altar which faces the West, to the Lord in

honor of SS. Gervase and Protase and the boy Celsus, and of Saint

George." It is added in the diploma of the foundation,

"whose Relics are there consecrated, and

specially the Most Blessed Saint," while others are simply called

Saints. That a bone of the arm is, and still is preserved, du Breul reports

in the annotations to Aimoinus book 2 chapter 20, into which the interpolator

inserted that diploma. We, as to the Relics then

there held from wherever, do not deny; so if we believe,

we do not believe because of the faith of this diploma, which we long have judged

supposititious, and elsewhere sufficiently demonstrate. under his name monasteries were founded by Chrotilde,

At least two centuries before the Life of Saint Droctoveus

was written, was written the Life of Saint Bathild by a contemporary author,

which we gave on January 26 in the second place. In this, no.

21, Saint Chrotilde the Queen is praised, because "she

first built a monastery in honor of Saint George of

sacred Virgins at Chelles, but this afterwards, because the compass of the church was too strait

to receive the very many flock of the holy

nuns, was overthrown by Lady Bathild and a basilica

was built, whose middle altar in honor of the holy Cross,

and that on the right side in honor of Saint George,

but that which is on the left in veneration of Saint Stephen

the Protomartyr, is entitled and consecrated." Since moreover

the construction of the first little church necessarily preceded the death

of Clovis, the first Christian King among the Franks, which happened

in the year 509, (for what afterwards of life the

holy Queen had remaining, she spent at Tours at the sepulchre of Saint Martin) it appears

that the Franks, together with the rudiments of the Christian faith, received

the cult of Saint George, as most celebrated among the Martyrs.

The same confirms in the Cambrai and Arras Chronicle

Baldricus, Bishop of Noyon and Tournai, chapter II of book 2

thus beginning, "In the village also which is called Barala by the inhabitants"

(it is near Marquion, situated about midway

between Arras and Cambrai) "a monastery

of a canonical Congregation existed, by Clovis

indeed the King, as they say, founded, and by Blessed Vedast

consecrated in honor of Saint George: Sidonius of Mainz built a basilica, for there was held an arm

of the same Martyr: of which, about the end

of the 9th century brought to Cambrai, shall be treated below." Died

moreover Saint Vedast, on February 6 illustrated with an illustrious Commentary

about the year 540.

[43] In the same sixth century flourished Venantius Fortunatus, who

about the temple which at Mainz Sidonius the Bishop had built,

thus sang in book 2 Carm. 13:

"The powerful hall of the egregious Martyr George shines:

Whose lofty honor is scattered into this world.

By prison, slaughter, hunger, chains, thirst, cold, flames,

Confessing Christ he raised his head to the stars:

Who mighty in virtue, buried in the axis of the East,

Behold, under the Western pole offers help …

Antistes Sidonius founded these things fittingly,

May souls advance to whom are these new temples."

Book 10 likewise, Carm. 10, the same sacred Poet, treating of the oratory

of Arthon (for thus I think it should be read, not of Artanna,

since Arthonam is named by the builder of the oratory himself, Gregory

of Tours) and enumerating the pledges of the Saints with which

for exciting the piety of the Auvergne it is enriched,

"Here too," he says, "shines that George with his kindly Relics,

Who upright comes back from fire, nor perishes when plunged into pitch."

Saint Gregory of Tours, an oratory, Which, although they seem to be referred to the apocryphal Legend of Saint George,

not yet everywhere or wholly abolished; they prove

yet what we intend here, how diffused and celebrated through

the Gauls in the first six centuries was the cult of the same holy Martyr:

[44] To the same should be brought back; what in book 1 On the Glory of Martyrs

chapter 101 writes, equal to Venantius, the aforepraised Saint Gregory

of Tours, concerning the distinguished and glorious Martyr George, The Relics in the 6th century shone with miracles,

in these words: "Many things we have learned to have been done about George the Martyr,

miracles, of which a few I am about to speak:

for his Relics with those of certain Saints

were being carried by certain ones: but when the bearers

had come to a certain place on the border of Limoges,

where already a few Clerics, with a wooden-planked oratory,

assiduously prayed to the Lord, they asked for lodging;

and having been kindly received, the night with

the other brethren they spent in psalm-singing: but in the morning

when they had taken up the little box, they could not lift it at all.

Finally when they could not make their way without the holy pledge,

and the greatest grief of soul had fastened upon them,

they understood, with God inspiring them, that some of these things

it was fitting to leave in the place. Then with inquiries about the bonds

and with particles divided, they gave to the Elder who presided over the little cell,

leaving a portion of the patronage, taking

the power of going where they wished. His Relics are also held

in a certain village of Le Mans, where

many miracles are commonly shown: for the blind,

the lame, the fever-stricken, or the remaining infirm, very often there receive the grace

of healings."

[45] and that in the 7th century there were churches of Saint George, So much for what pertains to the 6th century of the vulgar era.

In the seventh century, Clothaire III, King of the Franks, in the first

beginnings of his reign begun from the year 656, gave to Saint Godoberta

(as at her Life on April 11 was said) with the oratory

of Saint George, his palace which he had at Noyon, so that to this it appears to have been joined. But of Clothaire

the younger brother Childeric II (who from the year

659 among the Austrasian Franks, in the place of Dagobert II

exiled, reigned until 675) founded a monastery of Alsace

in the valley of Saint George, as we find in the History

of monastic Ms. by D. le Bar Prior of Anchin volume

4. Saussay in the Gallican Martyrology on this day writes:

"An arm of this illustrious champion, by the gift of Charles the Great

deposited at the royal monastery of Saint Denis,

there is held with great veneration." But also

after the works of Agobard is read an epistle of Leidrad Archbishop

of Lyon, to Charles the Great, enumerating churches by

himself restored, among which one in honor of Saint Eulalia,

"where was a monastery of girls in honor of Saint

George, which," he says, "I newly covered, and in part

its walls I raised from the foundations." Whence we understand

that the monastery was very ancient, which already had ceased to exist.

But just as the Franks in Gaul together with the Christian

faith received the cult and veneration of Saint George, so

also in Italy the Lombards, and a monastery in Lombardy, and in Britain the Anglo-Saxons,

from the very first beginnings of the Gospel preached among them. Concerning the Anglo-Saxons

we shall see below in the Analects, where concerning the Patronage

of Saint George. Concerning Cunipert King of the Lombards, their

Historiographer Paul Warnefrid, Deacon of Friuli, testifies,

book 6 chapter 17, that "in honor of Blessed George

the Martyr he built a monastery in the field of Coronate,

near the river Adda, between Cremona and Piacenza,

where he waged war against Alachis, in the year 691,

and carried off a most glorious victory," which by this deed he seems

to have wished to have related to the holy Martyr.

[46] Concerning the temples, monasteries, oratories erected to Saint George

throughout the whole East, many churches in the West, it is not to be doubted but that they were

very many and most ancient. Of various ones shall be treated below in

the Analects, because the miracles wrought there lead us into their

knowledge; to pursue the rest would be a vain labor and

immense, on account of the multitude and the present obscurity of the places.

When Saint Theodore the Sycean was born, whose Life we gave on the preceding day,

that is about the beginnings of the 6th century,

in Galatia near Sycea a temple of the holy Martyr was known,

to which a monastery afterwards the holy Archimandrite himself

added: others elsewhere were built. As to the city of Constantinople

(for I like to end the enumeration of the older churches

of Saint George outside Syria there whence we began),

the Emperor Maurice built an oratory of Saint

George, by the testimony of the aforesaid George Codinus, in

the book On the Origins of Constantinople. This was done about

the beginning of the 7th century, when the said Emperor was famous

for many happy battles against the barbarians. Then about the 28th year

of the same century, a temple of Saint George surnamed

Chalcedon was built by Sergius the Patriarch, as the author

is the same George Codinus. But the Clermont Synaxarium

ends thus the epitome of the Georgian Passion, others built at CP. Τελεῖται

δὲ

ἡ

αὐτοῦ

σύναξις,

ἐν

τῷ

ἁγίῳ

αὐτοῦ

μαρτυρίῳ,

τῷ

ὄντι

ἐν

τῷ

Δευτέρῳ. "But his feast is kept in the holy

Confession of himself, which is in the Second," so called place

by Justinian Rhinotmetus, because, driven from the Empire, there he began

the second time to reign, entering the city by an aqueduct

by a secret way, as is taught by the above-cited Codinus. Whether

that Confession in the Second, is one of the three churches, which

we said were at Constantinople sacred to Saint George, or different from all

of them, I will not more laboriously investigate: rather I add a fourth place

from the Menaia on November 26, where are noted

Ἐγκαίνια

τοῦ

ἁγίου

Γεωργίου

ἐν

τῷ

Κυπαρίσσῳ. That

the argument is the article τῷ, which is not wont

to be placed before the names of cities in a similar construction, but before

the names of particular places: and this place indeed

known by the appellation of Cyparissus or Cypress, I think

is to be sought at or near Constantinople.

§ V. The blasphemies of heretics against the true existence of Saint George are refuted from what has been said.

[47] The foreshown antiquity of the Georgian cult, The antiquity of the Georgian cult and the truth of his martyrdom

having been proved in this way, through the succession of four

centuries which followed the death of the holy champion, beginning

from the great Constantine himself, and proceeding through the East

and West, it plainly appears, against the unskilled maliciousness of the hagiomachs,

upon what foundation such a religion is based;

and one should least fear, lest George the Arian, pseudo-Bishop

of Alexandria, adversary of Saint Athanasius, on account of

the filth of his intolerable avarice torn to pieces by the pagans, should have given occasion

for this name to be inscribed in the fasti of the Saints. The impious

that George bore the punishment he deserved, in the year

362 under Julian the Apostate; when already long before Saint George had

churches dedicated in his name, the martyr of Christ,

perhaps even at Alexandria; where among three which

the tyranny of the Saracens and Turks left to the Christians,

the third, by the name of the great Martyr Saint George, outside

the city by the shore of the salt sea, he confounds Pontanus, is enumerated by John

Discipulus of the Alexandrian See, that is, Vicar or Chorepiscopus,

writing to Clement VIII in Baronius at the end

of volume 6.

[48] Let therefore be confounded the blasphemous spirit of Isaac Pontanus,

by which in the History Of the Matters and City of the Amsterdamers

book 2 chapter 4, when about the Hall of D. George and of that place with

the Amsterdamers, about the oeconomy, antiquity, translation some

things he had said, he did not hesitate to assert, that "from the inventions of the Arians

Saint George flowed"; and with the usual petulance of heretics

insults Bellarmine, contending in book 1 chapter 20 On

the Church triumphant, that "Saint George is to be held a Martyr,

even if he did not kill the dragon, because

the universal custom of the Church approves this, to which

always the memory of George has been most celebrated." He boasts

that he has made it manifest to anyone, that George the Cappadocian was no

other than the Arian, enemy of Athanasius and of the church:

and boasts that he has accomplished this, the blasphemer saying that there was no other George, because concerning George the invader

of the Alexandrian See Athanasius and Nazianzen complain, and argues that the same

was praised as a Martyr by his own people by Epiphanius:

and finally insolently asks, whether even in the age of these was celebrated

the memory of any other George, than he whom they

condemned; and in such matters himself, as one who has

revealed a great arcanum of the Papacy, magnificently looks about him. But these while he thus

rashly utters, he shows himself worthy, that this his

triumphal Paean against Bellarmine be hurled back in his face, "Behold words

slippery and vagabond! behold leaden giant arguments!"

[49] Do you say, Pontanus, that the Catholics are being deluded in George by this argument,

that "even today the Alexandrians, besides the church of Michael

the Archangel and of Mark the Evangelist, have

also an ancient and ruinous church of Saint George outside

the city by the shore of the sea; situated namely in that place

where the corpse of George the Arian Cappadocian was burnt

and the ashes cast into the sea you have related from Ammianus"?

Let us grant indeed, whom a pseudo-Bishop torn to pieces by the pagans of Alexandria, that it was situated in the same place and neither long before

nor long after the slaughter of that George (which three things were not to be assumed

gratis, but had to be proved, in order that you might conclude something; for

even with one of three parts failing, the conclusion collapses) let us grant,

I say, that all these things are true, and him whom Ammianus expressly

says was a Cilician, let us allow even to be called Cappadocian, because

he came to Alexandria from Cappadocia, by the testimony of Athanasius; shall you not,

when you say that the body of that George was burnt, the ashes cast into the sea,

be evidently convicted that this is not the Saint George

of the Catholics, whose sacred deposit near Diospolis

buried, under Constantine the Great dug up again, through a thousand

and more years there was honored; as also elsewhere notable

portions of his? What that Epiphanius is alleged with bad faith, as though

he in heresy 76 had asserted that the most wicked

George began to be worshipped by some as a martyr.

Behold the words of Epiphanius. "But perhaps someone will say

about him who thus died; whom the Arians held for a Martyr, 'Therefore he was made a Martyr,

who thus suffered these things at the hands of the Greeks.' And if indeed

he had had this contest for truth, and these things had befallen

him from the Greeks on account of envy and confession in

Christ, truly he would have been placed among the Martyrs,

and not among the small; not however was the cause on account of

his confession in Christ, but on account of the much violence

which in his appointed Episcopate he had exercised against the city

and people." Yet even if the Arians were so stolid,

that they held him sometime for a Martyr; is it credible

that the Alexandrian people, most zealous for the Catholic faith

and most studious of Athanasius, or Athanasius himself restored to his See,

or his orthodox successors, would have permitted

that a church should be erected to the memory of a man so hated and infamous with the common folk,

in the very place where he was reduced to ashes?

Undoubtedly that Isaac had to be waited for through thirteen hundred years,

who would set Antichrist, that is the kingdom of ignorance and darkness,

in the open, by examining all things a little more carefully,

and would reach the beds of truth

first, and lead others. It must be noted not perfunctorily,

nor could these so absurd things be so boastfully said by heretics,

unless they had plowed in the Baronian heifer, and the antidote

which that most wise man had prepared for certain circumstances of the Georgian Passion

not altogether approved by him, they had converted

into poison; boasting by the same argument that they had blown away

the whole Saint George by which he, moved, doubted about

Athanasius the magician, by him, as it is written, overcome and

confounded.

[50] But to what tends this last clause of the most inept Appendix?

by which he warns, "It must finally be noted,

that there was the greatest itch of the already declining Church in fabricating

Saints: and Jacobus de Voragine has mixed with the Saints. and in the first place to this class

is to be referred Voragine, whom one may call truly a voragine

of the profoundest darkness: inasmuch

as from whose brain, as once from Jupiter's, many such gods and goddesses

of the Roman Church sprang with marvelous fecundity."

Hitherto in the whole flock of Calvinist ranters there has been

found no one, who has proved even a single fictitious Saint

to be worshipped by the Roman Church: meanwhile they boast that whole armies of them

have been dispersed by them: and lest they should seem to be ignorant of the matter,

they even point with a finger to the parent of such copious offspring, Jacobus

de Voragine. Whom while Pontanus does not fail to know

flourished in the year 1290, it is necessary he confess a profound

ignorance or negligence of ancient matters, concerning which he writes with so great supercilious air:

since it is commonly to be seen and read

that temples were dedicated to those whom he himself mocks and feigns to be born

from the brain of Jacobus, holy to the Saints, many centuries before Jacobus. Concerning

the true Saints some false things in the course of times were believed and

written, and too easily received by Jacobus, we do not deny,

nay we ourselves have often been the first to show them: but we deny

that a worthy man, by profession religious, blameless in morals, in grade a Bishop,

should by sciolists and innovators be so torn to pieces on account of a book,

written with great profit to that age, although with no very great selection,

with a not most Latin style.

[51] Let it therefore remain fixed and firm, that the most celebrated cult of Saint George

is founded not on some error derived from heretics, but

on the most true martyrdom of the unconquered Champion, and that earlier

churches began to be erected to him, those about to object the multitude of Relics of Saint George, than the Arian heresy began to prevail.

Before I proceed to prove in the following Paragraph the continual and perpetual succession

of this cult; lest an importunate anxiety be thrust upon pious men,

and the material for cavilling of the impious be increased,

who are about to hear so many places showing the arm of this Saint,

or his head, or another notable portion; both are to be anticipated,

and are to be warned, that it is a most received custom,

that head, arm, shoulder-blade and the other members

be named for any part of them; nay the body for

do they deserve, who wish the commonly received modes of speaking

to be altered and corrected, only because brevity

produces obscurity, obscurity produces sometimes occasion of erring

to the unskilled. Wiser than they, Gregory of Nazianzus, writing against

Julian, says, "The faithful venerate piously

and holily the whole body, where even the thinnest

dust of some Saint is held; which is

of the same virtue as the whole body is."

[52] nor are all of the same Saint George: But neither is another cause to be dissembled, nor one among so many chances

of human affairs at all avoidable, of multiplied

Relics under the name of a single Saint, often

more than the measure of one body could have bestowed;

namely, that with the distinctive memory gradually vanishing

of synonymous Saints, necessarily also it must have happened

in the course of time, that as many Relics as were thus held

under the same name, should be believed to be also of the same Saint,

namely of him who of all called by such a name is commonly

the best known and most celebrated. In the Relics moreover, through secular

and military men, returned from the East to Europe, brought hither,

there are certain special difficulties, and just cause

for suspicion, that they, acting violently and injuriously in Asia,

and by the immoderate desire of carrying off Relics bringing no light

disturbance, because however the distinct knowledge of the individual ones has perished, often had some offered

for others by those who did not wish to let go of their special Patrons,

and yet wished to be freed in any way from troublesome exacters.

It is added that similar treasures, hidden in secret places,

were not rarely dug up by curious searchers, without

any other indication of whose they were, than of the name alone inscribed on golden or silver

vessels; of which, if there were any monuments,

they were either on account of ignorance of the Greek language neglected, or

altogether nowhere found. What? That those pious, as they were called,

thefts, were held secret out of regard for the Princes and Bishops who forbade them,

until they were brought to a safe

place; and the sacred bones often stripped of their cases,

to support the poverty of the possessors on the journey, were also deprived

of various tokens, through which fuller knowledge could have

perhaps been arrived at, and it could have been distinguished what member of which

Saint it was.

[53] that one more well-known in them all is rightly honored, Wholly unprofitable, not to say noxious, solicitude

will anyone esteem, who shall prudently think about these matters, to be more scrupulous

about the quality and quantity, as much of other relics,

as of those which under the name of Saint George are entitled

and obtain veneration; although several Saints of this name

have lived, and have been after death in great honor

with the Easterners. In those particles whatsoever we recognize

the glory of one great Martyr, throughout the whole world through all

ages successively propagated: nor do we doubt that other

later Saint Georges, as they glory in having derived their name from him

who first consecrated it with his blood; so

rejoice to have part of the honor transcribed to the same, even though perhaps they be of another Saint George, who should have been offered to them,

if as constantly the use of sacred relics religiously

to be venerated had persevered, as distinct

also the knowledge of the individual had remained. Let some bones be not

of this but of another Saint George; the religion of one venerating the Saint whom alone

he knows will not be frustrated of its intent;

but it will be imprudently disturbed by him, who can only stir up doubt,

but not also resolve it, by probably defining what of whom

each is. "Let piety remain," says the author of the Florarium,

cited by us in a similar case before the Life of Scholastica, no. 37, "and

the truth will be revealed, when in the regeneration of the dead,

what is its own to individuals without confusion will be rendered,

and what has been divided into many parts, without diminution

will be restored, by God, the same resuscitator of bodies

who is their founder." The same shall vindicate by his judgment

whatever in the translations of sacred Relics (of which we shall report many below,

pertaining to Saint George) has been done violently,

irreverently, or even sacrilegiously and avariciously; meanwhile

content to have provided, that whatever injury, inflicted on sacred places

and the pledges of the Saints, might be compensated by greater

and more religious worship among foreigners and truly orthodox.

But if sometimes some have sought shameful gain, or if some other error lies hidden. not

only by treating true Relics unworthily, but also by selling false

ones for true, should the honor of all be promiscuously abrogated for that reason?

No more certainly than alms should be denied to all the poor,

because some lie about their poverty.

But as Christian charity avoids excessive curiosity about these matters,

lest, while one scrupulously seeks the poor man, Christ in the poor man

should be sent empty away: so neither does prudent religion recall to examination

what in good faith posterity has received from its ancestors,

and no certain reason compels to hold them specially suspect; especially

when it sees the pious credulity of the faithful confirmed by signs

and miracles, or supported by the attestations of supreme Princes or holy

men, and by the undoubted persuasion of several orders of centuries.

§ VI. Later translations of the Relics of Saint George, and temples and monasteries enriched by them.

[54] Paul Muscia, Canon of Palermo, stretching all the sinews

of his genius to augmenting the honor

of the great Martyr George, spared no diligence by which he might

come to the knowledge of those places which in the special

patronage or even relics of this Saint glory: bent on this

one thing, that he who is everywhere venerated in all regions, might be known

to be thus venerated. What recently was accomplished in this matter in Sicily, He therefore sent letters in every direction, some

of which remain with us, to all whomsoever he thought

able and willing to contribute anything to the praise of the common

Patron; and whatever he could obtain he handed over to Lorenzo

Finicchiaro, Priest of our Society, who was writing

This contains a prolix enumeration of all

those churches of which he had knowledge, as

distinguished by the cult or relics of George. But in

this, however much labor and diligence have contended,

yet the copiousness of the material so surpassed the capacity

of the collector and writer, how the same things here should be treated. that in no way do I hesitate to affirm, that incomparably

more such churches exist which he passed over,

than those he named. Nor is it my mind

to supply that defect, by following the preceding

Finicchiaro through individual regions: but only about those

have we proposed in this Paragraph to treat, to which a more distinct

note of time added, makes more to our intent,

beginning from the eighth century, since at the end

of the seventh the examples cease, arranged above in order of regions.

[55] The monastery of Fontenelle, built by Saint Wandregisil

in that part of Gaul which is now called Normandy,

has a Chronicle of its history, extending beyond the middle

of the 11th century, About the year 750 and printed in the second volume of the Spicilegium of Achery

according to the series of Abbots, of whom the fourteenth

was Saint Austrulphus, begun his government in the year 747,

which he held until 753, to be commemorated on September 14.

"In his time," says the author of the Chronicle,

"a great miracle the founder of the world, almighty

God, and a precious treasure, deigned to show to those peoples residing in the district

of Coriovallum.

For while the County of the same district was held by Rihwin

the Count, a certain vessel in the manner of a small tower in the middle

of the sea, near a place which is called the Port of Ballius,

was seen carried upon the waters: and so, gradually approaching,

it stopped at that emporium itself. a little wooden tower lands at Portus Ballii, Which seeing,

the neighbors in the manner of common folk began to wonder what

this might be: then they approach the Count: set forth the new matter:

and so together with the Count, religious

men also and those shining with priestly dignity, to

this unheard-of spectacle they invite. Who drawing

nearer, with great awe, yet with greater faith,

examine on the side of that little tower a little door

secured by a bolt: which being unfastened and looking in, they found

Gospels, written most excellently in Roman letters,

made of the cleanest parchments and of elegant

form. Beside which they find also a case:

which opening they found part from the most precious

jawbone of Blessed George the Martyr, containing Relics of Saint George; with many other

pledges of diverse Saints; also of the saving

wood of the Lord's Cross: which in the same case

was declared with letters sealed. Then with a fast indicted,

they deliberate what should be done.

[56] "For having completed that fast they prepare a wagon,

to which they might place the aforesaid tower, that where

the will of the Lord decreed it should be carried: and two

cows also being harnessed to the same wagon, they awaited the nod

of the highest Arbiter. which is miraculously carried to a place, Without delay, the same

cows at a swift pace with the wagon itself, with peoples waiting

and following; without a driver or

the administration of any cowherd, to that place, which

until now is called Brucius, they came. But there was

it pleased all. Yet the aforesaid Count was the first

in this matter: who together with the peoples subject to him,

founded in the same place a basilica in honor

of Blessed George the Martyr: and two other churches, that is,

where soon that church was built. one in honor of the most blessed mother and perpetual

virgin Mary, the other in honor of the holy Cross was made.

Where by the divine clemency prevailing, by the intercession

of the Saints (whose most sacred pledges with a particle

of the precious head of Saint George the Martyr of Christ

are preserved) such great miracles are wrought up to the present,

that, unless they be received by the faithful, who know the Lord

to work very many virtues in his Saints,

they exceed belief. But the same village is situated on the plain

of a high mountain, to which on the Southern side a river lies adjacent

which is called Undua, distant from that place more or less

two miles. But the form of that little tower, in which

they were enclosed, because I saw it, I also described. But it is

of square form, namely rising from four angles from

below; and so the whole work, gradually decreasing

in width, in the top is rendered narrow, so that

it resembles a pyramid in height, and is

made firm by the joining of a single small mast. It has also in the middle

of itself a little solarium, in which that Gospel codex

with the case was kept, to which above was fitted a panel,

rising to a height of about eight feet, in breadth

of three.

[57] "But from what part or place, or how into

this district it came, by all the inhabitants of the same

place until the present is held uncertain." So far

the author of the Chronicle, whence they seem to have been received. who afterwards referring from the Deeds of the Pontiffs

the invention made at the same time of the Head of Saint George

at Rome under Pope Zachary, says that he suspects that some venerable

men, either from Britain, that is, the nation of the Angles,

who especially familiar to the Apostolic See always

are, or from any province, to enter which

the sea must be crossed, were at that time

in the Roman city; and the aforesaid Relics, received

from the Pontiff himself, while they wished to return home,

being overtaken at sea by shipwreck or some such misfortune;

and so those pledges being lost, by the nod of God into

this very territory were brought, where until now by

faithful peoples they are worshipped with the highest veneration.

Why not rather some Italian or Gallic church, near the sea

(for Roman letters, as laws, or from a shipwreck of those returning from Rome? the provinces subject to the Roman

Empire used) by the same sea's inundation or

the impetus of a swollen river beyond its custom cast down, in the midst

of the waters may have left the little tower or tabernacle, of a mass far

larger, than can be believed to have been fitted for carrying Relics,

even if it had been only eight feet high,

as Achery seems to have understood that passage by thus punctuating.

"It has also in the middle of itself a little solarium … to which

above a panel is fitted. It rises to a height of about eight

feet, in breadth three." But if you follow our

punctuation, by which the sense becomes far clearer, you will believe

this to be the measure, not of the whole little tower, but of that cavity

which contained the case and codex; but the height of the whole work

to have been double or triple: such as was customarily used in churches,

and gliding gently upon the sea could have been seen from afar

and for a long time.

[58] "Be that as it may, in the following time also," says

the same author, "a certain paterfamilias, by name Bernhard;

because it was his possession, Who and where was Portus Balii? in which the basilica itself

of the aforesaid Martyr is seen situated; transferred it

to this monastery of Fontenelle: and so into the dominion of this place

it came." But as concerns the situation, by the name of the County

of Corrovallum I think is to be understood that tract of land

which is now called le Pays de Caux: by a name

perhaps contracted from Corvaux, rather than from the ancient

Caletes, peoples of Belgic Gaul. Certainly of this little district

the extreme horn, where the vast estuary of the Seine

mingles with the British Ocean, holds a town even today

not ignoble, which by antonomasia is called le Havre, "Port," or

with the addition, le Havre de Grace, "Port of Grace,"

such as here is indicated to have been Portus Balii, then also worthy

of the name of emporium. Hence indeed going up toward Rouen,

across a small river, in the Geographical tables is designated

the village of Saint George, at six French leagues' distance

from the Port, namely by the singular devotion of the inhabitants to

the Saint, gradually changing the ancient name. But

so much to have deduced for the explanation of the matter is enough, more prolix

indeed than the scope of this Paragraph required, on account of

the excellence of the miracle, wrought in that deportation of a Georgian Relic

by sea and land; I pass to the other places illustrated with similar

patronage, to be traversed more quickly, preserving however

the order rather of time than of place.

[59] Concerning Saint Angilbert Abbot of Centula we treated on February 18,

and set forth the legations undertaken by him to the Apostolic See,

in the year 792 and 794 under Pope Hadrian; and again

under Leo III, in the year 796 of the same century; when we saw given to him by Alcuin

his master in his commands, not to forget

to acquire the patronages of Saints and things of ecclesiastical

beauty: Relics brought to Centula which we also believe was to his same

care, when in the year 800 he accompanied Charles to Rome,

and obtained the exemption of his monastery. He, in

the little book which he wrote concerning the buildings, relics, vessels and other

ornaments of the church of Centula cared for by himself, among the Relics

which he confesses to have received "from the holy Roman church,

with the bestowal of good memory Hadrian the supreme Pontiff,

and after him the venerable Leo the Roman Pope, from

Constantinople or Jerusalem … then from

Italy, Germany, etc." names Relics of Saint George,

and for these and others there reviewed, "we prepared," he says,

"a larger case with gold and gems, which … beneath

the crypt of Saint Salvator we took care to place." But

the church of Saint Salvator was one of the three built at Centula by

Saint Angilbert (as is said in §5 of the Previous Commentary, by Saint Angilbert, from John

Capella, author of the Chronicle of Centula) and had among others

Paul etc. and now is called CAPSA SANCTAE PRIMAE, that

is (as the same Capella afterwards explains) "of the primitive foundation

of the militant church: because in the same rest

very many bodies (or parts of bodies) of Peter, Paul,

John the Baptist and other Confessors and

Holy Virgins; whose names, indeed, were

in detail by Angilbert himself consigned to writing":

whence it appears that among the Martyrs of the primitive church was there held

Saint George.

[60] a monastery is founded in the Hercynian, In the year 813, as Gabriel Bucelinus writes in part

2 of Germania Sacra page 38, "in the Hercynian forest near the village

Nehartikirchung, began to be founded the distinguished monastery

of Saint George, by Hezilo and Hesso, illustrious

men," probably that very one, which Louis the Pious in

his decree about the monasteries of the Franks in the year 817, in volume 2

of du Chesne's Francic writers page 323, enumerates among the 54 monasteries,

"which ought to give neither gifts nor military service, but

only prayers for the salvation of the Emperor or his sons

and the stability of the empire": although by an error of the typographer,

but corrected by the index, the name of Saint Gregory for George

crept in. For still with slight beginnings the monastery was rising,

and not until the 24th year of that century was the building completed,

and that suited to the primitive poverty of new monasteries,

namely with rough workmanship, the church at Cabillonum remains unburned, until gradually

it grew into great splendor. In the castle

of Cabillonum was a small basilica, consecrated

to God in honor of Blessed George the Martyr, in what century first

it was built is nowhere found: about it the author of the Life

of Louis the Pious, nearly contemporary, writes that, when the city

had been occupied in the year 835 by Lothair, the son rebellious to his parent,

and in the manner of cruel victors had been plundered and suffered

to be burned; "that indeed was surrounded on all sides by the licking

and raging flames, yet by a stupendous

miracle could not be burned, the sole survivor of the city burnt."

[61] In the year of the Incarnation of the Lord 837, on the

5th day of the month of April, a certain Italian Cleric, by name

Felix, brought to Fulda, with various other Relics, also a particle

from the bones of Saint George, as Trithemius writes in the life

of Blessed Rabanus Maurus, then Abbot of Fulda, afterwards

Archbishop of Mainz, published on February 4, no. 29. In the year 55

of that century the Emperor Lothair, when the Empire had been divided among his sons, to

the monastery of Prüm withdrew, which he testifies he enriched

with various Relics of Saints, by that diploma which is to be read in Brower,

book 8 of the Annals of Trier no. 114;

and among others he enumerates an Arm of Saint George. In the same

century, extending to the year 88, in the diocese of Constance

was created Abbot of Reichenau Hatto the third of his name,

and there, by the testimony of Bruschius in the Chronology

of the monasteries of Germany, Relics brought to Cambrai, "built a cell or temple

of Saint George, to which the Emperor Arnulph

gave many districts." In the year 894, with the body of Saint

Rigobert Archbishop of Rheims, as is held in the history

of the Translation no. 14, on January 4, into a village of the district

of Vermandois Nemmicum, was brought a quantity of precious

relics, and placed at his head in the Basilica of Saint

Martin, where among other Martyrs of Saints are named

Relics of Saint George. About the same time, with the Cambrai

See held by Dodilo, who held it from the year

887 to 900, the Canons of Barala between Arras

and Cambrai (concerning whose church,

consecrated by Saint Vedast in honor of Saint George, treated

above no. 42) seeing "the raging of the Normans

around that province everywhere fiercely raging,

carried the sacred Relics into our church,"

says Baldric book 2 chapter 11 of the Chronicle of Cambrai.

"These, hastening precipitately to return to their own,

when with no dissuasions the aforenamed Bishop could

detain them, 'Since,' he said, 'this is your sentence;

so be it: in your hand I place the deliberation:

yet that pledge of the precious arm"

(it was the Georgian one) "I will retain with me." Prudently

indeed; for at the third mile from the city they were caught by the barbarians

and perished, and the place was reduced to a desert; and "that

sacred arm," says the same Baldric,

"with us has so remained until today," that is, until

the end of the 9th century; and at our 17th century begun

writing Notes on Baldric's Chronicle George Colvener says,

"Still now the same arm or relics

of Saint George, enclosed in a silver-overlaid arm,

in the said Metropolitan church of Cambrai

is religiously preserved."

[62] In the 10th century monasteries were erected at Venice, How ancient with the Venetians is the appellation of the island and

chapel of Saint George, no one can teach us; this is certain,

that in the year 982, by the munificence of the Doge and Senate of Venice,

they were donated to John Morosini and his companions, to found

there a monastery, which today most adorned and most noble

under the title of Saint George Major is visited. The letters of donation

of this kind Ferdinand Ughelli has whole in Italia

Sacra, volume 5, column 1272, where it is said that that church had been

pertaining to the dominion of the basilica of Saint Mark: and at Prague. but how

in the year 1296 was brought there, from the Florensis Calabrian

monastery, a bone of the arm of the same Saint Martyr; and in the year

1462, part of the head from the island of Aegina; below in the histories

of the said Translations will appear. At the same time in which

this for men in the Venetian city, another in the city of Prague for virgins

of the same Benedictine institute was founded and endowed by Mlada,

daughter of Boleslav the cruel, namely in the year 986, as writes

Bucelinus in Part 2 of Germania Sacra page 39.

[63] After the year one thousand from Christ's birth scarcely two years flowed,

when Suanhildis, Wife of Ekhard I Margrave of Meissen

and Thuringia, likewise in the 11th century in Thuringia, by the testimony of the same Bucelinus above, near Naumburg

or Neuenburg, founded an illustrious monastery of the Benedictine institute,

called of Saint George. In the 11th century, past the middle,

Herbert Count of Vermandois with Hildebranta

his wife endowed the ancient church of Saint George in the town of Roye

with an opulent revenue, where the miracles which were wrought will below

be given from an MS. About the same time Agnes the wife of Geoffrey Martel

Count of Angers, at Vendôme

castle … "on the brow of the mountain, where then their hall

was, built a church of Saint George, and placed Canons,

and ordered it to be called the chapel of the Consul"; as in

the Deeds of the Consuls of Angers narrates Fulk, himself afterwards

Consul of Angers, born from Martel's sister Ermengard:

at Roye and Vendôme in Gaul, whom one may read in volume X of Achery's Spicilegium.

Meanwhile with Constantine Monomachus as author, at Constantinople

in the Mangana, that is, in the Armamentarium built by Constantine

the Great, rose together with a monastery that famous

temple of Saint George called "ad Mangana," and to the Thracian Bosphorus

by its celebrity gave a name, by which, on the testimony of William

of Tyre book 2 chapter 7, the Bosphorus itself is called the Arm of Saint George.

That this temple was adorned with many distinguished Relics

John Cantacuzenus writes book 1 chapter 59: among

which doubtless were those, concerning which, when Constantinople was captured

by the Latins in the year 1240, found by Walo of Sarton,

together with the head of Saint John the Baptist, is treated in the history of this man's

translation to Amiens, and it is said that "with the head of Blessed George

he adorned the church of Majus-monasterium;

but the Arm he sent to the church of Pincon, of which he was

Canon; and a finger to Sarton, from where he was

born." Where Majus-monasterium in French Mor-moutier

in Touraine, is wrongly written by the interpreter for Morandi-monasterium,

in French Mares-moutier in Picardy,

acutely observes Charles du Fresne in his tract on the head of the holy

Precursor. For what would have come into the mind of Walo,

to send a treasure sought with such labor so far from the homeland?

[64] With the city of Constantinople afterwards captured by the Turks,

the veneration of its church called "ad Mangana" remained so great, that

the barbarians, not able to bear it, CP. ad Mangana. persuaded Amurath their Emperor,

seeking a remedy against the raging pestilence,

that the offended deity of his Muhammad could not be otherwise placated,

than by the destruction of that church. Which when he had ordered to be done,

on the night preceding the decreed ruin, there appeared George as if angry,

and unless he desisted from the intended outrage, and held the place itself

in the same veneration in which it had been held under the Christian

Princes, he threatened him with the most dire death.

By which vision the barbarian was so consternated, that with difficulty

he could be restrained by his intimates, from casting himself headlong out of a window,

not able to bear the angry face of the Saint; but

soon as it dawned, he not only took care that the former command be revoked,

but also that a silver lamp be made, which with an annual

pension, to be given to the Greek Priests serving there,

should be offered to that place, as Lorenzo

Finicchiaro narrates page 239, forgetting to cite the author in the margin.

The same happened again before 55 years, in the age

of him who now reigns Emperor of the Turks or his father,

writes Theophilus Raynaud in the little work on Saint George no. 19,

namely "by the apparition of George threatening death, the tyrant

terrified, as soon as he awoke, the command being revoked, decreed

that the temple should stand, and at his own expense a lamp should be fed there:

and that this is held from the report of P. Francis Caniliac, a most noble

and most religious man, returning from Constantinople, where

he had been present when the matter was done."

[65] On the occasion of the expeditions to the Holy Land, With the twelfth century of the Christian era verging to the end,

was undertaken by the Latins that distinguished expedition into the Holy Land,

whose prosperous beginnings, when they were related as received

by the distinguished favors of Saint George, and very many, both leaders and soldiers,

confessed themselves bound by public

and private benefits of the holy Martyr, it is difficult to say how they

promoted his cult, each returning to his regions and cities. From

that time, namely, it came about that in all of Belgium (whence one may judge

about the other nations) there is no city, I will not say, nor even little town,

which does not have either a temple, or a chapel,

or at least an altar with a sodality, consecrated to the veneration of Saint George.

From the same time very many societies, instituted for the handling

of arms and the defense of religion or country,

chose his patronage for themselves; nor those only, but

also whole nations and kingdoms, as of Lusitania, Aragon,

England and others Finicchiaro teaches, and is commonly

known to all. How little vain that religion was, will be shown

by examples of aid divinely conferred through Saint George on his devoted

worshippers, by land and sea, below in the Analects to be set forth.

How many new temples and monasteries and noble places the same

thenceforth have testified, how in many places shared

Relics, because to explain it would be infinite, I shall put an end to this Paragraph

by adding some few examples.

[66] In the year 1120 was celebrated the Council of Beauvais,

to which in place of the sick Archbishop Daimbert of Sens

Arnald Abbot of Saint Peter the Living was asked to go, the cult of Saint George is greatly propagated. and himself on the journey

seized by illness, halted at the church of Saint Lupus, namely

at Naudum (I suspect the place is on the Oise, near Beaumont,

which today Villers-Saint-Leu, that is, the Villa of Saint Lupus,

is called) but when he wished to leave thence, says Clarius

author of the chronicle, "then for his Abbot setting out to the Council,

Chaplain of that church, Relics are brought to Sens, worthy of all praise and most honorably decorated with many

virtues; and four

silver gilded phylacteries, of which the fourth was

of Saint George, he presented; relating that, when he was

Chaplain of Count Stephen, namely of Blois, beyond

the sea he went with him in the year 1101. Who Stephen, when, with the choice given him

by King Baldwin at Jerusalem, he received from the royal sanctuary

from the Lord's sepulchre and from his Cross and from the body

of Saint George; the same Alexander effected with the greatest sagacity,

as he himself related, through the friendship which

he had with Arnulph, then the King's Serinarius, and Chancellor

of the Church of Jerusalem, and after a decade from the Count's

arrival at last Patriarch, that he should secretly give him some small portions

of the same Relics, who did not refuse, since

the ancient friendship forced him to do this …

But the Lord Abbot, raising such and so great

gifts (in which that pious Priest protested to give his heart

and soul, and for whose annual worship he bequeathed a certain

house of his to the monastery) returned home.

But the cases of the holy Relics were received

by Clergy and people; and solemnly shown

and kissed on November 2 of the year 1121,"

as is more fully read in the above-cited chronicle of Saint Peter the Living in volume

3 of Achery's Spicilegium.

[67] In the year 1138 Reimbert or Regimbert, from

Abbot of Saint Peter of Salzburg, Bishop of Sabiona or Brixen, a monastery is founded in the Subalpine regions,

in his diocese founded a Benedictine monastery, to which

Mount Saint George was the name, from a chapel which there not many years before

by the help of his kinsmen Ratbold, the most holy solitary from the dynasty of Aibling,

had founded for himself and his companions, joined

for leading an eremitic life in that rough place; where, among other

very many Relics, enumerated by Bucelinus, are said to be held

"distinguished parts of the Tutelary Saint, namely the arm

of so great a triumphator"; and lest you doubt that it be whole,

the individual parts of the arm are enumerated, "the pechys and radius, the greater

and smaller bone of the arm, which prevail over all gold and gems

in the estimation of all." In this century also,

"when it had pleased the divine benignity, by its hidden

judgment, miracles become frequent in Burgundy, by which it raises up the humble, disposes the lofty in order

and calls them back, the chapel of Saint George of Dola,

for some time desolate, mercifully to illustrate with the glory of miracles,

through him by whose merits so great

virtues God works in the same, that the blind see,

the dumb speak, demons are cast out from possessed bodies";

in the same century, I say, arose a controversy

about the oblations there flowing in, composed through an instrument

furnished with the seal of the Abbot of Baume, by name

Guigo, and of Eberard Treasurer of the church of Besançon, and of the Dean

of Saint Mary Magdalene (with whom in the Archives the same

is preserved) composed before the year 1171, in which namely

the aforesaid Eberard was made Archbishop there.

[68] The author of the Gallican Martyrology, Saussay, when on

April 23 he had said that "at Toulouse is celebrated the Nativity of the Saint,

on account of the right arm from the East with other precious

spoils brought by Robert Count of Flanders, Relics are brought to Toulouse, and to the shrine

of Saint Saturninus, most adorned with pledges of the heavenly,

offered," added: "But the body itself most sacred

afterwards brought there, and placed upon the altar of Saint Margaret,

in a silver bier there honorably rests."

As concerns the arm, it was part of that

bone, part of which by the gift of Countess Matilda

the Ferrarese have, and another the Abbot of Anchin in the year 1100 from the aforesaid

Count Robert received, as will appear below: but as

for what is called the body, these may have been some bones of the Saint, in the monastery

near Rama found by him who first received that arm,

as is said in that MS: but when or on what occasion

it was brought to Toulouse, we should wish to be taught by a similar document.

The same we should wish to know about other Georgian Relics, which in many

places are preserved; and first about the Arm, which Saint

Anno, Archbishop of Cologne, by divine admonition sought

and found in the temple of Saint Pantaleon, and translated to the Basilica of Saint George

built by himself, as below from his Life

shall be said.

[69] Finicchiaro, among the places ennobled with Georgian Relics,

names Poitiers in Gaul, Nancy in Lorraine,

Cleri in Liguria, and similar ones are held in many places. and there parts of the cranium are preserved

he says; he asserts also that Valencia in Spain, Brescia in

Lombardy, Catania in Sicily glory in the arm of the same Saint.

In the Genoese Metropolis, besides the arm, also the crural bone

is honored; at Varzi, a town of the diocese of Tortona, the truth of a similar

Relic proved by a miracle, when he who tried to carry it off

by theft, stuck hanging in the air by the arm;

at Bologna, Naples and Palermo a jawbone, or part

of a jawbone; finally he says the head is held at Syracuse. Add

the unnamed Relics of the body of the same Saint, which in

the Belgian Hierogazophylacium Arnold Rayssius at St. Omer,

Bruges, Broucbourg, Douai, Letiae, Oignies, Chêne,

Rutile or Rettelia, Walciodorus and Woumen-berge

writes to be preserved: Antonio de Yepes in his Benedictine Chronicle

Century 6 at the year 1052 chapter 10 treats of the Monastery of Saint George

of Azuelo in Navarre, and there says the Head of the same saint

is held. Rochus Pyrrhus in the Notice of the church of Malta, there

says an Arm of the Saint is held, and this is confirmed by Ughelli

in volume 7 of Italia Sacra, saying it in the Metropolitan church

of that island is preserved: the same in volume 8 asserts of the Metropolitan

of Brindisi. I omit to name many other places, which in similar

protection, and with particles taken from the body of their Protector

rejoice; or think themselves to possess such things.

ACTS,

As they are held in Lipomanus and Surius, by the interpreter Francis Zino from

George, the Great-Martyr of Nicomedia, at Lydda or Diospolis in Palestine (S.)

FROM GREEK MSS

CHAPTER I.

The persecution stirred up by Diocletian, George's generous confession, the torments of the first day.

[1] Diocletian, Emperor of the Romans,

unworthily possessing the sceptre, and the first of those who with him

claimed the Roman empire (for there were three),

when he had been declared Augustus Caesar, and saw all things

going well with him, both against enemies, and in the subject

peoples; with great zeal, as it seemed to him,

he fell upon this care, that he might acquire

divine benevolence. Diocletian, a chief worshipper of demons, For he thought the highest

piety, and the end of all goods, to be placed in the cult

of those who are called gods.

Wherefore he offered them assiduous and magnificent sacrifices:

and especially Apollo, as most skilled in future things,

he venerated. Whom when at some time he had consulted

about a certain business, they say he so replied, ^a that he said those who on earth were just, were to him an impediment,

that he could not truly pronounce future things, and on their account

the oracles of the tripods were found false.

Deceived therefore by the error of opinion, the wretched man

vehemently desired to know, who those

just men on earth might be. But replying from the priests

He, swallowing this response as bait,

renewed the war against the Christians, which had already ceased.

Immediately therefore arms, which were prepared against crimes,

began to be exercised against innocent men,

and into all provinces edicts full of slaughter

began to be sent. It was possible to see the prisons, empty of adulterers,

and assassins, and wicked men; but full of those

who confessed Christ God and Savior, full.

It was possible to see, with the old and customary kinds of torments, he rages against Christians,

as too light, rejected, more grievous

kinds to be devised, with which very many Christians daily

were everywhere afflicted.

[2] But when to the Tyrant various delations of crimes

against the Christians from everywhere, and especially

from the Procurators of the East, ^b had come, saying that they despised

his edicts, who professed themselves Christians,

whose number could not be counted, so that either

they must be allowed to live in their own religion,

or must suddenly be crushed by war, not expecting anything of the kind;

he, having heard all these things, hiding the indignation of his mind,

and displaying humanity. Summoned

all the Prefects to himself, and especially the Procurators of the whole East.

Who when all had quickly assembled, with the senate approving.

with the Senate convoked, the Emperor

making manifest his severity against Christians, ordered that what

each might think about the matter proposed, should be brought

into the midst. And when some said one thing and others another, at last he himself

vomited forth the venom, asserting that there was nothing

more excellent than the religion of the gods. Whose sentiment when others approved,

again, "If," he said, "you esteem my benevolence,

since you so think, zealously give your effort,

that the religion of the Christians from the whole of my empire

you may altogether expel. That you may more easily accomplish this,

I will favor you with all my strength." With all

approving and commending, it seemed good to the Senate

and to Diocletian himself, about this matter again and a third time

to refer to the people ^c.

[3] Then in the army was also the admirable soldier of Christ

George, who in Cappadocia in no obscure place

born of Christian parents, in true piety already

from his very boyhood had been instructed. He, when he had

not yet arrived at puberty, lost his father ^d in the contest

of piety distinguishedly fighting, and from Cappadocia

with his mother into Palestine, whence she was native,

he betook himself: where he had many possessions and vast

inheritance. Saint George, Tribune of soldiers and Count, On account of the nobility of his birth, when

already by the beauty of his body and age he was fit for military service,

he was appointed Tribune of soldiers. In which

duty, when he had shown his virtue in warlike

contests, and himself a strenuous soldier,

he was made Count ^e by Diocletian,

before he was known to be a Christian. But when at that time

his mother had departed from life, desirous of greater dignity,

he took the greatest part from the riches left to him,

and set out to the Emperor. Now then he had completed the twentieth

year ^f of his age.

[4] When therefore on the very first day he had observed such great

cruelty against Christians, he gives all his goods to the poor, and that the Senatus consult

could not be changed, thinking that time opportune for salvation,

all his money and

clothing he quickly distributed to the poor, and his servants

present he gave freedom, and concerning the absent, what

seemed good to him, he determined: and on the third day of the council,

on which the decree of the Senate was to be confirmed, and the opinions of the Princes

authors of cruelty were to be approved

or refuted; he, having rejected all human fear

and preserving in his mind only the fear of God,

with cheerful face and tranquil mind in the middle of the assembly

stood, and spoke in this manner: "How long

at last, he pleads for the Christians, O Emperor and Senators and Citizens,

accustomed to use good laws, will you augment your fury against

the Christians, and sanction laws against them iniquitous,

and persecute innocent men?

and will you compel to that religion, which you yourselves do not know whether it be true,

those who have learned the true? These

idols are not gods, they are not, I say, gods. Do not

be deceived through error. Christ alone is God, and the same

alone is Lord in the glory of God the Father. Through him all

things are made, and by his Holy Spirit all things are ruled

and preserved. Either therefore you likewise acknowledge the true

religion; or certainly do not disturb those who practice it,

by your dementia."

[5] Astonished at these words, and struck by the unexpected liberty of speaking,

all turned their eyes to the Emperor,

to hear, he confesses the faith of Christ, what he might reply to these things.

But the Emperor, as if his ears were stunned by thunder,

holding back the impulse of his wrath, nodded to Magnentius,

Consul, that he should reply to George. He calling him

nearer to himself: "Who," said he, "is the author to you of this

audacity and of this great liberty in speaking?"

"Truth," said George. Then the Consul subjoined:

"What is that truth?" George replied: "Christ

himself, whom you persecute." "Therefore you too,"

said Magnentius, "are a Christian?" "I am a servant

of my Christ," replied George: "and trusting in him,

I have of my own accord stood in the midst of you, that I might bear testimony

to the truth." With these words the people being stirred,

and some saying one thing, others another, an uncertain rumor was heard,

as is wont to happen in such a great multitude.

[6] Then Diocletian, silence having been proclaimed by heralds,

with his eyes fixed on the holy youth, when he had

recognized him, To Diocletian flattering, thus addressed him: "Formerly admiring your nobility,

and thinking your age worthy of honor,

I advanced you to greater grades of dignity:

and now, although you abuse the faculty of speaking to your destruction,

yet because I love your prudence and fortitude,

I counsel you, as a father, what is useful to you,

and exhort you not to abandon the advantages of military life,

nor by your contumacy to subject the flower of your age to torments:

but sacrificing to the gods, expect from us greater

rewards, who will remunerate your piety."

But Saint George replied: he excellently replies. "Would that rather

you yourself, O Emperor, through me knowing the true God,

would offer him the sacrifice of praise sought by him:

for he would grant you a more excellent and immortal kingdom.

For that which you now possess, since it is falling

and fragile, quickly collapses and slips away. Wherefore

the things which come from it, since they are fleeting,

profit nothing to those who possess them. Therefore no one

of them can shake my piety toward my God, no kind

of tortures can shake off from my soul the fear of him,

or inspire the fear of death."

While the holy man was speaking these things, the Emperor, all stirred by anger,

and not allowing him to make an end of speaking,

orders the satellites, that him from the Council, expelled with spears ⁱ,

they should cast into prison. Quickly they

do the commands: but the point, which touched the body of the holy man,

is bent back like lead, and the mouth of the martyr resounds

with praises.

[7] Led therefore into prison, they lay him on the ground,

bind him with fetters, ^k and place a vast stone on his breast:

Cast into prison, he is dreadfully afflicted: for both the Tyrant

had ordered. But the holy man bearing it patiently,

did not cease to give thanks to God until the following day.

For when day had dawned, again the Emperor called him

to the examination. And when he saw him exhausted by the weight of the stone:

"Have you recovered your senses," he said,

"George, or do you still remain obstinate in error?"

To whom gravely the holy man answering: "Do you think me so much a coward,"

he said, "O Emperor, as that by such a small

and puerile punishment I should fall from religion, and

deny piety? You will sooner tire out yourself torturing,

than I tortured." "I," said Diocletian, "will

so affect you with childish punishments, that they will quickly snatch your life away from you."

He orders therefore a huge wheel to be brought,

fixed on every side with sharp points, and the holy man to be bound

to it, and to be torn apart by swords prepared on it.

The wheel hung in the air, and beneath were

planks, in which most densely were fixed points,

like swords, some having straight points, some

hooked like hooks, some imitating tanner's knives.

When therefore the wheel by its rotation approached the planks,

and the holy man, torn by a wheel, as

that being hidden within the flesh they clung, was bound;

and through the swords, with the wheel rolling, he was forced to pass,

his body, caught by their sharpest edge, was torn,

and like a scorpion twisted it was cut through. This

kind of torture, he, strenuously bearing: first indeed

prayed with a loud voice, then he himself silently with himself

gave thanks to God, nor did he utter any sigh.

Soon for a good space of time, as if sleeping, he rested.

[8] He is divinely healed: Diocletian therefore thinking him dead,

glad, and praising the gods: "Where is," he said, "your God,

George? Why has he not freed you from this ludicrous punishment?"

When moreover he had ordered him to be loosed from that machine,

he himself set out to sacrifice to Apollo.

But a great cloud suddenly arising, and the greatest thunder

bursting forth, a voice was sent forth from above, which

many heard thus discoursing: "Do not fear,

George: for I am with thee." A little afterwards, such

as never before, serenity succeeded: and a man clothed

in white garments was seen standing by the wheel, who with a gleaming face

extended his hand to the Martyr, and embracing him

bade him hail. But no one dared to approach

him nearer, neither of those who kept him,

nor of those who had been sent, that they might loose him

from the wheel, until he who had appeared, departed from their

sight. He is set before the Emperor: Then loosed from the machine was seen

the holy Martyr, and beyond all expectation

stood unharmed, and gave thanks to God and invoked the Lord.

[9] Seeing these things, the soldiers, seized with vast amazement,

announce the matter to the Emperor, still in the temple sacrificing,

with Saint George also set before them. Two Praetors confess Christ, Whom

when the Emperor beheld, at first indeed he did not believe

the matter to be so, and denied that he was George;

but said another was similar to him, or at least a phantom

of him, which was deluding the spectators. But

when those standing by, contemplating him more carefully,

had recognized him, and the Martyr himself said he was George,

they were silent. ^l Moreover from those standing by,

two, decorated with Praetorian dignity, of whom one

was called Anatolius, the other Protoleon, when formerly in

the religion of Christ they had been initiated, on seeing the admirable thing,

they conceived full faith, and with uplifted voice

said: "There is one great and true God of the Christians."

These therefore at once the Emperor orders to be led outside the city,

and without a case pleaded to be beheaded.

Many besides turned themselves to the Lord, The Empress believes. holding

faith within themselves, who did not dare to speak freely.

whom beginning to speak freely the Consul led away,

and before the Emperor could understand the matter about her,

dismissed her to her home.

ANNOTATIONS.

CHAPTER II.

New torments and miracles, victory over Athanasius the magician.

[10] Diocletian unworthily bearing these things, when with reason

he could do nothing, ordered the holy man Saint George is plunged into a pit of lime, immediately

to be cast into a pit of freshly slaked lime, and to be kept there

until the third day, that no help might be devised from any

side. When therefore bound to such

"O preserver of the afflicted, O protector of those

who are vexed by persecution, O hope of those for whom there is no

hope, Lord my God, hear the prayers of thy servant,

and look upon me and have mercy on me. Free me, Lord,

from the snares of the adversary, and grant me that to the end

I may preserve unchanged the confession of thy name.

Do not forsake me, Lord, on account of my iniquities,

lest my enemies say, 'Where is

his God?' Show thy power, and illustrate thy name

in me thy useless servant. Send thy Angel

the guardian of my unworthiness, thou who at Babylon didst change

the furnace into dew, and preserved thy holy children unharmed,

since thou art blessed forever.

Amen." These things said, and his whole body fortified with the sign of the Cross,

into the pit, rejoicing and praising God, he entered.

But the ministers who had been sent, having done all as

had been commanded, returned.

[11] But Diocletian, when the third day was at hand,

to those summoned said: "Of that unhappy George, whom for

his perverseness and contumacy into the pit of lime

you cast, whence unharmed he is led forth. I do not wish even a monument to exist to his

followers ^b; lest, while it is worshipped by them,

seized by the desire of glorious insanity, they rush into ruin. Go therefore,

and if anything from the bones of that wretch still remains,

dig it up and abolish it forever." When the soldiers

had received these commands, as quickly as they could

they set out, with a great multitude of people following,

that they might see what was done or about to be done.

With the lime therefore cleared, within was found the holy man,

in splendid garb as if coming from a banquet:

who with hands raised to heaven, gave God thanks

for all his benefits. But when he had come out,

and carried no trace of a harmed body,

with such an admirable spectacle those who had assembled being astonished,

with one mouth all praised the God of George,

and said he was great.

[12] Meanwhile while the soldiers delay and consume time,

the rumor came to Diocletian: who when he had at once summoned

Saint George, struck with amazement, thus

addressed him: "Open to us, George, whence these things are present to you,

and by what arts they are done by you. For I think

you, for the display of magic art, simulate

the religion of the Crucified, that by illusions you may bring all

to amazement, and show yourself great; and your God,

whoever he is, he insults the Emperor; you proclaim the most excellent of all

gods." "I indeed," the holy man replied, "thought,

O Emperor, that you could not even open your mouth

to contempt of that God, who in nothing is not

powerful, and frees from such straits those hoping in him.

But, since into such a deep pit of error,

with the devil urging, you have fallen, that not even those

things which you behold with your own eyes you believe to be miracles,

but call them illusions; I indeed deplore your blindness,

and judge you wretched; but unworthy

to whom I should reply, I think." "Now," said

Diocletian, "I shall know, whether, with us observing, you can do admirable

things; and judge us unworthy of a reply.

But even unwilling you shall have those who will heal

you." Then he orders iron boots to be brought,

fixed with oblong nails, and these in his sight glowing and burning

to be put onto both his feet, and him

being flogged to be dragged as far as the prison. And mocking him

he said, "How swift a runner you are, George." But

the Martyr, although he was so bitterly dragged and beaten, in himself

rejoiced: "Run," he said, "George, that

thou mayst attain. putting on iron burning boots, For thus thou runnest, as not in vain."

Then invoking his God, he said: "Look from

heaven, Lord, and see my labor, and hear the groan

of thy fettered servant: for my enemies have been multiplied,

and with iniquitous hatred have hated me on account of

thy name. But do thou thyself heal me, Lord, since

my bones are troubled: and give me patience

until the end, lest my enemy at any time

say, 'I have prevailed against him.'" Thus he prayed, until

to the custody, into which he had been cast, he arrived,

afflicted with wounds, which the burning nails of the boots

had branded into his feet.

[13] But when that whole day and the night which

followed, he had spent giving thanks to God, the next day

summoned, he stood before the Emperor, who

near the public theater was sitting. He walks fittingly, There was also the whole

Senate. The holy man the Emperor, seeing

him walking so uprightly, as if from the trouble of the boots

he suffered no impediment, with great admiration:

"What is this," he said, "George? Have the boots been found

for your pleasure and delight?" "Indeed yes,"

Saint George replied, "O Emperor."

Then said Diocletian: "With audacity laid aside, modestly

obey; and magic arts being rejected, approach, and

sacrifice to the propitious gods: otherwise affected by many other torments,

at last of this sweet life you shall be despoiled."

"How foolish," George said, "do you seem! who place

the name of illusions upon the power of my God; and his

protection, calling it magic art, the ludicrous

deceptions of the demons, who are worshipped by you, so impudently

you boast." With a sharp voice and fierce look Diocletian

interrupting the Martyr's speech, commanded those standing by,

he is struck on the mouth, beaten with ox sinews. that they should strike his mouth: "Thus," saying,

"let it be taught, that Emperors are not to be affected with insults."

Then he commanded, that with ox sinews he should be beaten as long

as his flesh with blood should be glued to the earth.

[14] But when the holy Martyr, so cruelly tortured,

did not at all change the cheerfulness of his face; the Emperor

full of admiration, turning to those who were near,

said: "Indeed, I would say these are not works of virtue

and fortitude, but of magic art."

Magnentius however said to him: Committed with the magician Athanasius, "There is in this place, O Emperor,

if you shall order to be summoned, George quickly conquered, shall succumb

to your oracles." At once therefore the magician being summoned,

stood before the Emperor. To whom Diocletian said:

"What," he said, "this nefarious man has done, all

present know: but how he accomplished it, it is yours

alone to understand. Either therefore, dissolving his illusions,

render him to us modest and temperate:

or by magic medicines quickly expel him from this life,

so that at last, caught by his own arts,

he may experience the due death. For although I had already determined this,

I yet permitted him to live until now." But with Athanasius

(for this was the name of that magician) promising that all would

be done the next day, the Emperor, ordering the holy man

to be guarded in chains, descended from the tribunal.

But he again entering the prison,

called on God, saying: "Let thy mercy be admirable,

Lord, over me: and direct my steps to

the confession of thee, and complete my course in thy

faith, that in all things thy name may be praised."

[15] But on the following day, when Diocletian in a high

place before the tribunal was sitting, he ordered the magician to be present.

But he was at hand, bearing the gravity of the prudent before

himself: and showing certain medicines in earthenware little vessels,

said to the Emperor: "Let the accused be brought forth now,

and he shall feel wholly, with the gods helping, the powers

of my medicines. For if this madman

you wish to make obedient in all things which you command,

let him drink this potion." And at the same time he brought forth

one vessel of medicine. "But if at your tribunal

you prefer to see the bitter death of him, let him drink this."

And he showed another little vessel. The poisons offered by him he drinks innocuously,

Immediately Saint George was ordered to be brought forth by the Emperor, and

to him standing by: "Now, now," said he, "George, your magic arts

shall either be wholly dissolved, or shall cease": and

he commanded him by force to take the prepared drug.

But he, drinking it intrepidly, felt nothing of harm from it.

Finally with no novelty of the matter following,

he stood rejoicing, with the fraud of the demons deluded. But

the Emperor, raving, also ordered another potion to be given him,

and him to be forced to drink. But Saint George,

not waiting for force, and swallowing it, in the same way unharmed

by divine help and grace he was preserved. The Emperor was astonished

equally with the whole Senate, but

also Athanasius himself at the spectacle of the matter. And not much afterwards

he said to the Martyr: "How long indeed do you bring us by your deeds

to amazement? How long will you not confess the truth to us;

namely by what reason, you despise the torments

which have been applied to you, and the injury of the medicines, which are

in our hands, you have escaped? Come now, disclose

all to us, who will listen clemently."

[16] and proclaims the power of Christ: Then Blessed George answered: "Do not think us,

O Emperor, to be saved by human counsels, but

by the invocation of Christ, and by his power: trusting in which,

we count torments as nothing, according to his mystical

discipline." But Diocletian: "What," he said,

"is this discipline of your Christ?" Saint George

answered: "When he foresaw your diligence for the worse,

confirming his own domestics, he taught them

not to fear those who kill the body, and for superfluous things

not to be concerned: 'A hair,' he said, 'of your head

shall not perish: and though you drink anything deadly,

it shall not hurt you.' Finally listen, O Emperor:

this is his true promise, to declare it briefly:

'He who shall believe in me, the works which I do,

he also shall do.' Matt. 10:28, Luke 21:18, Mark 16:18, John 14:12" Diocletian, "What,"

said he, "are these works of his you say they are?" Saint George answered:

"To illumine the blind, to cure the lepers, to straighten the lame,

to open ears to the deaf, to cast out spirits, to call the dead back

to life, and such like things." Turning to Athanasius

the Emperor: "You," he said, "what do you say to these things?" provoked to raise the dead, Athanasius

replied: "I wonder how he, refuting your gentleness

with lies, should persuade himself he can deceive your

empire. For indeed many

benefits from the immortal gods we daily obtain,

and by their goodness we enjoy many good things:

but that the dead are recalled to life, at this time we have not at all

seen: this man however trusting a mortal man,

and worshipping a Crucified God, impudently

boasts the greatest signs for him. But since before

us all he confesses that his God has done such things, and

that those hoping in him, experience his true promise,

and shall do whatever he himself has done;

let him himself raise a dead man before you, and then we too

shall venerate his God, as mighty. Behold

then a dead man in a chest placed opposite, whom I

knew, a little before was buried. If George

shall raise him, indeed he will have conquered."

[17] he does not refuse, but trusting God, The Emperor admired the counsel of Athanasius,

and that he should try it, agreed. There was moreover a large chest, standing opposite

the tribunal, at an interval of half a stadium ^c.

Then Magnentius standing by the Emperor, asked that Saint

George be relaxed from the bonds with which he was bound:

and to him: "Now," he said, "show the wondrous works of your God,

and you will conciliate us all to him by faith."

Saint George: "My Consul," he said, "God, who from nothing

created all things, is not powerless through me to raise

this dead man. But your minds deceived by error,

cannot understand what is true.

Yet for the sake of the people standing by, that which

for the sake of trying you ask, God through me will accomplish,

lest you also ascribe this to magic. Behold indeed in the sight

of all of you, the magician whom you brought, has truly confessed

that neither by any incantation, nor by the power of any

of your gods, can this be done. Under the eyes therefore

and ears of all of you standing around,

I invoke my God. with prayers poured forth he performs the matter: When he had said this, with knees

bent, almost weeping, he prayed to God; and

rising, with a loud voice he prayed thus: "O eternal God,

God of mercy, God of all powers, and

all-powerful, who dost not confound the hopes of those hoping in thee;

Lord Jesus Christ, hear me, thy wretched

servant, in this hour, who thy holy Apostles

in every place and in all prodigies and signs

hast heard: and give to this evil generation a sign asked

from it, and raise the dead man placed in the urn,

to the confusion of those not worshipping thee, to thy glory,

and that of the Father, and of the Holy Spirit. I beseech thee, Lord, show

to those standing around, that thou art the only God

most high over the whole earth, and let them acknowledge

thee to be the Lord mighty, and that to thy nod all things

are subject, and that thine is the glory forever.

Amen." And with the "Amen" pronounced by him, there was a sound

great, so that all trembled. Then with the little chamber uncovered,

and the earthen covering fallen, the rising dead

man, with all seeing, leaped out from the urn.

[18] Immediately therefore, with the tumult of the people arising, many

applauding and extolling Christ the supreme God,

the Emperor and his intimates astonished

and full of unbelief, at first still said that George

was a magician, and that he was bringing in a spirit to the fraud

of the spectators. at seeing which the magician is converted, But when they truly recognized him,

who had risen from the dead, as a man invoking

Christ, and running to Saint

George, and clinging to him, altogether

without counsel they were silent. But Athanasius, running up,

fell at the holy man's feet, calling Christ with clear voice

omnipotent God; and beseeching the Martyr

for himself, that pardon might be prayed for those things which through ignorance

he had committed. But after a long time

Diocletian indicted silence upon the people,

and thus spoke: "Do you see the fraud, men?

Do you perceive the malice of these illusionists? This worst

Athanasius, secretly favoring one most similar to himself and zealous for the same art,

did not administer the poisons which he promised

us; but rather those having the force of incantations,

to deceive us ourselves. Wherefore

George was not at all offended with them: nay rather

becoming more impudent, he promised to raise the dead:

whom they have feigned to be deceased in a fictitious appearance ^d of death,

to raise for the outcome of their depraved counsel."

[19] and is beheaded. These things said, the tyrant immediately orders Athanasius,

together with him who had revived, without a case being pleaded,

to be struck down with axes, as those who with clear voice had proclaimed

Christ the sole God: but the holy Martyr George

enclosed in the prison, to be in chains, until from public

duties being free, what should be done with him, he might

deliberate. And these things having been established, he withdrew to the palace. But Saint

George, entering the prison, rejoiced in spirit,

and pursued God with thanksgiving: "Glory,"

he said, "to thee, Lord, who dost not confound those hoping

in thee. I give thee thanks, that thou hast been to me everywhere

and dost adorn my unworthiness. Make me

worthy, O God, my God, to see quickly thy glory,

with the devil at last confounded."

ANNOTATIONS.

CHAPTER III.

The final victory of Saint George over the tyrant.

[20] But while he himself was in prison, whoever had received

the faith of Christ, After other sick people having been cured, on account of the things which

had been done, going to him, with money given to the guards,

fell at his feet, and remained with him:

of whom many also sick, by the sign

and name of Christ were healed by him. Among

whom also was a certain man, Glycerius by name, of private

fortune, plowing, one of whose oxen (as often happens)

having fallen to the ground and thrown down, and almost expiring,

after he had learned of the holy man's fame from some,

running into the prison, lamented the loss of his ox.

At last smiling at him, Saint George: "Go," he said, "glad:

with the dying ox of Glycerius, for my Christ has called your ox back to life."

But he, believing the words and running, found it,

as the holy man had said to him. Soon, without the slightest

delay, he returned; and running to the Martyr,

through the city with a loud voice cried out:

"Great indeed is the God of the Christians." Certain soldiers therefore

seizing him, who happened to encounter him,

through ^a satellites announced the matter to the Emperor.

He however full of fury, and not even looking

at him, nor thinking him worthy of interrogation,

ordered him to be beheaded with a sword outside the city. This therefore

Glycerius rejoicing, and as if to some banquet

invited, ran before the soldiers by whom he was led, The Saint is again accused:

and with a loud voice invoked the Lord, praying that

the martyrdom be counted to him in place of baptism: and thus

he ended his life. Then certain of the Senators accused the holy George

before the Emperor, that in the prison

sitting, by his reputation he stirred up the people; and drew many

from the gods, and by magical displays joined them to the crucified God.

Therefore it seemed he should again be brought to examination,

and if he recovered his senses, he should be absolved; but if in

the same insanity he remained, he should be taken out of life.

[21] Therefore the Emperor, taking Magnentius into counsel,

ordered that for the next day near the temple of Apollo

he might have examination. But that night the Martyr praying

in the prison, and falling a little asleep, saw in a

dream the Lord, with his own hand lifting him up and

embracing him, and with a crown placed on his head saying:

"Do not fear, but be of good courage. For behold already

you are made worthy, that you reign with me. Do not therefore delay,

but coming quickly to me, enjoy the things prepared."

But awaking, and giving thanks to God more eagerly,

he called the keeper of the prison to him, and asked him:

"This," he said, "one thing I ask of you, brother: grant

that my servant may come in to me: for I have, to him,

that I may say." With the keeper granting, there entered

the boy, who was waiting outside the prison, ^b and his master

in chains venerating, weeping he lay on the ground. But

the Saint raising him up, weeping, exhorted him to be of good courage,

and announced the things seen: "Quickly," he said,

"my Lord will call me, son. After

therefore I have migrated from this life, he disposes his affairs. taking this my wretched

body, just as before my departure

I decided, with the Lord as the leader of your journey, to the house, which we used to

inhabit, near Palestine, make your way:

and all things being done which are there prescribed, have the fear

of God, not falling from the faith of Christ." With him

promising, and solicited by flatteries, not without a great force of tears,

that with God's help he would diligently take care of all things, the holy man

embraced him and dismissed him.

[22] And on the following day Diocletian sitting on the tribunal

prepared for him, at the very rising of the sun the Martyr

ordered to come to him; and restraining his anger, began with all

gentleness thus to address him: "Do I not seem to you,

George, to be full of the greatest humanity and love,

who am so mild toward you? For may all the gods be witnesses,

that I am greatly sorry for your youth, both

on account of the flower of your beauty, and on account

of the gravity of your prudence and the constancy of your soul. He mocks the Emperor, And I wished

indeed, if you had come to your senses, that you should live with me,

and obtain second place from us. Tell us therefore;

to these things you also what you feel, Saint George. It was fitting,"

said the Emperor, "that, with this your zeal toward us

declared, you should not do so many evils to us

through anger." He hearing these words gladly, subjoined:

"If you would obey me lovingly, as a father, all

those torments which you have endured, I would compensate with the greatest honors."

Saint George: "If you wish," he said, "hereafter

let us enter the temple, about to behold the gods who are

worshipped by you." At once therefore the Emperor rising

with great joy, proclaims through a herald to the Senate and all the people,

that they should go into the temple. At the same time

the people extolled the Emperor, and to their gods the victory,

while he made his way into the temple, ascribed.

But when all had entered, silence being proclaimed and the sacrifice

already prepared, they all looked at the Martyr,

hoping doubtless that he himself was about to sacrifice. But he

approaching the statue of Apollo, with extended hand:

"Do you," he said, "wish to receive sacrifice from me as

But the demon indeed dwelling in the statue, sent forth

this voice: with distinguished confusion of the demon. "I am not God, I am not; but neither

is any of those similar to me. There is one God alone, whom

you proclaim: but we, from the Angels who ministered to him,

made apostate, through envy deceive men." Then

the Saint replied: "How then do you dare to remain here,

with me the worshipper of the true God present?" And with this said,

from the statues: but all at the same time falling to the ground,

were shattered. Then some turning from the people,

as if stirred by fury, with the priests inciting,

having seized the holy man bound him with chains,

and while flogging cried out, saying:

"Take this magician away, Emperor, take him before

our life becomes displeasing to us."

[23] This tumult therefore having been stirred up, and the report through

the city briefly running, the Empress Alexandra, when

she could no longer hold the faith of Christ secretly within herself,

With the Empress Alexandra publicly testifying her faith, quickly went forth: and when she saw the tumult of the people,

and Saint George bound at a distance, nor could approach

him because of the crowd, crying out she said:

"God of George, help me, for you are God alone,

omnipotent." With the tumult of the people calmed, Diocletian

ordered the holy man to be set before him: and like a madman,

to him; "Such," he said, "thanks do you render

to my kindness, most foul head? Thus have you been accustomed

to sacrifice to the gods?" To whom Saint George: "Thus plainly to sacrifice

I have learned, insane Emperor, and thus to worship your

gods I know. Blush in the future to ascribe your

salvation to such gods, the enraged Diocletian who cannot bring help even to themselves,

nor are they able to sustain the presence of the servants of Christ."

But while the Saint was saying these things,

behold the Empress also coming forward,

the same discourse as before was having before the Emperor:

and falling at the feet of the holy man, was spitting upon

the tyrant's dementia, tearing at the gods with curses

and detesting their worshippers. But the Emperor to her:

"What," he said, "has befallen you, Alexandra, that

clinging to this magician and enchanter impudently, from

the gods you have withdrawn?" But she, sharply repelling him,

did not even think him worthy of a reply.

[24] The impious Diocletian therefore filled with fury,

asked nothing further of the Saint, but irritated by her, he pronounces sentence against her and Saint George:

and, while hoping for sacrifice, seeing his gods overthrown by him,

and noticing this change of the Empress,

and on her account becoming more furious, pronounced

this kind of sentence against the Martyr and the most noble

Empress: "The worst George, calling himself a Galilean,

and who has affected both the gods and myself with many insults,

and finally who against them has used his magic art,

with Alexandra the Empress, corrupted by his poisons,

and with equal dementia hurling curses against the gods themselves,

I order to be beheaded with the sword." Immediately

therefore those to whom this was committed, she peacefully expires: seizing the Saint,

bound they were leading him outside the city.

Dragged together with him was the most noble Empress:

who while she was being led away, with a cheerful spirit prayed, moving

her lips, and turning her eyes to heaven most frequently.

But when she came to a certain place, ^c she asked to stop.

And with those dragging her consenting,

sitting upon a garment, and reclining her head on her knees, her spirit

she returned to God. On account of this matter the Martyr of Christ

George extolling God, and giving him thanks,

with much alacrity walked on, praying that his own

course also might rightly be completed: and when he had approached

the appointed place, with a clear voice thus he prayed:

[25] "Blessed art thou, O Lord my God, because

to the teeth of those seeking me thou hast not

suffered me to be torn, George is beheaded. nor hast thou permitted my enemies

to rejoice over me: and because thou hast freed my soul as

me, Lord, and assist me thy servant in this

my last hour: and deliver my soul from the iniquity

of the airy enemy greatest, and his spirits: and those things which

they have sinned against me through ignorance, do not turn

to their crime; but grant them thy pardon and thy love,

that they also may obtain part in thy kingdom

with thy elect. Receive also my soul with those,

who from of old have been pleasing to thee, forgetting all,

which both knowingly and unknowingly I have committed. Remember,

Lord, those invoking thy magnificent name,

because thou art blessed and glorious forever,

Amen." Having said these things, and with joy stretching out his neck,

he was beheaded with his blessed head, on the twenty-third

day of April, perfecting his egregious confession,

completing his course, keeping the faith undefiled.

Whence also he has the crown of justice

laid up.

[26] These are the trophies of the greatest contests of the strenuous

victor: these are against his enemies

the famous deeds and glorious battles. Who

shall have so contended, will be given an incorrupt

and eternal crown.

By whose prayers may we also

attain a part among the just, and be placed

at the right hand of our Lord Jesus Christ, to whom

be glory, honor and adoration forever and ever.

Amen.

ANNOTATIONS.

ENCOMIUM OF SAINT GEORGE.

by the author Gregory the Cypriot, Patriarch of CP.

from a Greek Vatican MS.

George, the Great-Martyr of Nicomedia, at Lydda or Diospolis in Palestine (S.)

By the author GR. THE CYPRIOT FROM A GREEK MS.

PROLOGUE

[1] Almost all orators are wont to think it right, that

their labors may seem great, He excuses the dignity of the argument, because they are at once illustrious

in being expounded and difficult; and this in order that, whether in what

they have failed, they may gain pardon; or from what they have

rightly accomplished, praise they may earn for themselves. But I,

about to hold a discourse concerning George, that great

name among Athletes; and so great an argument, as is his

praise, being about to take up, I know not whether any one more justly,

in some matter about to apply his zeal, could preface,

that great is the labor which he fears to undertake, and of whose undertaking

he begs pardon. Therefore

bending my mind upon him, I am plainly so pressed, that

I seem to myself, in touching him even with my first fingers, to suffer the same,

as those who through inexperience desire to embark upon the sea,

embarking, but on the adverse shore they stretch out

their desires, and his own slenderness learning from experience the fierceness of the sea,

and its storms and tempests and whatever other things are wont to compel

one to wish to be far away. Which indeed is not far from me, unless

had forcibly dragged me hither, to weave some oration

at last for the Martyr.

[2] But since neither is there hope of release nor place of escape

for me, relying on the hoped-for help of the Saint. bound with my own chains; I call upon,

as those overtaken in distress are wont, the grace of the Martyr;

both because I am accustomed to invoke him, and

because I have always experienced his prompt help;

but most of all, because, since this argument

is proper to him, we offer this very discourse as

upon me that grace, in which he himself is rich with God,

he should tolerate something suffering things which nature could not sustain;

or should have to transgress the limits of the same nature

in working; yet not even thus would I hesitate

to bring to an end what I have proposed, nor would I dismiss good confidence;

how much more now, when it suffices,

if to us, trusting in his help, he grant the faculty of speaking?

CHAPTER I.

Saint George's homeland, parents, his voluntary offering of himself, and the first torments before the tyrant.

[3] If it were permitted me according to my own judgment to arrange the oration,

not bound to that law which is mostly observed;

Although it is not necessary for Saint George to be praised from his homeland, I should not indeed wish to mention his homeland, as if

great and beautiful, nor any external honors whatever;

but from the very beginning I should seize upon those things

which are chief for his praise.

For it seems to me the work of the minute, in those

arguments which surpass all commendation,

to digress to the lowest, and from these to seize upon the matter

of encomia, as though without these it could not subsist,

or at least the glory of the Martyr would be less perfect

with God and men. For from whichever part

we should wish by speaking to make this greater, we should perform an unfitting

thing by requiring all things, and yet not

bringing into the midst. For that glory which is from God,

since it is not subject to our reasoning,

in no way can receive any increase whatever from us;

but that which comes from men, since

long ago it has been perfect in the souls of all, does not need

any expositor, that it may be received. For just as men

do not await a teacher for knowing solar light,

inasmuch as it is of all lights the clearest;

so neither of his brightness, which surpasses

all speech and thought, does anyone need to be taught

from elsewhere. What therefore will be worth the effort of setting in such things,

when it would be fittingly to omit those things which I said,

external; unless the oration should serve also

the ears of others?

[4] yet he had an illustrious one, If however I should wish to bring the homeland of so great a Saint altogether

into the discourse, I should indeed bring in heaven, that happy

and immutable region, the homeland, I say, of the Angels:

for no other is it fitting to praise in him,

who had so transferred his immaculate conversation thither,

that he seemed to differ not even a little from the Angels. Since nevertheless

almost all require also that one, which by being born on earth

is obtained; and think that the discourse drawn from it goes its own way:

this also was to him hardly to be surpassed by any

other in brightness, and which not without much admiration

anyone is able even to pass over. For the region of the Cappadocians,

which bore this Saint, one may rightly

praise from this head, that obtaining a situation

opportune, and free from the excesses of bordering regions,

namely Cappadocia. it is of value for every kind of birth, bringing forth the most beautiful

twins of the earth, and that not at all sparingly,

but as many things as are conducive to human life. Nevertheless

justly might one commend it, because

it has inhabitants of Greek origin, a kind of men prevailing by a peculiar

faculty of speaking, and through the continual

exercise of this thing, excellently adorning mother

nature, surpassing even her own limits. But

not so much this the most excellent of all its ornaments

may anyone say, as because of piety it has a foundation

solid beyond the rest, whence also of martyrs and teachers

of truth it has always abounded in a wonted produce.

For in the previous age, when persecutions

raged, none brought forth more or more illustrious champions against

error; afterwards, when the whirlwind of heresies leaned down,

and almost the whole church was feared to be involved in it;

alone among all and above all raising up defenders of the common

faith, through them she repressed the inundation of the whole universe.

Which things, since they are illustrious, how

can they not suitably adorn it? Yet of all

her praises the chief and the universal ornament of the species

is that one, which we have just now undertaken to proclaim.

[5] But now since I judge it contributes to his glory, if

whatever parents he had, he should have emulated them; a martyr father

it is fitting to set forth that his parents, were indeed

noble by birth, but more noble by piety;

rich in transitory wealth, but more wealthy in permanent;

while by rightly distributing present things, they

obtained future ones for themselves. Of these the father,

obtained the reward of his conversation according to God, and an equally pious mother: in that he

consummated his life as a Martyr: but the mother, having obtained

crowns equal to her husband, bloodless however, the same will indeed

which her husband had, but to the fight

she was not admitted, the persecutors sparing the weaker

sex: each however left examples to the son,

offering seeds of religion toward God, of mercy

to the poor, and of constancy even unto blood

to fight against idolatry. Which he taking up,

as a better inheritance, and excellently cultivated with all spiritual discipline;

not only produced a hundred from one

amplified, brought up by whom to virtue, but took up a certain reckoning of increase,

to which nothing more could be added. For all his goods,

as the best steward, from earth to

heaven he transferred; nor sparing his own body,

that it should not therefrom fructify to God;

and that not only through chastity and purity, but also through the shedding

of blood, amid many and greatest dangers.

[6] first a soldier, He served first an earthly King and bore arms,

in engagement, insuperable to visible enemies;

but against demons, when he began to have business

with them, suffering nothing from them, much more

constant and unvanquished he appeared. At length however he changed

the kind of military service, and transferred himself from the Caesarean camp to the standards

of Christ: not as if from the beginning he had not been

devoted to them, but then in a far more perfect manner it

was, when, to the world nothing, to the worldly Emperor

nothing giving, afterwards stripping himself of all things, all things he bore and offered to God. And so

the title of Christianity he did not have hidden, or

in any way dissembled; but publicly making it known,

he confidently professed it. But the beginning of experienced

constancy for him was this, that seeing the persecution

like a storm borne more violently, and except for a few

nearly all being taken up by it and subjected to the persecutors;

but piety through tyranny

pressed down, and this being done that not only were bodies being violated,

but also minds, which God willed to be of their own free will,

were being dragged into servitude; with just indignation

and zeal he was filled: wherefore, as if

about to enter a wrestling match or a battle, and boiling with zeal for religion, with great soul he cast aside all

external things, or more truly through the hands of the poor

transmitted them to paradise, that he might keep only the body for himself,

which naked he was about to expose to the contest.

[7] Then that he might have a theater also worthy of himself,

and a more illustrious stadium; he observed the day, on which

was present to the multitude, a participant in festive hilarity.

Then namely, like a lion, in front, eyes, gait

displaying greatness and breathing fire

and looking fiercely around, he entered with an undaunted mind,

and with clear voice proclaiming Christ,

mocking the demons. O soul boiling with divine zeal!

O love of God so burning, so moving

those who love! Who was ever so elated seeing the madness

of idolaters? Who such for the time displayed

wisdom? Who for reason acted so generously?

Nothing was there that could slacken the intention of his mind, nothing

that could blunt the edge: he feared nothing, not the horrible threats

promulgated against the followers of piety; not the various

species of torments, placed before his eyes; not the memory

of the torments, previously devised against the Saints,

which he also was to undergo; not the very

tolerance of the same; not the deaths of various kinds,

by which the faithful were forcibly expelled from this life:

for above all these he raised his mind more loftily, as if

placed outside the body, against the cult of demons

the demons shuddered at, and all worshippers of demons;

in this the Angels in heaven were delighted on his

behalf, and becoming spectators of his contest from above,

proclaimed him blessed; this confounded Diocletian,

who, interpreting such great confidence as his own being despised,

was filled with fury and indignation.

[8] What followed moreover, required a certain greater

than human virtue, that his contest

the Saint might be able to carry through to the end. and showed greater patience than Job: For who

sufficiently in words could explain either the cruelty of those torturing,

or the fortitude of the Martyr, by which he was strengthened

against dangers, and resisted them above the measure

of common nature. Blessed Job is proclaimed as

the most patient of men and the most generous:

but the temptation against which he contended was involuntary;

for he was sought out and handed over: but he who has

sustained these things, gave himself into the hands of his torturers,

found and offered neither to those seeking nor

asking for him. Finally at the end of his labors, not gradually

was the blow inflicted, as if he were exercised unto patience

by lighter battles; but as a most generous

and most experienced soldier, to the greatest dangers immediately

from the beginning he was exposed; that thence experiment

might be taken, whether he were a man or a partaker

of common nature with us.

[9] variously tortured, But Diocletian had within himself a legion

of inciting demons, by whom, although they themselves astonished

at the constancy of the Martyr, he was more furiously moved,

to order him to be suspended, and to suffer the most cruel things;

and whatever he commanded, immediately was committed

to execution. He was suspended in the sight

of all, beaten, torn; finally with a spear

thrust through the belly he was wounded: of which these things indeed

did this, that pains might be struck into the Martyr, but this

even that death should follow; for they did not intend

to remove him from the midst by a killing, to which brief

was the torment joined. But not even these, however

vehement, could sadden him, with God

preventing it; nor did the spear harm anything at all,

as though from a more solid material, but after the torments always unharmed; namely iron

or adamantine, driven back and blunted; perhaps also

revering the Martyr's body, and refuting the insensibility of the tyrant:

if indeed the spear, being of iron, was deterred

from inflicting harm; but he, having a rational

soul, was not placable; just as he was neither appeased,

nor hindered, from wishing to torment him more;

but on the contrary, more intensely and

more vehemently did he bend himself upon it. And so always his greater

malice provided the Martyr with occasion of a greater miracle:

for it is of the incurable, that very nature

by innate malignity turns into its own harm,

whatever salutary medicine is applied:

and therefore he strove to wear down the Martyr with graver

and graver tortures always; so that not even with the light failing,

did he blush above the back of the Martyr, as the Psalmist

speaks, to fabricate. Ps. 128:3

[10] But at last night coming on forced him to desist

from what was begun; which held Diocletian most aggrieved,

who reckoned it the greatest punishment for himself, if

that one enjoyed even a slight respite. shut up in prison for the night, Yet not even

during such time did he relax his purpose, nor could he sustain to defer

the torments (for not could his savage

soul for so long give way to time) but

he ordered the Saint to be shut up in a prison, and that the most troublesome of all,

as being fetid and dark, and

to be likened to the shadow of death. And this indeed

would have been in that way, had he not added also a second and a third

thing, as though arranging certain grades of evils;

for it would have been some humanity,

to have seemed to divide the punishments, until the night passed. Therefore

also with wood binding his feet he was tortured; he is burdened with wood and a stone. and a great stone,

which machines hardly, not to say hands, could

move, was placed upon the chest of him lying supine,

compressing by its excessive weight the body beneath, and forcing

it to sustain both the breaking of the flesh and the shattering

of the bones; although he himself, as

regards his soul receiving nothing of the impious commands,

so also as regards his body was insuperable, suffering

altogether no violence thence. For indeed

in those contests, which are endured for piety,

the firmness of the body manifestly is seen to depend on the generosity

of the soul; so that as much as this is constant

through prompt will, so much strength it confers on that for enduring;

or rather God indeed inspires strength into the soul,

but the soul into the body, and to both

God; by whom strengthened the Saint, also this peril

overcame.

CHAPTER II.

Saint George comes forth unharmed from the punishment of the wheel and the pit of living lime.

[11] Such were the contests of that night, in no way, as

I think, lighter than the daily ones: Led forth from prison, but those which, as soon as

day dawned, followed, were as in the sea

another seizes, and a third threatens: so

were these heavier than the former, as much in variety

as in the power of harming; so that it is my prayer to be able

by speaking even moderately to explain them. He was led forth

therefore from custody, whom not even living they hoped

to find; and because beyond hope he was found alive,

he seemed altogether impassive.

How the tyrant was indignant and tore himself apart,

not being able by any reason to conquer him; he is condemned to the punishment of the wheel, what discourses

he had with him, now indeed threatening,

now caressing and flattering, I forbear to say: but

when he saw, with all his industry frustrated of effect, himself

rebuffed and exposed to laughter; then, as into a tower most firm

and immovable, he raised that great and principal

machine of the devil, namely the wheel.

This indeed (for it must be said, to explain the kind

of torment, although neither is this easy to explain)

this, I say, was composed of pieces of wood, with the back indeed

of the circumference moderately broad, but the greatest

breadth in that part which was around the center

space; inwardly separated by four spokes, meeting

each other from top to top, and on either side through the middle

directly intersecting each other: the axle moreover,

passing through between the spokes, ran on both sides, having

the whole circle of the wheel, not to be carried around it,

but turning with itself: and finally two legs on this side

and that were fitted by the builder's art, of all most cruel: the summit of which

supporting the axle, thus made it hang sublime,

so that the wheel could be carried around most swiftly. And in this

way indeed was the wheel composed: but below

were spread planks, carefully compacted to one another,

so that all joined together seemed like one plank:

which were firmly affixed to the pavement, that they might be

unmovable on every side, with hooks violently and by the builder's industry

driven in: then in the same were fixed sharp

points, and knives, and swords, and every species

of blades; whose edges were turned toward the circumference

of the wheel: which it had almost to touch,

but not altogether to contact when it was turning,

unless something were tied exteriorly.

[12] Such was the whole machine, terrible to hear,

but in the seeing far more terrible; and how it was to one experiencing it,

what need is there to say? cheerfully coming to which, To me it seems that many

of the present fell lifeless, from this alone,

that they were compelled to behold such great torments. Yet not

did that generous, and, so to speak, adamantine man,

lose heart; but wholly full of divine love,

and applying his mind and soul, and the very

senses even in a certain way to the blessed beauty,

and fortifying himself with the sign of the Cross, with all hearing,

he invoked with prayers the invincible power of Christ,

with David singing, "I will not fear evils for thou

art with me, even though I should walk in the midst of death." Ps. 22:4 And so

adorned with every becoming grace he came with decent step to

the machine, as if not about to experience it, but only

to contemplate it; just as once Elijah cheerfully mounted the fiery

chariot, except that he had an ascent

into heaven, but this one walked toward death. Then

he is stripped of his garments, and on it, torn apart through his whole body, is bent over the wheel, with thin and at the same time

strong bonds is tied upon it. Then

(but oh! who could hear without the feeling of pain, who

could narrate without tears?) then, I say, the wheel is carried

toward the swords, whirled more quickly by the hands of the executioners

pushing and by machines exerting themselves. Then

all the swords together did their work: all

his members were torn apart, streams of blood flowed,

and were bedewed with gore, the wheel, the air, the pavement; and flesh

and sinews and the very bones, by the same violence torn

and lacerated, were in some measure scattered into the air.

[13] But he himself like a victim so cut up and lacerated,

neither a voice, nor a groan did emit, when he was thought dead, nor

any other sign of a grieving soul; for neither when

iron was dissolving the framework of his body, did he seem to suffer

anything more than one held in deep sleep.

But because on this account he was believed already

to have perished, it is not easy to say how great joy

he gave from himself to the zealots of impiety, esteeming

his death as a most festive thing. And so as soon as

they believed they had sufficient clear indications of his death, they hastened

in rivalry to the Emperor, one preceding the other,

saying, "We have conquered, we have come out on top;

he has been conquered, he has been extinguished: he has received

the worthy retribution for the outrage he inflicted on the best things."

But he, as much as he beyond the rest thirsted for the Martyr's blood,

with so much greater joy beyond others was he filled,

and exulted, unable to contain himself;

and as if over an admirable and incredible

victory, indicting a feast and sacrifices to the people, to

the shrines, to the altars he hastened, about to offer to the demons

triumphal hymns.

[14] after a tempest sent from heaven, Thus that madman rejoiced over the deed done,

though not long about to rejoice or enjoy the death foolishly

believed, but he was confounded according to the Prophet,

and driven back from his altars. For while he was

doing these things, again Christ made wonderful the mysteries of his Cross,

and all things suddenly were turned into horror;

when the storms of clouds, the darkness of the air, nocturnal

darkness at midday, earthquakes, the bellowing of the sky,

the casting of lightnings, much more terribly than in the Egyptian

plagues, concurred; and that not from a natural order

or any chance (as perhaps it seemed

to the impious, having darkened intellect)

but from the command of God, glorifying his servant

by signs and prodigies, as in Egypt

Moses, and Daniel among the Assyrians, [and others

elsewhere, according to his inscrutable will. with wounds healed,

Moreover scattering the guards and as many other

worshippers of demons as were present, sending an Angel of light

he consoled the athlete, and at the same time both loosed his chains,

and restored the integrity of his body with wounds healed;

commanding that he present himself to the tyrant, for astonishment

and testimony; and promising strength and help, as now,

so also in the future.

[15] he shows himself unharmed to the emperor, Grave indeed and intolerable to Diocletian was

this message, contrary to the earlier report; this

dissolved his joys, checked his feasts, overthrew the triumphal and

gratulatory sacrifices; nay also on account of the magnitude of the miracle

it seemed incredible: and truly

in no way was it likely, that after such a

dissolution the Martyr would still be living.

When however he stood present, and could be seen, questioned,

heard speaking, and through all proved himself George

by his senses and answers; then the miracle began to be believed,

and many went over to Christ: of whom

some, wishing to hide, had enough to believe in heart:

some did not hesitate even with the mouth to confess

their faith, and on the spot to act more confidently: with the conversion of many following,

who being struck with the sword to death, received

the reward of their so public confession. Nor could the Empress Alexandra

resist the novelty of the spectacle, but

the miracle also touched her, and persuaded her to abominate the worship of idols

and demons, and to

pass over to Christ.

[16] Diocletian alone, was similar to that ancient Pharaoh

in perversity of soul, hardening his heart more

even than he: since, he indeed

confessed the virtue that was scourging him, and looked back,

and rose in the morning, and asked God that the plagues might cease,

until at last he obstinated his soul: but this one

neither looked back nor felt the dominion of the greater;

and kindling a certain force of reason without reason toward

torturing (which we know is equal to fire

for burning, ordered to be immersed in living lime, and to ice for freezing) could not even

for a moment be restrained, from serving his own

malice, always looking to torments,

and seeking new kinds of punishments, and indeed

also devising them; for he was wise

for doing evil, but knew nothing at all about doing good. And so

work or labor, but to be accomplished by its own motion;

and that the heaviest of all, and such as not even much

industry could be elaborated by anyone: nor

do I know if any other in all past ages has sustained such

For Jeremiah was cast into a pit, but muddy:

Daniel was in a pit, but of lions: George

moreover was also sent into a pit but fiery: for

it was full of living lime, which, the fire then first ceasing

to burn, to be suffocated under which, had left in it another fire, as much more efficacious

than is flame for destroying the bodies of animals,

by as much more as it had of material density and solidity

mixed in: for such things

are by reason and experience proved to be also

more burning; when they do not contain the fire kindled and

in passing burning, but in some way permanent,

and adhering to those things to which it is brought near. Diocletian

at any rate imitated Babylonian Nebuchadnezzar,

as to the furnace which he kindled for the companions

of Azariah, refusing to adore the creature against the command

of the Creator. But the tyrant ordered George to be cast in,

because like them, clinging to the living God, he did not wish to

approach mute and senseless images.

[17] Then he spoke these words of David to God, "Do not

put far thy mercies from me since there have surrounded me evils

of which there is no number": he also used the words of the boys,

uttered "in a contrite soul and spirit of humility" on a similar

occasion; "Do not deliver us forever; and rescue us in thy wonders." Ps. 39:13, Dan. 3:34, 43

But what he asked he obtained, nor was he confounded in

his expectation; by the virtue of the Cross saved with Jonah, Jeremiah, Daniel;

him too preserving the same power, by which

them unharmed in the belly of the whale, in the pit of mud and of lions

it kept. How many new things God designates,

by the ineffable reasonings of heavenly dispensation, either

glorifying his Saints, or confounding the unbelieving,

or calling them to himself! How many things he turns and changes,

providing for the salvation of men! He extinguishes fire,

he stays the flow of water, or to speak more truly transfers the operation

of fire into the operation of water, and again

the power of waters into the power of fire he exchanges:

he arms the creature for vengeance on enemies; and the elements

he converts, wishing to render his servants admirable,

as also now he did.

[18] Already the pit, having the athlete within, was closed

and sealed; after three days he came out sound and vigorous. already his course was thought consummated

(for what else?) to those measuring by the order of nature,

and not considering the power of God.

Finally the third day was at hand, since the Saint

had been sent in: and it was commanded, that with the lime carried out

it should be dispersed, if any bones were left; "Lest even this

very thing," he said, "should afterwards give courage to any to

reject the worship of the Gods." There were therefore those to whom

this was commanded, there was also a vast other multitude:

they removed the lime, cleaned out the pit, and the other things

commanded they were meditating to perform; when

the great miracle began to be manifested. George stood

erect on his feet, and as if praying raised his eyes

upward, wholly unharmed, and then more than

before shining, as if he were of some better

nature than a human image; and as if the fire had

taken him up not to destroy, but to reform. Thence

how great a shout of the people, praising God,

great and sole, and invoking the Christ of George!

how great then the blows of the tyrant, not I say to be received in the future,

but even in the present, on account of the shame

of his futile attempt! how great despair and sickness of soul,

when one man so surpassed him striving so much to conquer,

and frustrated his expectation!

CHAPTER III.

Shod with burning boots, George refutes the tyrant.

[19] Diocletian at a loss for counsel, It was grievous to Diocletian, because unaccustomed to it,

neither to be able to persuade George,

nor to move him from his purpose: more grievous however that he could not even kill him,

when he seemed to have it in his own hands, and daily

committed him to the greatest dangers. But when

he saw his own pagans passing over to Christ,

what will you say? Was this not more bitter than death itself

to a man, so inflamed with zeal for idolatry?

It was announced that neither by this punishment was anything

accomplished: that he was surviving;

and was more beautiful and brighter than himself, again he interrogates the Saint; like gold

coming forth from fire; but that the multitude was wavering in

the ancestral religion. Hence as if struck by thunder,

he was astonished and silent; not however recovering his senses did he take away

his indignation from him, but still having his hand

extended, armed the same for new tortures.

Again ordering him to be placed before him, he wished

to speak to him, although he had nothing that he could reasonably

say, destitute of all faculty of right speech.

And first indeed to questions not at all

pertaining to the matter, he turned: "Whence," he said,

"did you learn so many and so great incantations? Using which

you escape torments, which are inflicted on you by laws and through us;

and the more imprudent partly you carry into admiration,

partly even seduce; proclaiming a certain Christ

to be the one God, and having this new and unusual

proclamation for the covering of your poisonings."

[20] But after George judged him unworthy of a reply,

whom the very works did not make wiser; he orders burning boots to be prepared:

Diocletian threatened by himself to take experiment,

whether those were not portents of magic art.

He spoke: and joining torment to torment,

and heaping together two punishments at once, because

to use them singly he judged rash; he kindled

fire, threw iron boots into it, and pierced them

with long and sharp nails; with these, as the most complete

snares of death, he clothed the Martyr. But he himself,

in no way terrified at these things (which comes to us from hearing alone,

although so far removed from experience)

nor from that confidence, which at the beginning he had shown

for piety, at all departing;

but applied to the questioning, beaten, struck,

returned to prison more eager than he had come;

by no means during all these things desisting from prayer

to God. For in the sole gazing upon him,

who alone is immovable, the alienation of his soul from tortures

and the depravation of nature he restrained; and to within

itself, moved out of order, clothed with these and unharmed, and in peril lest

it fail, he brought it back; manifestly demonstrating, that

although the tyrant, indeed all men altogether, contended to overcome

him, they were refuted, laboring in vain,

when the power proceeding from God willed to free him.

[21] And thus stood those things which were done about the Martyr:

grave indeed as to the tortures, and more

than grave: for who would not say they were intolerable even to hear?

But on the contrary greater must have been those things

which were done for his defense, so that not even a trace

of injury in his body, after the divine visitation,

remained. Since, if it is not great to me even thus to contend; again to be flogged and tortured. malice prevailed still further in

those things which were of its parts; but it never could harm

so much, as God could do good.

But Diocletian neither halted here, nor in these

made an end of torments, although he had exhibited all

species of torments: but, just as those who

run around a globe, always return to the same starting point:

so also he, when nothing more remained for him

to do, did not lose heart, redoubling torments;

but again returned to scourges, to impiety

adding impiety, and blood mingling with blood.

For as if this one labor above all others

was for him the greatest, and before all necessary;

abstaining for so long from other business, although

more heavy things weighed on him and drew him to themselves; not

caring for public administrations, not directing political

cares, not restraining seditions or

fittingly ordering wars, wholly against one

George he gathered himself, in him all time, all

industry consuming.

[22] But this will become manifest to those considering

the assiduity and intensity of zeal spent on those things.

For on that day he sent him into prison; George is brought back to the tribunal with the same boots, but by night,

as is wont, meditating iniquity on his bed,

as soon as day dawned sitting before the tribunal, with many standing around

for the reception of those who would come,

and surrounded by guards, and having the eyes of all

cast upon himself, he orders George to be present. He was present,

and stationing, when it was needed; and walking,

when it was fitting, he did; in both strong, and

in no way impeded by the trouble of the boots. Which

thing was beyond all expectation. For who would

have thought, if he were not wholly deprived of life, it would be

that so freely he could use himself? But now

so he was, with God helping, and wounding Diocletian himself

greater, and accused of contumacy and magic, than what he thought to have inflicted.

Since however he stood near; "Perhaps," he said, "joy

and pleasure have the boots brought? or what do you say?"

To whom George said, "How, O Emperor,

should they not bring joy, with which I have entered on the journey

to God?"

[23] "But this audacity," said Diocletian, "and

these magic arts, what at last do they mean? Shall you not

bid them farewell, and lay aside that; or late taught,

how great a good is moderation of soul, but how great an evil

contumacy brings?" he denies that constancy in faith is contumacy "What," replies George,

"do you call contumacy? Is it perhaps the confidence of defending truth?

Yet this no one would so call, but

justice, and fortitude, and whatever other of the most beautiful of virtues.

For the greatest virtue is, not to wish to suffer

that falsehood be brought into the midst, with truth extinguished:

and this, as his own part, you shall never see George abandon;

or from smallness of soul about her to inflict injury

on God, who commands her to be preserved. For it is necessary

altogether rather to obey God than men.

But since you have also mentioned magic

arts, in the common proverb it is said,

that to boys and fishermen something is to be given from the first throw: but

you, where or among whom ought you to reckon yourself, striking

against the same stumbling blocks after a thousand experiences?

For indeed hearing discourses about truth, you seek

their certainty to be experienced by the things themselves: or the miracles of Christ to be attributed to magic, but from these

experience taken, you run back to words, as

though they alone were suited to teaching. Who indeed will heal

your contrition? What discourse will refute such

your stubbornness? Christ, O Emperor (why do I

say Christ?), the very name of Christ the demons do not

endure, but fear it and tremble,

and even lightly hearing it, like smoke they faint away.

The works of sorcerers are illusions of demons: but what

you know to have befallen us, Christ has wrought:

what then has he in common with demons? what have we Christians

in common with magi? How are not to be esteemed

rebels against God and utterly foolish, those who impudently ascribe

to these the virtue shown in us?

[24] but to his omnipotence. But if those things seem great to you and therefore incredible;

and persisting in your unbelief, you persevere

also in the will to torment and torture me,

you shall see even greater things. For what is impossible to him, who

calls those things which are not as those which are? What should we fear,

we serving him? Wounds? death? Abundantly

he heals them, and leading back from hell gives life

eternal. But what death shall touch us, without him

permitting? Or by whichever of those modes which you often

employ, will be brought in? Have we not

sustained claws, stones, wheels, swords, fires? deadly

indeed all things, but through Christ we have blunted

the same and conquered; and so through all our religion has been shown

safe and our hope firm? But why do I speak these things to you,

grievous to hear? Put gold to the fire, and again gold

you will see come forth; apply us again and again to tortures,

and you will see how much the works of Christians surpass

the power of magi and demons."

[25] These things indeed George: but Diocletian,

since, according to what is written, his mouth is bruised, truth was not

in him, and he did not wish to understand; the force of the words

no more did he sustain, than a weak eye the incursion

of solar rays; with heart boiling much more,

he rose into wrath. And first indeed,

that he might not seem to inflict torments on an innocent man,

he said it was the sin of a petulant tongue, that at his command

he was not willing by flattery to obscure the truth. Then

the Martyr is bruised in the mouth, afterwards is suspended, and brought back to

the beginnings of the tortures so far endured:

then is scourged, and cut with sinews. Rivers of blood flowed through

the ground, and flesh was mingled with them:

but most gracious in all these things was it, that

George was suffering, while Diocletian was grieving,

seeing him remain without grief. Joyous and cheerful

and with serene countenance was George, those things which those affected

with the greatest benefits are wont with thanksgiving to God

to speak and show: and is cruelly torn. But Diocletian

was with bitter and grieving soul, as though from him into himself

the blows were passing; and a fresher fury

had surrounded him, when the executioners, as though committed among themselves,

seemed mutually to devour one another; but he himself

openly consuming alien flesh, felt himself to suffer

most dire things.

CHAPTER IV.

The poisons overcome, the dead raised.

[26] Therefore without counsel and despairing,

what happens to dogs he was suffering, and to his

own vomit he returned; again calling poisoning

what was being done, not the generosity of soul,

not fortitude, not the work of divine virtue;

and again bringing as a charge the evildoing arts of magi.

Nor did he cease crying out and asserting these things, until

him who was affirming such things to be insane

and calumnious, A magician brought to confound George,

not called or brought for this purpose. But the same

in a certain way here happened which once to Balaam, whom

summoned by the King of the Moabites to curse the sons of Israel,

and zealously wishing to do this, a certain contrary

virtue compelled, instead of a curse, to bring a blessing.

For the sorcerer magus coming to refute

George, and to dissolve his incantations,

and placing all his effort in these things, wholly

did the contrary; demonstrating that George was

it was so far from being possible that the crime of poisoning could be deservedly charged,

as are absent crimes rejoicing in the darkness from being able rightly

to inherit the light. But he demonstrated these things not by words,

crying out on the opposite side (although he did this also afterwards)

but by works, whose force is far greater

than that of words.

[25] For as soon as he came, he took upon himself,

either to persuade the Martyr to adore the Gods of the gentiles

for Christ, a double poisoning applied in vain, or, if he refused to be persuaded, to kill him, lest

he should also be an example to others, as he said, of unfaithfulness

and blasphemy: upon which being accomplished, were promised

to him gifts, favors and honors, and all those things which

from the Emperor given are falsely thought to make people blessed. And

indeed these things undertaking to do, as easily as anything

else, to seeking and preparing the poisons

he turned, for the next day promising

to give proof of his art, and departed: and the assembly

was dissolved, and the prison again received the Saint.

Came therefore the day of fulfilling the promise, and all

again were present. The sorcerer appeared, trusting in a double

potion, as one who in a few things had circumscribed the whole contest:

appeared also the Martyr, as they

said, about to be given over to death. Diocletian also

came full of great hope, he is confounded by Saint George who has suffered nothing on either side. and much people; all

suspended in expectation of future things, what

outcome these things might have. From one side therefore is produced

of the use of reason, and would yield himself to be done with and borne

as any one wished: but the other vessel, deadly,

was prepared for a second potion. But neither

that drunk up, disturbed the state of mind; and

that which was said to be deadly drunk, did not prove

to deserve its name, no more harming George than those

who had not drunk it: or rather

each potion caused to be astonished and silent,

not him who had tasted, but those who had administered. For the magus

who had prepared the drugs was astonished, astonished also

was Diocletian: but the people and those who happened to be present from the Senate,

were not without astonishment and consternation.

[26] And these things indeed were thus done: but Diocletian

hastened to take counsel of torments (for he surpassed all

his tortures in rage) that he might find something,

Diocletian turned from torments to flatteries, which would not bring swift death.

But after he saw his weapons had failed at last,

and his missiles were exhausted; and whatever things had been done

had profited no more, than if against a statue

or a shade they had been applied; the method of fighting being changed;

as if disapproving of the former, he entered upon another: not even

then deflecting anything from his cruelty,

but industriously and maliciously dissembling it.

For he thought within himself, that if anyone to more generous

souls applies cruelty, by that very thing he makes them more confident;

but if with a certain gentleness and mildness

the discourses be tempered, he will have them softened

at last subservient to himself: for even iron is smoothed

with oil; although this is the softest, that the hardest.

What therefore? He assumes the mask of mildness; from

most severe he is transformed into honey-sweet and flattering;

then regarding him more benignly than usual, and putting aside the fierceness

of his voice: and to questions similar to the former, "You," he said, "O man, entwining difficulties

with difficulties, have brought us to extreme despair.

How long however these things? And when

will you rest? Should we therefore be wearied through all,

making trouble for you out of ignorance, and wishing for you to be

conciliated otherwise? Teach what is that virtue assisting you,

through which you have escaped so many and such great dangers.

Teach, I say, even now; though before you were unwilling: and

free us from perplexity, yourself from unquietness

and tumult. Do you think we are to be provoked to anger

by hearing the truth, and that to you expounding it

we are to be grievous? Do not, I beg, persuade yourself of this: we will hear

you as clemently and pleasantly as possible, nay

we will gratify you in what we can, if you shall lead us away from

the inveterate error."

[27] These things he, hiding his mind with words, not seeking truth:

for already a thousand times and openly it had been said to him

by the Martyr, that the power of Christ was present to those who

confess him to be God; and that so they are made

stronger than any peril, and powerful to do

signs and all manner of miracles in demonstration

of the truth. But this was dissimulation and flattery, George is invincible to all,

and a certain way, that I may speak more fittingly, by which he might entice him to his own

will, and draw him, that to him, who

so kindly and familiarly acted with him, with equal

familiarity George might join himself, and rejoice

to be honored by him: but he did not know that

he was deceiving himself, attacking the great defender of truth

with those words, by which slaves are cajoled.

For how could his wisdom by such

discourses be deceived, or so great a zeal for religion

suffer anything other, than what is fitting in this

cause both to think and to say? But his love, by which

his soul was kindled to love Christ uniquely beautiful,

how was it possible for the sake of some other desire

to be cast down? Neither indeed

do other animals ever live naturally in the region of fire;

nor was it possible, that that soul,

already made the receptacle of divine fire, should admit

and that is clear both from his works, and from the torments

endured, and from the words uttered to the tyrant.

[28] with a similar reply he refutes; "How," he said, "O Emperor, with those things which three days ago,

nay two days ago you heard, passed over in oblivion,

do you always pretend the same interrogation concerning the same things?

since we too altogether know that we hold

the truth, nor do we speak it in parts,

saying it by members; nor now thus, now

otherwise, do we answer those interrogating, to accommodate ourselves

to them, adulterating the truth. But if

you too love it, how do you differ so much from those who

worship it alone at all times, and know it to be the same

toward all, as to persuade to depart from it? We do not

certainly, we do not depart. and offering to prove the power of Christ by miracles, If however you truly say that

you love truth, hear from us words of truth; again

and again we speak the same discourse: Christ

strengthens us, Christ delivers us, Christ

through us works signs. If you wish this proved by works,

although you have already taken experiment, another

however again you may take. For behold us ready

to suffer all things: come again to the works, and use your hands,

fearing nothing; that you may know again that God

is with us, scattering your counsels against us."

[29] While he was saying these things, he was not understanding or

seeking God: he was a man without counsel, knowledge

of God neither having nor receiving, similar

becoming to the ancient Jews: for they indeed through themselves

saw and heard from others Christ doing

miracles, signs and virtues; and as if they had seen and

heard nothing, they came seeking the same things.

O stupid! Still you see, and yesterday you saw, from the unbelieving tyrant, and the day before

and long ago you have known the same; and in

the same ambiguity of counsel remaining, you come? These

therefore Diocletian imitating, after the power of Christ had been demonstrated

to him more than once, seeks again: and he seeks,

not that with the demonstration received he might rectify

his heart and become faithful; but only for the sake of tempting

he seeks, because, just as they, a depraved and

exasperating generation, a spirit going and not returning.

[30] Therefore omitting all other species of miracles,

and transferring to that which is the greatest of all,

the resurrection of the dead, this very thing,

not another, he orders to be wrought; as though a regeneration, made

in some one of the dead, he would have as a testimony

of the whole virtue and divinity of Christ; he is ordered to raise the dead, not knowing

however how little profitable to him this experience would be,

who immediately after the miracle wrought would be filled

with indignation. For he who had worked the former miracles

around the Martyr, was no less powerful

in this one: although Diocletian did not so judge,

nor did he persuade himself, certainly believing

that what he commanded would be impossible. Wherefore a monument

he showed, and in it a man dead many years,

and orders him to be raised: "Come," he said, "set this man

alive, walking, perceiving, and doing whatever

we do; and depart, with us persuaded of the truth,

and for the rest having nothing to doubt about

other things, after that shall have been done, which

is greater than all things. For who would wish to turn aside and contradict

further, having such an evident argument set against him?"

Thus he. But what followed, how

may anyone worthily explain? Or rather, how

may anyone sufficiently admire? for neither is this easy,

because the intellect cannot grasp the magnitude of the thing.

[31] when this was done, George raised to heaven the eyes both of mind

and of body, and with all hearing glorifying the magnalia of God

and celebrating them together, at the same time reminding him

of his wonders, and especially of that

triumph which he led over death by the raising

of those who had died; he prayed, that what was now proposed

as a miracle, he might deign to bring to an end.

For confidently could he make and hope such petitions:

make indeed, because he had faith

that moves mountains; but hope, both on account of

the dangers which he had undergone for his sake, and on account of the infallible

promise of Christ, by which he firmly promised his faithful

that they would receive whatever they might ask. To the prayer made

in this manner God assented, and with the one who had risen confessing Christ,

and from above a great voice burst forth, which the ears

could scarcely sustain, and by its vehemence astonished all.

Then a certain invisible virtue removed the covering of the sepulchre,

and poured the spirit of life into those dry

bones, and at once both the dead man rose, and the shouting

of the whole people magnifying, praising, glorifying

Christ, and confessing him to be the true God.

Then he who rose from the dead began to confess

and to preach in the ears of all, and

to perform the apostolic office; now to following

Christ exhorting, now dissuading from the cult of idols,

and asking them to receive him as a worthy witness, who,

stripped of bodily darkness, had learned how great

in Christ is gain, and how great the unhappiness

of the eternal fire, and darkness, and worm, and every other

evil, prepared for those who join themselves to demons.

[32] very many are converted, I know this miracle is not received by the ears of the unbelieving,

for nothing of those things which are beautiful

seems worthy of faith to them: but easily will it find faith

among the pious. For if Christ is truthful, promising

that greater signs than he himself was doing, those

believing in him would do; and Christ such signs

hearing first Elijah and Elisha, then

the Disciples of Christ to have wrought such things? The gentiles

themselves, however much they have imagined about their gods and demons,

confess this to be greater than their power.

Therefore for the multitude also a greater esteem for the truth

of the Christian religion this miracle impressed, than all others;

and drew very many to Christ, persuading them

to approach him in troops and without a certain number:

to whom also immediately were given the pledges of the greatest

rewards, set forth for such confession.

For who could count how many miracles followed after these,

how many and how long-lasting diseases were healed,

and how much the virtue exerted itself beyond the order of nature?

How the blind began to see, with miracles following their faith;

after receiving the light of the inward eye? How

to the lame feet were strengthened? How every kind

of sickness was cured? But as regards

the violence of demons, this too could not

in any way remain, if only anyone with faith was approaching.

[33] among whom was Glycerius, But how shall I pass over the miracle, which was done

to Glycerius? A farmer was he and about

the earth was always occupied, which with oxen yoked to the plough

then he was turning up: and since he was not

ignorant of the miracles wrought by S. George, and

one of his beasts of burden failing had died,

immediately he ran; and announcing what had happened,

he asked that his ox also be raised. together with the magus and the raised Martyr made. When he had obtained

what he had asked, very grateful for the benefit,

having no other discourse than about Christ,

and privately and publicly, up

and down, making no end of preaching; he was beheaded

by command of the tyrant, and as a Martyr to Christ

he went. To him was added a second, he who

had been raised from the dead, and openly speaking had become

way of Martyrdom, he who yesterday and before was a magus,

now a herald of Christ, had confessed the faith, and

abjured the worship of demons as pernicious.

And these are the things which happened about the miracle wrought upon the dead,

of which indeed part has been handed down to memory,

the other for the sake of avoiding prolixity is wrapped

in silence: but those things which afterwards followed,

it is necessary to narrate also.

CHAPTER V.

The final victory of George over idols: the punishment of decapitation endured.

[34] Seeing Diocletian Christianity like

proceeding from the Martyr, and that it was already received by many,

and would be received by many more, unless someone hindered it; but this

would be most difficult. These things, I say, seeing, Saint George shut back into prison,

he judged nothing should be done first for himself, than to take George

out of the midst: yet he feared lest he be frustrated

of his purpose; and dreaded to undertake the matter, become

timid by the experience of former things: but again,

that he should be permitted to go free, he could not suffer;

since he was Diocletian, and believed it would be his own

calamity, if the idols should be despised. Middle

therefore the way entered, he shut George in prison,

thinking the frequency of miracles must be hindered,

when no one would dare to approach the one bound;

and so the multitude's inclination to religion would cease.

He was indeed able to carry out the counsel

which he had begun; for the Saint was delivered

into custody: but that for whose sake this was done,

the tyrant was unable to accomplish; for "the Word

of God, as Paul speaks, is not bound";

nay, now more freely than before the miracles followed;

and daily the number of those hearing and the faithful

was increased. 2 Tim 2:9

[35] he is visited by an Angel: Meanwhile it is said, and truly said, that

from Christ the Martyr received the sign of his dissolution to him.

But he received it in this way. Christ appeared to him

in a dream, and said many things to him from which

with great joy and confidence he was filled: but wishing to indicate his near

departure, with certain crowns most splendid,

having incomparable beauty,

he adorned the head of the Martyr, which was the sign of that brightness which

with him he was about to receive; and he promised

that he would live and reign with him, because for his sake

he had been put to death all day, made as a lamb

of slaughter. Thus these things are related. But Diocletian,

hearing that, wholly contrary to what he had promised himself,

his counsel about the Martyr had had its outcome,

did not persist long in the sentence of holding him captive:

but sitting before the tribunal, with a great number of Senators

assisting, and much people standing around, he ordered

him to be brought before him.

[37] Therefore again dissimulation is assumed, and the mask

of clemency and gentleness: then with Diocletian again flattering, again a deceitful scene and

comedy is set up; for he could do nothing else,

rebuffed in all things, and every kind of torments

in vain having tried, as if with one of the immortals

he had had dealings. But he set up the scene ridiculously,

as if he believed that by it all things should be accomplished: for him, with whom,

as with a man, having engaged with all his power,

he had left him the victory over himself, to this man, as though with a youth

about to act, approaching with flatteries (see,

I pray, the wickedness of the man), what great and what kind of artifice

did he not use? First therefore he began to extol his praises,

by which human minds are most taken;

and who will say how great? He extolled nobility,

admired the beauty and comeliness of his body

joined with fortitude and generosity of soul,

and the sharpness of wit and firmness of prudence.

For "neither," he said, "even in extreme old age

could anyone easily find such a one, much less in a body so

delicate and age so tender." Then he was reviling himself,

that he had not been ashamed, nor pitied him,

nor gently and humanely used him, but like

and asked pardon for all things, as a father

how many other things are prepared for you from me? You shall be held not as

one familiar and known, but shall be to me in place of a son;

and you shall receive honors, by which to none except us

shall you be inferior: but how great this is reputed to be

happiness with men, who is ignorant?"

[38] feigning to obey These words of his, nay snares were they, not indeed

to him against whom they were stretched; but to himself who

had devised them. For he was caught in them as in

his own nets, as the proverb has it: and cunning to do

evil, with equal cunning he was deceived; and as

the Psalmist speaks, "in the works of his own hands"

(which has the same force as if you transferred "in his own counsels")

"is the sinner caught." Ps. 9:17 But how?

George seized the words of the tyrant, and meditating a new

manner of fighting against the demons,

by which a perfect and most illustrious trophy

over them he might set up for himself, feigned to acquiesce in what was said,

every constancy of mind laid aside, so that he wished

at once with him to go to the shrines, and to hasten

to honor the Gods. In which indeed there was some guile

and cleverness: but it is not alien to reason, with

with deceit also: for every manner,

by which anyone escapes iniquity, ought to be judged

right; and whatever way anyone has entered against demons,

is the way of virtue, leading without any detour

to God.

[39] Who could explain with words the joy of Diocletian and

the idolaters over these things, he is led with great applause to the idols, and the applause and

congratulations and public proclamations, by which all

were called together to the sacrifice? But when the assembly

was full, and it was the time of sacrificing, and

all were intent on the Martyr who was about to sacrifice; then

suddenly the die was turned, and all that joy, all festivity,

was dissolved, and grief succeeded joy,

so that it appeared that that former pleasure had been nothing but

the presence of the Martyr, and when he approached

they did not bear it, but like shadows they vanished

as the sun passed. who having confessed themselves not to be Gods, He asked them whether they were

gods: and they by gesture and voice answered, "We are not."

He commanded sacrifice to be made to them, but they did not receive the sacrifices; but

groaning and trembling the demons fled and

withdrew themselves. And these things indeed before he

threatened them: but when he began to threaten them,

there was no more place to stand, but a certain tumult

was stirred up, and a lamentable sound of the gods

wailing; and as in a nocturnal battle or a conflict of drunken men,

the images were colliding and heaping themselves upon

one another, images on images, and gods on gods; the golden

on the brazen, and the stone on both;

with these were mingled silver and wooden ones, at the same time

prostrated and crushed. But one could see mingled the fragments of

gods of whatever material colliding among themselves they are broken. formed, with a wooden

shoulder a brazen right hand accidentally joined, and a golden

head resting on wooden legs. Perhaps also

(so great was the confusion of divine members) the parts

of Mars and Vulcan were joined to some part of Jupiter,

so that the base of maimed legs became

is turned. So then in parts were clashed together

the gods, made a miserable spectacle to the idolaters; and

that chorus was changed into mourning, with the images themselves

rendered useless.

[40] Hence moreover it manifestly appears how difficultly

malice is conquerable and inexcusable,

when once it possesses an inhabited soul, with the gentiles raving at the spectacle,

so that she is not master of herself, having lost the bridle of reasoning,

made a slave of depravity. For how

did the gentiles not go over to Christ,

as soon as from such a sign they learned both his eminent

power and the greatest weakness of the demons?

How did they not believe?

Is not this the easiest thing, and which

even an irrational nature could do? How therefore

did they learn the impotence of the dead idols,

and learning did not repudiate them? Perhaps

they were insensible or deprived of the use of reason?

or did they not know those things which before their own

eyes were being done? But, as I said, since malice

held over them such great dominion, no

knowledge of good could profit them, so greatly

bound were they to the servitude of worse things. For it was fitting that all

present then should know the weakness of error;

but they did altogether the contrary. and plotting death for the Saint: Inflamed

with zeal, on account of the prostrated idols, they rise

in vengeance: and some indeed were beating George,

others were dragging him, others were mutually exhorting against him;

nor were there lacking those prepared to tear him

with their own teeth; and they would have done so, had not

the command proceeding from the tyrant himself restrained

their impulse; and the Saint was placed before

him, not that he who was suffering might be spared, but

that he might be afflicted with greater torments and graver than death.

[41] Therefore again contests, again struggles equal to those exhausted

would have been undertaken; had not God been present, he is reproached as ungrateful,

calling his athlete to himself. But this a little afterwards;

now first him, as ungrateful, the tyrant mocked,

because into laughter and jest he had turned his

humanity toward him; then he called him impious and audacious,

refraining from no reproach against him. When all which things

were in vain, and the Martyr contrariwise upbraided him

for the impotence of the idols; and that they were not gods,

who had been unable to sustain his presence, adding

their wailing and fall and breaking; and

finally the obduration of soul, by which more senseless than wood and stones

he persevered to be, although

he used the external senses. With these, I say, reprehensions

the tyrant being most vehemently struck, the gall of dragons was kindled,

but in vain, and the venom of asps incurable, symbols

of a heart boiling beyond measure. His aspect, to

speak with divine Nahum, "like lamps of fire, and

like lightnings running to and fro"; but his voice was more

savage than of wild beasts; by which the lictors summoned,

to bring torments, manacles and fetters;

fire, sword, wheel, and all kinds of punishments he was ordering to be brought forth. Nah. 2:4

[42] But when all these things had been brought into the midst,

and upon the body of the Martyr again to be exerted, God overthrew

and rendered them useless: and that not by striking the tyrant

with blindness, nor by hurling lightning from above upon him, by which punishments

he was long worthy; but leading to his own

knowledge through George his own wife,

and so when also the Empress had come over to Christ, and turning all his care against her.

For not, as mostly he who is attacked

turns his hands against the attackers, so also

Diocletian; but, with God suggesting goads to him

from elsewhere, he was wholly snatched from his purpose, and wholly in this

began to be, that he might preserve his wife for himself. A great zeal indeed

for this matter he expended; but nothing to him doing and saying

all things could profit: but whatever

drug he was applying, was an impediment to persuasion,

or rather an incitement to Christ, since

adverse things all cooperated for the pious woman to the good,

as Paul speaks of those loving

God. Rom. 8:28 Therefore rebuffed also from this side, and reporting

nothing but confusion and laughter from all that

he owed to the Martyr, George is punished by decapitation. in every contest vanquished, in this

mocked, and deprived of many of his intimates and his own wife,

no more with interrogation did he consider the Martyr

worthy or with speech. But since already an edict about his

departure had gone forth, all other things being passed over,

he pronounced the final sentence against George:

namely that he should be beheaded. He pronounced

that, no more fleeing him than those present, and plainly

despairing for pain and bitterness

of spirit, from this that he had not been able to overcome the Martyr,

himself who had almost all men

as servants to his nod.

EPILOGUE

[43] In this way the contests of Saint George received their end:

and thus contending and made a spectacle to the Angels

and to men, he departed to be crowned to the agonothete

and Christ; The terror of the Demons, whose stigmata bearing

and openly displaying, he became a companion of his passion, and

coheir of his glory was named. His constancy the

demons shuddered at, and conquered and confounded withdrew;

so that they accused themselves, that from the beginning

they had engaged with an unvanquished one; they also accused Diocletian,

that he, their instrument made against

the Martyr, through those things which he had used to accomplish their intent,

had become to them an instrument of defeat and ignominy;

and that all the more, as the more he strove

to conquer. His patience the Angels marveled at,

because, though he was a man surrounded by a material body,

and had not yet laid aside this heavy burden; yet

he did not faint at the torments, the amazement of the Angels, did not fear, did not

give himself over to griefs, suffered nothing consonant with matter,

nor was alienated and drawn away from his purpose;

he did not hesitate on either side, did not look down to the ground,

though formed from the ground, nor finally did he seek his own

place whence he was taken, but wholly fixed in the contemplation

of those things which the Angels themselves enjoy,

and striving to be assimilated to them, did violence to himself, as if

he had renounced nature and the common mass.

[44] The chorus of Saints admired him, receiving him into the midst

and considering each one of them

overcome by that one alone, and reverencing him proclaimed him blessed.

Abraham recognized in him his own faith,

by which he was saved and made the friend of God. And of the Blessed

Recognized Job, both his wound and his patience; and each

praised his liberality toward the poor.

Moses considered in him, love toward neighbor, but

far more sublime and divine than he himself had had: and chiefly Moses,

for the Martyr boiled with zeal for the souls suffering

tyranny, not for bodies afflictingly occupied

in mud and brick; but with signs he scourged,

not Egypt, but the hearts of the impious; and the invisible

Pharaoh, with all his virtue, not in

the sea waters, but in his own blood he drowned; labors indeed

and other battles, not against the powerful of this earth

for a modest inheritance did he sustain, that he might lead

into it the carnal Israel; but for the heavenly kingdom, against

principalities and powers, against the rulers of the world of this darkness.

Elijah recognized him as a zealot, of Elijah the zealot equally

as himself, in reproving impiety: but when

he looked at him more closely, he could not direct his sight upon

him. For the Martyr did not flee from the face of persecutors,

not hidden in solitude did he privately lament

the impiety of Israel: but casting himself into the midst of dangers,

endured what was inflicted, exhibiting his body to them

according to the promptness of his spirit. The companions of Azariah, and

Daniel, in the pit finding in themselves nothing but

seizure and surrounding fire, all other things

in him they confessed to be superior. But what

need to commemorate the rest? The Disciples of Christ, and of the Apostles,

who enclosed the whole world in the Gospel, seeing this great

shoot of their confession,

thus bearing the name of Christ before kings and tyrants,

before thousands of men, in the greatest theater; thus

confidently preaching, and so greatly kindled with love toward him whom

he preached, that he not at all hesitated

or doubted to comply with love in all things; then

on account of this he himself alone suffering as much as all of them together

had suffered; exulted with joy, and as

an increase of their own crowns and blessed pleasantness

received, from such fullness; the glory of the disciple,

judging to be their own.

[45] Thus he, and with such great monuments of a blessed death

he appeared, now glorious in heaven, after the Apostles and Prophets and

the Just of the old testament, a chief in the chorus of Martyrs,

and the first beauty face to face,

not now through a mirror in an enigma, contemplating,

he lives before the Lord. For in him is fulfilled the prophecy of Isaiah

saying: "And his blow shall be cleansed, and he shall live

and shall obtain mercy, and shall be glorified

forever." Isa. 30 & 60:20 And afterwards, "And the Lord shall be to him for

an everlasting light, and the days of his mourning shall be fulfilled."

Therefore also in heaven he is our mediator and peacemaker with God;

he is the common advocate of all. but on earth of his grace with God

and intercession he gives clear indications.

To whom panting for virtue does he not come to aid, raising up

labor? to whom in danger is the helper not present,

when invoked? From what necessities does he not rescue? in what

occasions has he failed anyone? A physician in

diseases, in the sea a pilot, a defender in wars, in

adversities a consoler: in a word the common benefactor with God

at all times in this life, bearing common

care for us. Isa. 29:7 Wherefore also

this of Scripture is seen manifestly fulfilled in him;

"Kings see him set forth even in image,

and rise up," conscious of the greatest aids obtained through

him: nations who do not know him,

invoke him; and peoples who do not understand him,

have recourse to him; on account of the glory, with which him

the Lord of all has glorified: because glory befits him,

forever and ever. Amen.

ANALECTS

On the Relics, Miracles, and Patronage of Saint George the Great-Martyr.

George, the Great-Martyr of Nicomedia, at Lydda or Diospolis in Palestine (S.)

BHL Number: 3404, 3400, 3399

BY THE AUTHOR HILARION FROM AN MS.

CHAPTER I.

The Translation of the Head and Arm to Venice.

[1] We treated in no. 53 of the previous Commentary of the distinguished monastery

of Saint George at Venice, With the monastery of Saint George Major in the year 1462 which from its amplitude has received the cognomen of "Major."

Ferdinand Ughelli traces its Abbots,

in volume 5 of Italia Sacra col. 1276 and following, up to Gabriel

Cardinal Condelmier, who held that Abbey commended to him in the worst

manner of those times, and whom already the Pontiff Eugene IV

took care to unite to the Congregation of Saint Justina in the year 1441. From then

the monastery began to have its own Regular Abbots again, but in the manner of that

Congregation temporary, among whom Theophilus Beacci

of Milan, on the testimony of Lorenzo Finicchiaro page 299, held the government

in the year 1462, when was brought there from

the island of Aegina the head of the holy Martyr, or part of the head,

as Finicchiaro explains, wishing to take care,

lest the truth of the head found under Pope Zachary at Rome be rendered doubtful,

which he asserts similarly not to be whole. Other relics

of the same Martyr, through the amplification already often indicated and excused

held for the whole body, are preserved in the sacred church of S. Vitus

by the testimony of Ughelli, Italia Sacra vol. 5 col. 1260, and that with

such veneration, that his altar there every year on a fixed day

the Prince with a good part of the Senators, as if to congratulate the Saint

for the city preserved from a dangerous conspiracy,

visits, with a bridge constructed for the time above the great

canal. Thus Ughelli, but omitting to note either the time

of the relics brought there, or of the conspiracy dispersed,

cut off for us the will to inquire further, in a matter

in itself abounding on every side. These things therefore omitted, I pass to

the manner and order of the translated head, by command of Theophilus

the Abbot described by the monk Hilarion: who also wrote

the Martyrdom of the glorious Soldier George; and both

commentaries we have from the MS Codex of the Most Serene

Queen Christina of the Swedes, which before belonged to Paul Rhamnusius

and his friends. The Martyrdom, of which enough has been treated in the

Commentary no. 14, we here pass over: the Translation

we give, with its Prologue which the author prefixed, and it is as follows.

[2] "You compel me, Father Theophilus, to share that very

leisure which is given with you, with the Abbot Theophilus presiding, and demand an account of it as another Cato,

while you order me the translation of the head

of Saint George from the island of Aegina to Venice, to commit

to history, that this service may be recognized by faithful and not ungrateful posterity from Hilarion.

This, although what you demand requires the strength of a greater genius,

demands greater copiousness of speech, greater ornament; you however

who ask, are so great with me, since very often you have deserved well

of me; that whatever on tender shoulders you impose,

that, although it seems great and difficult,

I should by no means dare or ought to refuse,

and I should prefer that by all others my prudence

be missed, than by you, I will not say benevolence, but

respect. I have labored therefore as far as I could,

to comply with your wish, and in this

little lucubration have compelled my genius to sweat.

Yours will it be afterwards, with your most learned and most prudent judgment,

as you will, either to detract or add to it.

[3] "The island of Aegina, which Aeacus reigning in it thus called

by his Mother's name, is not far from the Peloponnese

to the East: the Venetians learning about the head of Saint George in Aegina, which with the head of Saint George, which

in it was for about a hundred years, is greatly illustrated.

But while the fleet of the Venetians was protecting the Ionian and

the Aegean from the incursions of pirates, whose

Commander and most strenuous leader was Victor Capello;

it was heard that in that island the venerable head

of the Martyr was held. To obtain and to translate which to Venice,

immediately the nobler men of the fleet became most desirous,

such great ardor with marvelous devotion exciting;

with common counsel they sent letters to Venice to the Abbot and monks

of the monastery of Saint George, that they, learning their vows,

would carry off the most sacred head, either by prayer, or by force.

It was answered to them by the monks and the Abbot,

that they should not negligently procure

so distinguished, so pious, so holy a business;

nothing would be more pleasing to them,

nor more delightful to the whole Republic than this gift.

To augment this diligence and promptitude,

letters of the Senate and the Doge also arrived:

which most diligently committed this business to the Commander of the fleet.

When this was received; immediately

with the whole fleet the Commander hastened to the island of Aegina,

and with the anchor cast he sent messengers ahead, who

should call the Governor of the island. The Governor being called at once obeys, they ask it from the chiefs of the island:

and at once on the shore with the chiefs of the islanders

he meets the Commander, struck and astonished by the new arrival and the unusual

appearance of the fleet, demanding not without fear

what they bring and what they wish. Then with all transported

into the Commander's trireme and ordered to sit, the Commander sets forth

the ardent vows of the Abbot and monks of Saint George

for the most sacred head: which the announcement indeed they receive with grateful

ears. Finally he adds the prayers and command of the Senate

of Venice and the Doge, which it was difficult to resist and oppose.

He set forth also that a more worthy temple, as founded in a most flourishing city,

and the venerable cenoby of the monks,

whose morals were most holy and most pure,

would be the place where the Relics of the Martyr deserved to be placed. And to add,

nor the snares of the Turks. With such

that they might exhibit the holy Relics.

[4] "To these things to reply, the priests of the temples,

who had likewise assembled, were esteemed more worthy and

more suitable: whose discourse was to this effect.

The city, the men, finally all their things, when they had in vain begged against such a loss, were subject

to the Venetian dominion, nor could they refuse anything

to them. But to be deprived of so great a gift,

in which all hope, all solace, all help

was, which warded the most cruel Turks, pirates, plunderers,

and all barbarous nations from the shore, they could not

but grieve, mourn, and weep:

nor was there any dissimulation of so great a grief;

and that all would more easily suffer to be despoiled of life, than

of so great a guest: by whose patronage a thousand snares of enemies,

that it might receive that venerable gift:

now also they begged, besought, and entreated all,

not to be despoiled of so great a Patron." And as they said these things, abundantly

all wept together, likewise all the rest who

stood by, both men and women. at last consenting, in hope of what they hoped, Seeing this, the Commander

soothed them with a bland discourse, and calmed their sad minds,

and said, that they ought to hope for the same

help from the Martyr, although absent, whose Relics they had made

more honorable. And he exhorted them to comply with the ducal

and senatorial letters, and with the vows of the venerable monks,

neither of which would be ungrateful for so great a benefit.

First, when they see, wretched as they are,

no place left for their prayers; "Since," they say,

"our Lords so command, hasten to the temple:

and the venerable head, if the Martyr consent

to change his ancient seat, joyfully (as you wish) with you

take away: we (since thus you wish) not unwillingly exhibit

it to you. that the matter would be divinely hindered. But this they said because they were certain

persuaded that these Relics could not at all be taken from

them. For in a previous time, when by

very many it had been attempted to take them, they had been fixed

by such a weight, that they could not in any way be lifted: which they hoped would happen

also now.

[5] "Men most noble and most ornate are therefore chosen from the whole fleet,

who in a long order, and in a celebrated

pomp, would lead the Priests. Thus with a long procession

having entered the city, they come to the place of the citadel, in which

the most sacred head was preserved, It is carried forth without difficulty, which the Protopresbyter,

with the others waiting before the doors, with much veneration

brought forth, with all marveling and grieving,

because it did not, as before, refuse; and now offered itself

so easily, which formerly had been immovable from weight.

The unhappy folk gather, mothers and men, children and unmarried

girls: and now deprived of all hope, about to be despoiled

of their dearest Patron, they fill the ether with cries.

Such great lamentation of women alike

and men drew tears from all: the Priests and those following them

hastened to board the fleet; but because of

the multitude which flowed together to kiss the venerable head,

and translated to Venice, scarcely could they. When at last onto the ships with much

force they broke through, with the Relics placed in a most ornate

place: singing a shanty they loosed from the shore. Meanwhile

citizens ascending the walls, their Patron

not with dry eyes, as long as they could, followed. After

the twenty-second day, the Venetian port the

keels held with full sails: and of these which had been very many,

eight chosen to the monastery of the Martyr unexpectedly

arrived. it is honorably received. The trumpets sound continuously, songs

and lyres resound. Terrified by such clamor the monks

with their Abbot go out: and the heavenly gift,

as much more welcome, as more unexpected; they behold, receive,

and pursue with deserved honors, placing it

in a most ornate chapel. With these things done, all

departed, giving thanks to the highest and best God

by whose help they had happily accomplished all these things, in the year

of the Lord 1462, on the ides of December, with Pius II as Pontifex

Maximus, but with Christopher Moro as Doge

of Venice, to the glory of Almighty God, who lives

and reigns forever and ever. Amen.

[6] "It will not be out of place to set forth two miracles of the Martyr himself,

after his translation: of which

one notes this, that by most profane and most wicked

men the sacrosanct Relics could in no way be

contaminated; the other, that in them the highest faith

and hope must be had. The same before by order of Alphonso of Aragon, It had come to the ears of Alphonso

King of Aragon, that the most holy head of George

was hidden in this island. Kindled therefore with marvelous desire

for so venerable a gift, to have it every way

he tried, and various art and method devised.

At last this counsel pleased; that by prayers

rather and price than by force he should act. There is chosen therefore for

this legation Bernard Villamarino, the most noble

of pirates: and to him this province is committed not negligently

to be handled. Having received the King's command,

he hastens to the island. When the arrival of a most profane man

was known; immediately all the inhabitants of the place began

to be seized with the highest fear: for to prey

and slaughter (as he was wont) not to a legation he was believed

to have come: nor did any of the citizens dare to come down

to him, while all feared this pest.

At last with him giving signs of peace, and demanding a colloquy

of the citizens in the royal name, the more ornate citizens came down to him.

To whom when he had set forth the incredible

desire of the King for the venerable head of George, which

was said to be with them; he promised the King's friendship

and grace, and at the same time offered a great weight

of gold, that they not refuse the Relics so welcome and desired.

Hearing these things the citizens, unwillingly

consented to the royal wishes: for they did not dare to refuse what was asked,

lest the pirate being angry most cruelly plunder, it had been miraculously brought back to Aegina,

despoil, abduct all things. They received therefore with most profane

hands the most sacred head of the Martyr, and placing it

in a more ornate trireme, having loosed they began to sail.

When they had come into the deep, a sudden tempest

arose; which immediately snatched the sky and day from the sight

of all. A shouting and groaning of men is heard,

for all things threatened death. To the Relics

of the Martyr all the supplicants flee to be saved:

the Relics being sought in their place, with all marveling,

were nowhere found. With this known, toward Aegina

they turn the sails: their danger and the miracle of the matter

they set forth to the citizens. At hearing these things all are struck with fear,

and revisiting the ancient seat of the Martyr, in it the most sacred head

they find. All are stupefied by so great a miracle,

and with joy overcoming the stupor, to the pirates

they show, that the Martyr had refused to change his most ancient seat.

The pirate easily believed, because he had scarcely escaped

the vengeance of his rash daring: and so empty he withdrew, supplicating

the Martyr before, to calm the swollen seas, and grant pardon

for his rashness and insolence, nor did he dare

to seek back that which he had given of gold. On another occasion

the most cruel Turks were besieging the island, and with hostile

and destructive hatred were sweating to take the town by storm.

What the wretched citizens should do, from where they should seek help, and had freed the island from the Turks,

where they should turn themselves, on all sides besieged by enemies,

they did not know. Destitute of human protection, they began

to implore divine help, and to seek the hands

of their Patron. And carrying around his most ornate

head: and before the indignant eyes of the enemies

thrusting it, they prayed with prayers and tears, that they

might be freed from the imminent danger. Not was the most strenuous Soldier

wanting to the prayers: for from a most serene sky

(wonderful to say) such great clouds are immediately gathered, such

flames flash, such lightnings fall, such a shower of rain

rushes, that you would believe the waters of a second deluge were to be poured out.

With these darts, with these engines the enemies repelled turned their backs,

and knew by their own danger, that the God of the Christians

both in peace and war is present to his worshippers.

"Now whence, and by what men, and in what order,

with what auspices, and prodigies was translated the arm

of the most invincible George hither to Venice, hear now.

[7] The arm of the Saint in Calabria, "In that coast of Italy which is called Calabria,

there is a monastery under the title of Saint George of Flore (for thus

the common people call it) to which indeed among its other

dignities, that most of all that there was preserved the arm

of the most glorious Martyr George, happened more

for accumulation and glory. But since generally the Relics of the Saints,

by the most hidden judgment of God, hither and

thither are transferred, and as if miraculously migrate;

this was done not from any fault of the places, but from the injury

of most evil men. For when those most holy

Relics, which forty-one years before, by

together with the nephew of a certain Most Reverend Cardinal,

had been laid up, had endured innumerable

snares; by a certain Francis, at last they were not to suffer further

the madnesses of a profane people: for such is the truth of the matter. Therefore,

in the times of Celestine of happy memory

the Pope, it happened, that while a certain most noble man,

Francis by name, was dwelling in the aforesaid monastery

(for the supreme Pontiff had commended him by Apostolic letters

very much to the Abbot of the place) and there

as in a port of tranquility was leading his life; behold

not much afterward the hand of pirates, with pirates raging, it is snatched away, whose surname is Mugrachri,

occupied the nearer shores: the profane run about

through the places, the whole region and also the holy monastery

they plunder, sparing neither God nor men. Which as soon

as that best and most devoted man saw, immediately

breathed upon by a divine deity, to the chapel in the hidden places of the temple

he rushes; and taking the most precious pledge, as

quickly as he could, he departed. He enters a ship which

by chance was first offered; and sailing toward Venice,

again (that miracles might be added to miracles) he fell

among robbers. The man is despoiled of moneys and other things:

but with God protecting him and the suffrages

of the glorious Martyr, nowhere could the most precious gift

be found, so that it might be snatched: and at last thus miraculously escaping,

here to Venice he was brought. The man had

in the Abbey of Saint George Major a certain familiar

monk of proved and holy life, Mark by name.

To him therefore he handed over the most holy arm to be kept

in safekeeping. it is brought to Venice: He received it and hid it in the monastery

opposite Saint Zacharias.

[8] "But since a lamp cannot long lie hidden under a bushel,

the thing itself not long afterward was known and opened up.

Then suddenly what should be done about the heavenly gift was discussed

in the Senate. and to Saint George's, and by decree of the Senate To all in common it seemed

that it should be placed in the Abbey of Saint George Major, as being

in its proper shrine. Whence on a certain day,

almost the whole city and people with a great apparatus and pomp,

came together to the place: all the Clergy, the Most Serene

Doge, with the most ample Senate, Bishops, Abbots,

Notables, Monks, Canons, and other Religious

of whatever Order and profession: among

whom (to name some) there was present especially,

the Most Reverend D. Lord Aegidius, by divine

mercy Patriarch of Grado; the Lord Antonius,

Reverend Archbishop of Durazzo; then

the Reverend D. Nicolas Caprulanus the Bishop:

and the venerable Abbots of the same Saint George Major

Lord Salatinus, it is solemnly placed Lord Morandus: likewise

the Father of the monastery of Saint Cyprian, similarly also the Prior of the Savior,

Dom Benedict; and also several other

religious and sacred men, who had come, that they might carry

the most desired Relics of the Martyr with veneration

(as was worthy) to the foresigned and fixed

place. Therefore all the Reverend Bishops, and all

the order of Levites, through their troops fittingly disposed,

with all the rest of the crowd looking on, after first purifying the Senate

and people, with hymns and supplications brought

the most holy arm from opposite Saint Zacharias to the most celebrated

Abbey of Saint George Major. And in a fitting

and prepared chapel, after first kissing the hand

of the same most sacred arm, appearing whole on every side

with its fingers, they most ornately arranged it;

which indeed until this day, on the birthday

of the same Martyr, every year by all the gathering of men

and women with great frequency is visited and

adored. Wherefore it should seem wonderful to no one, if the Relics

of Saint George the Martyr, in the year 1296 leaving the seat of bloody

men, placed themselves in the most safe citadel of this kindly

metropolis of Venice; and that under

the year of the Lord's Incarnation two hundred above

of September: that the same most invincible Martyr, from heaven

looking down upon these things, by the unfailing arm of prayers,

protect the Republic, the Most Illustrious Senate

and People together, with the Lord of all Kings and indeed of the whole world,

and maker, guard and protect: to whom is honor

and dominion through infinite ages of ages. Amen."

* perhaps Luxovium?

CHAPTER II.

The translation of other Relics into Belgium.

FROM an Anchin MS.

The most religious monastery of Anchin in Belgium

was also enriched with a noble part of the Relics of Saint George

at the end of the 11th century, How in the year 1100 the arm was brought the memory of which event in the most ancient MS

Martyrology there is noted in these words, at the day of the 12th

Kal. of July: "On the same day, the bringing of the Relics of Saint George

the Martyr to Anchin." At the end of the same Martyrology

is a table of Indictions, Epacts, Pashas,

etc. extended over many years, and opposite the year

1100 are these words: "The bringing of the arm of Saint George

on the 12th Kal. of July." So to us by his own hand, a man in our

Gallo-Belgic Society most learned and most friendly,

Michael Seneschal, when he sent the history of that Translation

transcribed by himself from an ancient Anchin

MS, which was read there under this title: "Narration how the Relics

of the Martyr George came to us at Anchin."

And it is said to have been done under Abbot Aimeric, whose election

in the aforesaid table is thus noted opposite the year 1088,

"Dom Alelmus died, our second Abbot:

Dom Aimeric succeeded": and a little after the death of the same

Aimeric is noted opposite the year 1102. Seraphin

Rayssius, in his Belgian Hierogazophylacium treating of the aforesaid monastery,

mentions an altar of Saint George, above which are laid up

small coffins containing the bones of the first Archimandrites

of Anchin, as of Saints, wrapped in cloths and altar mappae:

which is now preserved in the Priory of Saint George, which altar we believe was dedicated to the holy Martyr on the occasion of the aforesaid Translation.

But when or for what cause the sacred arm was translated into

the Provostry of Saint George, near the ancient city of Hesdin,

depending on the monastery of Anchin,

is hidden from us. In this, when Rayssius wrote, that is in the year

1628, "was shown the whole Arm of Saint George

the distinguished Martyr, adorned with a silver arm, indeed of great price."

But whence was it brought there? I should suspect

that from the Monastery of Rama in Syria, which Willibrand

of Oldenburg mentions, cited in the previous Commentary no. 35.

unless he who described it, an Anchin monk of the same time,

expressly said that it had been found in some cenoby of Romania, that is,

of the Constantinopolitan Empire, at that time

in which the army of the Crusaders was struggling with great

lack of all things, which chiefly happened near Nicaea in Bithynia

in the year 1097. Malbrancus, in the history of the Morini

book 9 chapter 28, does not seem to have read the series of this Translation,

when he wrote that that Arm had been given to Robert Count of Flanders,

who brought it to Anchin, by Alexius the Emperor

of Constantinople: therefore we fear it may be equally little

founded, the Anchin monk describes it. what he says that the same Robert gave it

to Aimeric to adorn the Hesdin Asceterium. But with these

omitted let us pass to the history of the said Translation from the MS

received from Anchin.

[10] "In the name of the Father and Son and Holy Spirit,

in few words, if I can, and with humble discourse, by the command of his Abbot most dear Brothers,

it is pleasing to touch briefly, how the church of Anchin,

through the Relics of its glorious Martyr

George, the Rising Sun from on high deigned to visit. But if

to anyone, more out of curiosity than religion, what I am about to write

it shall be pleasing to read or hear; let him not at once

against me, as if presuming on my strength, and expounding so great

be indignant: nay rather, if he knows how much the virtue of obedience

is worth, in all things which shall offend him, let him grant me

pardon in place of mockery. For not

that I might undertake this did I presume on the strength of my genius:

but compelled by the authority of my Abbot, knowingly and

prudently, as they say, I have stretched my hand into the fire. I admonish

again my Reader, that he not be incredulous of the miracles which

of the Saint through us he shall hear; but through

him who in his Saints is always wonderful, let him believe with us

that what he hears is true. And indeed we

have not believed any ignorant or vile persons concerning this matter;

but Robert the younger, Count of Flanders,

who bestowed the holy Relics on our church,

and many Religious, returning with him from Jerusalem,

and relating things not so much heard as seen, we

have learned to write.

[11] Gerbodo a presbyter of Lille, "At that time therefore, when from almost all parts

of the world, the army of the Christians sought Jerusalem;

with the others who from this country set out with the aforesaid

Prince their lord, took up the journey. And when into

Romania from all sides all the Christians, with zeal for the house

of God (as we believe) kindled, had flowed together; and when with all

that had been of the enemies, through fields and villages by iron

and fire laid waste, but their own which they had brought with them,

almost consumed, they had begun to suffer extreme need; then

that Presbyter, compelled by necessity, leaving the army

came to a certain monastery. Where with a certain lay man,

of the place kindly he is received, and, as long as he wished,

by them with all humanity was sustained. received at a certain monastery, And since

he was fluent in speaking, and fairly cunning to feign

what he wished (for I had known the man from

boyhood) he began to conduct himself familiarly among them,

and as if to serve their interests;

to inquire diligently about each and all things that were held

within or without. But the Brothers, as they were of simple

wit or nature, hid nothing at all from him;

but as to a Presbyter, as to a pilgrim, and indeed

obligated by benefits, whatever they had,

even in treasures or in the relics of saints, suspecting nothing of evil,

they fraudulently narrated. They showed besides

Martyrs, the Relics of Blessed George

the Martyr, namely the arm with the shoulder and ribs,

were contained; which little chest no one could unlock,

unless he held in his hand a cross there prepared for this purpose,

as the Presbyter afterwards recalled.

[12] "What more? The Presbyter seeing the heavenly treasure on earth,

coveted it; coveting, he attempted to take it away; with all things arranged and foreseen

that could be fit for his undertaking, first in vain he tries to take the Relics, he himself watching at the doors of the church,

directed his lay companion to the theft. Him attempting

to unlock the coffer, by divine nod once and again the cross

was shaken out of his hands: which, as I said before, unless

he held in his hand, he could never reach the bodies of the Martyrs.

And so stupefied by a new and unheard

miracle, he prostrated himself in prayer, and with many

vows and prayers sent forth, trembling and suppliant,

again receiving the cross, if he could unlock, he tried;

trying, he unlocked it." So far that MS, whose remainder before

I continue, I judge should warn the reader, that this

alleged miracle ought to be held suspect, lest it contain more

of fiction or superstition than of true religion. For

since the narration of this unlocking's success is held only

through the fourth or fifth, as it is said, hand of lay men

and idiots; nothing was readier than that

something be added to the truth of the matter, which would make the finding more marvelous:

nor is anything thereby detracted from the truth

of the finding and translation itself here described, which the author

pursues with these words: then having obtained them he is punished with blindness: "Thus at last, being made capable of his vow,

he opened the little chest; and among the other things, which

could meet him in his haste, taking the relics of Blessed George,

glad he returned to the Presbyter. What more? The Presbyter

having received the Relics from the lay companion, invited him with him

to flight. But woe to the wretch! To him, I say, the Presbyter:

who not rendering due obedience to the Saints, as I believe,

was punished with blindness, and after a few days unwillingly

returned to the same church.

[13] soon with sight recovered he receives the arm as a gift from the Brothers: "Then by the holy Brothers, better than he hoped,

and not as he had deserved, kindly was he received;

returning what had been taken and confessing his guilt, he obtains pardon:

and with them supplicating the Lord on behalf of the penitent,

not only did he receive the light, which he had lost,

of his eyes; but also by the grace of God, already providing for us in

this matter, from them the arm of Saint George he obtained.

Then glad and cheerful, with such a great treasure,

he returned to the army. But quickly forgetting

what he had endured, to the holy Relics, of which

he was the bearer, he paid no honor. Wherefore

when by the grace of God, but holding it negligently, admonishing him to penance,

he began to be very ill, Gunscelin

he tells his guilt, asks pardon; and that on account of

the holy Relics he was suffering such things, he reveals weeping; and,

if he deserved pardon, for the rest more religiously he would live

with all his vows he declared. he is punished with death: With amendment thus

promised, he was quickly restored to his former health: but

more quickly forgetting, or rather neglecting what he had promised,

to his old custom, as a dog to

vomit, ungrateful he returned. Truly, as the Prophet says,

'All the ways of the Lord are mercy and truth':

because whom often sinning, and not worthily repenting,

the divine mercy for long tolerated, at last, indeed

struck by the judgment of God, in the midst of his companions, by a sudden

death he was cut off and expired. Ps. 24:10 Gerard also to whom he had given it, Then a certain lay man

of Lille, Gerard by name, who both in this country

was known to the Presbyter, and in that pilgrimage

his companion and most familiar to him of all, having received the Relics to himself,

when likewise he began to sicken; the aforesaid

Gunscelin, namely an honest man and raised to the honor

of the Presbyterate, he sent for; and handing the holy things over to him;

and because he had presumed to touch them with polluted hands,

protesting the cause of his sickness, he asked

pardon.

[14] dies for the same cause; "Why do I delay with many words? Being made sound, he sought back what he had handed over,

seeking, he received; but receiving, and not correcting

himself, by the same death, by which the aforesaid Presbyter,

he lay dead. O blindness! O presumption! O rashness

of the human race! which through all its generations,

while it refused to understand in order to do well, except

and known it not. Certainly just now there come to mind similar

things, even from the Old Testament, of almighty God's

right hand judgments, from whose ceremonies or rite of hosts

so much differs the truth, religion, and holiness of the Sacraments

of the present time, as day from the darkness of night. Yet what do we read there? as Nadab and Abiu, When the sons

of Aaron, Nadab and Abiu, offered strange fire

before the Lord, in a sacrifice of that time, which

had not been commanded them; a fire went out from the Lord

and devoured them, and they died. Lev. 10:2 Reg. 6 Of Oza also in

the books of Kings it is written, that, because he stretched out

his hand to the Ark of the Lord, and held it,

with the oxen kicking and declining it, the Lord being angry

struck him for his rashness, who died

there beside the Ark of God. Truly, Brothers, a great

sin is presumption, a great rashness, while and

those, their Father, namely that great conversant with God Aaron,

from such a horrendous death did not free;

and that man did not at all escape the destruction which, as if devoted, for the sake of service

he was incurring. and as King Uzziah. But what shall

I say of King Uzziah? of whom when it is written that

he "sought the Lord, and did what was right in

the eyes of the Lord, and that his name went

far abroad, because the Lord helped him and

had strengthened him"; yet after such great goods, with an exalted heart

neglecting his Lord, when he wished to burn

incense, which was not of his office, as Scripture says,

he was defiled with the foulest wound of leprosy, and

remained a leper until the day of his death. 4 Reg. 15 It is not

therefore wonderful if also in this time, when more clean

and more holy is the worship of our Religion, those who

presuming things not granted similarly sinned, it is not,

I say, wonderful if they similarly perished; except that

those, living under the austerity of the law, immediately at the beginning

of the sin divine vengeance laid them low; but these,

dwelling under the grace of the Gospel, the patience of God leading them

to penance, long tolerated.

[15] It came into the power of Robert Count of Flanders, "But now let us return to the order of our narration,

lest we seem to have made a more prolonged digression than is fitting.

Therefore Count Robert, when he heard of the death and cause of death

of his man Gerard (for he had been from Lille,

as has been said), claimed for himself all things which were his:

but the holy Relics honorably,

as was fitting, nay as he could, in his tent

he placed before his eyes. But, since it is long

to narrate what and how many things through his Saint the Lord

showed on the way; how the guards, to whom

the Count had committed him, again being sick had let go of the custody;

and at last by Sannard, his Chaplain,

scarcely with many prayers, that he should guard him, he obtained;

or how in returning the Count himself with all his men,

from the depth of the sea, who, after various misfortunes, and so to speak, from the very

jaws of death, through the merits of the holy Martyr was snatched,

and driven by the force of winds onto a certain island, the holy Relics,

with the silver case where they had been placed

he lost; and how he on account of this

even to the soul was saddened, at last by the grace of God

from a certain barbarian, an inhabitant of that land, willingly

returning to the port and giving them back freely, he recovered them:

since, I say, these and many other things, which through

his Saint the Lord on the way deigned to show,

as I said before, it is long to narrate; therefore with the hand of a scribe

writing quickly let us hasten cursorily to the end of the matter.

For long has it been both that our unpolished speech requires

silence, and that the fastidious hearer impatient of delay

and turning his ears away desires to flee. Whence much

I fear lest that of Horace be said of me:

'The leech will not let go of the skin unless full of blood.'

[16] Therefore when the Count was returning into his country from the service of God,

and all met him for the sake of honor and love;

he gives it to the Abbot of Anchin, to Dom Aimeric, Venerable

Abbot of this monastery of Anchin, meeting him with the other

Abbots, he handed over the aforesaid Relics, that is

the arm of Saint George the Martyr. He indeed

afterwards visiting our flock, and humbly commending himself

to its prayers, with his own hands

on the altar of the Holy Savior our Lord it

offered. Therefore, because, by the testimony of the Prophet, 'God in his Saints

is to be praised,' not undeservedly the devotion of our praise,

to render the service of our servitude, to be worthily honored,

in the honor of God and so great a Martyr and

the veneration of all his Saints, thus we ought

to exhibit; that both the Lord, wonderful in his Saints,

we may glorify; and his Saints, through the Lord himself

made wonderful, according to our strength we may honor.

For this indeed the piety of faith demands, that not only

the most abundant Bestower of grace by the praises of worthy devotion

we may extol; but also the receivers

of his grace, and in some way sharers of divine works,

we may endeavor to love and honor. Whence to the Savior

himself, most dear Brothers, we little and humble

servants of his, let us return thanks: and for such great benefits,

'Glory to God in the highest,' let us devoutly frequent,

to whom is honor and glory, virtue and dominion, forever

and ever. Amen."

[17] Let this chapter be closed by the attestation of another certain Relic of Saint George,

brought into our Brabant and to the Commandery

of the Teutonic Order at Maastricht, Godefrid Count of Huyn and Gelein, which

at the same time may be a monument of Arnold Count of Huyn, Gelein and

Amstenraide, in whom recently the noble name of the Huyns has become extinct:

who as he was most zealous for honoring the Saints,

and sacred Relics to be privately and publicly adorned,

so to this our work he was most tenderly affected, and

submitted what document we subjoin; nephew from the brother of that great

Godefrid, whose military fortitude, proved in

leading the Imperial armies against the Swedes, will be praised by the histories

of this age; his piety and religion will the following

writing testify, which George Morbecius, Sacrist of the Teutonic Order

at the Rushes, signed in these words: "It should be known,

that in the year 1416 the village of Groetraet, the Relics of Saint George, long venerated at Groetraid, of the country

and diocese of Liège, was bought by the noble

D. Ivo of Cortenbach, Archicommander of the Bailiwick of the Rushes.

There were in that village various Relics,

once brought there by the Lord Count of Looz

setting out for the Holy Land, which after the sale

of the village were made there remained; and every seven years,

with a great concourse of people and devotion, to veneration

were exposed, until the year 1608,

in which by Anthony Nucius, Priest of the Teutonic order

and in the said village Pastor, were last shown,

as some witnesses still living and eye-witnesses testify to have

seen them. Afterwards, on account of the iniquity of the times, he transfers and adorns them at Maastricht on the Meuse.

and the devotion of the people failing (as is wont in villages),

that solemn veneration ceased. That therefore they might be in greater

worship afterwards, the Most Excellent

D. Godefrid Count of Huyn and Gelein, of the same

Bailiwick of the Rushes Archicommander, to Maastricht

on the Meuse, to his church of the Rushes, caused them to be transferred;

and having made two precious pyramids,

of ebony and covered with silver plates, at least seven

feet high, caused them to be placed: where still

they are preserved. The chief part of them is a notable

jawbone of Saint George, and another notable part of

Saint Elizabeth, mother of Saint John the Baptist." These are the things

which for the truth of the said Relics, and other things

pertaining to them, from testimonies and writings I can

produce.

CHAPTER III.

The miraculous liberation of a Paphlagonian boy from Bulgarian captivity. From a Vatican Greek MS,

by the interpreter Peter Possinus S. I.

FROM A VATICAN GREEK MS.

[18] [a,b] We who desire to be worthy of equal gifts, let us not be sluggish

to celebrate with unshaken faith and charity

the memories and solemnities of the holy Martyrs:

since the Saints, praised by us, glorified, The author's Prologue, and honored in memory

protect, providently care for, with efficacious

patronage embrace us, directing us to

better things and those nearer salvation. There is therefore proposed to us

today, through the whole world celebrated and venerable, this

memory of the most glorious Martyr George,

and fattening the souls and hearts of those participating

with faith and desire in this spiritual refreshment, and not only

magnificently proclaiming the herald of his contest, fortitude,

patience and generosity:

but also setting before our eyes the marvelous power

of the stupendous prodigies which he wrought.

Especially however that miracle wrought by him in our own age ^c,

in whose age the event happened. plainly portentous and surpassing the manner of usual admirableness.

Attend therefore whoever

stands by, diligently, I beg you, to the things to be said, that both

of the almighty and most benign God you may wonder above all

at his mercy; and of the holy Martyr's providence,

protection, marvelous power, you may extol with boundless

praises; and so the fruit of the greatest usefulness for your

souls you may gather.

[19] Temple of Saint George near Amastris: I wish therefore you to know, Christ-loving Congregation,

sacred Auditory, that the inhabitants of the region of the Paphlagonians

have long shown themselves endowed with the greatest faith

and ardent charity toward the most glorious

Great-Martyr George: so that to him sacred and venerable

temples they have partly built sumptuously, partly

religiously frequented; hurrying to them with fervent zeal,

and there tarrying with persevering devotion, and his feasts

and anniversary solemnities faithfully and

fittingly with ready soul striving to perform. In which religion

conspicuous most of all have shown themselves the citizens

of the city of Amastris, ^d as the following discourse will show.

Among these in a certain place taking its name from

his temple was built most elegant and

venerable, in which all who hurry with faith,

easily obtain their petitions. There was a certain man,

by name Leo, pious and fearing God: to whom a devoted couple, and the same

abounding in wealth, had a most honorable wife,

called Theophano, of similar to him, that is,

praiseworthy morals. These both, moved by a living faith

and ardent love toward the holy Great-Martyr,

continuously staying in his most holy temple, and

his anniversary memory solemnly and devoutly celebrating,

the guardian, curator and provider of all which they possessed

the holy Martyr with written tablets they declare. The man was

enrolled in the military catalogues, and his duties in the expeditions,

without refusal serving, he fulfilled. There was moreover

born to them a male child: whom with sincere faith in the venerable

church of the holy Martyr regenerated by sacred baptism,

moved by their love toward the Martyr, George

they named. they named their only son George; The boy George weaned from there

to sacred instruction in letters they handed over

to the sacristan of the same most august temple, dwelling near it

for its custody and daily worship, thus educating

the son, according to the divine Apostle, "in the discipline

and reproof of the Lord": whom like a shoot

joyfully sprouting nourishing, and by his modesty and prudence

and modest composition delighted, they were praying

to the Saint, that he would not disdain to instruct, confirm, direct

him to better and saving things. Eph. 6:4 But the boy

strengthened by the intercessions of the Saint, showing a specimen of illustrious

genius, and of an apt nature to receive knowledge;

and not only applying the meditation of letters that

was fitting with time and effort; but also in the use

of the prescribed offices of daily and nocturnal prayers

tirelessly engaged with unweary devotion, welcome

to all and most lovable he became.

[20] With these things so, it happened that there was a most tumultuous commotion

of the Western nations against us Christians,

also, Medes and Turks: he must be sent against the Bulgarians, who not

content with devastating the regions bordering on them by incursions,

even our city ^g ruling, relying on God's

protection, they had determined to plunder and destroy:

and would have accomplished it, had not the almighty Deity's

benignity and merciful providence rendered

their threats vain of success and their cruel thoughts. But the moderators

be gathered from everywhere, to repress the assaults of the aforementioned

nations, with Leo ⁱ Phocas then set over the Roman armies.

This irrefusable and grave command urging,

the aforesaid Soldier Leo, because of his age already advanced

not being able to take up the labor of that expedition and distant journey,

by extreme necessity most unwillingly

was compelled, to substitute his only son George,

for himself in the function

of that military service. They commend him to the Saint. Whom before he sent off,

leading him with himself, with his wife accompanying, he proceeded to

the temple of the holy Martyr, where such suppliant and lamentable

both to the Martyr they directed these voices:

"To thee, Saint of God, we commend our only-begotten

and dearest son, whom for love of thee we have called

George: do thou keep him, do thou lead him on a safe

way, do thou restore him to us safe, sound, whole,

with full health again; that taking the fruit of our old faith

in thee by thy benefits, we may have a cause

to venerate thee with long thanksgiving,

finding thee through all things indeed our provider

and defender."

[21] These and more such things sorrowfully and tearfully praying,

they dismissed their son George going with the rest of the soldiers;

themselves persevering in grief and lamentation, nor

ceasing day and night from invoking and praying to the Saint with most urgent prayers,

With battle joined, that the way of the boy he would direct,

strengthen his strength, provide for him things saving, that

safe one day and sound by his grace they might receive him back.

Meanwhile from every prefecture and region subject to the Roman

Empire, innumerable troops having been gathered met together,

and having advanced to the vicinity of the just-mentioned

destructive nations, drew up their lines

in an unfavorable place near ^k the sea: into whom at once rushing

the armed barbarians, surprised them unexpectedly and destroyed them.

But alas me! how without tears shall I pass through

this lamentable disaster, of the protection of the omnipotent

and merciful God remitted against us,

on account of our unspeakable sins, compelled justly to desert us,

who had first deserted his law, and had not walked in

his judgments, nor had we observed his commandments.

Alas! how we were subdued

and laid low by foreign and impious enemies, we who had been sealed

by holy baptism! there is slaughter of the Romans: For we profaned his justifications,

and did not keep his commandments,

and for this he visited in the rod our iniquities,

and in stripes our crimes. Alas! how

we were swallowed up by sacrilegious and perfidious nations,

we who seemed securely fortified and cataphracted

with the triumphal and invincible armor of the venerable Cross!

Indeed because we did not keep the testament of God,

and in his law we did not wish to walk; but we forgot

his wonders and his mercies which

he showed us: therefore he turned away his help

from our arms, and did not protect us in war: that in

us might be fulfilled that prophetic saying: "They have made

the mortal remains of thy servants food for the birds

of heaven, the flesh of thy Saints for the beasts of the earth: they have poured forth

their blood as water round about

Jerusalem, and there was none to bury them," etc. Ps. 78:2

[22] But, I beg you, incline your ears, Brothers,

and placidly attend to what is to be said, and with thanksgiving

and compunction take up the lament compassionately

and lovingly. Therefore on account of the infinite multitude

of our crimes and iniquities, by the impenetrable

and unsearchable judgments of God, of which

he alone knows the causes who made us, and as it pleased him

governs, it happened that there was a pitiable

slaughter of Christians there: ^l of whom some indeed were

slain by swords; others swallowed by the whirlpools of the sea, some

suffocated by the press of the crowd, not a few trampled

by the hoofs of horses, some ruin from the violent impulse

on hard ground or rock dashed and broke, others by other

kinds of various deaths consumed perished. The young man taken captive is led away, There were

also very many taken captive, bound in dark

prisons; and there by hunger and thirst, straits, miseries

forced most miserably to die. Some driven off to harsh

servitude are handed over. Scarcely a few out of many having found a way

to withdraw themselves, by saving flight were preserved. The boy amid

these things, George, by God's help and the Martyr's providence,

and by his parents' prayers kept safe, was preserved unharmed:

neither struck by a sword wound, nor afflicted

by impulse to harmful ruin, nor suffering any deadly grief:

but captured by a certain Prince of one nation,

since the beauty by which the boy excelled, at first sight had

won for him the favor of his new Lord, without chains

and lashes, into a mild servitude was he separated. preserved beyond hope For that Prince

willed that the excellent young man should serve

his inmost duties of daily food and care:

for this grace bringing him with himself to his nation,

and there using his work. This youth giving thanks to God

and to the holy Great-Martyr, for such an unexpected

benefit of safety, served his master diligently and faithfully;

and the Prince rejoiced at the ready and prudent

service of the new servant, and showed him full

faith and special favor.

[23] But the parents of George, after with long

solicitude they had sought and long awaited him, seeing him nowhere

appear; thence drawing the opinion of a fatal disaster

in which he was irreparably lost, the father laments the lost one, to the natural

affections of paternal charity, breaking forth into inconsolable

grief, they gave themselves up. And these voices of the father indeed

were heard: "Alas my only-begotten son,

by far the sweetest! alas, the solace of my old age!

by what, alas, imprudent counsel did I send you my vicar into

those dangers; who, would that I, although old and weak,

had undertaken this military service too as others by myself;

and having discharged my due fate as was fitting, I would have left

you as survivor, the stock of the family, the column of the afflicted

house, the solace and rest of the wretched mother, the heir of

the patrimony, the shoot of the race. Alas me! what

shall I do? whither shall I turn? what consolation of heavy

age shall I find? to whom shall I hand down the possession of these

goods, with which I abound? who will care for me now weak and

broken by years with faithful and pleasant service? who

when I am dead will perform the just funeral rites? who

will honor the memory of the deceased with the lasting mass of a monument? Alas

wretched me, for whose wretched old age this sad lot

has befallen; which is about to descend with grief to the final

fall." and the mother, But the mother, because of the weakness of the sex, still

more mournfully lamenting, said these things: "Alas sweetest son!

alas consolation of my soul! alas light of my eyes!

how shall I mourn you, with what tears shall I pursue the loss of you?

Have you been slain with swords? or been trampled

by the feet of horses? or swallowed by the sea?

or cast headlong into ruin, buried in the crowd

heaped in a heap? Or shut up in prison and tight workhouses,

consumed there by hunger and thirst have you expired? Or

do we still count you among the living? or in memory only

as already dead is it lawful to pursue you? Who will give me

the wings of a dove, with which flying to seek you I may be carried?

I shall betake myself to the field of the unlucky battle, I shall search the corpses

of the slain, I shall find perhaps some particle

of your dearest limbs or bones, and shall take to bury

with me, whenever my fatal day shall come. For if

you had died here, O son, a more tolerable

grief would have pierced me, to lay you out with my own hands,

to adorn with the funereal vestment, to perform the office of a mourner at the burial,

then to sit by the sepulchre, and with daily tears to water

it. Now your, dearest child, your slain corpse

has there been anyone to gather, to compose with the office of an undertaker,

and to lead forth adorned for the funeral to burial? Nay rather your, as is more likely

to be supposed, your these, I say, limbs most desired to me,

the dire birds have torn, and the wild beasts

have devoured." These and more of the like things the mother inconsolably

wailing said; such things as it was fitting for a genetrix in the irreparable

loss of her most beloved only-begotten son to lament.

[24] But both, father and mother, not singly

alone or at home with them, with only their familiars aware,

crying out such things with weeping; but hastily running

to the temple of the holy Martyr, and they ask back the son from Saint George: there openly with all hearing

in this manner they expostulated: "Is it

in such hopes, Saint of God, that we entrusted to thee our only most dear

child, that into the food of birds and beasts

he should go? Thus do you repay us the returns

of prayers and vows, repeated daily with urgent instance?

But if of our solitude in age you did not esteem it

of such value to have compassion; at least some mercy should have taken hold of you

for that tender and innocent age: his indeed who

in sacred baptism in your most holy temple initiated,

was offered to you by us, by us with your venerable name distinguished,

by the same of us daily through ardent

prayers commended to you. Why have you despised our misery,

Great Martyr George?" But especially

the mother, seeing the boys equal in age to her son entering

and leaving the most holy temple of the blessed Martyr,

and singing and reading there, more impotently wailing said:

"Was my son alone among all a useless weight

upon the earth: or was I one mother most wicked of all,

overwhelmed by innumerable sins,

unworthy, to whom you should keep my son safe?

If I had another offspring, perhaps a slight

consolation from his sight at home I could

take: now whither to turn my eyes, whence some

alleviation of grief to draw, is not at hand.

Have pity on me, friends, weep with me

kinsmen, neighbors, relations: do not begrudge to most unhappy

me even a slight consolation of this

so great grief burdening me." These and similar things

the parents among themselves mutually and to the Saint lamenting,

moved not only their familiars, friends, and neighbors

to lamentation; but I would almost say that from the stones themselves

they would have drawn some consent of grief and weeping.

[25] Nor did the boy George bear more tranquilly the evils

of his captivity and servitude: he also commends himself to him. but equal to what has just now been heard

he himself, whenever the absence of guardians gave him the faculty

of easing his sick heart with free lament,

with clear voice weeping expostulated, addressing the holy

Martyr with these words: "Did not, Saint

of God, my parents commit me to you by the trust of a deposit?

did I not in your holy temple receive the grace of baptism?

am I not called from your name? was I not with you under your

auspices imbued with the elements of sacred letters?

Why then have you spurned the prayers and

supplications of my parents? Why have you suffered me to be taken away

into servitude? Why do you allow me to be detained in this far

and barbarous land, among a wild, faithless,

immane nation? Why do you despise the tears of my parents,

why the so great calamity of my youth, with no

sense of compassion, secure of the patron's duty toward

so devoted clients? But these things so far:

for the rest turn your reckoning, and now hence begin to care for

me. Do not, I say, do not neglect me now, do not

forsake me; but help and furnish strength, at least to obtain the favor

of my masters, inflecting and softening their wild mind,

into some favor of me: then deign to give

some consolation to my most wretched parents, whose grief

for me lost, however absent, I easily

suspect." With things so being, When at the turn of the year they were offering votive feasts,

the anniversary solemnity of the Martyr was returning:

which feeling to be approaching, and for it to be celebrated with faith

and zeal in the wonted manner preparing themselves, the parents of the boy

George, the more they bent on such

care, the less could they restrain their grief, with the memory stirred up

namely more vividly through such thinking by the memory and desire

of the lost son. Yet doing violence to nature,

with great effort they strove to celebrate the Saint's feast with the accustomed

rite as religiously as they could. Already the vesper of the sacred day's vigil,

on which the memory of the holy Martyr

begins to be venerated, had been reached; when after the Lychnic

to set a table, at which to receive relatives and necessary persons,

they too abundantly did the same; with ample

abundance of the best foods, to friends, kinsmen,

and also to the poor, and to whomsoever perchance there

found, a feast was given. The guests moreover sitting

at table, there was no other theme of conversation

than the boy George. His father indeed and mother

sad and weeping recalled these things: namely that on the nearly

son George was here, serving the feasts to the friends,

himself a participant in the convivium. Which things their kinsmen hearing,

wept with them alike, the friends grieved, all with sadness

and sorrow were pining away, reputing the loss of the boy

and compassionating with the parents.

[26] Also to the boy George himself, a captive abroad,

there was present before his mind, what kind and manner of vesper

the same solemnity was being celebrated in his homeland. the captive remembering them, By chance moreover

at that time the servile occupation of the daily

use had detained him at the kitchen fire, tempering and seasoning

the broth, which he, by custom, was about to serve with his own

hand to his master soon to dine. He stood therefore sad and

full of tears; reputing these things indeed with silent thoughts:

"Behold while here wretched I am worn down by sooty service,

at this very hour, namely of the vigil of my holy Patron

Martyr, in my father's house the tables are set,

with a noble crown of friends and neighbors reclining round,

of which I too remember to have been a participant on a like day

the previous year; and it grieves me to remember; by such recollection

bringing a sharper sense of my misery to me.

I myself indeed now squalid in these filths,

on this very festal night, which the turning year brings back,

was celebrating with joy the anniversary feast on the birthday

of the great Martyr; and having duly offered the sacred dishes in

the most holy temple of the same, mingled with the dense crowd

of those running together from all sides to venerate him, Psalms

I was at the same time singing, at the same time I was vying with others in religious

ministrations. But now in a far and barbarous region

I serve as a captive. Have you alone of all men, Saint of God,

judging me unworthy of access to your sacred temple,

cast me out into this exile! I pity you, unlucky

parents, easily suspecting how great, while you are now giving annual service

to the ceremonies of this solemnity,

out of desire for me grief is oppressing you. You turn

your eyes round, and seek me: and finding nowhere,

from the conscious memory of the places which me a year ago

held, your grief freshening you pine away. It burns

me especially, from there reaching my heart by consent,

the grief of my most afflicted dear mother. As it is fitting that she

should boil and inwardly rage, he bewails his calamity: seeing

kinsmen, acquaintances, friends, gathered from everywhere

to the panegyric of the Martyr: but desiring my countenance,

nowhere seen there, nowhere seeking my voice by hearing?

Indeed she does not wail more moderately, than

more softly does she groan, casting sharp looks here and there,

pricking up her ears every way, with futile effort,

to see and hear me, namely, who so far off most wretchedly am detained.

But what, do I think, is in her mind, as she sees my peers and classmates

in the temple, singing, contending in reciting the dictations of the masters,

and those things of his kind which she often rejoiced to see me acting with them,

now doing without me? Her heart

indeed bursts asunder and is torn, her inmost entrails are fixed

with terrible goads, her very breast is pierced doubtlessly with a mortal wound.

Who now may also express my father's sighs?

who may wipe the mother's eyes flowing with tears?

But I indeed, what Hymns to my Patron Martyr on his day

shall I offer! what Psalms shall I modulate? Instead

of hymns, useless weeping, instead of psalms, the boiling inside

and for fear lest they betray themselves, suffocated within the straits of a sick heart

of a soul bringing forth sighs. Farewell father, farewell

mother, farewell friends, acquaintances, kinsmen; remember

me a captive, and whether I still live, pray for me; or

now believed dead, pursue me with pious grief.

Farewell also to you, O most venerated priest to me, Sacristan of the most holy

temple who instructed me, from whom I received the sacred

letters, and remember me in your prayers to God.

Farewell you also boys my peers and classmates,

with whom together to sing, to contend in disputing,

together to pray, I used to: and do not, I beg, in this feast of the Saint

forget a certain comrade of yours, far exiled

in a barbarous land, a stranger, captive, and slave."

[27] Such things at that time the boy George with inexpressible

straits of heart turning in his mind, amid

frequent sighs and tears after the manner of rivers bursting

from his eyes, and about to carry the little broth to the master dining, yet repressing these and those with great effort,

and the plaints that leaping forth were working the exit from his breast

oppressing, lest signs should appear of the inner grief, quietly,

as he could, he was attending to his duty, in the near

expectation of the hour imminent, in which he had

to perform the wonted service. But you prick up your ears,

you who stand by, with which you may receive a prodigy greater

than all admiration. The boy George, admonished by his fellow servants,

that the time was at hand to carry from the kitchen fire

the vessel full of hot broth to the Master now reclining;

rising he wipes from his cheeks the tears, and taking up

the table. As the boy was doing this, behold in the twinkling

of an eye sublime through the air the Saint placed him in the very hall

of his father's house, where the feast

was being celebrated, and friends were sitting at the table, holding

the cucumium full of broth, such as boiling

from the kitchen he had brought, in his hand. Seeing this most unexpectedly,

both the parents of George, and as many others

as were present, namely the most well-known face of the youth,

adorned with barbaric clothing, and carrying in his right hand the boiling cucumium;

they were astonished at first sight, and cried out

with loud voices. But the father indeed

and the mother from the sudden vehemence of unexpected joy

fell mute to the ground: suddenly he is transferred and returned to his own, but the others pouring around

embraced and kissed the boy, and began

to question, how had he returned? But the boy

having recognized his own house, seeing his parents and the most familiar

faces of the household, incredibly himself was wondering, whether it was

with continued experience giving faith of truth, his soul

being confirmed, he began to relate what had happened to him in these words.

[28] "What you ask of me, even I myself do not sufficiently

have ascertained. One thing I know: that I this very moment,

this very hour, this point of time, by the benefit of S. George, just now

in Bulgaria was captive and enslaved to servitude:

and this cucumium which you see, just now from the fire of my master's

kitchen taken boiling I wished to bring to the table,

of my Lord reclining to supper. Having surmounted with that

zeal some of the steps, by which one ascended into the dining-room,

in the very attempt of climbing further, suddenly

I find meeting me a certain armored horseman in arms,

covered with a paludament as if imperial,

except that the splendor of the garment, surpassing the sun's brightness, by far

surpassed all the triumphal ornaments of the Caesars. He

seized me by the hand and lifted me up: soon with me like lightning

flew away: I feeling no labor or motion,

except that when we were crossing over the sea, I seemed to myself

to hear a sound as of the sea trampled by horse's hooves,

and from that beat of leaping waters. Immediately after

this in the twinkling of an eye we touched the earth, by which going on to fly

among the most serene splendors of pleasant light, with the same cucumium which he carried in his hand: without

effort, trouble, or any contention, ignorant

where I was, or whither I was going, me here through the sublime air, as you see,

he brought; and set me in the midst of you, carrying this cucumium

in my hand." These words of the boy being heard, with such

stupor as is fitting, they rushed forth from the house,

eager to find, if they could, the marvelous preserver and to venerate him

with deserved honors. But finding no one, to the boy

they retired within, plainly carried out of themselves by the sight of so

unusual a miracle. The cucumium in the boy's hand held their eyes,

whose liquid preserved the fervor conceived by Bulgarian

fire, still boiling (which the sound of seething revealed), in Paphlagonia,

with which from so great an interval the translation was made in a moment's

twinkling. Meanwhile the parents of George, recovered from the fainting

of soul to the use of senses, were embracing the neck

of their son, kissing his sweet face,

attentively inspecting, and as if doubting whether it were he,

were seeking the ancient impressed mental image

of his features in the new face. Then seeing the likeness

exactly to agree, into these words they broke forth:

"Is this truly our son? are we mocked by a lie?

It is not a dream, but reality. You indeed, you, sweetest son,

we see and hold, the very one whom we bore,

nourished, had lost." What they added to these things, what

they did besides, worthy as far as they could thanks to God and to the holy

Martyr, for such admirable favor, for such unusual

protection, for so prodigious a miracle of liberation, because these cannot

be expressed by speaking, we leave to be estimated by the prudent.

[29] With abundant joy thereafter in all, as is wont

to arise more vehemently from the confinement of great sorrow:

after joyful proclamation of God's wonders,

mingled with encomia of the great Martyr, saliva was moved in the guests

by the vapor of the deceiving odor breathing from the smoking cucumium:

from which marvelously multiplied nay rather judging it part of religion, as if sent

from afar by the Saint as local patron, to taste the dish brought

to their sacred feasts: "Indeed," they say, "let us feast

and have served to us from Bulgarian captivity the broth

divinely brought to us." Equal to those who desire is it served

from the cucumium. Hear a miracle heaped upon a miracle.

That cucumium was a clearly very small vessel; capable, that is, of but a modest

single helping: but since a vast number of guests sat

at the table, from it all bountifully drank. Yet still

in the vessel there remained liquid: wherefore are called those who were keeping

the sacred vigils in the temple, a dense crowd of men.

And these being satisfied, there abounded whence to the servants, the ministers,

the lowest of the household, and to strangers perhaps there found,

and to whomsoever from everywhere to the Saint's memory

had flocked, it might be served. Nor with such delay to so many

succeeding one another did the broth grow cool: indeed with the fervor

of the Bulgarian fire still burning, to the last

and without relaxation preserved. when many had tasted, For just as with the hostess of Elijah

the poor widow the handful of meal and the cruse

of oil were not diminished, frequently drawn from for the daily use for a long time;

so also of this most narrow cucumium's

small liquor, liberally poured on each one,

yet for so great a multitude inexhaustibly sufficed. And as

by the same command of Elijah the water abundantly poured over the wood

placed on the altar, did not extinguish the fire kindled against nature

by the same Prophet, but rather increased its force;

so also now through the power of the holy Martyr the heat

in the said vessel persisted, not relaxed by the intervals

of places or times. O New and unexpected miracle!

O prodigious portent! who hearing such things

will not be stupefied and glorify God, glorious in his

Saints?

[30] When therefore they had drunk, in honor of the holy Thaumaturge,

the vessel itself is consecrated to the Saint, to satiety all, from the little vessel marvelously

inexhaustible; they remained together a long time in unusual

significations of joy, rendering praises

and thanks to Christ God. Then they led away

with themselves the boy to the most holy temple of the Martyr,

rejoicing together and weeping, and with tears, indices of joy,

watering the pavement. For as vehement sorrow, so

also great joy from obtaining an unhoped-for good, are wont

to have tears as a common effect. Especially the parents

of the boy testified the feelings of their mind toward the Saint with these

loudly uttered voices: "We give you thanks,

Saint of God, for so efficaciously bestowed upon us

your omnipotent intercession: thus it has appeared

how you did not despise our prayers and tears;

and with what faith you took care of the deposit entrusted to you by us;

with our son restored to us sound and unharmed.

For the rest, pardon those our former complaints about you,

and the inconsiderate expostulations which grief then pressing

extracted from us wretches: with that clemency with which you

pitied our son in his calamity, it is fitting that you also have pity

on our excessive affections, for the perpetual memory of the matter: and

interpret in a better part, or rather pursue with indulgent

pardon, what we in the flaming sense

of paternal sorrow, while our only-begotten was pressed

with so desperate an evil, irreverently blurted out against

you, accusing you as though failing in the duty of a Patron

taken up toward the boy, and neglecting us your supplicants

in so bitter a case." Thus they were purging the murmurings

before set forth, and repaying them

with repeated praises of the Saint and thanksgivings without

measure heaped up. In these things cheerful and congratulating they consumed

that night: and thence when the sacred service

being performed they were departing, the cucumium brought by the boy they gave

to the keepers of the temple, for use of receiving the mixing

of the immaculate Body of Christ our God with

his precious Blood, whenever those according to the sacred rites of the Church

had to be brought together. This vessel they wished

to be placed in the Sacristy as a sacred anathema,

that it might be an eternal monument of the miracle exceeding

all faith: wrought in the eyes of so many then present,

that those who had not been present, might have less labor

in believing, what from eye-witnesses

they might hear to be affirmed.

[31] The boy George moreover, then so marvelously freed,

was at that time still of tender age; of which matter the young man himself, still living, was a witness,

today already become an old man, himself narrates

at length and distinctly what marvel he once experienced shown

to himself the protection of his holy Patron,

prodigiously preserved, freed, translated, and returned to his own by the great

Martyr George. Nor can there be any more trustworthy

or worthy of faith author of such a matter; who indeed

reports what he felt. From his mouth the stupendous

portent received, through all that tract of that vicinity,

as widely as it extends, with celebrated fame has spread abroad:

with daily running together from everywhere to the still surviving

George, that very one by so many and so great miracles

preserved, all the inhabitants of those regions; and

hanging on the mouth of him, relating what had happened to him: and seeing besides

the pledge and touching the cucumium of the prodigy narrated,

brought by him while he was being transferred

from his master's house where he was serving, now among

the vessels of sacred ministry placed in the temple of the Great-Martyr. Psal. 67:36

Which hearing and seeing they glorify

God, doing the will of those fearing him; and

with stupor and great veneration give thanks to the almighty

and most benign Godhead, truly wonderful

in his Saints, as the Prophet David sang. Psal. 15:3 Most truly,

I say, "The Saints who are in his land the Lord

has made wonderful." Let it also be fitting to apply here

that oracle too of the Apostle saying: "To those loving God all things

work together for good." Rom. 8:28 Hail the greatest miracle!

Happy are you, parents of the boy George, in such faith!

O the ineffable protection, mercy, beneficence

of the Martyr, never sufficiently praised with encomia!

What has ever been held for more unusual

than the miracle narrated of Habakkuk?

He indeed snatched up by an Angel from the region

of the Jews, [q] carried a lunch suddenly to Daniel in Babylon in the pit of lions,

and in a moment in his homeland

was restored. But our one distinguished in trophies, crowned,

shining in heavenly armor as victor, rich with abundant rewards

of his contests, the Martyr of Christ George,

his boy client, far in foreign land a captive,

sold into barbaric servitude, from his master's house,

from the very function of sordid service rescued, by gratuitous liberation

subtracted from the ferocity of an immane nation,

sublime through the air beyond hope, in the twinkling of an eye, when these things were being written by him who himself saw them in person, to his own

house, to his own mourning and weeping parents

unharmed, safe, uninjured, prodigiously preserved,

sound and strong he restored; carrying a vessel full of boiling

broth in his hand, astonishing by the portent of an unusual

spectacle those hearing and seeing.

Indeed as formerly the Confessors of the Savior [r] Gurias,

Samonas, and Abibus, a girl abducted and detained in the land

of Gothia, and there buried alive, snatching from the sepulchre,

into their own most holy temple

they carried, and her they returned safe to her mother:

thus the most efficacious intercessor, protector and

best patron George, moved by the parents' faith and supplication,

the captured boy both from the chance of war

unharmed and safe guarded, and from barbaric

servitude most unexpectedly freed he preserved.

[32] and the patronage of Saint George But O Martyr beneficent to all the World and venerable,

desired by all, most lovable and most august

in thing and name God's cultivation and life-giving

germ, flourishing and fruitful plant of many palms,

nourishing the vows and hearts of those invoking you. O

glory of Martyrs, crowned glory of victors, the salvation of faithful

in peril. O you who are present everywhere to your own,

snatching from evils, guarding, protecting, fostering those calling

upon you with firm faith and imploring with true charity; turn

also to us your efficacious intercession and protection quickly,

as we invoke you with faith and charity, and celebrate

your joyful and holy memory, freeing us from the snares, attacks,

assaults of visible and invisible enemies. For

every faithful one invokes you, every mouth glorifies, every

tongue proclaims: your august, divine, desired

name is sung in the whole world, adored, beatified.

You all Christians, after God and his Most Holy

Mother our Lady, unceasingly

invoke, and feel you as helper, defender, protector

most ready, and experience you as a most efficacious intercessor

by the outcome of their vows. Therefore you, illustrious,

most illustrious, distinguished crown most splendid

George, for that especial grace which you hold with the dispenser of rewards,

the giver of crowns, the author of all good things, our Lord,

help us through yourself and others, entering into a partnership

of praying for us with your Colleagues and fellow-Martyrs,

and themselves Protectors of Christians; moving,

I say, and drawing with you to plead our cause before

God, the Protomartyr the forgiver of injuries

Stephen, the most glorious and thrice greatest

Theodore, and imploring other holy Martyrs. the most patient and most illustrious

Eustachius, the most generous and distinguished

Procopius, everywhere praised and commonly celebrated

Demetrius, the most wise and most splendid Eustratius,

victor in many contests, the most brave

Pantaleon, the most constant and preserver

Mercurius, the most famous and most shining

Artemius, the most comely and most beautiful Thalelaeus,

the chorus of the forty Crowned four times ten

Martyrs, the most compassionate Confessors of Christ

and Martyrs Gurias, Samonas, and Abibus; [s]

and all the other triumphant Soldiers of Christ

and Martyrs in succession; that with joint effort together incumbent

upon aid for us, from the crowner, rewarder,

giver of victories Christ our God,

they may obtain for all of us those things which are useful

to each for salvation; to the sick medicine, to the captive liberation,

to those in tribulation consolation, to those pressed by necessity help,

to those bound release, to those calumniously accused absolution,

to those in peril aid, to those burdened by a multitude of iniquities

and weighed down by the weight of crimes remission;

defending, keeping, directing all

to salvation and the observation of the commandments and justifications

of Christ our God. These things therefore we, sinners

and unworthy, have written, which we saw with our own

[t] eyes, and heard with our own ears,

to the glory and praise of God, lest in the course of time

so prodigious an event of a miracle wrought by the most glorious Great-Martyr

George in our age may go away into the deep of oblivion

and ignorance; but may be transmitted

also to the knowledge of posterity: and all

who shall read and hear, may praise, bless,

glorify Christ our true God, doing

the will of those fearing him and glorifying

those by whom he is glorified: since to him befits glory,

thanksgiving, adoration, now and always and forever

and ever. Amen.

ANNOTATIONS.

CHAPTER IV.

Other older miracles, from the great Menaia of the Greeks and Adamnan the Scot.

FROM VARIOUS, D. P.

[33] Of which Saints you have the Offices in the printed Menaia of the Greeks,

of the same also the Life or Passion in a compendium related you will find there; The miracles of S. George in the Menaia are few: and such synopses

of more prolix Acts separately collected, make books

which we are wont to name Menologies or Synaxaria, following

the example of others. Miracles, wrought at the invocation of the Saints themselves,

in such books you would find most rarely. Since

therefore after the contest of the Great-Martyr briefly reported, they do not

stop on it, but contrary to custom to narrating a part of the miracles

pass the Menaia; we can from the novelty of the unusual matter

understand, how above the other Martyrs solemn

and excellent was the festivity of Saint George. "It is fitting," they say in

the Rubric, "to narrate some part from the many miracles of the Saint."

To us has not yet come the good fortune that we might find some

Greek codex, in which a fuller collection of the same

would be contained; yet we cannot doubt, that

such collections were formerly written several times, equally as of

many others, and by name of Saint Demetrius of Thessalonica

the Martyr, of whom on October 26 shall be treated. But that of this

rather than of that man more miracles are found in European

libraries, why others are less to be found. we believe happens because of books brought from Greece,

there is a great abundance in the said Libraries; but of those,

which may have been brought from Syria, there is vast rarity. For in whatever

times our men recovered the Holy Land, the appreciation

of Greek letters in those military minds was none: but

when in later centuries it began to be treated about the union of the Greek and Latin

Church, and the same at last in the Florentine Synod

was concluded; certain learned men among the Greeks, joining themselves

to the Latins, and among others most notable Bessarion, brought it about

that those who had any care for collecting ancient codices,

thought they should have and seek Greek MSS

also: but these then could scarcely be had from elsewhere,

than from the Constantinopolitan Patriarchate. We indeed in so many illustrious

Libraries have seen so far but one codex,

which containing the deeds of almost the Palestinian Saints, from

the Antiochene Patriarchate seemed to have been brought; namely at the hand of

Paul Siguierius, Chancellor of France, whence on day

March 20 we gave the Acts of the holy Sabaite Martyrs.

Moreover we have wished to advise these things, partly lest the Reader marvel,

that from the nearly infinite miracles, by which in Syria S.

George was made famous, so few are exhibited; partly that learned men

hold in the highest value the codices preserved from the ruins

of Palestinian monasteries, if any should perhaps come into their hands.

[34] When the temple at Ramla was being built, In the parts of Syria there is a fortress, called Ramel,

in which a temple was being built to the holy Great-Martyr George,

in which place there were no stone quarries,

to furnish the columns; so that they had to be sought

from a long journey's distance, and columns

carried to the temple. When therefore many had assembled

about this matter, and a not small concourse had been made

to seek out and carry away stones; a column bought by a pious widow, there came also

faith toward Saint George. She also

had bought one column, similar to the others already polished

and elaborated, and had had it carried to the shore of the sea:

and she had asked the prefect and curator of the rest, that

the column she had bought, together with the rest, through

the sea he would convey to the temple. nor was it received with the others into the ship. But the prefect, having rejected

the prayers of the woman and the column, his own alone

arranged in the ship and by sea transported. Then indeed

the woman desperately cast herself upon the earth, and lamentably

asked the Saint, that he would bring her help for transporting

the column. The Saint, accustomed to visit the widow through a dream, While the woman prayed these things,

seized by sleep, she sees a certain one through a dream

come to her, in the habit of a military Leader; who, lifting her

from the earth, asked, "What is your affliction,

woman? tell me." And she replied, and disclosing the cause

of her sorrow, and the holy one descended from his horse,

and again addressed the woman: "And where," he said, a finger is inscribed, "do you wish

the column to be placed?" And she replied: "On the right

side of the temple."

[35] Then immediately the Saint with his finger wrote on the stone:

"Let this column of the widow take the second place on the right

side of the temple," and at the same time lifted part of the column,

and turning to the woman said, "help, please,

also you": so the column lifted by both was cast

into the sea, and is miraculously transferred. and by the help of Saint George before all

the others was translated, and the next day in the morning lying on the shore

of the port was found. Indeed the Palace curator following,

when he saw it thus, immediately was astonished, and much more

after he read the writing, which taught in what place

that column in the temple should be placed. Thanks therefore being given

to God, he asked of the Saint that the sin of his harshness

toward the widow be forgiven him, and he obtained

mercy, and the column of the widow in the church of Saint George

placed in that place, which the inscription commanded: which

column today, to the everlasting memory of the woman

and the glory of the Saint, with admiration of such a prodigy

is seen placed there. This is that temple, of which

placed in Phoenicia we made mention in the previous Commentary at no.

34, and we said that on its occasion it happened that the people of Ramla in course

of time began to glory, that with them Saint

George was born, or at least grew up. Perhaps from an entirely similar

cause it crept into the Latin apocryphal Acts, and into all others

received from these, that the Saint was said to have been born and to have suffered at Melitene;

which however is not a city of Cappadocia but of Armenia: yet all agree

that Saint George was a Cappadocian. However it may be,

Melitena must be distinguished from Mitylene the chief city of the island of Lesbos, The Saracens, on the feast of S. George, entered into Lesbos.

where in the Menaia is consequently narrated there was a famous

temple of Saint George, into which on the very vigil of the Saint the pirate

Saracens bursting in from Crete (and so after the year

823, in which it was first occupied by them) with the rest

of the captive citizens they led away a youth: who to the Amira of the Saracens

in the aforesaid Crete being given, and to him as cupbearer

showing service, at the return of the year at the prayers of his mother,

having left the place of the banquet to the Martyr for her son to pray in the temple

having set out, was restored in the same manner in which

that Paphlagonian boy of whom we treated above, carrying

with him the cup which he had mixed to give to the Amira. Nothing indeed prevents,

within a hundred years and in different places, for a miracle

of the same kind to happen twice, with slight difference of circumstances:

yet the context of the Menaia to interrupt here we have preferred

than, in this so prolix argument, without cause to weary

the Reader, by narrating things if not the same certainly similar.

[36] In the province of Paphlagonia, there is a magnificent and illustrious

church of the holy Great-Martyr George, which

the inhabitants call Pharenum. An offered cake from a boy's vow, This was at first very

narrow and small, and already threatened ruin, nor

were funds at hand, by which the defect could be emended,

or rather the whole sacred house from the foundation

restored. Therefore a prodigy of this kind happened.

With the boys of that place gathering together and giving their attention

to some playful thing, one of them, conquered and

mocked by the others, and loaded with insults, turning his eyes

to the temple, "Saint George," he said, "if you will make me

win, I will offer you the most beautiful sphongatum." With the game

resumed, he soon won: and not once, but again, and a third time,

and more often. Returning home then, the boy explained to his mother,

that he had promised a gift to the Saint; and he asked

his mother, that to S. George the vow she would pay. The woman, and

loving her son and a singular worshipper of S. George, immediately

gave what the son had promised. The son, having received the gift,

placed it within the temple before the altar, and from there withdrew.

At the same time through the temple passed four

merchants, who seeing the sphongatum, some eating it up, cannot leave, breathing a most grateful smell,

said, "Let us eat this torte;

the Saint does not need it, and instead let us place in its stead incense."

With the sphongatum taken and incense placed instead,

they wished to leave: but held by a hidden and heavenly power,

they could not take a step. Then with a Miligrisium or a denarius

offered, having tried to leave, nor yet were they able

to go out. Again with an entire coin placed,

they asked the Saint, that he would grant them power to leave:

but not then could they take a step from the temple, prevented

by a hidden power. Then all four, each

offered single coins to the Saint, and suppliantly

asked that he would indulge them their departure. Then at last

having obtained dismissal freely all went out, and leaving

said, "Saint George, too dearly you sell

your cakes, henceforth from you no more shall we buy:

but pardon us also this jest." In this therefore

temple innumerable miracles have been wrought, and today

are wrought: nor in this only, but also in that

which is called Horse-head, and in other churches and oratories

of Saint George. It seems to be signified that from these seven

coins a collection of moneys was begun, which thereafter,

with miracles there multiplying, richly collected sufficed

to repair the collapsed church splendidly enough.

[37] To the conclusion of this chapter let there be added something

similar to the last related from the Menaia, with which chapter 4 of book

third On sacred places Adamnan the Scot concludes, known

to the Venerable Bede and esteemed so great an author, that he himself

deigned to reduce his three books on the said matter into an epitome,

which exists among his works; but the whole context of Adamnan,

Vowing his horse if he should return safe from the war, together with the said epitome, was published by Gretzer

of our Society, with learned Prolegomena prefixed, in chapter 3 of which he testifies

that it came to him from the innermost Holland, by the benefit of Heribert

Rosweyde. The miracle which we promise is

this: "Another also concerning George the martyr

certain report S. Arculf imparted to us, which

from certain experienced narrators sufficiently suitable

in the city of Constantinople he indubitably learned, who in this

way of that holy Martyr are wont to pronounce,

saying. A certain secular little man, into the city of Diospolis

sitting on a horse entering, at the time

when for an expedition to be made many thousands of men

were assembled gathered, approaching that one entered

the house, in which there stands a marble column, having

depicted on it the image of the Martyr George: to

which, as to George present, he began to speak,

saying: 'I commend to you, George the Martyr, both myself

and my horse, that by the virtue of your prayers, from all

the perils of wars and diseases and waters

being freed, both up to this city, after the time

of the expedition, safely returning we may come: and

if so God the merciful shall grant us a prosperous return

to you, according to the wish of my smallness,

I this horse, which I greatly love,

will offer to you as a gift to be given, himself

in the sight of your figure to be assigned.'

[38] "With which little words quickly terminated, going out

of the house, offering for it 40 solidi, among the multitude of the army with the other

comrades going, the same little man, in

the expedition's company departs. Who after many and various

military perils, and amid the wretched thousands

of men who had perished strewn upon the ground, he himself on the same

beloved horse sitting and from all hostile

accidents, according to the aforementioned commendation, being exempt,

by God's grant to Christ-worshipping George, to

Diospolis quickly returned; and to that house, in

which that holy Martyr's image was held, carrying with him

gold as the horse's price, joyfully he enters;

and Saint George, as if present, he addresses,

saying: 'Holy Martyr, to the eternal God I give thanks,

he is not permitted to lead him away. who through the eminence of your firmness and

prayer has brought me back safe: on this account to you these twenty

gold solidi I bring, the price of my horse, which, commended to you

at first, for me up to this day you have preserved.' Saying this,

the above described weight of gold before the feet of the Martyr's

holy figure he deposits, more loving

the horse than the gold.

[39] "And going outside, his genuflection completed,

mounting his beast above, to depart he urges

indeed; but in no way could he move him. he adds 10 more, Which that

little man seeing, descended from his horse, and returning,

enters the house; and brings ten other solidi, saying:

'Holy Martyr, mild indeed to me the horseman

in the expedition amid the dangers you were; but, as I see,

hard and avaricious you are in the commerce of the horse.' These things

saying, adding ten above the twenty solidi, to the holy

Martyr he says: 'And these solidi I add to you, that

to me, you may become placable, and my horse to walk you may release.'

This said going out, again mounting

the horse, to urinate he incites: who as if fixed,

in the same place stood, nor could he even move one

foot. What more? After going up and down from the horse,

again and again others up to 60, through four single turns entering

the house, ten solidi with him bringing, and to the immovable

horse returning, this way and that he ran:

and so long he by no instigation could move him,

until the number of sixty solidi gathered

should be made up: then finally the above mentioned

speech he repeats, concerning the holy Martyr's

mild humanity, and safe keeping in the expedition,

and about his hardness or even avarice in commerce

relating.

[40] "Who, such words, it is said, on each of four

turns returning into the house, he repeated: nor are we dismissed, until he offer the very horse. but at last

in this way the holy George he addresses,

saying: 'Holy Martyr, now for certain I know

your will: this therefore, according to what you

desire, the whole weight of gold, namely sixty solidi,

to you as a gift I offer: also my horse,

which to you I had promised before on account of the expedition

to be given, now to you, although with invisible

bonds bound, I grant; but soon as I believe

to be released by your honor.' This ended

speech going out of the house, in that same moment

of the hour finding him freed; whom leading with himself

into the house, he assigned to the Saint as a gift to the Martyr

before the sight of his image: and thence joyfully,

magnifying Christ, he departed. Hence manifestly

it is gathered, that whatever is consecrated to the Lord,

whether man or animal (according to what is in Leviticus

written), can in no way be redeemed or

changed: for if anyone shall change, both that which was changed

and that for which it was changed, shall be holy to the Lord and

shall not be redeemed. Lev. 27

[41] There could from the aforesaid MS of the Ambrosian Library

of Milan, Another miracle in a MS is here omitted. of which mention was made above, a miracle be added

about Theopistus and Eusebia, farmers, in the time of Theodosius the Great;

whose oxen when they had perished on the 20th of May, one of them

(if he should find the lost) at a Georgian feast, to his fellow villagers

to give, vowing Theopistus, and the vow to fulfill, on pretext

of his meagre resources refusing, by multiple apparition and threat of more serious

evils compelled to keep faith, had

the Saint himself as guest; and by the same, after marvelously restoring all things

which had been consumed even to the bones,

beyond measure with his substance growing, enriched, in the year from the working of the

miracle twenty-second, with his wife he died, already

shorn into a Cleric, and serving the temple, which in honor

of the Saint he had taken care to have built, in which also he was buried.

These things, I say, more fully could be added from the said MS, had not those things which are there

contained been rendered to us suspect of fabulousness, both

on account of the slight antiquity of that codex, and on account

of the added narration about the Dragon, which makes it so that we judge

the author of that collection not only to be new; but also

incurious of distinguishing truth from falsity.

CHAPTER V.

The Saracens injurious to Saint George, punishment, conversion and martyrdom.

[42] The history which we are now about to give, as a thing in his own

time, In the Thebaid after the year 800, with a notable discourse described S. Gregory

the Decapolite; whose discourse Greek-Latin at Rome

was published by Fr. Isidore of Saint Joseph the Carmelite, in the year 1642, from

whose learned annotations to the same discourse, at the end

briefly to be sipped, we have; in the Thebaid, a little before

Gregory the Decapolite flourished occupied by the Saracens,

there exists still now a town, called el Carme, (which

Ἄμπελος in Greek, in Latin would be rendered Vineyard) and it shows

enormous ruins of a temple and monastery, which to his son,

taking up the monastic habit, formerly some toparch built,

and which under the Saracens unviolated in the previous century

the Turks destroyed. This was the temple of Saint George, who himself

as we are about to read, thus forbade it to be violated; that

the vengeance of sacrilege might bring salvation of soul to the Saracen, who experienced

it in his beasts of burden. S. Gregory himself, who flourished in the ninth

century, let us hear, explaining the matter as it was narrated to him.

[43] "The leader of the army Nicholas, surnamed Julas,

narrated to me, that to his own city, which the Saracens

in their proper idiom call Ampelon, was sent

by ^a Amerumnes of Syria his own nephew, to perform and dispose

certain things in the aforesaid fortress.

There is seen in that place an ample temple, ancient and

admirable, of the holy and most glorious Martyr George.

Which as the Saracen from afar beheld, the temple of Saint George, to his servants

he commanded, to bring the baggage into the temple, then also the camels

to lead in, twelve in number, that he might

see them grazing.

[44] "But the priests of that venerable temple,

supplicated the Saracen, and said: 'Take care not to do it,

Lord, because it is God's temple, which do not hold in contempt;

nor allow the camels to approach the sacred altar.'

But the Saracen, as rash and cruel,

refused to give ear to the prayers of the presbyters, with the beasts of burden led in, the Saracen violating,

and in the Arabic language said to his ministers: 'Do you not fulfill

what you have been commanded?' And at once the servants accomplished

what their Lord had commanded. And behold the camels,

having entered the temple, by divine nod falling,

suddenly, all to one were killed. When this unexpected

miracle the Saracen had beheld,

consternated in soul, he ordered the dead camels to be cast far

out from the temple: which command the servants more quickly fulfilled.

But since that day was festive, and

the hour of sacred ministry was approaching; with them dead he enters, the priest, about to begin the divine

oblation, vehemently feared

in the sight of the Saracen to celebrate the bloodless

sacrifice: but another priest, his colleague about to celebrate,

thus spoke to him: 'Do not fear. Have you not seen the stupendous

miracle? What do you fear?' The priest therefore,

having shaken off fear, set about the sacred oblation.

[45] while the sacrifice is being performed, "Meanwhile the Saracen was waiting, to see

what he would do next. When therefore the priest had begun

the sacred oblation, and had received bread

to perform the bloodless Sacrifice, the Saracen saw

the Priest, with his hands receiving a little boy,

and slaying him, and pouring his blood

into the chalice, and breaking his body and placing it

in the dish. Which when the Saracen beheld, in great

fury stirred up, and in wrath against the priest blazing,

to kill him he meditated. And when the hour

of the holy ^b Introit had come, again and more manifestly the Saracen saw

the little boy, he sees Christ in the form of an infant being divided to the faithful, in the dish cut member by member

into ^c four parts, and his blood in the chalice;

and again vehemently was astonished. And when now

the end of the divine Liturgy was pressing, and some of the Christians

were desiring to communicate in the divine mysteries, and

the Priest had said, 'with the fear of God and faith approach';

all the Christians also their heads very reverently

had inclined; some of them approached to

the communion of the divine mysteries. And now

for the third time the Saracen saw, the Priest, from the body and

blood of the little boy, ^d with a little trident giving a part to the communicants.

But after the Christians inclined in ^e

the head participated in the divine mysteries, and the Saracen saw

them take from the body and blood of the little boy;

with wrath and fury he was filled against them all.

[46] "After the sacrifice of the divine Mass was performed, the Priest

distributed ^f Antidoron to all the Christians,

and was stripped of his sacerdotal ^g vestments. To the Saracen himself

also he bestowed a part of bread of most beautiful

form. But he in the Arabic language crying out, and accuses the Priest of crime: 'What

is this?' he said. To whom the Priest, 'from the bread which

we have sacrificed.' Then the Saracen vehemently flaring up.

'Of these have you sacrificed, dog wicked, contaminated,

homicide? Did I not see how

the little boy you took and slew, and his blood

in the cup mixed, and when you had cut his body

member by member, you placed it in the dish? Did I not

all these things behold, wicked, impure, and homicide?

Did I not see you eating and drinking from the infant's

body and blood? Moreover you gave to those present a part"

of bread, and still bloody flesh they roll in their mouth.'

Hearing these things the Priest was astonished, saying, 'Lord,

I believe by my God that you are a great man.'

The Saracen said: 'Is not this such, then taught the truth of the mystery, as with my eyes

I beheld?' And the Priest, 'Certainly thus it is, Lord

mine: but I, because I am a sinner, this mystery

I cannot see; but only bread and wine.

And this bread and wine indeed we believe,

keep, and sacrifice, as a type of the body and blood

of our Lord Jesus Christ. For great

and admirable Fathers, lights and Doctors of the Church,

such as was the divine great Basil, and the celebrated

Chrysostom, and Gregory the Theologian, this fearful

and tremendous mystery did not see:

and how should I merit to behold the same?'

[47] "Hearing these things the Saracen was astonished, and commanded

his servants, and as many as were present, to depart from the temple:

and seizing the Priest's hand, 'As I see,' he said, he is instructed in the Christian faith, 'and

most certainly I find, great is the faith of the Christians:

and if it please you, baptize me, O Father.'

The Priest replied: 'Lord, We believe

and confess our Lord Jesus Christ,

the son of God, who for our salvation came into the

world. We believe the holy, consubstantial and undivided

Trinity, Father, Son, and Holy

Spirit, one deity. We believe also Mary

ever Virgin, mother of light, who bore

to us the fruit of life, the already mentioned our

Lord Jesus Christ, a virgin before childbirth,

also all the holy Apostles, Prophets,

Martyrs, and Just as God's ministers. Finally,

Lord mine, do you not acknowledge the faith of orthodox

Christians to surpass all the rest?'

The Saracen again insisted, 'I beg you Father, and about to be baptized is sent to Sinai.

baptize me.' But the Priest resisted, saying: 'In no way

let this be done: for I cannot perpetrate such a deed:

and if I should dare it, and your cousin Amerumnes

should learn of the deed, he would kill me, and this temple

would destroy. But if you truly desire to be baptized,

go to that place on Mount ^h Sinai; for

there a Bishop dwells, he will baptize you.' Therefore with reverence

being done to the Priest, the Saracen went out of the temple.

After the first hour of the night then he came to the Priest,

and stripping off the golden garments of the kingdom, and clothed

in a cheap haircloth sack, he fled unknown the same night;

and set out to Mount Sinai, and there from

the Bishop received sacred baptism. He also learned

the psalter, and daily recited it verse by verse.

[48] Thence sent back to the Priest, from whom he had been instructed, "But three years having elapsed, on one of the days

he said to the Bishop: 'Permit me, Lord, that I may be able

to see Christ.' The Bishop replied: 'Pray with

right faith, and on one of the days you shall see Christ,

just as you desire.' And again he who had been a Saracen

said: 'Permit me that I may go to the Priest,

who taught me the faith, when I saw the admirable vision

in the temple of the most glorious Martyr

George.' The Bishop replied, 'Go in peace.' And thus

he set out to the Priest, prostrated himself and adored,

and said to the Priest: 'Do you know, Father, who I am?'

The Priest replied: 'A man, whom I have never

seen, with hope of seeing Christ again, how should I know?' He who once had been

of Amerumnes, whose camels, when they had been driven into the temple,

all were killed; and in the divine Mass

I beheld the fearful vision?' Hearing these things the Priest

was astonished, and glorified God, seeing him, who

once had been an Arabic wolf, made Christ's gentlest

sheep, and affectionately embraced him,

and invited him into his cell to eat bread.

Then he who once had been a Saracen said:

'Permit me, Lord Father; for the will has come upon me,

and greatly I desire to see Christ; what shall I do?'

The Priest said: he is ordered to preach to the Saracens. 'If you desire to see Christ the Lord,

going to your cousin preach to him

Christ, and curse and anathematize the superstition

of the Saracens, and Mahomet the pseudo-prophet

of them, and constantly proclaim the right and true

faith of the Christians, and there you shall see

Christ.'

[49] "He who once had been a Saracen, eagerly going,

at nighttime strongly knocked at the doors of the Saracen. The guardians

of the gates and of the house of Amerumnes,

'Who is this,' they said, 'who cries out

and beats at the doors?' He replied: 'I am the cousin

of Amerumnes, who once fled and unknown hid:

now I wish to visit my cousin, Brought into Amerumnes, and to him something

to announce.' Soon the doormen announced to the Saracen,

saying: 'Lord, your cousin, who once fled,

and unknown hid.' Amerumnes sighing

said: 'Where is he?' 'At the gate,' they say, 'of the palace.' And

at once he commanded his servants, with torches and lamps,

to go out to meet him. Who all the commands of King Amerumnes

performed, and the monk, who first had been

his cousin. Whom when Amerumnes saw,

beyond measure he rejoiced, and professing himself a Christian and a monk, and with tears

embracing said: 'What is this? Where up until now

have you been staying? Are you not my cousin?'

The monk said: 'Do you not recognize me your cousin?

For now I have been made a Christian and

places I have inhabited, that I might become heir of the kingdom of heaven,

as I hope, through the ineffable mercy of the almighty

God, I shall obtain his kingdom as inheritance.

What sign do you give of your mind? Receive

the holy Baptism of orthodox Christians,

that you may obtain eternal life, by him he is mocked. as I also hope.' To

these things Amerumnes turning into laughter, and shaking his head,

'What are you trifling about, unlucky one,' he said, 'what are you trifling about?

What evil has befallen you? Woe to you, wretch, woe to you. How

have you deserted your former way of life, and the sceptre

of the kingdom? and like one of the beggars wander about,

clothed in stinking haircloth?' To whom replying the monk,

begins: 'By the grace of God. Whatever things, while I was a Saracen,

I possessed, were the law ⁱ and inheritance of the devil;

but those in which you see me clothed, are honor, and

glory, and a pledge of future eternal life. For I anathematize

the superstition of the Saracens and their pseudoprophet.'

Amerumnes said: 'Cast him out,

for he does not know what he babbles.'

[50] "Soon cast out they placed him in some part

of the palace, and gave him food and drink. But he three days

spent, neither eating nor drinking; he asks perseverance from God, but rightly

and faithfully prayed to the Lord, and with bent knees

said: 'In thee, Lord, I have hoped, let me not be confounded

forever, nor let my enemies mock me.' And again,

'Have mercy on me, O God, according to thy great mercy,

and according to the multitude of thy mercies

blot out my iniquity.' And again,

'Illuminate my eyes, Lord God, lest at any time

I sleep in death, lest at any time my enemy say,

I have prevailed against him. Strengthen my heart, Lord,

that I may overcome this sensible seducer Saracen,

that the wicked Devil may not trample me,

nor may I fear death for thy holy

name.' And when he had signed himself with the sign of the Cross, he said: 'The Lord

is my illumination, and my savior, whom shall I fear?

The Lord is the protector of my life, of whom shall I be afraid?'

And again against Amerumnes he was crying out:

'Receive holy Baptism, In vain he is tempted with flatteries, that you may gain the immense

kingdom of God.' And again Amerumnes commanded

him to be brought before him, and with most beautiful garments prepared

in this way he addressed him: 'Rejoice, wretch, rejoice,

and for the kingdom which awaits you, exult; and your life

and your most beautiful youth do not despise;

nor hereafter, like a beggar and pauper, foolishly

walk about. Woe to you, unhappy one, what are you turning

in your mind?' The monk smiling, replied to Amerumnes:

'Do not be sad over this my mind: for these things I am weighing,

how I may fulfill the deed committed to me

by God and by the Priest, my father and master,

who sent me. But the garments, which you have prepared, sell,

and give to the poor, and you too the temporal sceptres

of the kingdom lay down, that you may obtain the sceptres of eternal life:

nor in those things which are present place your trust, but

hope for future things: and he urges the Christian faith upon Amerumnes himself; nor in the pseudoprophet Mahomet

believe, that wicked and abominable one and son

of perdition; but believe in Jesus Christ the Nazarene

crucified. Believe in the consubstantial Trinity,

one divinity, Father, Son, and Holy

Spirit, a consubstantial Trinity, and inseparable.'

Amerumnes receiving his words with laughter, to the Magnates

gathered in the palace said: 'This one is

out of his mind, what shall we do to him? Cast him out,

and as quickly as possible expel him.'

[51] "But indeed those who sat by, said to the King: 'This one wanted

to pollute and destroy the religion of the Saracens.

Do you not hear how he blasphemes and anathematizes

our great prophet?' The monk, and is despised;

who had been a Saracen, with intense voice cried out:

'Greatly I grieve over you, O Amerumnes, because to be saved

you do not wish, unhappy one. Believe in our Lord

Jesus Christ the crucified, and anathematize the superstition

of the Saracens and their pseudoprophet

Mahomet, as I also do.' The Saracen Amerumnes

said: 'Cast him out, as I command; because

he is mindless, nor does he understand what he says.' But

those who were sitting with him said: 'Therefore him cursing

the religion of the Saracens, and against our prophet

hurling blasphemies, you hear, and say, He knows not what

he utters. But if you do not give him to death; let us go and

we too, and become Christians.' To whom Amerumnes, and is sought for slaying by the Saracens,

'I cannot myself kill him, and I compassionate with him,

because he is my cousin: but take him yourselves, and

whatever pleases you do.' Therefore taking the Monk

with much fury they dragged him outside the palace,

and afflicted him with many torments, that to the former

faith of the Saracens he might return. But he,

not consenting, was instructing all in the name

of Jesus Christ the Nazarene, that they might believe and be saved.

But the Saracens dragged him outside the city,

and there this most holy Monk,

whose name was Pachomius, is overwhelmed with stones. with stones ^k overwhelmed.

And that same night, a star, descending from heaven, over

the most holy Martyr rested; and it for forty

days all beheld, of whom many

believed, ^l by the prayers of the most blessed Martyr

and of the most pure Mother of God Mary ever Virgin,

and of all the Saints, for the remission of our

sins. Amen."

ANNOTATIONS.

but have the bread prepared for Mass, marked with the image of Christ or the Cross.

the barbarian Saracens: wherefore it is no wonder, if there rather than elsewhere

the Bishops chose to reside, in such dangerous times.

CHAPTER VI.

Other violators of Saint George divinely punished.

[52] Often otherwise, with similar event, over the enemies of his own and of the Christian

faith Saint George triumphed; often the penalty inflicted

on the body was followed by a death of the soul more miserable. Of both

events examples we shall here give: of which the first will be furnished by the Laurentian Library

of the Grand Duke of Tuscany codex 31

of Plutei 20, A Saracen shooting at the image of the Saint, which from Greek translated into Latin by P. Hugo

Bolius the Carthusian, is such: "In the temple of the Holy and great

Martyr George, among many other things, this miracle also

happened. With the Priest performing sacred things, there entered

thither one of the more illustrious Saracens, and

seeing the image of the Saint depicted on a tablet;

'Behold,' he said, addressing those following him in his own dialect,

'that distinguished one, how he prays, and invokes a painted

tablet' (for the Priest was then pouring forth mystical prayers

on bent knees). 'Go, and bring me a bow and

arrows.' Who when they had obeyed the command;

he drew the bow, and shot an arrow at the holy icon:

but the arrow itself, by the virtue of the holy Martyr

turned back from on high, fell into the hand of the one shooting, and

wounded it.

[53] "He went therefore with pain urging him to his house;

where when more and more his hand swelled, and

the torment increased; he summoned certain Christian handmaids,

serving with him, and said: wounded by the arrow turned back upon him, 'I was in the church

of S. George, and shot an arrow at his icon, which

turned back into my hand, and I am dying from intolerable

pain.' To whom they said, 'Do you think you did rightly,

that you tried to violate the image of the holy Martyr?'

'For what,' answered the Saracen, 'power does

that image have, that it should bring me into this state?' 'We,'

said the handmaids, 'are unlettered, nor have we what

to reply to you; if you wish to inquire more certainly,

summon the Priest of the venerable church, he will explain

what you ask from us.' The barbarian obeyed, and summoning

the Priest to him said: 'What power is in that tablet or in the

icon depicted on it, which you were adoring, I should

like you to explain.' 'I,' replied the Priest, 'was invoking the maker of heaven

and earth, God and artificer of all things,

not the tablet, as you say: but the icon, expressed in it,

is of S. George the Martyr.' 'What kind,' said

the barbarian, 'is this George, who is not God, and yet

through his image works such things?'

[54] and taught by what reason images are worshipped, "The Priest replied: 'Saint George the Martyr,

is not God, but a servant of God and of his son, the adorable

our Lord Jesus Christ, a man like us

passible; who endured many torments from the Gentiles,

compelling him to abjure the name of Christ:

but he, enduring these generously, being consummated in a beautiful

confession, from the God of all received

the grace of working signs and prodigies: and we for

love of him revere his holy image, and

as if beholding him in it, we embrace and adore.

In the same manner as you, of your kinsmen

departed from life, such as your father or mother

or beloved brother, kiss the garment or anything of their garments,

and weeping place it upon your eyes, as if representing to yourself

the one desired before those eyes. Therefore the icons of the Saints, whether

painted on tablets or expressed on linens; or formed

in statues, we adore and embrace, not as

of Gods (far from it), but as effigies of the servants of God.

For the Saints through their venerable icons work signs and prodigies;

as also happened to you as an example for others

to experience, who dared to shoot an arrow at the image of the holy Martyr.'

[55] "Hearing these things the Saracen said, 'What shall I do?'

'You see this my hand, he orders it to be brought and a lamp to be lit, swollen like a skin,

and flowing with pus: whence tormented by intolerable

pain, I am approaching death.' To whom the Priest: 'Order

the image of Saint George to be brought here, and place it over

your bed, so that before it a lit lamp may burn all

the night: but in the morning, from the oil of that

lamp anoint your hand, and believe that health

you shall obtain.' Then impatient of all delay the barbarian,

ordered the image to be brought to him, and a lamp

to be lit: and the next day anointing his hand, suddenly

from every wound he felt himself healed; and by so present

and great a miracle astonished, he asked of the Priest,

whether he had anything written about the Saint: from which oil having been taken he is healed, and him affirming it,

he ordered it to be brought and read to him. When it was being done,

he himself holding the holy icon in his hands, heard the reading

Priest, and said to the image: 'You

being young, excel in wisdom; but I, though

old, am light and delirious: but it is better that I

too become prudent.' Such words he did not cease

to say, as long as the martyrdom of S. George was being read: but

when the reading was finished, and having received baptism he dies as a martyr. throwing himself at the knees of the Priest,

he asked to obtain holy baptism. With the Priest refusing,

and fearing lest the matter of faith be exposed openly

and he himself perish; the Saracen adjured him

by the church, and was baptized. The next day

with great confidence advancing into the midst

of the Saracens, he began to preach Christ the true

God, and to detest their impious religion.

Who hearing such things from him, with a concourse made,

like wild beasts they tore him to pieces: and so in a beautiful

confession he too was consummated, by the intervention

of the holy Martyr George."

[56] In what place this was done is nowhere described in that Codex,

yet one may suspect that it happened at Diospolis; there certainly happened

another similar thing, by certain experienced citizens of Constantinople,

related to Arculfus Bishop of Gaul, from whose

mouth Adamnan the Scot described it, book 3 of sacred

places chapter 4. "In the city of Diospolis, in a certain house

of the Martyr George, Another's lance pierces a marble image; on a marble column, at which

at the time of the persecution he was scourged, a figure was depicted.

But on a certain day, when a certain hard-hearted and

unbelieving little man, sitting on a horse had entered the same

house, and had seen the marble column;

he asked those who were there, saying, 'Whose is

this image formed on the marble column?' To whom

answering and saying, 'This is the figure of George the Martyr,

who at this column was bound and scourged';

hearing this, that most stupid little man,

very angry against the insensible thing, struck the holy Martyr's

figure with a lance. Which lance of the same

adversary, as through a soft ball of snow,

in a wonderful manner easily penetrating, pierced that

stone column on its exterior part, whose

iron head remaining fixed within was retained, nor was it ever

able by any way to be extracted: but its shaft,

struck against the holy Martyr's marble figure

or column, was broken.

[57] "Also the horse of that wretched man, on which

he was sitting, and the man himself sticks with his fingers pressed to the column; at the same moment under him on the pavement

of the house fell dead: but he himself at the same time wretched

falling to the ground, put his hands on that marble

column; and his fingers, as if entering into softness or

mud, on the same column being impressed stuck.

Which seeing the wretch, who could not draw back the ten

fingers of his two hands to himself, and in the marble

of the holy Martyr's figure sticking and inserted,

the name of the eternal God of the same Martyr invoked;

doing penance, and that he might be released from the same bond, but the penitent is released,

with tears prayed. Whose tearful

penance the merciful God receiving, who does not

will the death of the sinner, but that he should be converted and live;

not only from this present marble visible bond he released him,

but also from the invisible bindings

of sins, by faith being saved, mercifully set him free."

Hence therefore it is manifestly shown, with traces of the fingers remaining in the column. how great and of what sort

was the honorable esteem that George had with God amid

torments, whose breastplate, in a thing naturally impenetrable,

the divine power made penetrable; and the lance

of the adversary, equally impenetrable, wonderfully

made penetrable; and the weak fingers of the same man,

impenetrable in the same nature, powerfully

made penetrable; which stuck in the marble, first

he himself being hard, could not retract; but at the same

moment greatly terrified and thence mitigated, with God

having mercy, he drew back.

[58] "Wonderful to say! even unto the present day those

traces of twice five fingers appear, even

to the roots of those inserted in the marble column: as Arculphus saw, in

whose place S. Arculphus inserted his own ten

fingers, similarly entering to the roots. The horse's blood also

of the same little man, whose hip on the pavement

fell dead and was broken into two parts,

in no way could be washed or deleted, but indelible on

the pavement of the house even to our times

remains the same horse blood." These things from the mouth of Arculfus Adamnan wrote,

indeed much more credible, than what in his description

of Syria and of the places of the Saints in it Epiphanius Hagiopolita

reports, treating of this very church of Diospolis, in this more worthy of faith than in other wonders of Syria. and about his own

time thus narrating: "Near the sacred altar lies a wheel,

such as the history of the Passion teaches the Saint was bound to; on

the right side of the temple is a column, to which the wheel

was bound, and which to the Saint's memory through three

hours flows with blood. On the same column (he seems to mean

the marble is pierced, showing wondrous signs; so that

if you have confessed your sins, you can pass through without

impediment; but if not, you cannot pass through." We reckon

these things among old-wives' tales and too easily believed without experience

by light common folk in little traditions; taught from those things,

which we know are similarly boasted elsewhere, not to believe easily

the Syrian writer about that miraculous proof of cleansed

conscience. Wherefore omitting such things I return to the examples of Georgian sanctity,

not violated with impunity, and to that ancient one which Adamnan

has supplied, I add the testimony of Glaber Rodulphus,

writing about the year 1045. Saracens once punished with blindness: He when in book 3 chapter 7 had narrated

how in the year 1009 with the Jews of Orléans instigating

and indicating to the Christians counsels about recovering the holy places,

the Jerusalem church of the Holy Sepulchre, by order

of the Prince of the Saracens (whom in the tract on the Patriarchs

we showed to have been called Hakim) had been destroyed to the ground, these things

he adds: "Then also the church of Blessed George the Martyr

in Ramla they likewise overturned, whose virtue had formerly

terrified the nation of the Saracens exceedingly: for it is said

that often those wishing to enter there, had suddenly been afflicted

with blindness." This passage citing Theophilus Raynaud in

the tract which he wrote on S. George no. 19, slips in memory,

when he names a temple dedicated to S. George at Jerusalem.

With greater accuracy I believe is reported by him

another example of similar vengeance, because in our almost own age and

in Gaul it happened; of which he thus writes in no.

18 of the aforesaid tract: "In the year 1562,

Francis a Ponte, surnamed Corrival, born in the town of Mura

among the Vocontii, having attempted to throw down a statue of

S. George placed above the vestibule of the church

at Renin, parish of the Beaujolais coast,

by a lance of the Martyr falling into his left eye,

with that eye gouged out paid the penalty of his impiety: casting down an image he is deprived of an eye. and collecting alms,

wandering in mind and Cyclops in body, he died in the year

1602, to be mulcted with eternal blindness."

[59] To Lorenzo Finicchiaro, collecting the magnalia of Saint George from all sides,

The thought-of violation of a temple wrote Father Octavius Massa of our Society,

Rector of the Greek College at Rome, that it had happened at Smyrna in the year

1647, when a certain Turkish Prefect, called Eminellus,

wished to convert the church of S. George, which there

is numbered among the parochial, into a Mosque;

there appeared to him at night the holy Martyr, menacingly

rebuking him for a counsel so wicked. But

when nevertheless he proceeded the next day, about to give

he fell dead, to the great astonishment of those, to whom

he had indicated the night vision offered to him.

The same Rector added, that by the constant tradition of the citizens

it is held, that since with frequent concourse of Christians to that

temple on account of the great and almost daily

miracles wont to be done, the Mohammedans being irritated,

had decreed it to be leveled to the ground; on the night preceding

the decreed ruin, to the chief author of that counsel

similarly appeared the Saint on horse, and with a lance

threatening to bring death unless he desisted. Therefore when the gathering

of workmen for the decreed demolition was made, another terrified by a vision draws back. the barbarian

came up; and what had happened to him, related.

Wherefore with great not only of the Christians

but also of the Mohammedans applause received,

the church remained unviolated, in which today are seen

two great white candles, which, with a good quantity

of oil, to burn in lamps, that barbarian offered,

to placate the Saint for himself. Finally the same Rector

concludes his relation with these words: "Many miracles are wrought everywhere by

the same Saint: which to recount a whole year

would not suffice."

[60] I will add to these the epistle of Father Robert Saulger of our

Society, the first which from our residence at Constantinople,

to France whence he had been directed, in the year 1663

he wrote, the more worthy of faith, because from the mouth of those to whom

the matter happened, Turks having been held, he narrates it. "In the same,"

he says, "trireme which was carrying me to Constantinople, A third desperately ill, was being carried

I was a Jesuit (for very well known in all Chios are

our Fathers) wished that I sit by him; and since

he was fairly skilled in the Greek and Italian languages, he began

to converse kindly with me about various things: and

among other things he related to me, that while he was on

the island of Skyros, where he had married a wife, there came upon him a sickness

so grave, that languishing in his whole body, no

rest day or night could he take, nor admit other

nourishment, than a little bread and water,

and that with great difficulty. In that state when he had persisted

for eleven whole months, to the stupor of his household

and all his acquaintances, and various remedies

having long in vain tried, and was so emaciated, that only

the bones under the skin seemed left; at last he took

counsel of going to the temple of S. George, celebrated on that

island for miracles; and there on one night sleeping,

according to the custom of the Christians, in the temple of S. George by sleeping he is healed, seeking a remedy

for those whose diseases are otherwise desperate. So entering

the temple, there he lay down to rest. After two

or three hours however he saw coming to him a man beautiful in form,

who taking him by the hand addressed him

with these words: 'I am George, do not fear: I wish

to do you good: rise up.' He awoke at these words,

the Turk, and calling the servant who was sleeping nearby,

'Let us return home,' he said, 'because by the grace of S. George

I feel myself healed.' Without delay, he returned home,

asked for and took food, and the whole matter in order

to his wife and household narrated, and from then he was

very well.

[61] "He was indeed not a Turk by race, but from

the thirteenth year of his age, having abjured the Christian faith

had professed Mohammedanism; yet it seems

that he merited that grace by the demonstration of a certain notable zeal, because he forbade the image of the Saint to be despoiled:

in preventing the injury, which a Cadi, or Turkish judge

of that island, not many years before,

had tried to inflict upon the image of S. George: whose punishment

was no less memorable than that by which in the year 1661

the Turks lost twenty-seven triremes in the Euxine,

because the soldiers who were being carried in them, had violated and

sacrilegiously plundered a church of S. George, near

The matter with the aforesaid judge is thus recounted.

[62] "On the day sacred to S. George, with processional pomp

the Christians of Skyros were carrying his image

painted, within a border much surrounded by silver, who moreover had wished to do this,

which partly by vow had been bestowed as a monument

of graces received, partly for the sake of ornament recently

added. Such a one the Turkish judge of the place beholding,

said to those standing around him, 'How well

the silver of those dogs could be converted into ornament for Turkish

swords and quivers! Truly it is fitting,

that I enjoy such easy spoil.' Hearing these things that one

from Chios, the Turk, of whom I first began to speak, 'Take care,'

said he, 'not to do it, lest without doubt the indignation of God and of George

you incur.' At this the judge smiling,

said, 'Are you also a dog' (so they call Christians)

'that you fear such things?' 'I am not a dog,' replied the Turk; and afterwards did it,

'yet I swear, that if you or any other one in my

presence tries to violate that image, the belly

of him with this dagger I shall cut open.' Thus the man moved,

who was one of the chief citizens of the island, when

the judge saw, he restrained himself: but what he had once conceived

in his mind, a little afterwards secretly executing, he rejoiced

in the sacrilegiously acquired spoil, and among his friends rejoiced,

fearing no evil, and sure enough that on this account

he would be accused by no one: and so on the same day

well fed and drunk he went to rest, with most full

health.

[63] "But after the fourth or fifth hour of sleep

awake, wounded by an invisible wound is extinguished and for the cause of some necessity gone out into the street,

against himself he saw coming an armed horseman,

who thrust a lance into his breast under

the left breast. He thinking himself wounded mortally,

cried out for help from his own. They run up,

find him prostrate, and carry him home;

but with his clothes drawn back they find no indication of the wound,

from which he complained he was dying. Whatever remedies

could be devised were applied, to restore, not

so much the breast, as the brain, as it seemed, wounded: but

all were in vain, no less than the consolations of his friends.

And so amid the pains, which he said he was suffering intolerably,

within six hours rabidly he died: and with the matter through the island

divulged, common was the voice of all, as much Turks

as Christians, that this was the manifest

vengeance of S. George. But these things while the aforesaid Turk

was telling me, with two Capuchin Fathers hearing,

who had come with me from Smyrna, he added

that offense against this Saint must be avoided; many

such examples of punishments seen and heard by him,

and commonly known even to Turks. And yet

nothing of these can effect that from their infidelity they be converted,

and, not even if dead men should rise up,

they will believe: for they have so persuaded themselves, that they alone are true

Musulmanni, that is, the faithful, that about our Saints,

from whom they receive some graces, nay about Christ

himself they do not hesitate to say, that they were of their

own." So far that epistle, by Father Jacob Machaut known for books

usefully published for exciting piety, supplied at Paris.

CHAPTER VII.

The efficacy of George's help devoutly implored in various necessities, shown by examples.

[64] Among the 15 holy Auxiliators, Celebrated throughout various Churches of the West, and through

religion established by long use, toward the Holy Fifteen Helpers, as they are called; of which, however, as the origin, so the very cause is almost unknown; nor does any other seem more conveniently to be assigned by conjecture, than that each of them is accustomed to be invoked and honored more specially for various necessities; and that the faithful not without reason hope (as the Church asks in the Mass for the feast of All Saints) that God, with intercessors multiplied, will grant us the desired abundance of his propitiation. John Baptist de Franchis, of the Order of Preachers, in a particular little book published at Palermo around the year 1657 on this subject, enumerates various sacred churches of his own and other Orders, whose cult is frequent under this title, in which are seen even today altars of this kind, and tablets on the altars corresponding to the title, containing the images of these fifteen Saints; and he considers that these fifteen were chosen before the others, because they are said before their death to have asked and obtained that divine goodness might succor with special aid those who made memory of them; and he attempts to prove that this could rightly and piously have been done by them, and that not without reason it is believed they actually did so. But neither is such credulity sufficiently grounded, because of the slight authority of the Legends, written from mere tradition after many centuries, in which this is perhaps read; nor is it read of all who are named.

[65] Nevertheless, on account of some such cause, there is found in certain ancient Missals, and particularly in the Utrecht Missal printed around the year 1514, and a formerly special Mass, a Mass of the five Privileged Saints with this Collect: O God, who hast promised aid in tribulation to those who make memory of thy Saints Dionysius, George, Christopher, Blaise, and Giles, and who implore their help, defend us, we beseech thee, by their protection, as thou art faithful in all thy words; where, because S. Dionysius holds the first place, there is occasion to conjecture that this Mass flowed from Gaul or perhaps from the very city of Paris. But that among the Fifteen Holy Helpers S. George holds the first place, no more probable reason will be sought than from his more celebrated and more universal cult throughout all the churches of the West, and from the experience of his more ready aid. There is moreover, concerning these same fifteen most holy Helpers, both in the aforesaid Utrecht Missal and in the Missal of the Order of Preachers of the year 1550, a Mass profitable for obtaining some grace or deliverance from dangers and distresses, with this Collect: Almighty and most merciful God, who hast adorned thy chosen Saints George, Blaise, Erasmus, Pantaleon, Vitus, Christopher, Dionysius, Cyriacus, Acacius, Eustachius, Giles, Magnus, Margaret, Catherine, and Barbara with special privileges, grant that all who in their necessities implore their aid, may obtain the salutary effect of their petition.

[66] That this Mass was first instituted in Italy is made probable by the Saints Cyriacus, Eustachius, and Acacius, who are scarcely known outside it: Urban VIII however abrogated it, not because (as Baptista de Franchis in his delusion excuses it) it was published without the approval of the Sacred Congregation of Rites, now abrogated with others similar, since the Mass itself is much more ancient than the institution of such Congregation; but because the said Congregation, intent on restoring the Roman Missal to its ancient purity, ordered to be expunged whatever had crept in from the private use of certain particular Churches from any source; and judged the very use of such singularities to be partly abolished, partly restricted. Thus now have ceased to be used the Masses of the Piety of our Lady, of her Compassion or her seven sorrows, of the Recollection of all her feasts, of her sisters Mary Jacobi and Mary Salome, of S. Gabriel, of S. Raphael Archangels, of all the Saints existing in the Genealogy of our Savior; of the holy Patriarchs Abraham, Isaac, and Jacob, of holy Job, of S. Elisha, of S. Daniel the Prophets, of S. Simeon the Just, of SS. Sebastian, Roch, Anthony against the plague; for pregnant women, for infants, and many others to be found in the Utrecht Missal and other ancient ones of particular churches, which now use the Roman. But by this nothing is derogated from the laudable usage of invoking the same Saints privately or publicly, even through the sacrifice of the Mass, by using Masses either common or proper, anciently and legitimately ordained in the Roman Missal.

[67] S. George first: And let these things be said on the occasion of that place which, among the holy Helpers, S. George holds first, as Protector of the universal Church against the infidels: now let us set forth some examples of his auxiliary power, besides those which in the Life of S. Theodore of Sykeon, Archimandrite, many and illustrious are to be read on April 22, and are not to be repeated here, but pertain to the sixth century of the common Era. More recent is, and belongs to the end of the eleventh century, what is found in the Life of S. Ermenold, Abbot, on January 6; who, in time of famine assists S. Ermenold: when, in time of famine, all the stores of his monastery of Prüfening, opened for the use of the poor, were reported to be emptied, nor was any grain left for even a single meal for the Brethren… prayed thus to B. George, the patron of his church: Most blessed Martyr, behold, admonished by salutary precepts, and formed by divine institution and command, I have dispersed, I have given to the poor, what they had who serve God and thee in this place; and they have nothing now to eat: and if I dismiss them fasting, and they are not satisfied, and they will murmur against me; I shall be compelled to sell chalices, and vestments, and books, and other ornaments for food. Do thou therefore come to my aid, do thou succor; for to thee I have revealed my cause and my necessity. And God heard such cries of his servant, through the intervention of B. George whom he had chosen as mediator, nor did he delay to console him: for immediately on the morrow a certain noble and rich man, whose heart the Lord had touched, came upon him; and honoring the Lord from his own substance, copiously supplied the want of the Brethren.

[68] We said in the preceding Commentary no. 62, that in the eleventh century past its middle, in the town of Roye and in the church of S. George, a college of Canons had been instituted. How much more ancient the church itself was than that institution, it was neither possible to define, nor did it please to investigate; only a relation there was promised of the miracles wrought there. This we have in Latin from the Ms. of Belfort, received, as we believe, from the old Legendary of the church of Roye itself: at Roye in Picardy, which, whoever transcribed it from a more ancient autograph of an eye-witness, in noting the time of the foresaid foundation, from the most common but exceedingly inconvenient custom of that age, finding the name of the then living Count of Vermandois written by the single initial letter H, instead of Herbert son of Otto, who lived under Philip I King of the Franks in that dignity until about the year 1077, substituted Henry, of which sort no one ever existed among the Counts of Vermandois. He however who transcribed it from Latin into French, added a new error, adding to the name of King Philip the surname Augustus, who was the great-great-grandson of the first, and did not begin to reign till a hundred years after Herbert's death, the male line of the Counts of Vermandois being already entirely extinct, and the dominion transferred by right of marriage to Philip of Alsace Count of Flanders: when the church was no longer called S. George's, but S. Florentius'. Therefore the corrupt place where it is said, "at what time Philip, son of the glorious King, governed the kingdom of France, Henry son of Otto being Count of Vermandois," we have so corrected, that transferring the name Henry to fill the gap, we have put, "Philip son of the glorious King Henry": and we have restored the name of Herbert to its place. The rest, with no tittle changed, now have.

[69] For the commendation of the life of the Saints, for the declaring of the glory of the eternal rewards which they possess, for the inciting also of the minds of the faithful that they may merit their crown, let us bring to light the virtues and signs, he shines with miracles, which through them divine omnipotence deigns to work in the sight of men. For it is truly worthy and necessary for human salvation, that they be made manifest and celebrated with solemn veneration: because the Author of all good would not have shown these things, unless he himself had willed to be praised in such. And as the Psalmist says, the testimonies of God ought to be our meditation: for he himself marvelously works in our sight works which testify that he himself is merciful, wonderful, almighty; which also show us the certainty of their intercession for us before God. Ps. 118, 24 Among these things then, which by the aiding merits of the Saints very often happen, it is worthy to proclaim the virtues of that most invincible athlete of God S. George, written by an eye-witness, which he declared in modern times. Which indeed at a sufficiently fitting time, at a sufficiently suitable term, burst forth into light before us, who saw and heard: namely on the very day, on which the faithful Apostles received the gifts of charisms with fiery tongues under the appearance of love: so that as much as the aforesaid day was in itself held most holy throughout the whole world, by so much, from so many marks of virtues, with ampler devotion, with worthy praises, it might be exalted. Finally, dearly beloved, this day so salutary and clear, especially for us living under the patronage of S. George, is to be pursued with manifold praise: both because it gives the spirit of consolation, abounding in spiritual gifts; and because it has visibly shown us so great a Patron, shining with miracles. But lest with prolix style and affluence of words we introduce weariness, studying brevity, when, where, and how they shone forth, let us begin to describe according to our measure.

[70] In that time, then, in which the kingdom of France was under Philip, son of the glorious King Henry; Herbert, son of Otto, a man of highest prudence, being Count of Vermandois; after a college of Canons had been founded there. the regard of supernal piety, having care of the Brethren of the church of Roye, serving the holy Martyr George; wished to enlarge the things pertaining to their use, sufficiently slender and strait; and to fill with bodily as well as spiritual benefit those who should wish there perpetually and devoutly to serve. There was therefore not far from the castle of Roye a certain village, situated on the left side of the underflowing river Avre, called by the name of S. George; because indeed there was a church there, consecrated in his honor. To this church, then of a size sufficiently modest and small, all the richer and nobler of Roye, when they came to die, were borne by ancient custom of burial. It was also the custom of all who lived round about, on Sundays and feast days to convene at the place, and to celebrate night vigils in prayers. Moreover, those were accustomed to come thither, or to be carried on litters, who were held by various languors, and when they had lain there some time, some of them, according as they were of more steadfast faith, returned healed. What more? With the marks of divine miracles increasing, the fame is spread through far distant regions, and crowds flow together from various parts. To the blind light is restored, speech is restored to the mute, gait is restored to the lame, and every weak person is healed.

[71] by which the unbelieving men of Péronne, While these and similar things were done daily: the men of Péronne, our neighbors and kinsmen, said, that they would never believe, unless they first saw Hugh walking about healed. Which Hugh was known to the men of Péronne on this account because

Manasses, surnamed Paganus, continually kept him in his house, when he was at Roye, fed him with daily food, and whenever he went each year to Péronne, who were about to make their stay there (since they were tenants of the same place), had himself carried with a vehicle. Therefore of this Hugh, knee to knee, foot to foot, by long paralysis, as it were by certain nails, clinging together and fixed, had so stiffened, they ask that a certain paralytic known to them be healed: that if ever he approached the fire, by the servants of the house, by way of experiment, with coals placed under his soles, he permitted himself to be scorched: and when he wished to go from place to place through the house, with a rather feeble effort, he appeared to creep in the manner of worms. In those days therefore, set apart for the coming of the Holy Spirit, as we said, when those miracles began to sprout; with crowds flowing together from all sides to S. George, at that time the aforesaid Hugh was at Roye in the house of Manasses, not by chance event, but by divine providence, as I judge, looking out through the window at the crowds. To whom when the servants objected, why he did not await the mercy of God, by tarrying with the others; he replied that he would gladly go, if the aid of a vehicle, by which he might be carried, who being brought to the church. were at hand. At once taken up on their shoulders he is carried, and placed in a certain part of the church, not far from the threshold of the altar. O what showers of tears, what groans of hearts, were poured forth by those who had known him, that the supernal piety might deign to restore him! Not wishing then the divine mercy to have the men of Péronne or others any longer wavering in this faith, it judged worthy to hear the voices of so devout a people and Clergy. For when the aforesaid Hugh, lying in that basilica through some days, in the silence of a certain night lay as if half-asleep; it seemed to him that the holy athlete of God George stood by him, and commandingly enough ordered him to rise from his bed. Awakened by whose voice, he began to utter marvelous lamentations, as the sinews returning to their former state were stretched out.

[72] he is raised on his feet: When however he had been placed almost for an hour as in an ecstasy, he felt suddenly his limbs dissolved, and restored to their former vigor. And when at first he had hesitated a little to rise from the bed, at last full of faith he arose, and walking through the pavement of the church came to the altar, and kissed it, in the sight of the Priest and the rest who were then present. The report goes through Roye, Ham, and Péronne: from the first hour to evening there is a concourse of people shouting: choirs of psalm-singing Clerics meet with candles, crosses, and banners: the people follow the Clergy, in zeal of due devotion: and whoever could see Hugh, most devoutly praised the marvelous omnipotence of God in his holy George. When for some time the aforesaid Hugh had served the church, now carrying stones, now mortar, and doing other such things pertaining to his restoration, and again stricken for his evil deeds, he began, laying all these aside, to pursue bodily pleasures; and returning to the house of Manasses, attached himself to his servants, rejoicing in spoils and robberies; and with them he became an assaulter and despoiler of men. And when he was argued with by them, why, having obtained such mercy from God, he would sin thus; he would not in any way incline his ears to hear. On a certain day, while he went before them as was his custom, they fearing lest, if he did not go out with them, he should try to remain; coming to the village which is called Tola, he began, as before, to be deprived of all strength of his limbs, and fell to the ground, as if lifeless. His companions, following closer, when they saw him unexpectedly remain immovable in the middle of the road, knowing it to have been done divinely, began marvelously to fear and tremble. He demands with great cries to be carried again to S. George. He is therefore borne to the place, he recovers again when S. George is invoked, surrounded by the crowd of the flowing multitude: he is placed before the altar of the Martyr: nor long after he recovers the state of his former health. By this miracle therefore doubled, joy in the people is doubled: and to be silent of others, the men of Péronne believed that what was said of S. George was true.

[73] likewise a contracted woman, The men of Ham meanwhile, held back either by error or envy, were saying that what was reported was fabricated, and would by no means believe, unless they first saw sound and upright a certain woman dwelling among them, contracted, and deprived of all office of her limbs, who in that castle was most known to all. A certain conveyance being therefore made, she is brought to S. George: and not long tarrying there, she obtains full health of her limbs: and she who had been carried by feet of others, returned to her own home on her own feet. Which being seen, the men of Ham also added to believe the holiness of the place, through the venerable intervention of S. George.

[74] While on account of these and other marvels which were happening, there was a concourse and recourse of the people; a mute and deaf boy is cured. it happened that a certain boy, Breton by birth, who had conversed for two years in the house of Alberic de Blerenglise at Mont-Désir, came with the inhabitants of the same place. Who being also mute and deaf, after he had kept vigil with them in the church for the space of one night, judging, as I think, by faith; began to hear who had never heard, and began to speak with tongue, not Breton, but ours, he who had never at all spoken. And in the morning, returned to his own home, when he had sat a little; he began to address the servants of the house, began to ask for bread and other necessaries. Whence they, amazed, run to their Lord, and report what they had heard from the boy. Who approached the boy, and understanding the order of the matter, duly magnified God who alone works wonders.

[75] There was also at that time in the castle, which in French is called Capy, a certain soldier, by name Paganus, stricken with long paralysis so that, likewise another stiff in his whole body, with nearly all his limbs stiffened in the manner of a stock, he could not move even a finger. To the oft-mentioned place therefore he was brought: and not long after, every ailment removed, he was made sound and whole.

[76] A certain Gerbert was a Cleric of the Church of Roye, and a Cleric suffering huge pains: who from boyhood was known to all to have contracted pains and various infirmities. For to say nothing of others, a certain sickness greater than the rest had seized him, which had drawn his body as into a ball; and having lost all vigor of his limbs, had made him like an immobile trunk. Nay, each day something marvelous and unheard-of happened to him, when that disease at certain hours, growing stronger than usual, as if stirred by wrath and fury, spread itself through the marrows of his joints. Which he feeling, with cries sent up to heaven, caused himself to be most tightly bound with ropes, set upon some seat, and asked that with wedges set between his flesh and his bonds, he might be more tightly bound: for the tighter he was held by bonds, the safer he was from the onrush of the disease's wrath. He labored in this way nearly three years, nor could he have solace from any of the physicians: until, by the counsel of his parents and friends, he was carried thither, whence many sick returned healed; and there, awaiting for some days the mercy of God, he was freed from such a dire infirmity. These things, as they were reported to me by those who saw or heard, I have sought to note with my pen, being taught by the Holy Spirit, who deigned to inspire my littleness with this, inasmuch as in his coming, as was said above, they were visibly beheld.

[77] Among all things therefore, dearly beloved, that it becomes us to do, for which reason George must be honored by the men of Roye. nothing more worthy can we do, than if we strive to heap up thanksgivings in the praises of God and S. George. For recalling the virtues of S. George, our Leader and Patron, we see ourselves requited with ample gifts, and believe ourselves invited to a reward never failing. Worthily then let the whole Clergy with the people rejoice together, and burst forth into such praises both with voice and mind:

O precious George, most invincible soldier, Most becomingly crowned with the triumphal palm, For the blood shed before the prince of the world, Snatch us from him, lest we die suddenly.

Who makes thee flashing with signs and miracles, Through thee let him grant us help, as to thy servants. And being appeased may he wash us from our guilt's offenses: And when we depart from this life, unite us with heaven's dwellers.

It is in thy power, by divine might, to grant this, Thou who dost enclose the earth in thy palm, and rulest with justice, In which thou art clothed with the fillet of wondrous brightness, Thou livest, reignest, dost hold dominion through eternal ages.

[78] The same with SS. Mark and Nicholas Thus far the Ms. of Roye composed before the end of the eleventh century, that is, before the church had changed its old name, and had begun to be called S. Florentius'. Now what happened in the year 1340 at Venice, is found among a hundred miraculous events described in Italian by Giovanni Felice Astolfi, and printed at Como in the year 1604; whence we undertake to set it forth in Latin, preferring to give the matter in the words of the ancient account itself, if we had been able to have it; or at least from the Venetian history of Bernard Giustiniani, who flourished one century after the event, from whom Astolfi confesses to have received it: but neither is this at hand for us. Therefore have it thus, and in few words learn how S. George was seen, together with S. Mark and S. Nicholas, to avert extreme ruin from the Venetian city. It was already the month of February of the said year, when on the fifteenth day of that month, in the middle of the night, a huge tempest of winds fell upon the city, which threatened ruin to all roofs, submersion to the whole city, with the waters piled high. An old fisherman, to withdraw himself from the danger, had betaken himself with his son to a boat; and lay hidden under the bridge which takes its name from straw. Thither, coming forth from his church, S. Mark approaches the man, and orders him to cross with him to the island of S. George. In vain he makes excuse of the present peril, he defends the Venetian city from destructive tempest. and at last, obeying the command, he lands at the island, on whose shore he finds the holy Protector; and thence, ordered to cross to S. Nicholas of the Lido, there also he takes the same into the boat: then having passed the double castle, he saw an enormous ship full of demons, through whom, driven by the incantations of a certain magician, that storm was being raised. But after the said ship, at the presence and command of the Saints, sought the deeps of the sea; and the fisherman carried SS. George and Nicholas back to their own places, whence he had received them; he landed Mark himself, who seemed to remain last, at the square of S. Mark; and from him received in place of fare a ring. With this the next day in the morning, as the Saint had commanded, going to the Doge and Senate, and setting forth what he had seen, showing the same ring, he easily persuaded them that the city had been saved by these Saints; to whose temples a solemn supplication was soon decreed: and the ring was redeemed from the fisherman for five ducats, and added to the sacred treasure, within a case of crystal of great

price it is shown even today as a perpetual monument of so great a benefit.

[79] About the same time, in which these things were being done at Venice, John Cantacuzenus, Emperor of the Greeks, he keeps the Emp. John Cantacuzenus safe from plots, experienced the present help of Lord George, as he himself narrates in book 3 chapter 91 of his history. For when friends had reported that Hierax was plotting the Emperor's death, and he himself, wishing to clear himself of that suspicion, had offered the image of the illustrious Martyr of Christ George, as a pledge of his faith and sincere good will toward the Emperor; this was of so much weight, that the Emperor soon laid aside all suspicion. He however nonetheless pursuing his design, and now hoping more certainly to inflict the death intended by him upon the unsuspecting one, meanwhile mixed himself in a certain tumultuous conflict, where neither of the Romans nor of the Latins did any fall or was wounded; Hierax alone, having received two wounds, lost his horse: to whose tent the Emperor approaching, warned him to see, lest perchance George the Martyr of Christ, whom he had given as surety of his faith, chastening his rashness against himself, had permitted him to be wounded. He the following night (since he saw himself to be held guilty of manifest treason) fleeing to Byzantium, and there being asked why he had not performed what he had promised, answered that he had never indeed lacked the attempt, but always the opportunity, the Emperor guarding himself from him no otherwise than if he saw through all his thoughts. Furthermore, that this chapter may be ended with a miracle of most recent memory, from the account of the Most Reverend Abbot Joannichius Carrarius, Vicar General of the Patriarch of Jerusalem, Laurentius Finicbiarus narrates on page 185, that in the city of Jerusalem there is a monastery of nuns, sacred to Lord George; where when in the year 1637 a certain one by the name of Melania was bearing the office of Abbess, being lame from an infirmity of one leg, and by some reason in descending the household stairs with faltering step, she was rolling headlong; she invoked the holy Protector of her nunnery; and not only did she suffer no injury through the twenty-four steps of the stairs, and rose to her feet to the astonishment of all; but she also appeared free from the very inconvenience of her long-standing lameness.

CHAPTER VIII.

S. George Tropaiophoros and Leader of the Christian armies.

[80] This glorious title of Tropaiophoros the Menaea ascribe to the holy Martyr, Held among the chief Patrons of the Empire of CP., as being most customary among the Greeks. That he has deserved it by many and very great benefits of help afforded in the dangers of war, we in no way doubt; yet we grieve that among the authors the first grounds of such an appellation are not extant: for we have scarcely anything from Greek writers that makes for this. Meanwhile, that S. George was reckoned among the chief Protectors of the Constantinopolitan Empire, you may gather even from this, that among the six flammula or banners which on the greater feasts are carried before the Emperor assisting at divine service by the Nobles, the fourth, representing S. George on horseback, is named by Codinus in chapter 6 On the Offices of Constantinople. And in chapter 17 the same author sets forth, that the Emperor, on the day after his coronation, in the Hall betakes himself to that place where is the image of the great Martyr George, and distributes golden coins among the attending Nobles and honorary pages. John Cantacuzenus however, Emperor crowned at Thessalonica, as he himself narrates of himself in book 3 chapter 27 of the history of his own affairs, after the applause, mounted on a horse, with all others however many were present following on horses, sought the temple of the great Martyr George, called Palaeocastrites; and venerated him, namely that under his fortunate auspices he might appear to have received the crown, as the scholiast of Codinus, Gretser, interprets. It is read also in Nicephorus Gregoras chapter 8, how Andronicus the Elder Emperor, hearing an unforeseen and unaccustomed neighing once and again; and understanding that it proceeded from the image of the horse of George, painted before the palatine chapel of the Deipara Nicopoea; and how he remembered that the same had once happened to the Emperor Baldwin, before he was driven from the city by the Greeks; he foreboded for himself a similar fortune, as if admonished by the Protector of the Empire.

[81] But, omitting the Greeks, let us pass to the Latins, for whom fighting in Asia and Europe against the infidels the patronage of S. George was most useful, against the infidels especially he is honored: it is certain. Hence the Church of Ferrara thus ends its proper Lessons concerning this Saint: The name of this Martyr is most famous everywhere not only in the East where he suffered, but also in the Western shores: and how he has been wont to be favorably present to those imploring his aid, Kings especially and Princes have often experienced in martial conflict. Similar things almost the sacred Order of Preachers commemorates in the Office of the said Saint, and adds: The Roman Church also; among the Saints whom she is especially accustomed to invoke against the enemies of the faith, venerates S. George among the first, as a singular Patron. With what right she does this, it is helpful to learn from that vision which is said to have been presented to the Turks besieging the citadel of Antioch, when the Christians held the city captured on the day of June in the year 1098; as a certain Admiral of theirs confessed. This man, as Robert the Monk narrates in book 5 of the Jerusalem History, during a time of truce, being accustomed to converse frequently and familiarly with Prince Bohemond, by whom, with an army of white-clad soldiers, among other things on a certain day asked him, where indeed that army of innumerable white-clad soldiers had pitched their camp, by whose help the Christians were supported in all the battles. For he said, that the Turks could never withstand their coming, but immediately when they saw them they began to fear: they however overwhelmed them as a whirlwind, and these were wounded; they cast them down, and these were slain. To whom Bohemond said: Dost thou think there is another army, than this which thou seest, ours? To whom he said: By Mohammed my teacher I swear, that if they were here, this whole plain would not contain them: all have white horses of wondrous swiftness, and garments and shields and banners of the same color. But, by the faith which thou hast in Jesus, where are their camps located?

[82] Bohemond therefore, illumined by the Spirit of God, at once perceived, that this which he had seen was a vision of God; and that what he sought proceeded not from temptation, but from good will, and replied saying: Although thou art a stranger to our law, because I see thee animated with good will toward us and with a good spirit, I will open to thee some sacrament of our faith. Seen by the Christians at Antioch to be present If thou hadst only so much profound understanding, thou shouldst give thanks to the Creator of all, who has shown thee the white-clad army: and know, that they dwell not on earth, but in the supernal mansions of the kingdom of heaven. These are those who endured martyrdom for the faith of Christ, and fought in every land against the unbelievers. Their chief standard-bearers are, George, Demetrius, Maurice: who in this mortal life bore the arms of soldiers, and for the Christian faith were beheaded. These, as often as is expedient for us, at the command of the Lord Jesus Christ, succor us, and through these our enemies are cast down. And that thou mayest know that I profess the truth, inquire also today, and tomorrow, and on the day after, whether in this whole region their camps can be found: and if they are found, refuted in thy sight from falsehood, we shall blush. And when in the whole region thou shalt not be able to find them, if it shall be necessary for us, on the morrow thou shalt see them present. Whence then do they come so swiftly, if not from the supernal seats, in which they dwell? To him Pyrrhus replied (for this was his name): And if they come from heaven, where do they find so many white horses, so many shields, so many banners? To him Bohemond: Thou askest great things and above my understanding; therefore, if thou wilt, let my Chaplain come, who will answer thee on these matters. To this the Chaplain: When the almighty Creator disposes to send his Angels or the spirits of the Just to earth, then they assume to themselves aerial bodies, that through them they may become known to us. And they now appear armed, to indicate that they come as aid to those about to labor in war. In the same month in which these men talked together, it appeared more evidently, and the truth of this vision was laid open to the very sight of the Christians. For although few were besieged within the city of Antioch by many, and these almost killed by long hunger; yet with spirits divinely received, on the 28th day of June they went out against the enemy, and brought back that most noble victory, which opened them the way to Jerusalem itself and all the Holy Land to be recovered.

[83] and to grant a signal victory over the Turks, Several authors narrate the event; one, who was there present, Peter Tudebodus a Priest, adds a very memorable circumstance most suited to our purpose, in these words: The troops of the Turks began to come out on both sides, and surrounded ours on every side, hurling javelins and arrows and wounding. There came out also from the mountains innumerable armies, who were leading white horses, whose banners were all white. Our men therefore seeing this army, did not know who they were; until they recognized, that it was the help of Christ, as he had commanded them through Stephen the Priest; whose leaders were S. George and B. Theodore and S. Demetrius. These words are to be believed, because many of ours saw this. Thus far the history of the Jerusalem Journey, published indeed under the name of Peter Tudebodus himself, vol. 4 of Francica of Duchesne, but which we prefer to believe is taken almost verbatim from his Commentaries by another, who on another occasion uses these words: He is to be believed who first wrote, and saw with carnal eyes, Peter Sacerdotus Tudebodus of Sivray. Which truly cannot be judged as said by Peter himself, but by another about him. Yet not for that reason do we give them less faith, than if we had the Commentaries of Tudebodus themselves in our hands.

[84] For Robert the Monk, in book 7 of the foresaid history, narrates the same vision of the white-clad soldiers: as various coeval authors relate. whom, he says, that man, as soon as the Bishop of Le Puy, Aimar or Ademar, afterwards Patriarch of Antioch, saw, cried out with a loud voice saying: O soldiers, behold there comes the aid which God has promised you. And certainly our men would have been greatly terrified, had there not been the hope which they had in the Lord. Then the greatest trembling rushed upon the enemies; and with faces turned, they cover their backs with shields; and they take flight, each where the place gave opportunity. Baudri too, Archbishop of Dol, is to be heard here when these things were going on: who, narrating the same more briefly, thus confirms them: These things many who were present have testified, nor however could all see them, but those to whom the Lord willed to reveal his secret: and he revealed it to some for confusion, to others for the showing of the imminent triumph. Let no one convict us of falsehood: because we feign nothing from our own heart, but what we have heard we testify: and our testimony, from the mouth of those who were present, is true. Similarly Guibert, Abbot of the monastery of S. Mary of Nogent in the territory of Laon, a writer of the same time: These things, he says, seen by many of our men, and when they had related them to others, were believed with full faith, as is fitting: For if we read that to the Maccabees, fighting of old for circumcision, manifest heavenly aid appeared; how much more ought it to have appeared to these, who for the cleansing

of churches and for the propagation of the state of the faith, offered to Christ the service of their shed blood?

[85] Even venerable to the Mohammedans themselves, Furthermore in this Triad of celestial Leaders, of whose present aid the Christians gloried, the first place is always given to S. George, who was both more celebrated and more famous than the other two, and almost alone known to the unbelieving Turks; so much so that Robert, Count of Flanders, most famous for his most valiant deeds in this war, when, on account of the invincible constancy of his mind, he seemed worthy of a glorious surname beyond the rest, is written to have been called by the Turks and Arabs themselves "son of George," as in the Life of his cousin, Charles, namely, the Good, Part 1 no. 6, testifies the coeval author Walter, Archdeacon of the Church of Morinum, on the day 2 March. From that time moreover until this day there continues among the Turks a singular veneration of S. George, whom, as John Cotovicus writes in his Itinerary of Jerusalem and Syria, they call Descletatozatil, that is, soldier of the white horse, and hold in the highest honor; as one whom they consider the chief protector of their sect (if it please God): which, says the same Cotovicus, anyone may easily gather from this, that the images of Christ and of the Saints wherever found they tear up, destroy, and deface; yet from the image of George alone they refrain. Of which matter we are eyewitnesses: for while we stayed some days at Arnica (which is a town of Cyprus), we found all indeed the images painted on the walls of the church of the Minorites, defiled either in eyes or faces or in some other part, either rendered useless or entirely torn up: he is honored with more worship among them, but we discovered that the Turks had left untouched the image of George alone, sitting on a horse and adorned with a tulipan. The same, as a matter of good omen, are accustomed on the feast day of S. George to lead out an army or fleet, as if about to serve under his auspices. The same, returning from visiting the tomb of their false prophet, would consider it a great religion not to have passed through the temple, which was built between Bethlehem and Jerusalem at the foot of the mountain called Pesale, and which preserves and shows the chains with which the holy Martyr was once believed to have been bound; and veneration of the place is increased because to have committed any theft whatever there or in the adjacent fields, is a crime, accustomed to be immediately punished with sudden death, as the frequent experience of many robbers is asserted to have shown, the foresaid Cotovicus being witness. Similar honor is paid to the same Saint at Ramla and at Beirut by those infidels. Rightly therefore John Cantacuzenus, and alone suffices to confute them. former Byzantine Emperor, in his third Apology against the Mohammedans, cited in Theophilus Raynaud and in a certain Ms. of ours, drawing an argument from the fortitude of the Martyrs, praises all in common, but by name S. George; who, he says, is both worshipped by us Christians, and honored by the Mussulmans themselves, called Chetir-Eliaz. Then he proceeds to select many special things from the history of S. George, not sufficiently abstaining from apocryphal exaggerations of nearly infinite tortures; and finally most truly concludes, that the Christian Church has in this Saint a most splendid example of Martyrdom, and that he alone in this kind of argument suffices for refuting the unbelief of the Mussulmans, and for building up an apology for the Christian faith.

[86] I return to the Latins, to whom going to the siege of Jerusalem, how S. George showed himself as leader, will narrate one who was present, Raymond of Aguilers, Canon of Le Puy, in his Jerusalem History. When we wished to set out from Antioch, there came Peter Desiderius the Priest to me Raymond, and said to me: that a certain one appeared to him in a vision, who said to him: Go into the church of B. Leontius, and you will find there Relics of four Saints, and you will take them with you and carry them to Jerusalem. And he showed him in that vision the Relics and the little boxes of the Relics, and taught him the names of the Saints. The same Saint stood by him in a vision after some days, who greatly threatened him, that he had neglected the command of the Lord; and unless by Thursday he had taken those Relics, it would be a grave loss to him… When the Priest had told this to me Raymond, I related it to the Bishop of Orange and to the Count of St. Giles and to some others: who, taking candles, came to the church of S. Leontius; and we offered candles and vows to God and the Saints of that church, that Almighty God, who had sanctified them, might grant them to us as sharers and helpers; the Relics of certain Saints are revealed: and that those Saints might not scorn the fellowship of pilgrims and exiles for God, but might rather join themselves to us, and join us to God. When morning came we came with the Priest to the coffers of the holy Relics, and just as had been foretold to us, we found them: and the names of these Saints are Cyprian, Omesius, Leontius, and John Chrysostom. The first seems to be that magician of Antioch, who converted by the virgin Justina, and with her led to Nicomedia for punishment, is honored on September 26: from whose Relics some portions brought back to Antioch, is very likely. The second Omesius, in true and whole name, will rightly be thought to be S. Dometius, first at Nisibis in Persia, and then in Syria a monk at SS. Sergius and Bacchus, and finally a glorious Martyr there under Julian the Apostate, to be recorded on August 7. Leontius, to be venerated on June 17, was leader of the army, who with Hypatius and Theodulus, Tribunes, suffered at Tripoli in the same Syria.

[87] Among the coffers themselves, says the same Raymond as above, we found a certain casket with Relics, about which when we asked the Priest, of what Saint these Relics were; he replied that he did not know. But when we asked the inhabitants, if they knew whose Saint they were, they said they did not know; some said of S. Mercury, by the same, S. George orders his own relics also to be taken, some of other Saints. The Priest however was willing to take them up and gather them with the other Relics: to whom I Raymond, in the presence of all, said, Holy one of Jerusalem, make manifest thy name and will; otherwise let it remain here. When the Priest had gathered the other Relics, and had wrapped them in cloths, and the night that followed, there stood by him waking a certain youth, as if of fifteen years, very beautiful, and said to him: Why today did you not take my Relics with the others? And the Presbyter to this: And who art thou, Lord? And he: Do you not know who is the standard-bearer of this army? And the Presbyter replied: I know not, Lord. And when a second time to him asking the same, the Priest had answered the same, he terribly threatened him saying, professing himself their standard-bearer; Thou shalt truly tell me. And then the Priest said: Lord, it is said of S. George, that he is the standard-bearer of this army. And he: Thou hast well said: I am he. Take therefore my Relics, and set them separately with the others. When however the Priest had delayed to do this for some days, the same S. George came again, and commanded the Presbyter gravely, saying: By no means fail, in the morning to take my Relics: and near thou shalt find in a small phial some of the blood of the holy Virgin and Martyr Thecla, which thou shalt likewise take, and after this sing Mass. These things, and all that he had told him, the Priest found and did… With such a retinue the camp of the Christians being strengthened, and moving themselves toward Jerusalem, leaving for the time Tripoli and Accaron; when the Saracens, wherefore they consecrate the first-fruits of victory to him, who dwelt in Ramla, heard that we had crossed the river, which is near; they deserted the fortification and arms, much grain on the threshing-floors, and the harvests which they had gathered. When however we came there the next day, we knew that God truly was fighting for us: and so we offered vows to S. George: and since he had professed himself to be our leader, it seemed good to the elders and to all the people, that we should choose a Bishop there, because we had found their church the first in the land of Israel; and at the same time that B. George would pray to God for us, and through the land of his dwelling lead us out faithfully. Moreover Ramla is near Jerusalem about sixteen miles.

[88] Thus far the foresaid Raymond, with whom regarding the distance from Jerusalem, and they restore the temple and tomb, almost agrees John Phocas in the description of the Holy Land visited by him in the year 1185; but he describes the form of the temple itself, restored by the Christians upon the former ruins, thus: The temple is dromic, that is (as I interpret), running out in length, and within the apse of the sacred tribune beneath the pavement of the altar appears the little door of the sepulcher, surrounded with white marble. But I think it necessary to relate how great are the things which a few years ago were done there, as we heard from the Clerics of the temple itself. For they said, that when he who now presides over the upper part, the Latin Bishop having been introduced, had attempted to open the little door of the sepulcher, the marble slab which covered it having been lifted, he found an enormous cave, and in its inner part the tomb of the Saint: and when he tried also to unseal this; one of those who had attempted it, was half-burned by a flame bursting forth, the other was utterly extinguished. I would not guarantee the truth of this narration, which certainly had Syrians for authors, then most ill-disposed toward every Latin name: yet the not sufficiently religious license of many in digging out and transferring sacred Relics into Europe makes it probable, which God here wished to restrain; lest with what remained being entirely taken away, the ancient reverence of the place should be removed. But if these men it went ill with in their irreligiosity; those former men who restored the temple overthrown by the Saracens, and adorned it with the title of a Bishopric, received such fruit of their liberality toward S. George, and of the trust placed in his leadership, as the Carmelite Fathers accustomed annually to recall, thus ended their matins Lessons about the Saint: When however they had besieged Jerusalem, and with the Saracens resisting them they did not dare to ascend by ladders, And they have the Saint as their helper in the ascent of the walls: B. George clothed in white arms, marked with a snowy cross appeared, nodding that they should ascend after him securely, and take the city: who being animated by this took the city, and slew the Saracens, in the year 1099, on July 15. Thus the most ancient Breviary of those Fathers, printed at the beginning of the invention of typography at Venice with Lucas Antonius de Giunta the Florentine, drawn and excerpted from the approved use of the Lord's sepulcher of the holy church of Jerusalem: whence we doubt not, that there these Lessons also were used, and the foresaid vision believed for certain, even if omitted by the authors above cited; just as also many other particular circumstances of this most beautiful victory, in the explaining of which all authors, although prolix elsewhere, are contrary to custom very brief.

[89] Nearly one century after these things, Frederick the Emperor Barbarossa, having often frustrated the prayers and hope of the Christian world, at last in earnest set out for the aid of the Holy Land, in the year 1190. Whose soldiers with many inconveniences and

great famine afflicted around Iconium, with various defeats struck the Sultan of that city: about one of which thus speaks, who was present and described the whole matter in a letter, an Anonymous author: After the holy day of Pentecost (which then fell on May 13), likewise to those fighting at Iconium he grants victory: we found Melech, son of the great Sultan, and the lines drawn up against us, and a multitude of Turks, about four hundred thousand horsemen; who had filled the whole land like locusts: against whom we raised victorious eagles in the name of Christ in the front, feeling neither hunger nor the defect of the wounded. And though we were scarcely six hundred horsemen, under the sign of the life-giving Cross we conquered them and turned them to flight. There Melech the son of the Sultan was cast from his horse and four most famous princes of his were slain, and very many others. There also something happened worthy of memory. S. George on the same day, as before, was seen by Louis of Heffenstein preceding some of our lines, bestowing aid on our army: for Louis himself publicly confessed under oath, and under the religion of his pilgrimage before the Lord Emperor and the army. But the Turks themselves also afterwards related to us, that they had seen some lines clothed with white garments and on white horses. Faith indeed follows those reporting the subsequent victories, by which the Duke of Swabia with six joined to him (which seems wonderful and incredible to say) occupied with the edge of the sword the city of Iconium, which in size equals Cologne, its inhabitants being killed: and the Lord Emperor, meanwhile remaining in the rear, fought against other Turks in the field; and when there were about two hundred thousand horsemen, by the power of the Most High conquering them he put them to flight; although he had scarcely five hundred soldiers on horses, and these almost killed by hunger.

[90] At the same time in which by such and so prodigious successes through S. George, Leader or standard-bearer of the Christian armies, the Catholic religion was triumphing over its enemies the Turks in Asia; by like losses among the Spaniards the power of the Mohammedan perfidy was decreasing, in the kingdoms of Aragon, Valencia, Catalonia, and Majorca. and against the Saracens in Europe he is said often to have fought visibly, The writers of those peoples commemorate their frequent and greatest victories, won from the proudest Moor; nor do a few add to these S. George, crushing the adversaries with visible aid and driving them to flight. The same thing others write was done in Calabria and Sicily to the Normans fighting against the Saracens. Both make the truth of the popular tradition about the Georgian appearances in battle itself sufficiently probable, as shown by the singular devotion of the said kingdoms toward S. George, and by the churches shown in the place of the combat itself or elsewhere, erected, as is said, in memory of the event or in recognition of the benefit, to the Saint as champion and patron of the warring Christians. But it is to be regretted that the memorable affairs of those provinces were not handed down in writing by coeval authors, whence with like certainty might have been confirmed such apparitions made in Europe, as those of which we have spoken so far have been confirmed. Only from Tamayo de Salazar is a summary of the battle of Alcoraz proposed, at the city of Huesca in Aragon, and that under the name of Aymeric, then Abbot of S. John de la Peña. But that it is least ancient and was recently invented to prop up certain fables not without chronological errors absolutely inexcusable, we shall sometime show.

[91] By more certain testimony it is clear to us, that S. George was present from heaven to the aid of William King of the Romans: seen to be sent to the aid of K. William besieging Aachen. for in the Life of S. Boniface Bishop of Lausanne, on February 19 no. 14, it is read thus: At the time when King William of Germany, against the schismatic and abdicated from the Church Frederick, was besieging the city of Aachen, the accustomed seat for taking the Crown and fortified with strong Frederician garrison, that is in the year 1248 or following; the Bishop Magister Boniface was at the Chamber of S. Mary in prayer, and saw in spirit an armed soldier, clothed in white arms, sitting upon a white horse, having a lance in his hand; and other soldiers followed him clothed in the same arms. Then the Bishop thought in his heart saying: God! who is this? and whither is he going? Then came an Angel of the Lord and answered his thoughts: This is S. George, whom the Lord has sent to the aid of King William; because today he will obtain the victory, and he himself will lead King William into the city, and so it was done, on the sixth month of the siege, on the 31st day of October. That Life is had from the Ms. of the Monastery of Camera near Brussels, where that Saint lived and died: it was moreover composed by a certain Cistercian monk, who was either coeval with the Saint or received the particulars from the papers of the nuns who were familiar with him; therefore the vision there related, approved by the true outcome of the promised victory, is most worthy of all acceptance. If similar things from other victories and apparitions elsewhere be brought forth, we shall gladly enlarge this chapter with them, which, already sufficiently prolix, is looking toward its end.

CHAPTER IX.

On the Order of S. George in Austria.

[100] They deceive, or willingly let themselves be deceived, carried away by flattering zeal to please, The beginnings of equestrian Orders. whoever seek the beginnings of the military Religions before the 12th century. For the marble tablet said to have been found at Rome, representing Constantine the Great on the throne, surrounded by a multitude of Soldiers marked with the Cross, if indeed it was ever truly dug up, had been buried not so very long ago, and sculptured not very many years earlier. This will be made clear to anyone curious of Roman inscriptions, by the words reported in Finichiarus page 18 which are said to have alone been legible, the rest having been purposely worn away to lend credit to a fictitious antiquity; they should not be sought from Constantine M., namely these: Constantine Maximus Emperor, after being cleansed from leprosy by means of baptism, creates Soldiers or gilded Knights for the protection of the Christian name. The whole phrase and almost every single word savors of the novelty of this or the preceding century, and could anyone receive these as ancient? No more proves a certain seal appended to the charters of that family, which obtained the prefecture of a certain Georgian military order, brought from Constantinople, and perhaps still obtains it at Venice, since in it is represented George on horseback with this motto: S. George Protector and tutelary of the Constantinian Militia, as the same Finichiarus writes. Lastly, the coins of the Emperor Majorian, of which Gonzalo Argote de Molina boasts, writing on the Nobility of Baetica, are pure and undiluted fiction, as appears from their description, when he says that on the obverse side was engraved a Cross with these words going around: Glory of the Caesars Augusti Georgiani: on the reverse, Α Ω with this motto Salvation of our Lords the Augusti.

[101] but they are to be referred to the 12th century. If one prefers to write what is true rather than what pleases, it must absolutely be said, that the praise of this most salutary institution is due to those who with Godfrey of Bouillon restored the kingdom of Jerusalem, and having entered into a society for gathering and protecting pilgrims, bound by certain vows, gave origin to the Orders of the Hospitallers and Templars, afterwards most famous throughout the whole world. For in imitation of these, under other and other titles, patrons, and constitutions, were erected afterwards throughout all the dominions of the Christians various equestrian Orders, about which authors may be consulted. Our purpose is to treat only of those who fight under the patronage of S. George, among whom by the prerogative of imperial institution that one holds the primacy, about which our John Bolland had written an accurate treatise, to be inserted on February 5 into the erudite commentary about S. Domitian, unless a too prolix digression in that place, seeming importune, had seemed more opportunely to be reserved for this. By whose judgment, and at the same time that the labor of the most learned man may not perish, we give it here whole. He writes thus:

[112] What on February 5, in the Life of S. Domitian, we described as the monastery of Millstatt, Millstatt given to the Master of the Order of S. George, that Emperor Frederick III, with the consent of the Supreme Pontiff, converted into the royal seat of the General Master of the Order of St. George, as Lazius in book 6 of the Migrations of Nations writes. That Order, as Julius II the Supreme Pontiff testifies, Frederick III erected, and by the authority of the holy Apostolic See first founded: or rather, as it is stated in that sanction which Paul II issued in the year of Christ 1468, erected by Frederick III, through the Apostolic See requested it to be erected and instituted. What however Frederick chiefly looked at in the institution of that Order, his son Maximilian the Emperor indicates in the diploma given at Innsbruck, September 17, in the year 1493; namely, to check the daily incursions of the Turks. And the same Paul II more fully in these words: Indeed our most dear son in Christ Frederick, Emperor of the Romans always Augustus, who burning with the fervor of devotion, recently to visit the most sacred thresholds of the Blessed Apostles Peter and Paul, and other places dedicated to God, betook himself personally by vow to the nourishing City, humbly explained to us, that he himself, for the praise and glory of Almighty God and of the glorious Virgin Mary, for the exaltation of the faith, for the exaltation also of the Catholic faith, for the salvation of his soul, and for the commemoration and honor of the house of Austria (from which he drew his origin), desires with his whole mind one military Order, under the invocation of S. George Martyr, to be erected and instituted by us. These things Leo X repeats in almost the same words in a bull mentioned below.

[103] Julius II in the above-cited bull thus speaks: By the inspiration of the Holy Spirit, our most dear son in Christ of happy memory, Frederick III Emperor of the Romans, while still existing in this present life, and illumined by a ray of divine light, by the height of his wisdom, as a special Advocate and Defender of the Church of Christ, seeing with the eyes of the prudence conferred on him by God, that the Church itself and the Empire were being more and more harassed by the infidels, and the borders and limits of Christendom daily diminished, and consequently all Christendom reduced to the extreme peril; and a protection against the Turks; and on the contrary the infidels strengthened and growing, to the greatest peril and emptying of our Catholic faith and of the Church and Empire, unless a convenient remedy be very swiftly provided: which he, illumined by a ray of divine light, as was premised, prudently wishing to provide, erected the Order of S. George Martyr, and by the authority of the Holy Apostolic See first founded it, as a shield, protection, and defense of our aforesaid Catholic faith, and for the increase and amplification of the Church and the Christian Empire; but for the terror, trembling, and devastation of the treacherous enemies of the Cross of Christ. And hence thou mayst refute what Lazius in book 3 of the Viennese Affairs writes, that Frederick seemed to have instituted all this, that he might bring back by postliminy to Austria and the provinces lying around it the dignity of the formerly Eastern kingdom, not for the mere glory of Austria. instituted by the Kings of the Franks, as it was anciently comprehended under this interval of lands. But neither have I anywhere read, that Noricum Ripense, which is now Austria, pertained to the kingdom of Austrasia (which Lazius, following the German etymology,

called Eastern); nor did Frederick have in mind so much the glory of that province, as its protection and that of the neighboring ones. More rightly perhaps others judge that he was moved by some rivalry with the Order of the Golden Fleece, to which, erected by the Dukes of Burgundy among the Belgians, several Kings and supreme Princes had already given their names.

[104] What was the primary seat of the Order, what the discipline at home and publicly in church, what the habit, what the obligation of vows, what prayers to be recited in common, Paul II sets forth, and from his diploma Leo X. That Frederick namely had wished, in the monastery of Milstat, of the diocese of Salzburg, a certain military house in a place suitable for this, The election of the Master, with a church, cloister, dormitory, halls, chambers, and other necessary offices, to found and build from his own means, for the perpetual use and habitation of certain Brethren of that military Order, namely lay Knights, and also Priests or Clerics: one of whom, by the foresaid Frederick the Emperor, at this first time, was to be chosen and deputed for this, existing as General Master: and thereafter, when he was removed from our midst, when the vacancy of the Magistracy of that house should occur, by the Knights (with however the consent of Frederick himself the Emperor, or of the eldest Duke of the same House of Austria) a successor, or the aforesaid Master, should be successively chosen. But the Presbyters or Priests of the said House, and of the Provost: of whom one, to be chosen by the other Priests, should be Provost and head of the Presbyters and Clerics themselves: and both Knights, Provost, and Priests, should be considered as subject to the aforesaid General Master existing for the time. And the first chamber should be assigned to the Master, the second to the Provost, the third to the senior Knight, the fourth to the senior Priest, the Knights' chambers and order in the church: and so on successively: so that between two Knights there should be one Priest, and between two Priests one Knight. In the choir moreover the Master should have the first place, and finally in it the Priests should altogether precede the Knights.

[105] And both the Master and Knights, as well as the Provost and Priests, should voluntarily make vows of chastity and obedience. vows of chastity and obedience, To the making however of the vow of poverty they should by no means be compelled unwillingly: but should be able to have goods and property with the permission of their Superior, and lawfully to retain the patrimony or other goods which they possessed before entering religion, and the fruits thence arising, as long as they lived (the power however of alienating the goods after such entrance being entirely forbidden them) to convert to their own uses: not of poverty: and those same goods, both movable and immovable, should after their deaths devolve to the house itself, or to one dependent upon it, in which they have made profession, and should wholly pertain to it. And that the Master, Knights, Provost, and Priests aforesaid, should wear ankle-length garments of any color, the habit: except red, green, and saffron, at all times; on the vigils moreover and festivals of the same glorious Virgin, and on every Saturday, they should be bound to wear over these a white garment with a red cross, of equal length with the garment beneath and of equal breadth, extended to the arms, according to the form designated below.

[106] Having then reviewed the weight of prayers, daily to be performed by Priests and laymen, he enumerates the possessions assigned by the Emperor to them, and Paul confirms, and after him Leo a little more briefly in these words: The said monastery, and the house or preceptory of Morperg, of the Orders of S. Benedict and S. John of Jerusalem, of the dioceses of Salzburg and Passau; goods assigned to the Order: and the hospital and monastery called S. Martin's, now of Vienna, but then of the same diocese of Passau; and the chapel of B. Mary of new foundation; and the parish church on the mountain of Straden of the Salzburg diocese, which belonged to the right of patronage of the same Frederick the Emperor; to the Orders of S. Benedict and S. John of Jerusalem, and to the house or preceptory of this kind, when they should happen, first suppressed, to become vacant simultaneously or successively, by cession or death, or any other form of dismissal, to the same house, after it should be founded, he perpetually annexed and incorporated; namely the same Pope Paul II. Other goods assigned to the same Knights Lazius recounts, which it is wonderful that both Pontiffs passed over; although it is certain that they possessed more than those that these enumerate, other things possessed by them. the same Lazius shows that certain also mentioned by them were never devolved to them at all: And lest anything should be lacking to splendor, he says, Frederick liberally added for the support of life and court, the castles of the lords of Cranichberg (recently extinct with their family); which also even in our memory they retained in fidelity; Trautmansdorf, Scharfenek, and the estate of St. Petronella, in which the ruins of Carnuntum stand. He also wished to add the provostship of Elbingen in Francia, and in Austria Maurberg, the royal residence of the Knights of Rhodes, if he had not been forestalled by death. In book 12 of the Roman Republic section 6 chapter 3 he says, that there were also given to them the castles and dominions near Millstat, of Sternburg and Landscron.

[107] What however happened to the monks of Milstat, it is permitted to conjecture from the cited sanction of Paul II, where he speaks thus: To the venerable Abbot and monks of the same monastery, Benedictines sent elsewhere, to any other monastery whatever of the same Order of S. Benedict, in which they shall find benevolent receivers, to transfer themselves, if they shall wish voluntarily, provided however that to each one of them from the fruits, revenues, and proceeds of the same monastery, a suitable portion by the Master, Knights, and Priests should be assigned, from which they may be able suitably to sustain themselves; sustenance assigned. full and free facility, by the same authority we concede: premised, that on account of the aforesaid union, annexion, and incorporation, if by virtue of these they take place and have effect, the monastery itself should not be reduced to profane uses like an inheritance: but in it and in the aforesaid churches divine offices should be celebrated, in the hospital the accustomed hospitality, and in the aforesaid churches by no means should be neglected; but the customary burdens of all of them should be borne.

[108] These things being thus constituted, the same Paul II Pope confirmed the Order in these words: Order confirmed by Paul II, We therefore considering that the greatest glory will come from the premises in the church of God, and that a most true defense against its enemies can succeed to the Catholic faith itself, privately commending in mind the pious and laudable purpose of the Emperor, inclined by supplications of this kind, the military Order of S. George aforesaid, after the manner of the Military Order of the Teutonic Order of B. Mary, with the honors, insignia, and qualities aforesaid, by Apostolic authority, by the tenor of these present, and from certain knowledge, we erect, institute, make, and create; and we number it among other Military Orders and equally approve. Then Sixtus IV, who, Paul II having died July 26, 1471, was elected on August 9 in his place, and by Sixtus IV. approved the same Order; as Alexander VI, in the diploma to be cited soon, is the author. But Maximilian Caesar did not so much restore the Order as fallen, as writes Andreas Favinus of Paris in the Theater of Honor, but rather enlarged it, with the addition of a confraternity of S. George. For when the Knights of S. George, as the same Maximilian testifies in the diploma given at Innsbruck, September 17, in the year 1493, on account of the hostile incursions of the Turks, as well as of Matthias, the fifth King of Hungary, had suffered the greatest disasters, their villages and cities depopulated, to the same, weakened by the Turks, churches burned, monasteries of men and women destroyed, and their estates desolate, and nearly all deprived of cultivation, and few cultivators inhabited those lands; and at length being reduced to such want and desolation, that with their own strength they could make no resistance to the attempts of the Turks themselves, etc. Which disasters Alexander VI also enumerates in a Constitution issued on the Ides of April, in the year 1494; and the same Maximilian exaggerates them more in the diploma given at Antwerp, on the day of SS. Simon and Jude, in the year 1494.

[109] At that time therefore was erected a secular confraternity of both sexes, free, and bound to no observance: of whom some, for at least one year, a free confraternity of S. George added, would fight against the Turks, either at their own expense, or content with half the stipend to be represented by the Emperor; others would bestow pious largesses and alms, to some place near the Turks, to be garrisoned with men and arms, and to check their daily incursions. This Confraternity John Sibenhirter, General Master of the Order of S. George, first instituted: the Emperor approved, Pope Alexander VI confirmed, and established, that to the said confraternity two Vicars General, over which were placed the Master of the Order, the Bishop of Gurk, namely the Master of the said Militia and the Bishop of Gurk, for the time existing, should be placed, who should preside over the spiritual things pertaining to spirituality, etc. and by the foresaid Maximilian King, and when he was dead, by his heirs and successors, Dukes of Austria, and two Captains General: Styria, Carinthia, and Carniola, etc. for the time existing, two or more ordinary Captains General should be placed over the soldiers and stipendiaries of the foresaid confraternity, who should preside over warlike matters, and should be held and venerated by all as Patricians and veterans, and to them, in the name and place of the said confraternity, an oath of fidelity and obedience, according to the custom and rite wont to be observed in such matters, they should take.

[110] The insignia of the Knights of this confraternity the same Emperor constituted, its insignia: a golden Cross with a crown, also in a golden circle, which, with solemn rite, the Bishop would bind around the right arm of the new Knight; and the Knight himself would at his own will adorn it with gold, pearls, or other precious stones, and in the glory and praise of his magnanimous purpose and intention, before all Kings and Princes and every people, he would wear it openly and publicly, hung on cap or biretta, or wherever it would please better, and would precede all other Knights. Many decorations and ornaments Maximilian imparted to these Knights in the said diploma given at Antwerp, and decreed that they should be called Crowned Knights, Initiation of the Knights, who were called Crowned. and that to their children and descendants, over the helmet it should be permitted to wear a crown. With what ceremonies moreover the sword, the burning candle, and the cross are delivered to the new Knight by the Bishop, and spurs are put on by the attendant nobles, amidst solemn prayers; in the Statutes of that Militia, confirmed by Imperial and Pontifical authority, is described. Alexander VI professes in the bull already cited, that he had taken upon himself the Confraternity of S. George in his own person, and willed to be inscribed in it, just as also, he says, our venerable brothers of the holy Roman Church Cardinals, To this Confraternity were inscribed Pope Alexander VI, and Cardinals; from their pious devotion, took it up, and willed to be inscribed in it. The same Pontiff gave to all the Bishops of Germany an Apostolic Brief, for the commendation and promotion of the same Militia, bestowing great indulgences and remissions of penalties to be paid for sins. Whence in a certain edict of John Sibenhirter General Master the following prayer is prescribed: Brethren, let us pray for our most holy Lord Pope Alexander VI, our brother, that Almighty God for his glorious martyrdom may deign happily to rule and preserve him for the conservation of the Catholic faith, and after his death to the heavenly glory

may deign to lead him.

[111] Maximilian himself also in the oft-cited Antwerp diploma, thus speaks of himself: And in that confraternity equally with the other brothers we wished to be inscribed and numbered: and Emperor Maximilian. and in a short space of time, with the common aid of Christians, we resolved to wage an expedition, to last at least two years, against the Turks themselves, enemies of the Cross of Christ, and for that, and for the common salvation and peace of all the faithful, to expend the means bestowed upon us by God. The same in letters given to John King of Navarre on October 16 in the year 1511, says of his father Frederick, that he had intended to take up the same Order and militia, for his singular devotion to the same glorious Martyr S. George: and of himself he adds: We however, who from our early age, also with no less devotion, have always followed the same most glorious Martyr Lord George, pious toward S. George, as one by whose help and aid we have obtained frequent glorious victories over our enemies; adhering to the footsteps of the same our father and predecessor, from the fervor of faith and devotion which we have toward Almighty God, intend to preserve the Order of the same S. George, and to augment and amplify it with revenues, and also we ourselves, in honor of Almighty God and his glorious Martyr S. George, intend in a certain manner to take it up, etc. Julius II Pope, who from the last day of October 1503 to the 9th of the Kalends of March of the year 1513 presided over the Church, thus speaks of Maximilian: He had decreed personally to take up the said Order, and to dedicate his life there in devotion and holiness serving God, and against the infidels of this kind, desiring to devastate and demolish the Lord's vineyard, to set himself as a wall and most strong defender, and together with the Brethren of the said Order even to the soul and blood continually and strongly to fight, thinking of an expedition against the Turks. to extend the boundaries of the Church and Empire, and with God as leader to recover Jerusalem and Constantinople and the other most noble places and dominions of Christendom, etc.

[112] The same Julius II confirmed this Order and militia, with the addition of this formula of indulgences: And at the present time, with the counsel and will of our brothers, we approve, commend and confirm; giving to all and each of the faithful of Christ of both sexes, wishing to enter the Order itself, Indulgences given to the Order by Julius II. remission of all their sins, so that as soon as they have put on the habit of the same, and made profession within the term appointed to them by their Superior, confessed and contrite, from penalty and from guilt and from the prison of Purgatory and its pains, immediately and wholly should be absolved and acquitted, fully and freely (according to the profession of our Savior Jesus Christ made to Peter, Whatsoever thou shalt loose on earth, shall be loosed also in heaven) to enter paradise and the kingdom. Mat. 16, 19 Finally Leo X, and by Leo X, who on the 5th of the Ides of March of the year 1513 succeeded Julius II, and died in the year 1521 in the month of December, confirmed by Apostolic authority the same Order instituted by Paul II, and other privileges, and the confraternity then added, and adorned it with indulgences and privileges, which any other military Orders enjoy and use, and also with other immunities.

[113] All these things from the cited diplomas, which are extant in the library of the most renowned man John James Chiffletius, Count of the Royal Physicians, at Brussels, we have deduced more fully, because many things have been written slightly by various about this Order. Bernard of Luxembourg of the Order of Preachers cites those diplomas of Pontiffs and Emperors, other things written about the Order. in his little book on the Military Orders, printed at Cologne in the year 1527 at Stephen Cervicornius's, thus writing in chapter 20: The newest Military Order instituted by Lord Alexander VI and the most illustrious Emperor Maximilian, is called the Order or confraternity of S. George for waging war against the rage of the Turks. This Order has as its insignia a golden Cross with a crown in a golden circle: and the Knights have to take an oath, that for the Catholic faith they ought to fight, either by land or by water, and they have diverse spiritual and temporal prerogatives: as is contained more clearly in the Papal and Royal letters, and the Order has a General Master, and diverse statutes. These are Bernard's, which more succinctly, citing him, Miraeus reports in the origins of the equestrian Orders chapter 15, and in Miraeus's very words, though not citing him, Francis Mennenius of Antwerp, in the origins and symbols of the Military Orders.

[114] Wolfgang Lazius in book 3 of the Viennese Affairs, treating of Frederick III, thus writes: He also inaugurated the Order of St. George, for whose General Master he designated the royal seat in Millstatt, in Carinthia a most pleasant place, and added the honor of Prince. I fear that what Favinus adds is not true, Was the Bishop of Wiener Neustadt subject to his Master? since not even the slightest argument for it can be drawn from the cited diplomas of the Emperors and Pontiffs. To him, he says, to the General Master indeed, he subjected both a Bishop and Canons, for that reason afterwards transferred to the castle, and marked with the same cross of S. George. We suspect that they were no otherwise than Alexander VI and Cardinals and other Prelates, inscribed in the confraternity and marked with the Cross; perhaps transferred to the citadel, that they might be farther from military insolence, if the city should come into the power of the enemies. Favinus was deceived here, as often elsewhere, while he less grasped the sense of Lazius, No Bishop at Millstatt, nor regular Canons. and writes of Millstat that it had been strong of itself, fortified with a strong citadel, and that a college of Canons, who would arrange the rules of life according to the rule of S. Augustine, was there established by Frederick, and a Bishop added, who chosen from the very assembly of Canons, should obtain spiritual jurisdiction over the whole Order. Lazius indeed transmits three episcopal dioceses constituted, by Frederick's care, in Austria the Viennese and of the New City, and the Laibach in Carniola. But that New city is not Milstat, but Neostadt, or Neapolis, a city of Austria. Thus far our Bolland of blessed memory.

CHAPTER X.

The Order of the English Garter under the patronage of S. George, and elsewhere others.

[115] Among very many Mss. about S. George sent to us from all sides by those who, informed of our undertaking, wished also to add their contribution, a prolix treatise came to us in the year 1649 at Saint-Malo from Britanny Armorica from a certain D. Prichart: who, whether he himself is the interpreter, or, asked by an interpreter, shared it with us, since I find it nowhere noted, I do not wish to investigate more curiously; nor yet the name of the first author. Yet before I excerpt from it what can serve our use, I set forth the interpreter's preface, which is as follows. Where the following has been received. This Dissertation on S. George, is one of many, which a learned man and well-known from other writings has published in his native language. Why we have selected it from the others and rendered it into Latin from a larger work, was this reason, that foreigners might perhaps also desire to know this; the rest of it can remain at home and in his country, to which he has given almost all those works, without any injury or envy from the Latin world. But indeed when I was translating these things, I so abounded in leisure, that I could have attempted something beyond the office of a translator or paraphrase. And I did so. What indeed? I so freely roamed through another's work, that I have added something of my own. These things I have thought necessary to premise, lest, detected by another's indication, I might be accused of plagiarism. Although in our case the law of plagiarism would be in vain, where neither is betrayed he who would claim his own, nor he who has stolen another's. And certainly he who first wrote these things, has so recently sinned against God and his country, that he cannot complain, even if life itself, which is dearer to him than writings, were taken from him. To me however, who translated, there is so little care about what I have done, that I openly declare: Take away mine with impunity, reader, and farewell: or at least, if thou art good and learned; taking away ours, put thou better things in their place. Thus far that Preface, which is followed by a treatise on the existence, acts, and cult of S. George: in which most things are so deduced, that many things which are discussed more fully and solidly by us in the preceding Commentary are touched upon, no new argument is brought forth which could not be known from elsewhere, and all things agree splendidly with our opinion. Then about the special cult of S. George in England, are proposed those things, which we shall give below; and finally the whole treatise is concluded with an erudite disquisition on the Order of the Garter or golden Garter in this manner.

[116] The Order of the Garter under the title of S. George, The Order of the Garter serves under the auspices of the Great Martyr S. George: which is so known to all, that it is no more known by the name of Garter or Garter, than by the title of that Saint. This is seen everywhere from its statutes, revised under Henry VIII: Chaucer indicated the same in a hortatory Poem in English, when he addresses the Knights of the Order in verses, to be rendered in Latin thus:

If Christ's worship, if the glory of the gracious Virgin, If the pledge of holy George touch you in any way, Let each one act worthily of such a Leader, and know That under a great Prince there is no place For a lazy soldier.—

And if indeed it were a question of ceremonies, of dress, and other things, which are done when new Knights are initiated into the sacred rites of that Order: if likewise I had proposed to review the duties, to which by the laws of the Order the Knights are bound; this could easily be done from Camden, Leland, Polydore, Segar, Glover, Favinus: also Erhard Cellius, who described the admission to the Order of the Duke of Württemberg under King James; John Olerius, who described that of the Prince Palatine, and also of the Prince of Orange, under the same King James; and many more besides; what we should say here, they would supply abundantly. If anyone besides desires to know what is the allegorical exposition of all these, he may read the Treatise more ancient than all these of Mendocius Belvalet monk of Cluny (who was sometime legate here in England) inscribed La Garretiere or Mirror of the English, which recently Philip Bosquier published under the Title of Catechism of the Order of the Knights of the English Garter. These things, because they are clear to all, we pass over: but we propose two other questions, which are more removed from common knowledge, or less clearly explained; namely at what time this Order began, and what was the occasion of its instituting. Yet truly, whether here I may merit the favor of the reader, I now doubt. It is for a diligent man to seek carefully, for a happy one to find.

[117] Although the first institution of this Order was Edward III's undertaking and work, and so is rightly judged by all; yet a proposal and a certain destination of instituting it is thought to have been prior and more ancient than Edward. So transmits a certain Ms. author who lived under Henry VIII, and wrote a Commentary, to which he gave this title: Institution

of the most famous military Order named from the noble Garter. perhaps designed by Richard I, This author declares that Richard I conceived in the war the purpose of instituting the sacred Order. For when in the Holy Land a certain siege was being drawn out long for him, At last (says this author) by a spirit falling in, as was thought, through the intervention of S. George, it came into his mind to put on the legs of certain chosen soldiers a leather strap, such as he then only had at hand; by which, mindful of future glory, they might be roused to do the business strongly and vigorously; in imitation of the Romans, among whom was in use that variety of crowns, with which for various causes soldiers were wont to be bestowed and marked: so that by these as by certain incitements, frenzy being cast out, the courage of mind and fortitude of breast might rise up more fervid and leap forth. From which testimony of the ancients or tradition these things come, I confess I do not know. But what about Edward III, as the first institutor of this Order, is generally related, these are approved by the reckoning of all. it is instituted by Edward III, The very statutes of the Order in Ms. revised under Henry VIII, expressly pronounce, that Edward III, to the honor of Almighty God, and of the Blessed and Immaculate Virgin Mary, and of the Blessed Martyr Saint George, the most noble President and Patron of the kingdom of England, and of Saint Edward King and Confessor, and for the exaltation of the holy Catholic faith, ordained, established, instituted, and founded, the Order, etc.

[118] The reason of the time and year, in which Edward III entered upon this; and the causes which impelled him to this, are not so perspicuous. Some transmit that it was done after the wars happily waged against the French, about the year of the Lord 1350, which is the 24th of Edward III; the authors advance various causes: and that the Garter or Periscelis was received as the token of the Order, because in the battle, which was for the English full of glory and victory, the word of battle had been "Garter": and the authors favor this opinion more eagerly, because at that time, namely in the year of the Lord 1349, when at Calais it was fought, as Walsingham reports, they read that the King himself with drawn sword and raised voice called on S. Edward and together S. George in his vows. Others transmit another occasion giving beginning to this Order; namely the garter of Joan Countess of Kent and Salisbury, which loosened and fallen from her leg, while she led dances, the King raised from the ground, and from the love he had toward the Countess they say he fitted it to his own leg; and when either the Queen, touched by jealousy, took it a little too hard; or some of the courtiers in jest sported at the prince, in whom love had prevailed more than Majesty; he publicly declared that soon the honor of the garter would be so great, and turned upon his emulators that proverbial French saying, "Honi soit qui mal y pense"; which in Latin would be said "Shame on him who suspects evil": which word afterwards continuously adhered to the Royal shield and to the tokens of the Knights of the Garter. The same story others narrate without variation, except that some wish the garter to have been the Queen's, not the Countess's. Camden, having briefly reviewed various opinions about the occasion of the institution, preferred to refer the event rather to the royal loves than to anything else. Polydore Virgil also leans to the same opinion.

[119] As for the time of institution, we have already said, that it seemed to some that the institution of this Order must be referred to the year of Christ 1350, when Edward had already become famous from his victories over the French. it happened in the year 1344 To us Froissart is more approved in this question, a French writer, who without doubt assigns the institution of the Order of the Garter at the Castle of Windsor to the year of Christ 1344, and the 18th of Edward. For although Froissart errs about the number of the Knights first chosen to the Order (for he, or the copies of his work, have forty), yet we think we should not doubt concerning the time of the institution, that he should be trusted more safely. The number of the Knights could have been handed to Froissart otherwise than it really was; or once rightly delivered to Froissart, corrupted by the ignorance of the copyists in the exemplars, since in putting numbers the error is easiest. But that the true time of the institution should have escaped him, who lived in that age in which the thing was done, and of which the report was not uncertain (as it could have been about the number of the Knights), this is scarcely credible. And we the more readily concede to the computation of times transmitted by Froissart, because our domestic writers commemorate to the same year 1344, a certain act of King Edward, which would have been most suitable to the institution of the Order of the Garter, nay which could seem the very institution of the Order itself. For they write that in that year a great and solemn assembly of Knights was appointed by the King at Windsor castle, for the erection or dedication of the Round Table (as they call it). But so great was the celebrity of this undertaking of Edward, that the King of France, fearing lest by this provocation from other parts of the Christian world very many Knights, by zeal of glory and arms, should flow to his enemy; he also himself held a famous convention of armed men, whereby he might draw to himself from foreign parts some flower of the Militia. after the profane assembly of the Round Table. And these things, as it seems to me, were the beginnings of the Order of the Garter. For when at Windsor was being renewed an image of the ancient and almost fabulous Militia, it came into the mind of King Edward to devise something, which should be full of true and Christian glory. And so in the same year to the sporting militia, which was celebrated in memory of Arthur the most famous King, succeeded the institution of this Equestrian Order: in which truly noble and religious men professed a Militia, distinguished by the splendor of their birth and by deeds strongly done in war; and that a certain perpetuity might be acquired for the new institution, the day of S. George (as appears from the same Froissart) is designated, on which, in that and following years, in perpetuity, the Knights of the Garter should convene, to celebrate the feast of their Order. These were, as I quite think, the true birthdays of the Order of the Garter: nor yet do I think we should wholly reject what others have transmitted concerning the garter, whether of the Queen or of the Countess of Salisbury. For what prevents the Garter or periscelis, upon the occasion which these relate, from passing into the appellation and token of the Order; but the Order itself from the Round Table, as from a kind of its Seminary or pattern, chiefly being born? Certainly very great in that century was the use of the Round or Circular Table, to rouse the zeal of Knights. For there would gather to it whatever was of martial youth noble, and whatever in women of excellent beauty. Hence Chaucer, while he tells of certain excellences of his Knight, sings these things about him, in Latin rendered:

Often in battle he had conquered others, And often he had also sat as first guest at the Round.

Thus far that author: who also notes that the Royal chapel of Windsor castle, when the Order was instituted, passed into the honor and name of S. George.

[120] Other Orders of S. George, Ascanius Tamburinus of Marradi, Abbot of the Vallumbrosan Order, in his most useful work On the Right of Abbots tom. 2 disp. 14 quaest. 5, says that the Order of Knights of S. George of Alfama took its beginning, under the Rule of S. Benedict and the Cistercian Constitutions, in the year of the Lord 1201, from Peter II King of Aragon, at the castle of Alfama, on the shore of the Balearic sea, in the Principality of Calatrava. Historians do not distinguish this Order, as being neither approved nor confirmed, from the Order of the Knights of Montesa, to which in the year 1369 through Benedict XIII, whom all Spain honored as the legitimate Pontiff, it was united and approved as one and the same with it. in Spain and Italy. The same, quaest. 9 no. 39, The Order of the Knights of S. George among the Genoese, by which honorary citizens of that Republic who are well-deserving are marked; flourishes in the foresaid Republic, and its Knights are decorated with a token, which is a flat red cross. And no. 41, Paul III erected another Order of S. George, whose Knights, decorated with a golden Cross and a crown in a golden circle, he destined to guard the shores of the Adriatic gulf. These things says that erudite man, who with a peculiar zeal has been conversant with the origins and histories of the equestrian Orders: with whom in the year 1661 we found ready for the press a distinguished work in two large volumes, in which were seen expressed in living colors the Knights of each Order in their habit, from documents and images sought from everywhere; only remained to be found one who would undertake the necessary expenses for engraving so many plates.

[121] As for Constantine the Great, we have already said above, that he is by mere fiction boasted as the author of a sacred Militia, such as the already mentioned Orders profess; After the Latins were driven from CP., indeed we judge, that before the occupation of Constantinople by the Latins, there was no likeness of such institution among the Greeks. Yet I would not altogether deny that after the expulsion of the Latins, the succeeding Greek Emperors imitated something of this kind: who however, lest even in this they should seem to yield the first place to the Latins, preferred to be considered not so much the institutors as restorers of the Georgian and same Constantinian militia. By such ceremonies perhaps that Hierax was initiated, the friend of John Cantacuzenus, more than once perfidious, whom we have said, in order to wash away the suspicion conceived against him, offered to the Emperor as a most sacred thing and a most certain pledge of his faith, which he wore, the image of S. George, precisely in the way in which the Knights of the Garter are accustomed to wear it on the neck. Also to this side may be drawn what the same Cantacuzenus writes, that after the solemnities of his coronation, An Order is instituted in their imitation, at Thessalonica he went to the church of S. George Palaeocastrites, so (as we conjecture) called, because it was built in the old castle of the city, and there "to certain from the Latin host he conferred the dignity of Cavaliers, doing all things customary for such," conferred the dignity on certain from the Latin army of Cavaliers, that is, Knights, doing everything that is customary for such. But this, if it makes for the present argument (for not whoever are created Knights belong to some particular Order of Knights; nor is the discourse here of any others than Latins, whose customary rites the Emperor had used), if yet this makes anything for the matter, certainly it proves manifestly, that the Greeks received the thing together with the name from the Franks, by calling Cavalarios those whom the Franks call Cavaliers.

[122] Its beginnings ascribed to Constantine the Great, Be this as it may, in the last times of the Constantinopolitan Empire there was in the East some Order of Knights, holding their statutes or Rule from S. Basil, their tutelage and patronage from S. George, and for insignia a red cross, in which in golden letters were drawn these words in Latin or Greek, ΕΝ ΤΟΥΤΩ ΝΙΚΑ, IN HOC VINCE, as the English author above praised testifies, and adds: The imperial family of the Comneni claim for themselves the supreme prefecture of this Order, so that only it can elect such Cavaliers (for so they call them) and rule the elected; and he says it does this from the privilege signed by

Michael Palaeologus Emperor of the Greeks after the loss of Constantinople, from the year 1260 to 1283, and issued in favor of Michael-Angelus and Andrew, brothers Comneni, and of their children to be begotten by them. From Michael-Angelus, heir of Isaac-Angelus, Emperor of Constantinople about the year 1185, drawing his origin, in this our age Don John Andrew Angelus Flavius, whose Prefecture endures in the Flavian family. sought that this privilege of his be recapitulated and entered in the acts by the hand and signature of the Apostolic Notary at Rome in the year 1610, living at Venice, and usurping the crown of the Constantinopolitan Empire, as due to him by right of birth. The letters, however, obtained from Rome concerning this, give much and venerable majesty of titles, both to the Order itself and to its Prefect, through words, which rendered from Italian into Latin sound thus: The senior Don John Andrew Angelus Flavius, Prince of Macedonia and Moldavia, Duke and Count of Drivasto and Durazzo, great supreme and Master of the militia or Religion of the Aureated Angelic Constantinian Order, instituted by divine apparition made to Constantine the Great under the Rule of S. Basil and the invocation of S. George Martyr, who was Captain under Constantius, father of the aforementioned Constantine the Great: afterwards however, by Heraclius Greek Emperor of Constantinople, at the time when he brought back the victory over Chosroes King of the Persians, amplified and extended. There followed privileges, granted in favor of the Knights received or to be received into that militia, by the Kings of Spain and various Princes of Italy, who preferred to receive undiscussed this right of the Comneni drawn down from most ancient times, rather than to submit it to proofs: and so all things were printed at Rome in the aforesaid year.

[123] Judged against John George of Cephalonia. Among the other things contained in the aforesaid little book, is found the sentence of that great Jurisconsult Prosper Farinacius (whose many Decisions afterwards came to light) then under Camillus Burghesius Auditor of the Apostolic Chamber Vicar in criminal matters, pronounced against John George of Cephalonia, who had falsely boasted himself as the heir of this right against Peter-Angelus, father of John-Andrew Angelus. Which sentence, when it had been pronounced by Farinacius in the year of the Lord 1591, was afterwards confirmed in the year 1594 by Pompey Mollela, the Vicar of Francis Aldobrandini specially deputed to this question by Clement VIII. It was moreover a very severe sentence, that the said Cephalonian should be condemned to perpetual exile, nor should it ever be permitted him to approach nearer to the Pontifical dominions, but to spend all the rest of his life on the triremes. Nor was the sentence merely pronounced, but also carried out and executed; and the wretched Cephalonian remained on the triremes until the year 1597: then released from the punishment by the reverence of his greater age; yet under this law, that he should be liable to capital punishment, if ever again he should presume to create Knights.

CHAPTER XI.

Patronage of S. George and his special cult in England.

[124] George Patron of various kingdoms, Not only did very many churches and towns in the whole West pass into the name and patronage of S. George, some even laying aside a more ancient appellation; but also whole provinces and kingdoms honor him as a Patron with the special rite of a Double office with Octave, namely the island of Malta, the Republic of Genoa, the County of Barcelona, the kingdoms of Valencia, Aragon, England. And concerning all these it would be long to discourse, perhaps also more difficult to define for lack of documents, by what ways and steps each one proceeded, to augment in themselves the cult of this holy Martyr. But concerning England, since there is at hand a Dissertation arranged with great zeal, from which twice already we have received a notable part, I think it wrong not to transfer here also those things which I find there most accurately arranged; and this I judge to be all the more agreeable to equity, so that even thus to S. George may be restored in some measure the honor, but specially of England, through schisms and heresies now almost extinguished, or turned entirely into profane ceremony. For it could not be altogether extinguished, unless equally the splendor of the Order of the Garter were extinguished, in which England so boasts, that a not ignoble Poet under the reign of Elizabeth, in Camden, among the Atrebates, celebrating the nuptials of Thame and Isis, introduces the Thames born from these thus boasting immoderately:

Lofty roofs, temples rising by steps,… And whatever thou tellest, now, Windsor, cease To tell: though thou shouldst be famous for Cappadocian George's Militia, and for the chlamys-clad cohort of Peers, Thy calves girt with the shining Garter, though such a light Should illumine thee, should strike the world with such rays, That now Burgundy should despise the Phrixean fleece, Gaul should contemn torques variegated with shells, And thou, Rhodes, Alcala, and Elba, the palls conspicuous with the Cross.

[125] Further in the Patronage of S. George over England, to derive to its origin where permitted, and at least to prove the antiquity of a more celebrated cult, our author has chosen to begin from the testimonies of a later age, thence to ascend to higher and more ancient things, through witnesses where permitted; through more probable conjectures, where otherwise it could not be: and so begins. Richard Scrope Archbishop of York in Ms. articles or Chapters of accusations, which he brought against Henry IV, called Protector. calls S. George a Martyr and Soldier, special Protector of the Kingdom of England, Defender, and Advocate. In the same manner, but some years before these, under the last times of Edward III, that is in the 44th year of his reign, in the Ms. Constitutions, which a Guild or certain Sodality, erected in a street to the western part of the city of Chichester, had made for themselves, S. George is called the Protector and Patron of the English. The Proloquium prefixed to the said Constitutions runs thus: In the year of the Lord 1368, indiction 8, in the 17th year of the Pontificate of the most holy in Christ Father and Lord our Urban by Divine Providence Pope V, on the 24th day of the month of August, to the honor of the holy Trinity, and of his glorious Martyr George, Protector and Patron of the English; certain men of Westrata of Chichester, devoted to this Saint, stirred with the highest devotion, honorifically erected his image in the church of Chichester, establishing a certain fraternity among themselves, etc. For the rest, I must candidly profess, that I cannot accurately and definitively designate, at what time first by decree of the nation, Church, or Prince among us, as if by some public consent of the fatherland, peculiar veneration and cult of S. George, as Patron of the English, and this from a more ancient time: was rendered; unless perhaps I should wish to thrust upon the reader tables and witnesses which I myself do not approve. Yet I would venture constantly to say, that what Scrope and the Chichester citizens here pronounce, are not certain beginnings of the cult, but professions of an ancient veneration and ancestral piety, by which already long ago our countrymen pursued S. George as Patron of the nation. For because to Scrope, because to the men of Chichester (namely private men) S. George is called Patron of the English Kingdom, Protector, Defender, and Advocate, this was the feeling of the fatherland, not a decree now for the first time made by these men. Therefore before the times of Henry V, before also of Edward III, S. George was the tutelary President of England: and to support this opinion other helps in other places we shall perhaps bring forward.

[126] Here, if there is place for conjecture (and why not, where other proofs are not at hand?) I should think that S. George, around those times was taken as Patron by the English, namely in the 12th century when the Sacred war in the East the Latins waged against the Saracens, and the English went thither in frequent numbers, either for war or for the sake of religious pilgrimage: for already the Latins had made their way with the sword to the Holy Places, in which were also those, where S. George buried long ago from the first times of his martyrdom was religiously worshipped. Above from Cotovicus we noted that the temple of S. George at Lydda had been restored by Richard King of England. From this act of Richard what are we taught? That he was a Prince devoted to S. George? That indeed is clear of itself; but it is not clear that he was the first of our Kings who favored the honors and cult of S. George. But are we perhaps taught from this, that S. George was Patron of our nation also under Richard I? Surely it would be only a sober presumption: but perhaps thou wilt not concede this to me. Nor will I in turn concede to thee anything else, namely that this act of King Richard was the first beginning of our countrymen's singular piety toward S. George; as I will not concede that other, which pertains more closely to this question, that before the times of Edward III, England was not under the auspices of S. George; because, namely, that King, both Great and of many victories, vowed and decreed singular honors to S. George, and said of him somewhere that he was President of the fatherland.

[127] In few words accept our opinion. 1. With good witnesses. we affirm, indeed even before the Norman empire, that before England was conquered by the Normans, that is under the Anglo-Saxons, S. George was in great veneration and celebrated cult among us. II. We strongly suspect, that the same was among the beginnings of the Norman empire (which are the same as the times of the Holy War) solemnly taken as tutelary Saint of the fatherland. III. It is clear to us, that under Edward III he was most commonly recognized as Patron of the fatherland (nor was this then new) and in addition as President of the Most Noble Order, which then began. These three positions are everywhere known, and (as the testimonies or good conjectures occur) are proved or will be proved. As to the first, there is among us a most ancient Martyrology, which was proper and national to our England. It is conceived in the Saxon or old English language, not yet subjected to types, but manuscript, preserved in the Library of the College of S. Benedict at Cambridge. as gathered from the Martyrology, The idiom itself and moreover the writing or the forms of the characters, indicate that it was written six hundred years ago, that is about the times of S. Dunstan and before our conquest by the Normans. This Martyrology (if you except that it is written in the vernacular language) otherwise agrees with other Martyrologies, and keeps the laws which the Authors of Martyrologies commonly propose to themselves: only on one day, namely on April 23, which is sacred to Saint George, as if exulting with a singular joy (which neither Greek Martyrologies, nor Latin do, nor this Anglo-Saxon itself elsewhere) gives the entire day to S. George, omitting all others who on that day coincide with S. George. Thus also at length the same Martyrology pours itself out into the history and praises of S. George, beyond the laws of the Martyrologies; so that it seems almost the author of a full Life. Then from the book of Arculf (for so the work of Adamnan, which he wrote at Arculf's dictation and narration, is here called) testimony is produced of the miracles, which S. George had wrought in very great number.

[128] What novelty is this in a Martyrological work, that with other Saints passed over, the whole day be given to one alone? unless because that one was dearer and more venerable to that nation, for which this Martyrology was prepared, than all or at least most other Saints? and other Anglo-Saxon Mss. I press no further, only I add, that there are extant among us Anglo-Saxon Poems of the same time, about all the chief

and nobler Saints in this kingdom, and binding their Lives in vernacular rhyme: in which one prolix about S. George. I add also that Ælfric, about a thousand years ago Archbishop of Canterbury, on the feasts of certain Saints left Anglo-Saxon homilies, which still exist in Mss. and one of which contains the whole legend of S. George, yet with the fabulous and beyond-belief portentous punishments and miracles rejected. Thus far our Author: whose deduction, as far as the first beginnings of Anglo-Saxon dominion, we think can be extended through the Venerable Bede, who in the same way in which he indicated the feasts of Christ and the Apostles, so also indicated most simply the feast of S. George in his genuine Martyrology, which exists with us before the second volume of March, in these words, "9 Kal. of May the birthday of S. George Martyr." But also under the name of Bede an ancient author in a little work, and especially from Bede. which most recently in volume 10 of the Acherian Spicilegium is found printed, enumerating each of the feasts of each month to be honored with a solemn and proper Office among the English Clergy and people, after completing in six heroic verses the five feasts of March, namely those of Gregory the Great, as Apostle of the English, of Patrick, of Cuthbert, of Benedict as father of monks, and of the Lord's Conception; begins thus to enumerate the feasts of the month of April:

And hence George was borne up to the stars and flew, The executioners conquering on the nones of May the Kalends.

There follow Egbert, Wilfrid, the Greater Litany, the Dedication of the temple which the author served, and Wilfrid II; all which are proper and more solemn feasts to this nation, so that nothing can be more certain, than that even then the feast of S. George was the most solemn of England. These things thrown in on the occasion, I return to our Author; who bids us collect from the foresaid, that the first Normans were not those who, having reduced England into their power, brought here from their Neustria a distinguished opinion about S. George, and scattered it throughout England; but partly they found here a notable religion and celebrated cult toward S. George, partly from the East (as we suspect) with relics perhaps of that Saint brought hither, they augmented it: for it is certain that some arms, which had been S. George's, were preserved in the sacred cupboards of the Windsor Chapel, which there in public processions until the times of Henry VIII it was the custom to carry around.

[129] Furthermore under the Anglo-Norman Empire, when the most flourishing Order of the golden Garter under the auspices of Saint George had begun; with the cult of the Saint himself increasing, there also grew the honors to the feast or day sacred to him, with laws being asked for and indeed passed on that matter. For when anciently the feast of S. George had been among only those holidays, That his feast be celebrated more solemnly, which were commonly called Lesser Doubles; in a certain convocation of the Clergy (for so we call the Ecclesiastical Synod) which in the first year of Henry IV under Arundel Archbishop of Canterbury convened, it was proposed and asked, that the feast of S. George Martyr, who is the special Patron of the whole English Militia, and with whom in the acts of arms before other Saints memory is held more devoutly and confidently, be instituted throughout England festively and solemnly to be observed and worshipped, just as other nations worship the feasts of their Patrons. Thus that Archbishop's Register Ms. part 1 fol. 53. But these remained in the condition of a simple proposal or petition, nor did they then attain further effect. For when John Maidenheth, in the name of the whole Clergy of the Province of Canterbury, had put the aforesaid proposal concerning the feast of S. George into one libellus, mingled with many other proposals to Arundel and the other Bishops (which were perhaps more difficult and less pleasing); it happened, that those which had displeased being rejected, also that concerning the feast of S. George did not proceed, as if it paid the penalty of evil company. But a little later, Henry V urging and advancing the business, it is requested in the year 1415 who was then preparing an expedition to Gaul, in a convocation, which the clergy of the Province of Canterbury held in the month of November in the year of the Lord 1415, a Canon was made, that the day of S. George should be a double feast, after the manner of a Major Double feast.

[130] Nor do we delay over the fact that Thomas Walsingham refers this Canon or constitution to the year of the Lord 1413, which is the first of Henry V, placing these in the affairs of that year: At that time it was decreed by the Council of the Clergy, not 1413. celebrated at London at St. Paul's, especially at the instance of the King (he means Henry V), that the festivity of S. George Martyr should henceforth be celebrated as a double feast. We, approving the rest in Walsingham, do not admit only the reckoning of the times, which he puts; but rather appeal to William Lindwood, who expressly pronounces: This Constitution was of Henry Chichele the modern Archbishop of Canterbury, who specially issued this constitution, at the excitation of King Henry V of England, about to cross over to the parts of Normandy. Chichele however in the first year of Henry V had not yet ascended to the Cathedral of Canterbury. Finally the Register Ms. itself of the aforesaid Convocation stands most evidently for us, where the letters of the Archbishop issued to the Bishop of London (as was the custom in such matters) concerning the feast to be observed according to the prescription of the new law or Canon, are written and signed in the month of January and the year of the Lord 1415, and it is decreed by the Archbishop, which is the third of Henry V. The letters themselves run thus:

[131] Ineffable and unsearchable is the power of the Lord, whose height of prudence, enclosed by no limits, comprehended by no bounds, by the censure of right judgment governs things celestial and terrestrial equally; though he magnifies all his ministers, adorns them with lofty honors, and makes them possessors of heavenly beatitude; yet some, among the inhabitants of diverse Christian regions, he pursues with a more abundant reward of praise and rewards, whom he has appointed Patrons and special intercessors to the inhabitants of those regions; so that a greater devotion of the people may rightly praise them, continually established by the clemency of God under such Patronage and intercessional protection. By the consideration therefore of this disposition, proceeding from the most clement and most benign mercy of God the Savior, the faithful people of the English nation, though they are bound by duty to praise God in all his Saints, yet him (as the utterance of the world and the experience itself of the grace granted from above, the best interpreter of all things, testify) in his most glorious Martyr B. George, as special Patron and Protector of the said nation, are bound to extol with human voices, to resound with special praises, and to venerate with special honors. For through his intercession, as we undoubtedly believe, not only is the armed militia of the English people, against hostile incursions in time of war, found safe; but also the military combat of the Clergy, in the leisure of sacred peace, under the suffrage of so great a Patron, is celebrated and strengthened. Hence it is that we, who desire the praise of God in his Saints, in whom he exists glorious, to be amplified in our province; stirred to this by the exhortations of the King and the inhabitants of the Kingdom, led by the counsels of our Brothers and the Clergy of our Province, and moreover supported by the strength and decree of our Provincial Council; following the pious affection of our ancient Fathers toward the Saints of God, with the express consent of our Brethren of the foresaid Clergy, we will, establish, and command the feast of B. George Martyr, under a double Office and in the manner of a Major double feast, both by the Clergy and by the people of the said province, throughout all the churches of the same, to be solemnly celebrated every year, in perpetual future times; and on that feast from all servile work, throughout all cities and places of the same Province, just as and according to what on the feast of the Lord's Nativity, we command holiday to be observed; so that on that feast the faithful people may the more convene at the churches, praise God, and more devoutly implore the patronage of this Saint and of all the Blessed, and more frequently insist and pray for the King and the safety of the Kingdom.

[132] Before these honors decreed to the feast of S. George, there existed among us a canon or ecclesiastical sanction, under Archbishop Islip in the 27th year of Edward III on holidays, and it is also a feast among the people. in which the holidays, or those on which there was cessation from servile work, were noted as very few; so that the piety of those times could almost compete with our times (in which a great diminution of holidays has been made). For except that then it was ordered, that each should celebrate the dedications of their churches and the feasts of Patrons, which were singular to those churches (which also now is observed everywhere, by the zeal of feasting and revelry), holidays sufficed for our countrymen, which the whole Church had indicted throughout the Latin world. But Lindwood, commenting on the Ecclesiastical Law of our England, when this Islipian Sanction occurred to him, well mindful of the later law passed under Chichele, to this Islipian noted: Except the feast of Saint George. Therefore in other feasts, which after Islipian times were first received into the Kalendar of the English church; or, when they were already there, yet were made more august by new Decrees; it remained free to the people to attend to their daily affairs and works: only on one festive day of S. George this was not permitted. But however much Kings insisted, the people asked, and finally an Ecclesiastical decree was issued, that alone could be obtained which we have said, that on the feast of S. George there should be holiday, and cessation from work; not however that in the Kalendar and Ecclesiastical office it should grow to the dignity of a Major double, nay not even of a Minor; but it remained only in the class of the lower doubles (which is the third grade of feasts).

[133] In the Order indeed or Pica (as we call it) of Salisbury, this feast of S. George frequently comes under the name of a Minor double, more often under the name of a Lower Double. That Pica (which is also otherwise called Directorium Sacerdotum) is a certain Regulation of the Ecclesiastical Office, The rite of a major double is not received in choir. according to the use of the church of Salisbury, from which the greatest part of the English Clergy took an exemplar of the ecclesiastical Office; and whence Priests learned, what feasts and when they should celebrate, and in fine the whole arrangement of the sacred rites. This Pica in the year of the Lord 1508, about the beginning of the reign of Henry VIII, by the counsel of the University of Cambridge, Master Clerk or Clericus, Cantor of the King's College in the same University, accurately revised and edited. But the common sort of the Clerics, more tenacious of their custom than of this Pica, which had several times pronounced the feast of S. George a Minor double; or of the laws, which had elevated the same feast to higher things; was content to observe the holiday, but in the Choir and Ecclesiastical Office kept the feast of S. George in the lower Doubles, as before. This is clear from a certain Table on the division of feasts, added at the end of the Psalter according to the use of Sarum or the Salisbury church: for there among the greater Doubles these are numbered: the Purification of the Blessed Virgin, the feast of Corpus Christi, the feast of all the Saints, and others not so many (for the Nativity of the Lord, Easter, and others not unlike these are placed in the grade of principal Doubles, which

is the most eminent grade of all) among the minor Doubles are: the day of S. Stephen, S. John, SS. Innocents, the Annunciation, the week of Easter and Pentecost, and some others: in the lower Doubles are the feasts of Saints Andrew, Thomas the Apostle, Matthew, Gregory, Ambrose, Mark, Augustine Apostle of the English, Michael, and several more, among which the feast of Saint George is also reckoned. But see, as it were, the repentance of the man who, conscious to himself that he had prescribed this series of feasts rather from common custom than from the norm of the laws, added this annotation: The feast of S. George according to the Provincial Constitution is a greater Double: and I counsel that it be so observed, although custom does not have this. Whence it is evident, that the honors decreed to the feast of S. George in Synods, were not yet introduced into the Choir, by the sloth or obstinacy of the Clergy.

[134] We should wonder at this in our fathers the more, unless in our days, in which the highest Prelates of the church have most labored to introduce decent order and consensus in Sacred things, the office is variously transferred when it concurs with Easter. we saw certain churches dissenting not only from the laws, but even from themselves, when they celebrate feasts with a great discrimination between Choir and Forum (as it is said); as if the Church of God now approved in her Clerics what she once condemned in the wise men of the world, who philosophized about their gods otherwise in the temples, otherwise in the schools. But since in England there are two Provinces, into which the Ecclesiastical government of the whole fatherland is divided, namely the Province of Canterbury and that of York; as for the feast of S. George, if it happened to fall on Easter or on those more solemn feasts which either precede or follow Easter day, because then necessarily S. George had to yield and depart on his day, in one way the Province of Canterbury, in another way the Province of York remedied this collision of feasts. For in this case the Canterbury Ordinal ordered that the feast of S. George should be deferred or transferred to the day which was next vacant after the Easter holidays; the York Ordinal however commanded that the same feast should be anticipated, that is, celebrated on that day which was next vacant before the aforesaid holidays.

[135] Henry VIII, when he had claimed for himself supreme authority in ecclesiastical matters, and it endures also under the heretics, wished also the power of decreeing about feasts to belong to his care. Therefore he reduced to fewer the multitude of holidays, on which his ancestors had forbidden servile works: for in the beginning of the Henrician Psalter or Hour book, retaining only those of the Apostles, of the Blessed Virgin, of the Four Evangelists, of S. George, of S. Magdalene, and other far more venerable feasts of the Lord, he cut off the rest, or (as was then said) reformed them. Thus as long as Henry presided, when many other Saints had returned to the subsellia, still S. George's feast remained, and on the feast the holiday or vacation from work throughout all England. But when the sum of affairs devolved to Edward VI, Henry's son, being a little boy, or rather under him the Parliament, took away and almost extinguished the holidays of S. George: for a law was then passed on holidays, which also today holds throughout England, in which the residue which the locust had left, the caterpillar has eaten, and the glorious Soldier of Christ S. George was transferred (as they say) from horse to asses by these men. such a festivity. They, therefore, neither tolerate the holiday from works, which the Catholic church; or another which Henry VIII ordained; yet nor on the other hand, with all holidays rejected, do they allow a free and Evangelical adiaphoria to their Protestants; but decree and command. But what? Against other Saints indeed sufficiently with authority, but against Saint George a little more gently (see namely the special solicitude for his feast) Provided, they say, that it be permitted to the Knights of the Garter and each of them solemnly to observe and annually celebrate the feast of their order, which is commonly called the feast of S. George, on April 22, 23, or 24, or at any other time or times, that shall seem good to the Royal Majesty, and his heirs and successors, and to the Knights themselves of the same honorable Order, who are now or shall be hereafter: notwithstanding anything that is placed in the former parts of this edict to the contrary.

ON SS. VALERIUS, AND ANATOLIUS, PROTOLEON AND ATHANASIUS, MARTYRS AMONG THE GREEKS.

YEAR 303

Valerius, Martyr among the Greeks (S.) Anatolius, Martyr among the Greeks (S.) Protoleon, Martyr among the Greeks (S.) Athanasius, Martyr among the Greeks (S.)

By the author D. P.

[1] These four Martyrs, taken from Greek tables, Galesinius joins in these words: In Greece of the blessed Martyrs Valerius, Anatolius, These four reported together, Protoleon, Athanasius and others, who after enduring various labors of combat, bore testimony to the faith by death. Of the others we shall soon treat separately. The Greeks in the Great Menaea have a distich on each, and separately S. Valerius, which about Valerius is as follows:

Θείαν κεφαλὴν ἦρεν Οὐαλλερίου Κακὴ κεφαλὴ δήμιος διὰ ξίφους

The bloody lictor with sword took away The divine head of Valerius, a most wicked head himself.

That he was struck with a sword is also testified by the Ms. Menaea of Dijon, which are there preserved with our Chifflet. SS. Anatolius and Protoleon,

[2] The Saints Anatolius and Protoleon, Tribunes of soldiers, the same printed Menaea join with these verses added:

Λύσας Ἀνατόλιος ἐκτομῇ κάρας Ἐῶον εἶδε φῶς τὸ νοητὸν Κυρίου.

When his head by severance is cut off, Anatolius dies, At his very setting he sees the light of the dawn.

Of the dawn, namely, that spiritual and glorious one in heaven, as the property of the Greek verse indicates: in which there is a play on the name of Anatolius, derived from the East (Greek Ἀνατολὴ), and corresponding to this on the opposite side the verb to set, which is also transferred to the sun by a usual metaphor. The other distich needs some correction, and will have a not unbecoming meaning, if instead of ἀλκέας (for what does the name of a herb or flower, as is ἀλκέα, here serve to the matter?) you substitute ἀλκηείς, robust, noble. Then you will interpret it thus:

Ὁ Χριστομὰρτυς τέμνεται Πρωτολέων, Χριστῷ πεποιθὼς ὥσπερ ἀλκηεὶς λέων.

Protoleo Martyr offered his head to the sword, Following Christ as his leader, like a strong lion.

Ἀθανάσιος τὴν ἐκτομὴν τῆς κἀρας Ψυχῆς νοσούσης εὗρε φάρμακον νέον

Bearing the cutting off of his head, Athanasius Found a new remedy for his sick soul.

How S. George, engaged with this Athanasius the magician, was not only not conquered by his sorceries, but even emerged victor over him, converted through a great miracle to Christ, is not indeed found in the Venetian Codex, whence Lipomanus took the Acts attributed to Pasicrates: but it is read in all the other Greek and Latin Acts, and not only in these; but also by S. Andrew of Crete in the oft-praised encomium of S. George the same history is touched, in these words, in which also Anatolius and Protoleon, about whom above, and Glycerius, about whom below, he thus mentions: The two former expressed in the Acts of S. George, Moreover, he who studiously and diligently reads the history, will learn how not for himself alone that Martyr brought salvation by his labor, but also to very many others. I speak of these, whom he persuaded, that they themselves should run a like course, pouring out their own blood to God. For to Anatolius and Protoleon, that they should do this, he persuaded, those two soldiers: who, when they had been astonished at the miracles which shone forth in that combat, themselves also imitated the fortitude of Martyr George. Moreover also Glycerius, celebrated for the prodigy of that ox restored to life, we know was freed from the foolish superstition of idols. Whom all of them, as it were, (so to speak) drawn out from the very jaws of the dragon, as sacrifices perfected and acceptable to the proper Lord he offered.

[4] What of the fact that both the greatest and most immense miracles, partly God abundantly granted through his work to those who faithfully asked for them; partly asked not faithfully by adversaries, he himself so accomplished in fact through the prayers of the Martyr, that even a dead man from the tomb he raised up, to convict the madness of those who had asked for it, and to open more manifestly the knowledge of the truth? Which those who had demanded that thing would have obtained, if they had been willing to have more equitable eyes: For they themselves partly not giving faith to the events of miracles, as through his miracles converted to the faith: partly believing those things to be phantasms and empty visions, returned again into the same error. For when they had consumed all the engines of torments, and had been conquered by the patience of the Martyr, they resorted, in the Jewish manner, to the petition of those signs which seemed to them never possible to be done. Afterwards however, being convicted even by that same thing, they were turned into shame: for the miracles brought salvation to many, of these themselves acknowledging the God of George. When however they could no longer resist the boundless miracles which had been done through the Martyr, nor yet would allow themselves to be drawn away from the superstition in which they were; and when they had been blinded and dulled in heart, in ears and eyes (as is said by Isaiah), to their ancestral errors they were necessarily turning again, as also Athanasius the magician and thought they would overturn the truth itself by certain machinations. For they brought forth a certain Athanasius into the midst, who held much reputation in the magic arts: whose fame was celebrated far more than of those who once in Egypt thought to accomplish something against Moses himself. But no longer in this place also did all that deceit of the magic art have force: for the lie itself was overcome by the truth: and the presence of that magician then appeared more useful, than when the Egyptian magicians resisted Moses. For they, when they recognized that it was the finger of God, which was overturning their art, confessed it only with words: but this man, embracing the very faith made manifest to himself through the works of George, struck with the sword, endured death for the truth, and attained the inheritance of the life corresponding to his name.

[5] These things says S. Andrew, which are read more distinctly and more fully in the history of S. George which he had before his eyes. Nor ought the suspicion of Baronius to deter us from referring this Athanasius among the Saints, fearing lest perhaps the calumny of the Arians, he is by no means to be held among the fables. accusing S. Athanasius of Alexandria the Bishop of magic, and praising their own Pseudo-bishop George that he had conquered him, gave occasion for fabricating to S. George the Martyr a victory over Athanasius the magician. For it happened to the Most Eminent writer, what happens to those cutting down a dense thicket, who sometimes imprudently cut down with the same scythe a sapling of a better nature mixed with the same, and worthy not to be involved in the common extermination of unhappy stocks. Certainly what we have disputed in §4 of the Commentary preceding the Georgian Acts, and what we said there in §1 about the better credibility of the Greek Acts, sufficiently show that that suspicion, lightly conceived from the identity of names, was as easily to be laid aside, unless being too aroused against the fables read in the apocryphal Latins, it had displeased

Baronius, to discern from comparison with the Greeks, what these had that was in agreement with them, and therefore not to be rejected. Pontanus, a glorious soldier, who from Baronius's suspicion vainly boasted himself to have forged an unavoidable weapon against the very existence of S. George the Martyr, we have sufficiently refuted above, his very weapons being turned upon his own head, nor is it needful for the same to be pressed here again.

ON SS. GLYCERIUS, DONATUS, AND THERINUS, MARTYRS AMONG THE GREEKS.

YEAR 303

Glycerius, Martyr, among the Greeks (S.) Donatus, Martyr, among the Greeks (S.) Therinus, Martyr, among the Greeks (S.)

G. H.

[1] The Greek Menaea suggest these Martyrs also to us, and transmit that S. Glycerius was a farmer, and celebrate him with this distich:

Λαιμὸν δὸν ὡς γῆν, ὡς σὕνην σὲ τὴν σπαθην, Γεωργὲ Γλυκέριε, προοςφόρως κρίνω. Memory of S. Glycerius,

Farmer Glycerius, I rightly reckon thy throat To be like the earth, thy sword to be a ploughshare.

[2] The same Menaea have these verses about the other two:

Ξίφει Θερινὲ συνθεριθεὶς Δονάτῳ, Ἄμφω θεοῦ γίνεσθε δράγματα ξένα

By the sword, Therinus, thou wast reaped with Donatus; and SS. Therinus and Donatus, Both of you were made as new sheaves for the Lord.

An allusion was made to the name Therinus, which means reaper or reaping. Their memory is also found with Maximus Bishop of Cythera.

[3] About S. Glycerius converted to the faith of Christ by S. George all the Acts and Encomia of S. George make mention: by name however S. Andrew of Crete, celebrating the same as freed from the foolish superstition of idols; Three were converted by S. George: adding that S. George by his labor brought salvation to very many others: among whom we judge to have been SS. Donatus and Therinus, as also on the following day SS. Eusebius, Neon, Leontius, Longinus, and four others, whom the Menology of the Emperor Basil and the Menaea similarly transmit as converted by S. George, nay also the Ms. Greek Synaxary, which belongs to the Collegium Claromontanum of the Society of Jesus at Paris, in which to the said Martyrs converted by S. George are joined here the reported Donatus and Therinus, as also in a double Ms. of Turin of the Duke of Savoy. We give the words of all on the following day April 24: but as we said there, from that day they seem to have been transferred from May 6, because these ought to be said to be different from those, as they were pierced through with weapons together with other Companions.

ON SAINT GEORGE

BISHOP OF SUELLI IN SARDINIA.

1117

George, Bishop of Suelli, in Sardinia (S.)

D. P.

Charles of St. Paul, author of the Sacred Geography, at the end of this most useful work of his wove a Parergon of ancient Ecclesiastical Notices, of which the last two from Latin Mss., one Royal, the other Thuan, The Episcopate is united with that of Cagliari. subject to the Archbishop of Cagliari in Sardinia three Suffragans, Sulci, Suelli, Dolia: but so that Suelli holding second place in the Royal Ms., in the Thuan is thrown back to the last. Now that See, lacking its own Bishop, is joined to the Archbishopric itself, from whose metropolis it is distant 30 thousand paces, but from Arborea or Oristano, a town of the Eastern region, 40 miles. Who were the Bishops there and from what time they began to sit; or when they ceased, with the records of writings lacking, we have hitherto been ignorant. This one St. George, most famous for miracles, the writers of that island celebrate: of whom John Arca in his little book on the saints of Sardinia, The Life was written by Paul: which printed at Cagliari in the year 1597 the Vatican library has given us, will give the Life such as he received from an ancient Ms. Codex with Paul as author, as the Prologue prefixed by him has. This Prologue we retain: but the notes which the same writer added from his own, we shall give taken from the context of the History itself, separately at the end among annotations.

[2] The same Life in the Chronicle of the saints of Sardinia was translated into Spanish by Dimas Serpt, of the Order of the Observants, acting as a paraphrast rather than an interpreter: which he concludes in almost this manner. Various churches consecrated to this Saint, "Because St. George, while he lived, was chiefly famous for the power given him against malignant spirits, by whom at that time Sardinia was marvelously infested; after his death several churches were built in his name, in one of which, which is in the district of Anglona, in the town called Perfigas, the same power is exercised, as often as the possessed are brought there, which happens very frequently. But it was reported to me by persons worthy of faith, who were present, when there was brought a certain one so furious, that unless his hands and feet were bound they could not bring him into the church; for whom when all were invoking the help of St. George, in which demons are put to flight. and passing the night in prayer, the demon leaped out, and so shook the whole place that the roof was thought to fall. Another church was built to the same in the town of Ossier, and another in the town of Anela de Gociano above a certain most high mountain in a plain, from which it has its name: where also the possessed are cleansed. In the town once called Dure a church of St. George was also built: and when with all the buildings renewed a new name had been given it, Bittimannu, the old appellation of St. George remained to the parish church, because the inhabitants remembered that his patronage had been most useful to them and to their ancestors."

[3] Thus far he: which sufficiently declare that George was truly honored as a Saint throughout the whole island: although his name is found in no ecclesiastical tables of other regions, except in Ferrarius in the Catalog of Saints of Italy, where one may read some compendium of the Life: Compendia of the Life in others. but a shorter memory of the same Saint occurs in the General Catalog of Saints who are in the Roman Martyrology, "At Suelli in Sardinia, St. George Bishop": and in the Annotations, before Arca and Dimas, of whom we have now treated, are cited the Ecclesiastical Tables of Suelli and Cagliari, and the book of Francis Fara on Sardinian matters, not yet seen by us. See another compendium of the same Legend in Dionysius Bonfant in the Triumph of the Saints of Sardinia book 13 chapter 41, which ends by asserting that it is the custom of the Sardinians in time of sterility to have recourse to St. George, and to obtain a notable abundance of fruits: but that his feast or birthday is celebrated on 29 April: in which whether by typographical error it was done that for 23 is placed 29, we leave to the Sardinians to judge; and meanwhile we hold to the day supported by more ancient testimony. Some things also for the sake of illustration we have taken from the aforementioned Dima Serpi, not doubting but that to him as a Sardinian those places which he names were best known, even if otherwise we can say nothing of their situation: because scarcely any knowledge of them is supplied by the chorographic table of Sardinia, which is at hand: which to be altogether most imperfect appears even from this, that not even a trace of the Suelli city itself, formerly Episcopal, is found in it: so that it is no wonder that many ignoble towns, or villages now almost deserted, are passed by.

[4] Seraphinus Squirrus in the Sanctuary of Cagliari book 4 chapter 2 brings forth fragments of certain instruments written in the Sardinian tongue, by which Benedicta de Lacono, in the years 1215 and 1225, Instruments of donations made to the church of Suelli, in her name and that of her son Domicellus William, had given or previously confirmed given possessions to the church of Suelli: which Benedicta had been the wife of a certain Torquedorus (for so he names him) freed from the pestilential disease through the invocation of St. George. But he makes this Torquidorus or Torquitorius son, or at least heir, and in the Judicial power successor, of the Judge of Cagliari, munificent toward the living Saint, who in the year 1217 on 13 March confirmed the donation of his wife. Then he labors to show that both Torquedors should be distinguished from another of the same name far more ancient, who was son of Comida Judge of Logudoro, and in the year 417 had taken care to build the church of Torres of St. Gavinus: although others say it was first built eight hundred years after the death of the holy Martyr, namely in the 12th century.

[5] It is no care to us to reweave things so badly sewn together: and we having already gained some skill in discerning ancient instruments, will hardly be persuaded that genuine are the documents there indicated, though they are said to be taken from the archives of Cagliari. not of sufficiently certain faith. For the Sardinians in this present century seem to have been moved by the same frenzy as certain Spaniards, and to have given themselves more eagerly to feigning antiquities; and those very things which are brought forth, as fragments of ancient instruments, have not few nor small signs of their being supposititious: about which however, until they shall have been brought forth entire, we prefer to be silent, rather than to refute an imposture not yet fully showing itself. When we once asked Ferdinand Ughellus whether, after the ninth volume of Sacred Italy was published, he had published the tenth on the churches of the Sicilians and Sardinians, in the year 1667 on 21 May he answered in these words: "This volume assailed by various difficulties I have not published, nor have I wholly completed: but what I shall do I am uncertain: for those Islanders so fight among themselves over the Primacy, and are so obstinate in their opinion, especially in respect to certain very recent inscriptions, freely invented by themselves, by which the diptychs of the holy Bishops are confused and their names multiplied; that I judged it safer to leave my labors manuscript among our people."

George, Bishop of Suelli, in Sardinia (S.)

BHL Number: 3410

By the Author Paul.

BY D. P. (THE AUTHOR)

ENCOMIUM.

From John Arca on the Saints of Sardinia, placed as a Preface before the Life.

[1] Promised divinely to sterile parents, Zacharias despairing of sons receives a messenger sent from heaven, that he would have a son John, greater than whom no one had yet come into the number of mortals. Lucifer was no less anguished along with his wife Viventia, because the hope of having sons was taken away; when he receives a message, that he would have such a son, with sterility removed, who in a short time would climb the highest summit of perfection by the steps of virtues. Great is that birth, which is announced with a great proclamation: great indeed was George before his birthday, who was held holy in his mother's womb: great after his birth, who shone so illustriously in marvelous things: great finally after his departure from life itself, celebrated in the heavens by the magnitude of so many miracles. A boy by age he was created Bishop; He excelled in every virtue, but grown old he was proclaimed by his deeds. For so did illustrious fortitude stand out in new dignity, that you would think the very image of sanctity expressed. Grave in gait, venerable in aspect, to be feared in severity, lovable in kindness, bearing the grave majesty of dignity, he tempered it with submissive gentleness; the threatening austerity of brow was softened by the tranquility of heart. So was a diversity of graces joined in this one, that you would say Paul in face and Peter in spirit. Of the former's gravity, of the latter's piety a solicitous emulator; so that, when you could scarcely bear his presence, you could not bear his absence for long.

[2] But of the goods within, as there is no true beholder, so is no one a sufficient explainer. Which virtues as he strove to exalt, especially in humility: so he labored to hide, that of such lineaments of virtue one may now usurp that: "All the glory of his is of the daughter of the King within." Ps. 44:14 Striving in the man, as in a narrow land, to extinguish all the motions and effects of the soul, he introduced and firmly planted virtues: and as with stone knives, by the strongest laws of divine power, he cut off all pleasures, and threw them off cut off, that with his breast aroused he might kindle the desire of the supreme inheritance. Amid these things he, when he wished to be increased, refused to be acknowledged, which is a condition of virtue and humility, that the more ardently one desires to be able to hide, the more he becomes known by bright proclamations. For ranging at large through all peoples, the illustrious fame of his works flew about, pouring far and wide the most fragrant odor of holiness. For he stood out to the admiration of all, like a city placed upon a summit: nor now could the lamp lie hidden under a small bushel, nor could the overflowing greatness of sidereal light be contained. and illustrated his country. And so George, always rising new to new merits, holds a perpetual shield against the darts of demons. And while he shines with admirable miracles, with radiant splendor he illumines the whole island, and what from himself alone he pours forth into the grace of all, is sent back again by all into his sole glory. Happy the land which bore such a one, which sent back a Patron from a nursling, an Angel from a mortal man, to its Author and Founder. The following history will narrate the short course of his Life.

LIFE

By the Author Paul … From an ancient Manuscript Codex.

[3] a At the time when all Sardinia was divided into four parts, In the 11th century of Christ into Cagliari, Arborea, Gallura, and Logudoro, each entrusted to separate judges; it happened by the gift of God, while Torquitor Judge of the Province of Cagliari held the principate, that Blessed George entered this light. His parents were Lucifer and Viventia, pressed down by the weight of servitude; but gifted not only by the nobility of their son, not only freedom, but much more illustrated, honest in life and morals, and never abstaining from divine offices. In the family of a celibate matron, They served Graeca of Surapen, who lacking husband and sons, led a celibate life, flowing with wealth and a supply of male and female servants; studious of virtues, she loved the virtue of her servants. Because of that Lucifer with Viventia gave no less care to virtue than to the service of their Mistress; but there was perpetual grief of mind, the offspring despaired of. For a long time they had lived together without sons, because with Viventia's sterility hindering, from the fellow-servants sterile, the hope of begetting sons, snatched away with their age itself, was wholly gone. But because trusting in the Lord, they assiduously prayed for that which age and sterility had always refused them (for the assiduous prayer of a just man avails much, which as a faithful messenger carries out with God his commands, penetrating swiftly where flesh cannot come) the Lord fulfills the eager desire, with such a son granted, who would be as light to the world; and that it might be clear how dear he was to be to him, through an Angel sent before he makes the thing open to Graeca; what we read was done concerning Zacharias about his son John. "It is told you," he said, The birth of George is announced by an Angel: "that your handmaid Viventia shall receive a son, who by the name of George, by the marvelous splendor of holiness and by illustrious deeds shall be adorned before the Lord: in his mother's womb he shall be sanctified, and shall be for the salvation of the fatherland. Take care that you relieve his mother of burdensome labors, and observe her as a sister." These things said, he withdrew, leaving the chamber illumined with light. Graeca, loosed from sleep, marvels that the chamber had been made so luminous: and having given thanks to God, she diligently executes the command. She freed Viventia from every care of labor, and placed her with her little bed near her own chamber, so that the birth might be of greater care to her. With incredible joy Viventia conceiving affects the household; and all the greater by how much that birth was sent from heaven, with their age now despaired of. b

[4] Brought forth into the light, the Saint was immediately c baptized, having obtained that same name, The infant begins to fast: which through the Angelic messenger had been foretold. About to be the most loving of all harshness, he takes his beginning from the very first cries: for on the fourth and sixth day he abstained from milk, and only once and after sunset was refreshed with his mother's breasts. Which thing brought such admiration to wise men, that they considered that infant not indeed human, but divine. His tender age passed, he was handed over to the studies of Latin and Greek letters: He is initiated into the Priesthood, in which in a short time he profited so much as should be sufficient, that he might be illustrious among all: and having received his freedom, d he is enrolled in the order of Priests. Then more studiously and alertly he pressed on in fastings, prayers, and other pious things. So excelling in most preeminent virtues, in the twenty-second year of his age he is consecrated e Bishop of Suelli. Having received the new dignity, with his habits in no way changed, but increased with divine ones: He is consecrated Bishop: he judged this the rest of salvation for himself, that from the first entrance of dignity he should vigilantly seek out those things which chiefly pertained to the duty of a true Pastor, consoling the afflicted, relieving the poor, raising the prostrate, and most humanely confirming those distrustful of affairs, and other things of that kind, which through such a Prelate, with all looking on, turned out most pleasing. Hearing that many of his province were laboring under the weight of poverty, he did not fail them with whatever wealth he could: for counting the poor and recording them in a tablet, that memory might hold them, he distributes all his riches, helping them more in spirit than in things themselves. f The fasting and abstinence loved from infancy he embraced to the very last end, always joining assiduous prayers; all which to enumerate would be far too prolix.

[5] Shining with miracles, But let us come to the miracles, which are many, and almost incredible; by the magnitude of which the Lord willed to adorn the marvelous holiness of George, so that he who was preeminent in holiness might excel also in miracles, healing the sick, putting demons to flight, raising the dead: nay, imitating Moses himself, in most dry places burned by the heat of the sun, he made springs to burst forth gushing. When he was traversing his province with his Clerics, to deal with those things which were of his office, he came into a deserted place, where with them he was wearied with thirst, he elicits a spring for the thirsty. because he had no stream nor spring, by which he might be relieved of the trouble of thirst, and the labor more grievous with the summer heat pressing upon them g. George is not a little solicitous seeing the weariness of his companions; but relying upon the most pious facility of God, with hands lifted to heaven, suppliant he asks God for a remedy. Then for the sake of the most holy Trinity, three times striking the ground with his staff, he draws forth those waters, by which his companions sufficiently refreshed, might more alertly continue their journey. Which spring, that it may proclaim the praises of the most holy man, remains to this present day. Nor did that event alone find a remedy with the Saint: but many others also, that it might be clear with what authority and grace he prevailed with God.

[6] When he was going to the church in the town of Gallim, he had a demoniac meet him, He frees one possessed: who not containing himself cries out with most bitter voices: "I am cast out by George; I am cast out by George; I am burned by his prayers." But the Saint, taking pity on the man tormented by such a spirit, immediately drives out the demon by command. Seeing himself freed, cast at the feet of the saint, he gives such thanks as he can. h So shone the piety of George, and so great his holiness, that from him all the diocese, as from a father, sought remedy in their necessities. Asked at Logorano to visit a certain sick man, he, once asked, is not burdened, who gladly came to the help of all: He raises the dead: he finds him already dead. The father, exhausted with grief, fills the house with cries, begging the Saint not to fail his misery. George, moved by such bitter tears, on bended knees asks God, and intent on prayer, recalled to the living the young man already mingled with the dead. All those present marveled at the miracle, they find no gratitude they could render to God: and chiefly the father, who saw his despaired-of son restored to him. i Then crossing to the town of Vigullis he works other miracles no less great. A blind man in this town hearing that the Bishop was coming, He illuminates a blind man! makes himself a meeting, not doubting that he would receive the light of his eyes: "Having pity on me," he said, "give back the light of the eyes." The Saint having laid on his hands, and touched his eyes with the sign of the Cross, illuminates the one darkened, that in all God might always be praised, who created darkness and light. k Not without a miracle he settled a dispute among chief men about dividing fields. The matter was agitated before the Governor, He settles a controversy about boundaries by a miracle: the fields were divided without lawsuit, and they themselves at last peaceably reconciled, with a great heavenly miracle shining forth. The boundaries of the fields were to be marked with certain signs: therefore the stakes set in for this purpose give back, to their cultivator, the fruit which they owe. For immediately, with branches and flowers sent forth, they were turned into trees.

[7] l He makes frogs grow silent; God seemed to subject all things to him, demons, infirmities, death itself, and brute animals devoid of reason. Passing through the place Brisense m, it happened at the approaching night that he rested near a marsh, with his little bed spread: but since that marsh teemed with innumerable n frogs, with continuous croaking garrulous voice, it allowed no part of rest to the holy man. But when through the Deacon he laid down a command upon them not to croak more that night, they soon grew silent, as if no frog existed in the marsh; that men may learn to be obedient to the word of Saints, when they pervert divine and human things, and turn the broken most holy laws to their own will. o Not less to be marveled at is what he did for the most rugged mountains. There was a road, He cleaves an impassable mountain, which because of the height of an intervening mountain and its great ruggedness made great labor for those making journey; going through it George, moved by the labor of the travelers climbing, by the sign of the Cross commands that

that inaccessible mountain should submit itself easily to the traveler: it is immediately cleft, and made level. And not content with these things, that there might be some refreshment for the weary travelers, he draws forth a perennial spring of water, which to this day flows copiously. He elicits a spring once, p The piety and mercy of this holy man, so great, was poured out not only to men, but also to the flying birds. and again; The sparrows were panting, boiling with thirst in a place exceedingly dry without any hope of refreshment, because that place is most empty of waters; he strikes the rock with his staff, and a spring gushed forth so copiously, which neither grows from the inundation of rains, nor decreases from the dryness of the sun, because the Lord greatly loved this Saint.

[8] He repelled injuries, if any were done. This is manifest by many examples; which for the sake of brevity we omit: He punishes a harsh master, but this one at least. An exceedingly violent man, Peter of Sinosa, seized by senseless anger, attacks a slave with whip in hand; but the slave, to flee the kindled fury, had nowhere to turn except to St. George q. But the most insane man, impatient of anger, without any consideration of the holy man, snatches the slave from his bosom and beats him with whips. God not suffering this injury done, looks to the honor of the Saint; and frees the penitent one: who, with a most fierce demon sent, vexes the most audacious man, that he might hence learn to value more the servants of God: yet brought back to the Saint, he obtained to be released from the torment; and being made free, that he might render himself grateful for the benefit, he offered several servants to the well-deserving man.

[9] A most grievous and wretched calamity was suffered by Torquitorius Judge of Cagliari, He averts a diabolic infestation, which he was thought to drag out to the last day of his life: at the hour of supper or dinner, the table filled with courses of food, was covered with most foul beetles, and with various hornets, with which were mingled toads and horrible snakes; which thing was indeed most foul, not only to the eyes beholding, but even to hearing. Various remedies being sought, they profit in nothing, but rather the blow of such affliction grew more and more. But by the authoring of most clement God, at length a salutary medicine was reached. With the famous fame of the holiness of George flying about because of the frequent miracles, great hope is infused in the Judge that he might find with him a certain medicine of salvation: and having approached him, and having related his misery, he begs with the highest prayers that he may ask God for him. If George was gentle to all, to this he was not harder, who was wont to be bent by pity. Invited to dinner, when he stood at the table r of the Judge, behold there leap forth in the usual way unclean frogs with snakes: the Saint, in no way moved, sending forth a blessing in the name of the most holy Trinity, with his word alone kills those serpents, He is given dominion of the city of Suelli: and so threw down those slain, that they no more approached, nor appeared. The Judge, grateful for the benefits, freely concedes to him and his successors the town of Suelli, the Episcopal See, with certain male and female servants added, and all domestic furnishings for more convenient use. Nor less grateful for the benefit was his wife, called Semispella, who bestows Simieri, a village adjacent to Suelli, to be possessed by the same right as the Judge had given s.

[10] With these and other things done by divine power, the last end of his life is foretold. Which thing George, calling together the Clerics, making known to them, Forewarned of his death, consoles them afflicted, and raises them to bear hard things for Christ. Many flow together, commending their health of body and soul. And now having taken the Lord's Sacraments, and said farewell to the world, he departs to the heavenly throne, on the twenty-third day of April t, and the year of Christ the Lord 1117. He piously dies and is honored with miracles. He was buried in the Cathedral Temple of the Church of Suelli; and kept there, he still shines with innumerable miracles: by which it appears how acceptable he was living to his most high Lord, which to be able to enumerate would demand whole volumes.

[11] We excerpt one or two, by which the most eager Reader may be strengthened with pleasantness: and first that which is reported as worthy of faith about Sergius brother of Mariano the Judge. He was laboring under such a disease, that for nine months he passed the time in bed with constant shouts. At the tomb a desperate disease of 9 months is cured. Anxious physicians were present, but inept in curing: and the disease grew, with continuous torturing pain. At last this counsel was taken, that with human medicine failing, divine should be sought; and through him especially, who living and dead had obtained such admirable things from the Lord, and was bringing salvation to pious men. Therefore brought to the sepulcher of the most blessed Saint, with a clamorous prayer he asks to be made well through his merits with the Lord. Much could this briefest prayer do, because it proceeded from affection; but more the pleasing merits of the Saint, by which he immediately obtained health. Thus he raised himself healthy from the tomb, as if he had not been broken by any weakness. He gave thanks to God, gave thanks also to the Saint himself, whom he had had as so great a Patron with God u.

[12] Paralysis, A Priest in the town of Furtei, minister of the church of St. Barbara, dissolved by paralysis, was shaken with such great tremor, that he could not hold the Chalice with his hands. No human remedy being found, he finally found a divine one at the tomb of George: going to that holy place, he asks with tears for health; and having obtained it, he departed firm in his limbs x, giving the thanks which he owed God. With an eye-witness of our time it is also related, of a frenetic woman, and frenzy. who lying at the sepulcher of George, leaves freed from insanity. You will find innumerable other things about this most blessed Saint, demons put to flight, sick cured, those taken in eyes restored to light, which the Lord on each day deigns to work through his merits. We being content with these, will give an end to the history. May he be always a propitious Patron for us with God, that freed from every worst attack, we may enjoy the perpetual life of the heavens y.

ANNOTATIONS.

A digression was added, which we altogether judge to be of the Interpolator, and, as far as suspicion suggests, of the same one who composed the Prologue: wherefore we have here reported this and similar scraps taken from the context of the history. It is such:

"Never should one despair of God, who is powerful from stones to raise up sons to Abraham. Tibullus knew the virtue of true confidence, when he consoled those despairing of things with these words:

'Hope favors, and always says it will be better tomorrow. Hope feeds the farmers: hope entrusts to the plowed furrows The virtue of trust. Seeds, which the field returns with great interest.'

More clearly that supreme Spirit, raising all souls to confidence: Ecclus. 2:11 'Look, sons, upon the nations of men: and know that no one has hoped in the Lord and been confounded. For who has continued in his commandments, and been forsaken? or who has called upon him, and been despised by him?' Whence sweet Bernard: 'The Author of all, God, abounds with such inward parts of piety, that to the supreme grace of confidence we can extend our bosom: which confidence the stronger and more pressing it is toward God, the more securely and abundantly obtains what we desire.' Not vain this confidence in Viventia with her husband Lucifer, who fervent with God and insistent in prayer, obtained a copious fruit, with such a son granted, who living might penetrate heavenly mysteries."

"About which I asking him who had seen it in the mountains of Ogliastra, understood that the spring lasts even today, and never seems to be increased or diminished: and the Sardinians call it 'Samisam of St. George.'"

"Almost the same we read of St. Martin, who when he saw in a river fishes being devoured by mergansers, commanded that they leave the river where they were swimming: who soon going out from the sea, seek dry and deserted places."

p The same adds: "That place thence is called the staircase of St. George."

q "When he was going out to his church of Suelli," says Dimas.

r On the contrary Dimas writes that the Judge himself with his wife set out for Suelli: whom when the Saint had placed at his table, foul insects appeared indeed before the windows of the dining room, but were in no way able to enter, and finally altogether disappeared by the Saint's command.

s The Interpolator adds: "The gift stands open, in this very present time of ours, in the possession of the Bishops of Cagliari: The boundaries are marked by a staff turned into trees: and the diploma of donation exists in the archive of Cagliari": which should rather have been sought, than a new one feigned under the name of a son or successor, about whom we treated above. Dimas further adds: "But the Bishop asked Torquatus (for so he himself writes) to define a pomerium for the city, in which the flocks might be pastured: and having obtained it, he marked the boundaries with the staff he bore in hand: and soon two trees came forth, which even today remain living but fruitless: nor are they violated with impunity, and from that time no one has dared to touch the boundaries of the Suelli city, except in this most recent war: in which, when a suit was stirred between the Sisinensians and the Suellensians, a certain Captain of those, whose name I spare, seized a hoe; and wishing to transfer the ancient boundaries, with all his limbs suddenly dissolved, by the death that followed within twenty-four hours he was punished,

as is known by example to all. Again the same Dimas after certain other things: "Once he was going with the Lord of Trexenta to define the boundaries of the Suelli territory, Another spring produced: which had been increased by his gift; and when all were pressed with much thirst, the Bishop struck with his staff the mare on which he was sitting, and immediately from the hoof of the same mare a spring stood forth from the rock, still holding the imprinted form of half of a horseshoe, the water bursting forth from the other half which does not appear: which spring the Sardinians, from a boundary marker near which it is situated, call Samizam Gilemniensis. The same staff with which he had struck the mare, being planted in the ground, grew into two trees, the staff changed into trees. and it sets the limits of twin pastures for the inhabitants of the Curatoria and Trexenta, about which they were previously quarreling: and they are still seen today, and though they have the form of cherry trees, yet they bear no fruit, and are called in the Sardinian tongue 'su prunu de sa Cruxi' (the thornbush of the Cross)."

t This day since it is sacred to the great Martyr George, Dimas observes it happened that the holy Bishop was commonly confused with him, and in all churches sacred to him he is now found painted, not in Episcopal dress, but on horseback, as the former is wont to be depicted.

u Miracles at the sepulcher, The same Dimas also narrates this, perhaps passed over by the hastening Arca and to be found elsewhere in the original: "A certain wealthy man, Constantine of Ruqueda by name, recovered in a similar way from a similar and even longer infirmity: moved by whose example, his son, himself also infirm, had himself carried to the same sepulcher, and returned healthy, and in thanksgiving gave to the church the slave that he owned." Of those who dismissed at the sacred tomb the fevers by which they were vexed, the number cannot be computed.

x The manner of the cure Dimas thus explains: "He had himself carried to Suelli, The health-giving tree of St. George. and in the cemetery of the church to be tied to one of the trees existing there, which is believed to persist there from that time: and having thus recovered some little strength, so that he could enter the church by himself, he at length obtained full health. I myself," says the same Dimas, "heard from the elders of Suelli about the said tree, that sick animals tied to the same are wont to be cured from any evil: and I myself saw animals in like manner bound to the door-hinge of the Stampach church standing, which were said to be sick, and were led back healed." For, as he had said above, the Calaritan suburb inhabitants the Stampachini, among whom the Saint was born, and who acknowledge him as special Patron, have converted his birth house into a church, and the very street in which it is situated they still name after St. George. His birth house at Cagliari, "And all my contemporaries know that there was a church there, in which on the day of the feast of this Saint several Masses were said every year, and also usually one was sung: I saw it and remember it. Although the place is now profaned, converted to the use of secular habitation; yet the tower that stands there and the walls painted with images show that it was once sacred. Therefore returning from Spain, where I had stayed for 24 years, and seeing the change of the place, once a church was there, I dealt with the Most Illustrious and Most Reverend Lord, D. Francis de Valle, Archbishop of Cagliari, that, since he possessed the city of Suelli by the benefit of St. George, he should order the aforesaid church to be restored. He acquiescing to my counsel, wanted me to give a sermon to the people in the church of St. Anne about the Saint, which I did with him assisting; then he concluded that by diligent inspection all things should be noted, which would give testimony of a place once sacred. Therefore I and D. Mag. Monserratus Rossellon, Assessor of the Most Illustrious; Augustine Zapaterus, Notary of the Archbishop; and some Canons went; and we found the bell tower, and the walls painted, as is wont to be seen in ancient churches. But lest this place be restored to its ancient worship, as the aforesaid Archbishop intended, his death intervening prevented it. After this I pressed his successor D. Alfonsus Lassus Sedenius, that he take up the work intended by his predecessor; which he promised to do. That it is not pleasing to God that a house once sanctified with such prodigies be turned to profane uses, I knew when I still lived in my father's house, now turned to profane uses, adjacent to that profaned one. For while there one evening wedding dances were held, the flooring sank with the beams failing, and turned all joy into mourning. I heard also from my grandfather, who lived beyond a hundred years, that formerly the care of that church was held by the Franciscan Brothers, namely those who are called Conventuals; and every year on the day of the feast of St. George they were coming to celebrate Sacred Rites there. But when the roof had fallen, the lot was sold, and by him who had bought it was turned into his habitation. But as he himself died poor, with harm to its inhabitants. so also many misfortunes came upon the heirs of the paternal curse rather than of the goods; until they restored their house in the manner of profane buildings already roofed, again to sacred uses, in which it persevered until twenty years ago, when it was again and wholly profaned. My father too, still surviving and scarcely less than a centenarian, inhabiting the house of my said grandfather, near the Georgian house, as I said; testifies that he saw the people coming frequently there for the sake of prayer, because many there are freed from fevers, and adds that the same door-hinge of the door is that which was when it was a church. The same asserts Joannotus Murja, himself also near a centenarian, a witness of several misfortunes coming upon those who presumed to dwell there, nor foreboding lighter things for today's inhabitants." Thus far Dimas: he then goes on to other temples of this St. George through Sardinia, about which we have treated from himself above.

y His name in the Litanies. Here we judge the Life as written by Paul to end: but the words that follow: "This Saint the church of Cagliari holds among the Confessors, and implores his help in her litanies," these we refer here, as added afterwards by the Interpolator.

ON BLESSED GILES OF ASSISI,

THIRD COMPANION OF ST. FRANCIS OF THE ORDER OF MINORS,

AT PERUGIA IN UMBRIA.

YEAR 1262

Giles of Assisi, third companion of Francis, of the Order of Minors, at Perugia in Umbria (B.)

By the Author D. P.

Writing the Life of his most holy Patriarch Francis, St. Bonaventure is found to have spoken thus about this his third companion in chapter 3 of the said Legend: "The holy Father Giles was indeed a man full of God and worthy of famous memory. His holy life praised by St. Bonaventure, For this one, distinguished by the exercise of lofty virtues, as the servant of God Francis had foretold about him, although he was an idiot and simple, was raised to the summit of lofty contemplation. For through many courses of times, always intent upon things above in his actions, he was caught up in such frequent excesses (as I myself saw with my own eyes) that he was judged among men to lead an Angelic rather than human life." His holiness not only the writers of the Minorite Order, but all other ascetics everywhere commend: Celebrated among the Perusians, of whom a good number mentioned by name, see in Arturus a Monasterio in his Franciscan Martyrology, among the Annotations to this present day, on which the body of the deceased first stood in the church of the convent of St. Francis "on the mountain": where today, says Marcus of Lisbon in part 2 book 2 chapter 15, "his cell is shown, and the well called of St. Giles." Thence the body was translated to the urban convent, where in the sacristy the bier or little litter on which he was translated here is reverently kept, as we are taught from the little commentary about the saints of Perugia, written for our uses by John Baptist de Ninis, and directed to Antwerp by R. P. Silvester Petra-sancta.

[2] Anciently described in Latin parchments, "In the same sacristy," says the author of the said little Commentary, "there is preserved a manuscript book on parchment, quite ancient, closed with iron little chains, in which are described the life, conferences and miracles of Blessed Brother Giles, in rather rude Latin: where at the end these things are held: 'In the year of the Lord 1209 the Venerable Father Brother Giles was associated with St. Francis and was made a Friar Minor: and in 1262 in the time of Lord Pope Urban, on the 10th day before the Kalends of May, he migrated to heaven; whence he lived in the religion of the Friars Minor 53 years.'" Roused by this indication we begged R. P. William Aloysius Leslaeus, of which we received a copy from Perugia, who deigned to offer us his service for such things unsolicited, that he would take care that a copy of that Ms. book be described for us; for which he, having at last found a suitable man (for it was difficult to find one who knew how to read the characters so ancient and implicated with so many abbreviations), made us sharers of our wish, so accurately, that also through the public Notary Julius Caesar Rodius he made us certain of the fidelity of the transcription; and he wanted us to be secured about the legality of that Notary, through the Decemvirs of Perugia, whose Chancellor Constantinus Garofanus in their name, by the subscription of his hand and the impression of the public seal, made all the aforesaid things have the faith of an authentic copy, 12 November 1671.

[3] And we compared it with a fuller Silesian Ms., Finding another Life of the same Blessed in a certain Silesian Ms. of the year 1490 R. P. Theodore Moretus of pious memory had described the whole in his own hand and sent it to us from Wrocław: which comparing with the edition of Surius, who had led the same back to Latin from an old German translation, we found that the German interpreter had used a Latin Ms. mostly similar to that which was found in Silesia; and so we the more lightly bore the loss of some leaves made on the way, which otherwise on account of the death of the said Father seemed irreparable: and also with Surius, although in those things which could be compared with each other, not all were the same; but here and there not a few and notable things either added or omitted in each. The same indication of one and the same source, with a similar dissimilarity of excess and defect, to St. Antoninus, we found also in St. Antoninus part 3 title 24 chapter 7 §§11 and 12, in which a good part of the things done and said by B. Giles is contained: yet so that, although the same things in the same words are read there which are in the Perusian Ms., yet Antoninus refers there not all those that are there, and some besides which are not expressed in it. Thus it was clear by an evident argument, that the four Lives hitherto mentioned are of such a condition that none of them can be said to be the source of the rest; but each separately received from the very source itself, with those omitted which to each seemed good, some also expressed more succinctly.

[4] Whether Waddingus, writer of the Minorite Annals, had the first source, and Waddingus: we cannot divine, for no such thing has since been found in his repositories: yet he had some Manuscript Legend either similar to the Silesian Ms. or fuller: for citing it he has certain paragraphs, which we found in it alone, others which in none of the aforementioned.

The same Waddingus besides had borrowed from Blessed Constantine Cajetano a certain Italian Ms. Legend of 72 Chapters; who also had the Italian Legend, "and the author of this Legend," he says, "professes and declares beforehand that he had used the holy man familiarly": and the opinion of most is that it was Brother Leo, namely that one who was the Confessor of B. Francis, and died at Assisi with the fame of holiness and of miracles in the year 1271 on 15 November. The author indeed (whom we believe to have written in Latin, but afterwards verbally translated into the Italian tongue) was different from the author of the Perusian Ms.: inasmuch as this one only declares and professes, perhaps taken verbally from the first source of all, that he is writing upon the testimony of those who saw him or heard from him: but in number 17 he cites a witness who stood with him for a long time, "and the things which he saw and heard from his mouth, he told and caused to be written." Would that among the Mss. of the deceased Cajetano, which we inspected at Rome, that Italian Legend had been found, it would perhaps have shown us the very first source of the others, although tinged with the color of another language: but Gabriel Bucelinus carried it off with many other monuments into Germany, by whom the repositories of his master were for the greater part emptied, as those with whom otherwise the remains of his illustrious collection remained complained.

[5] Since therefore there shines no hope of finding the original Acts entire: which, despairing of finding, nor is it worth the effort to give the same four or five times, only because of the mutual difference of excess and defect, and some diversity of style or order: we believed we would do more pleasingly for the reader, and would avoid the odious prolixity of the work, if from all the members together, though heterogeneous, we formed one body, with the natural species of each preserved: and so Quadripartite Acts are born. The first part, containing the history of the Life, is wholly from the Perusian Ms., which in that respect as more ancient, so also we found fuller and better ordered. from all together we have collected the Quadripartite Acts, The second will have the Golden words of Giles from a double Ms., namely the Wrocław of Moretus and our Antwerp, in the first of which these were held, after the history of the Life; in the second they stood apart without it, after the Commentary of Hugh of St. Victor on the Rule of St. Augustine the Bishop; whence they were also separately published in print at Antwerp in the year 1534 by Martin Cæsar, under this title "The truly golden Sentences of the holy Father Giles of Assisi, most useful to all aspiring to Christian perfection." Also in the Perusian Ms. after the history of the Life follow the Conferences which he had with the Brothers; in mostly the same words in which the Golden Words are in the aforesaid Mss., yet they are held there in a less fitting order and much less complete.

[6] The third part, as a supplement to the previous two, is taken from the Silesian or Wrocław Ms., and also from St. Antoninus, Surius, and Waddingus, with the words of each preserved: of which the last part about miracles has hitherto lain hidden untouched. so that nothing is proposed twice, nothing is omitted of those things which were somewhere singularly related. The fourth and final part, which neither Waddingus nor any other seems to have had, is wholly and solely from the Perusian Ms., "about the signs and miracles which the Lord showed through Blessed Brother Giles," and that within the same year in which the Blessed died: whence it appears of what great authority and antiquity this last part is, and that the compiler of the Perusian Ms. did not care to change anything in the style, since it is here different in this part than in the first. Annotations to each part will be added, by which we hope sufficient will be abundantly done for those who shall wish to adorn the deeds of this Blessed in one continuous style of their own; and to be ignorant of nothing of those things which our diligence could supply to that end.

[7] The body is now under its own altar, "The body of B. Giles," says Marcus of Lisbon, "rests in a most beautiful marble tomb, above which an altar was built, with an ancient painting representing his likeness to the life." But that painting has now been removed, and is preserved in the sacristy, as we are admonished from the aforementioned little Commentary: but the altar itself today also is called the Altar of B. Giles, in the chapel of the Lords of Crispoltis, and to it is hung a Ms. Latin tablet, in which after the noted name of Brother Giles, with the title of Blessed Father, and after the day and year of his death, are placed his prophetic words about the sign of the Prophet Jonah, to be given to the Perusians after his death, as below at no. 96, and some of the words of St. Bonaventure related above, and finally this conclusion is placed: "India indeed boasts in gems, in the city of Perugia: Sheba in incense, Arabia in gold, Egypt in wisdom, Italy in power: now therefore let Augusta Perugia exult, rejoice and glory over this incomparable treasure B. Giles, who remains forever a stone of the marvelous edifice of the sacred Order of Minors." Waddingus concludes his account of the year 1262 in number 10 thus: "I visited his body at Perugia, where it is held in great veneration": which we grieve has so cooled in this time, that the aforementioned altar is complained of by Leslaeus as adorned throughout the year with poor and almost no worship and visited by few; who however admonished us that the feast of St. George, (which day is the anniversary of the Blessed) is celebrated in his honor in such a way, that at the aforesaid altar a solemn Mass is sung, not however of the Blessed, but of St. George.

[8] On the same day devoutly visited is the Mountain convent of the same Order, brought within it from the suburban convent, in which Giles ended his last day, on Saturday evening, at the very beginning of night, beginning the following day, Sunday and the 23 April. In the church of this Convent the sacred body stood exposed to sight and touch for a whole month and more, as is clear from the narration of miracles: moved by whose frequency the Perusians decreed to have it carried to the church of the Urban convent: which was done within the second month from the death, as is gathered from no. 115. But the cause of going to the suburban convent on the Mountain, where the well and cell of the Blessed are still honored. even after the absence of the sacred body, can be both the above-mentioned well and the one built from his design, whose water is said often to heal fevers and other diseases; according to Leslaeus in his letter to us about these things, and about which it is treated in the Acts no. 82; and the Chapel, into which (as the same writes and we indicated above) his cell was converted: but those who inhabit this convent are Recollects, while the Urban one has Conventuals.

[9] A new translation perhaps made on 2 March. In the additions of the Cologne Fathers to Usuard, printed in 1515 and 1521, on 2 March is read thus: "At Perugia of holy memory Giles, disciple of B. Francis": which words Canisius translated into his Martyrology in German on the same day; on which also we found the bare name of Giles inserted in the MS. Florarium. Perhaps because on such a day, with not yet a whole year elapsed from the death, the altar was built, and to it the chest was more solemnly translated; which stood before in the middle of the temple so exposed, that it could be both approached from below and walked around and by suppliants and the sick, as the History of miracles indicates, written earlier than the said translation took place. Further, because the Blessed in the Perusian MS. is twice said to have migrated to heaven on the 10th day before the Kalends of May, therefore Philip Ferrarius in his Catalog of the Saints of Italy He himself died on 22 April at the beginning of the night starting the 23rd, referred him to 22 April. For indeed the beginning of the night on which he died was referred to that day anciently: but now the Italians number their hours from sunset, and so the same night looks to the 23rd. To this, not except on the feast of St. George was the death of the holy man spread through the mouths of the crowd, and the body began to be a spectacle for those visiting: and therefore nearly all others assign this day to his memory rather than the preceding one, and indeed Jacobilli in volume 1 of Saints of Umbria has the Life in Italian: where he says the altar of the Crucifix is that under which the chest rests, and the head is kept at Assisi on the altar of the Relics: where we also remember having venerated it in the year 1660 on 15 December.

[10] It is remarkable that the year of his death is noted so diversely by some, that the German Codex of Surius the year 1283, in the year 1262. Peter Rodulphus 1282, Ferrarius from the Chronicles of the Minors 1260, the very Chronicles elsewhere note the year 1261: "but we," says Waddingus, "have fully taught in its proper place that the conversion of Giles fell in the year 1209, from which time if you count the following years with Marianus, the contemporary Legend, and the old Chronicles, the better witnesses of that matter, you will number, down to this 1262, fifty-two, which years all agree he lived in Religion." But if the Perusians at that age, like many other peoples of Italy, were accustomed to put forward the reckoning of the common Era by nine months, the year 1263 was already in course for them, beginning to be numbered already from 25 March, the annual feast of the Lord's Incarnation. And so perhaps we would find the year marked in the notarial instruments about miracles, if any had been made, as happened in the miracles of B. Ambrose of Siena. But the Brothers, accustomed to number the years by the common custom of the whole Order from the following January, expressed the year 1272 in the Perusian and Silesian MSS., and others in Waddingus: and about this the character of the Sunday concurrent with the feast of St. George makes us altogether certain, which indicates the Dominical letter A, not agreeing with any of the years signified, but with this one, 1272.

ACTS

From Various Manuscripts and printed books.

Giles of Assisi, third companion of Francis, of the Order of Minors, at Perugia in Umbria (B.)

BHL Number: 0088, 0089, 0090, 0091, 0092

FROM MSS.

PART I.

History of the Life of B. Giles

From Perusian MS. parchment.

CHAPTER I.

The beginnings of the Religious Life and pilgrimages. A living sought at Rome and elsewhere by the labor of his hands.

Prologue. Because the saving examples of Holy Men a incite the devout minds of those hearing to contempt of transitory pleasure and the desire of eternal things: therefore, to the honor of the Lord and the benefit of the hearers, the life of the holy Brother Giles, and the honesty of his virtues and morals, are written upon the testimony of those who saw him or heard from him.

[1] A pious man in the world, There was a man in the city of Assisi, Giles by name, a man. This one, still set in the secular habit, the Lord inspired by his most kindly spirit, and so he began to think within himself about his state, and how he might please the Creator of all in all things. At that time, a little after this, the Lord illumined B. Francis (through whom the Lord showed to Giles himself the right way, by which he could come to him, because he by himself could not find it) leading him forth along a straight, easy, and holy way. Not gold, not silver,

not money, not field, nor any thing did he wish to possess: but in humility and poverty of his heart following the Lord, he walked with bare feet, was clothed in a cheap habit, was girded with a most worthless belt. Many mocked him, and saying injurious words against him, held him as insane: but he cared for nothing, nor replied, but with all solicitude strove to work, as the Lord had shown him; walking not in the learned words of human wisdom, but in the showing of the spirit.

[2] Then a certain man Bernard b by name, with another Peter c by name, when they saw and heard this, it pleased them: and selling all their things at the command of B. Francis, they were associated with him according to the holy Gospel. Hence after eight days it happened, With St. Francis having embraced the Evangelical life, that when the aforementioned Giles was one evening in his own house, his parents began to relate what Brother Bernard and Brother Peter had done, and having heard this it pleased him greatly. On the following morning rising early, solicitous about his salvation, he went to the church of St. George, whose feast was celebrated on that day, and entered the church adoring. His prayer finished, going out of the church, he was thinking how he could find B. Francis and his Companions. And when he had come to a certain crossroads, he asks to be joined as a third companion: and was ignorant by which way he could come to them, he prayed to the Lord saying: "Lord holy Father, I beg you by your mercy, that if I ought to persevere in this holy calling, you would deign to direct me on the way by which I may come to those your Saints, whom I seek." And so heard by the Lord, walking a little further, he found B. Francis whom he sought: and falling at his feet, and received by him, he suppliantly begged that he would receive him into his fellowship. But he eagerly and willingly receiving him, addressed him thus: "Brother, the Lord has done for you what an Emperor would do, if he were now coming to this city, and wished to choose some one as his beloved familiar: all would say individually, 'would that he would choose me': and so the Lord has chosen you." And he admonished and comforted him that he should faithfully remain in the calling to which he had been called. And he had with them the great joy of all four of them, and joy in the Holy Spirit, and there were not yet more. d On that very day a certain poor woman came asking alms from them. He gives his cloak to a poor woman. When St. Francis, who had proposed in his heart not to refuse any asking for the Lord's sake, as long as he had anything to give, that he might fulfill that Gospel, "To everyone asking you, give"; calling Giles said to him, that he should give that poor woman his cloak (for he was not yet clothed), at his command he hastened and eagerly gave it to her: and immediately it seemed to him that he was filled with a new spirit, and that his alms ascended to heaven, and came into the sight of the Lord God. Luke 6:30 The next day B. Francis clothed him f.

[3] After this B. Francis led him with him into the Marches. He accompanies him in the Marches: But B. Francis was not yet preaching to the people: yet, when he passed through cities and castles, he encouraged men to do penance: and Brother Giles answered saying: "He speaks very well: believe him." But whoever saw them marveled saying: "Never have we seen such Religious, so clothed, unlike all others in habit and life; they seem to be saving men." g Who since they were most devout, whenever they found any churches either uninhabited or abandoned, they devoutly turned aside to them for prayer, and thought and felt that they found a place for the Lord. Afterwards they returned to St. Mary of Portiuncula, then returning to Assisi, which stands near the city of Assisi, where at that time Brother Bernard and Brother Peter were dwelling. But when they saw each other again, they were filled with such joyfulness and joy, that they remembered nothing more; and they reputed as riches the greatest poverty they suffered. They were also solicitous daily in prayer and in the labor of hands, that they might altogether drive from themselves all idleness, enemy of the soul. At night too they solicitously rose in the middle of the night, according to that of the Prophet, "At midnight I rose to the Lord," and they prayed with devotion, humility and tears. Ps. 118:62

[4] Then holy Francis, calling to himself in the wood, which stands near the said church, to which he often went adoring, those Brothers whom he already had, and again ordered to make pilgrimage, said to them: "Consider, Brothers, humbly our calling, in which the Lord has mercifully called us; because not for ourselves only, but also for the utility and salvation of many he has called us. Let us go therefore through the world, exhorting and teaching men by word and example, that doing penance, they should remember the commandments of the Lord, which have been delivered over to oblivion, according to that prophetic word: 'Cast your thought upon the Lord.'" h Ps. 54:23 Then Brother Giles joined to Brother Bernard, went with him for four days together. Then Brother Bernard, leaving him, he visits St. James in Galicia, went to other parts. Then i Brother Giles went to the church of St. James of Galicia: who always bearing a pious mind toward other poor, in the time of his own poverty, as long as he had anything, gave to the needy. For one day he had a poor man meet him, asking alms from him: but since he had nothing but one tunic, a belt and breeches, he began to think within himself what he could give him: and dividing the hood from the tunic, he gives his hood to the poor man, he gave it to him, and went without a hood for twenty days, because he could have no other. But many mocked him saying: "Mad," k for the Friars were not yet known. But in that whole journey of his he did not drive hunger from himself, on account of the penury which he cheerfully bore. Going therefore thus as a pilgrim through the world; the men and women whom he met, he admonished and exhorted devoutly, that they should fear and love the Creator of heaven and earth, by doing penance for their sins. But on a certain day, when being very weary from the labor of the journey he was suffering extreme hunger, and when he had slept beside the way, Bearing hunger, he is divinely helped, aroused from sleep he found half a loaf of bread at his head: and giving thanks to the Lord, when he had eaten, he was comforted. Another day going and being unable to find bread, he came to a certain threshing floor, on which grains of beans had remained; and lodging there that night, he ate of those beans, and was much consoled in the Lord, as if he had had diverse kinds of dishes. He also more willingly lodged in deserted places than among women and men, that he might be more securely free for vigils and prayers, as he was accustomed. But as he was returning he came to a certain castle of Lombardy, l Ficarolo by name, and was going for alms door to door. Who called by a certain one of that castle, and he endures mockery, as a man very needy, approached him, hoping to receive something from him. But he, feigning to offer him something, placed dice in his hand. To whom Brother Giles said: "May the Lord spare you." But he was mocked by many, invited by them if he wished to play. Then he returned to St. Mary of Portiuncula, where the Brothers were staying: who seeing him rejoiced with very great joy.

[5] Then he was sent to Rome to dwell: who, since he was devout from the time he came to the order, Living at Rome, he lives from the labor of his hands. always proposed to live from the labor of his hands, and fulfilled his purpose: and before he was involved in other affairs, every morning he wished to hear Mass. And so he went to the wood, which was eight n miles distant from the City; and carrying wood on his own shoulders, he sold it and received his necessities. But one day coming to the City with wood, as was his custom, he met a woman wishing to buy wood; and the bargain made, he carried it to her door. Who seeing him to be a Religious, wished to give him more than she had promised him. Which the Blessed one seeing said: "I do not wish that avarice conquer me": and so dismissed for her half of the price. But she marveled much, because he was unwilling to receive what men covet, and so held him then in great reverence. There was no labor however lowly that he was ashamed to do, with remarkable contempt of himself, provided he could do it honestly. In the time of the vintage he helped men to gather grapes, which carrying to the troughs or winepresses, he trod with his feet. But one day when he was going through the street of the City, seeking some work to be done, that he might live by it; he saw a man wishing to take another for that day, to help him to gather nuts: which when that man refused because of the height of the trees, and because it was too far from the City; Brother Giles approaching said to him: "I will help you." The bargain being made that he should give him part of the nuts, he went to the place; and fortifying himself with the sign of the Cross, he ascended and gathered the nuts. Which having been gathered, he received his part as they had agreed together. Which since they were so many that he could not carry them in his lap, he took off the tunic with which alone he was clothed, and tying the sleeves and hood, he put the nuts in it: which carrying on his shoulders to the city, he distributed to the poor.

[6] But on a certain day when he was at the monastery of the o Four Holy Crowned Ones, which is near the Lateran, where he lodged; Hiring out his labor to a certain monastery, it happened that the cellarer of that monastery was seeking a man to sift flour for him. Having heard this, Brother Giles offered himself to do this work: and the agreement made, he gave him seven loaves for the flour: he also gave him loaves for bringing water, and because he helped him to make bread. Rarely did he bind himself to anyone for a whole day, that he might be able at a suitable time to flee to prayers: but when he bound himself for the whole day, he always reserved hours for himself, that he might be able to say his prayers. On a certain day when he was going to the fountain of St. Sixtus, which was a mile distant from the same monastery, and begged, from water he was carrying to give to another, that he might bring water for the monks dwelling there; on his return a certain man asked him for a drink. Who answered him: "I will give you a drink, and I shall bring the remainder to the monks?" for he greatly revered the monks and all Clerics. But that man, greatly disturbed, because he did not give him water,

hurled many insulting words at him. Then Brother Giles, returning to the monastery, and grieving more over his disturbance than over the injury to himself, took another jar, He seeks new water for him even after receiving insults. and going to the fountain brought it full to the house of the one who had insulted him, and said: "Drink, brother, and give to whom you wish." But he, grieving much and repenting, asked that he would pardon him his unjust injury for the Lord's sake. Who gladly pardoning him, was much afterwards loved by that man. Whatever remained to him from the gain which he received from his work, he distributed to the poor. He was always, as it were, stirred further in the labor of hands, or in the devotion of prayer, or in saving things: and always shunning idleness, without one of these three he could scarcely or never be found. But in all these things, because of the small number of Brothers, he had no companion.

[7] After these things p, desiring to visit the sepulcher of the Lord and the other places of the Holy-land, He makes pilgrimage to the Holy Land. where Our Lord with the Blessed Virgin and his disciples had dwelt; on a certain day being asked by B. Francis what he wished to do, he made known to him this his desire. To whom B. Francis, with a companion given, granted that he should go by salutary obedience. When therefore going there he had come to the port of the city of Brindisi, and there stayed for a short time, awaiting a ship; he bought meanwhile a certain jar; in which carrying water, he went through the City crying out: "Who buys water?" and lived on these things. Then passing over to the sepulcher of the Lord, he also visited the other holy places which he had desired, with great devotion and reverence. Who staying in the City of Acre, tried to live from his labor: he also made certain little works from rushes, which those men used: q but when he could not do this, he begged r alms from door to door. Then he returned to Saint Mary at Portiuncula to his other Brothers. s

ANNOTATIONS.

"They were received by some very humanely, but with most people the novelty of the dress and the austerity of the singular life created great wonder: Giles prefers contempt to honor. in some towns they were mocked, in others they were afflicted with both bad words and harsh beatings, they bearing all with the greatest patience. Nay, Brother Giles grieved that, to their already shown virtue, were exhibited human honors, which he considered as the highest blame; and said that only reproaches suffered for Christ were glory: wherefore to the leader and Father Francis, grieving and sad, he said with great sincerity: 'Father, our glory is now gone, while we are affected by the glory of men.' Which words affected the holy Father with great joy, seeing his disciples neither moved by injuries nor lifted up by glory. But when Giles grieved that the salutation which he had learned from the Father, revealed by God, many indignantly heard, and rejected as new; Francis piously consoled him saying: 'Dismiss them, because they do not know what they are saying, when they condemn these words, "May the Lord give you peace." In truth I promise you, that many nobles and princes of this world hereafter will show great reverence to you and to the other Brothers, so saluting them.'" In the Silesian Ms. is added: "But in that very journey Francis, prophesying about the dilation of his Order, said to Brother Giles: 'Our Religion will be like a fisherman casting his nets in the water, taking a copious multitude of fish, and leaving the small in the water, and taking the great into his vessels.'"

p In the year, as Waddingus teaches, 1216.

q There is added in the Silesian Ms., "He also carried the dead to the cemetery and water through the city."

r The same, "He had recourse to the table of the Lord, begging alms from door to door."

s In the same place is added, "He also visited St. Angelo and St. Nicholas of Bari": and there is added what above at no. 4 is held about the half-loaf of bread.

CHAPTER II.

Deeds at Fabriano, Rieti, and at the town of Deruta.

[8] St. Francis to convert the Saracens, Meanwhile St. Francis, seeing his flock enlarged, desired that some one of them should preach the name and law of the Lord among the Saracens and other unbelievers; and for the confession of the name of Christ, if necessity should require, should die. And when he did not find Brothers learned in knowledge of letters, fit, who would voluntarily go; seeing Brother Giles fit for this and willing, as one who burned with the spirit of the Lord; he destined him with certain others to the barbarous peoples. a For he had heard that that people afflicted with insults those men holding and commending the law of the Lord, and depraving their own law and faith. Who when he had come to a city of the Saracens, Tunis by name, He sends Giles, a certain man then, reputed among the Saracens as very wise, who had long been silent, going out began to preach, and to say to the Saracens: "There have come to us unbelieving men, who wish to disturb the truth and the law: all such therefore I counsel be subjected to swords and deaths." And between them and the Christians a great tumult arose: but the Christians who were present, with whom Brother Giles was staying with the others, hearing this and greatly fearing to die, and thence compelled to return with failed effort, violently made the Brothers themselves re-enter the ship that evening, nor did they permit them to go, or to speak among the Saracens. In the morning the Saracens coming impetuously to them in the ship, found them, who against the will and prohibition of the Christians were preaching to them from the ship, and exhorting them to the faith of the Lord: and vehemently fervent with the Holy Spirit and kindled with divine fire, they were indeed eager to die for the passion of the Savior. But seeing that with the Christians hindering, they could not fulfill that for which they had come, they returned to B. Francis.

[9] He orders him to choose where to live: B. Francis therefore, beholding Brother Giles as a man of virtue and grace, and for every good work prepared and prompt, loved him intimately, and said of him to the other Brothers: "Behold our knight of the round table b." And when Brother Giles asked from Blessed Francis what he wished that he should do; B. Francis said to him: "Your seat is prepared: go wherever you wish to go." But he thus going freely for four days, since from such free obedience he did not find rest, returning to St. Francis, said to him: "Father, send me where you wish, because in such free obedience the foot cannot find rest." Then c sent to a certain hermitage in the county of Perugia, d Fabrion by name, Which excusing himself, he is sent to Fabriano, he went barefoot and clothed in one tunic only in the time of great spring cold: whom a certain man met, and that man said to him: "If I knew that I would immediately enter paradise, I would not wish to go thus." At which word the enemy sent such a cold into him, that he almost died from the chill. So thus full of distress, he began to think within himself, how Our Lord for us went barefoot and poor. And with such a meditation suddenly warmed, he praised the Omnipotent Lord, who without material fire had so quickly filled him with his warmth. But dwelling in that place for several years, on a certain occasion when he recalled his sins, where he gives a rare example of humility, he went out into the wood near the place, and stripping himself of his tunic he put a cord around his neck; and calling to himself a certain Brother, he made himself to be dragged naked to the church of the place by the cord, crying out and saying: "Have pity on me, Brothers, a wretched sinner." At which the brothers of the place coming up, began to weep; and seeing him thus naked, said to him: "Put on your tunic." To whom he answered: "I am not worthy to be a Brother: but if you are willing to return it to me for mercy and alms, I receive it." Whom the Brothers gave it back; and thus he was re-clothed. He made little houses e and baskets, and f reeds, working strenuously, and from these he himself and his companions well-laden carried them to the city, working strenuously, and sold them, and bought for themselves the necessities of food and clothing. He was sometimes so earnest in his labors, that he supported g one brother by his labor: for he wished that with this alms he should pray for him, while he rested or slept. On one occasion returning from a certain

reed-bed with a bundle of reeds, and passing by a certain church, he ran into a certain Priest, who said to him: "You are a certain hypocrite." h At which word Brother Giles, exceedingly saddened, wept inwardly, yet believes he is truly called a hypocrite: which could not be hidden from the Brothers. Whom one Brother finding weeping, said to him: "Why are you so sad?" Who said: "Because I have cause for sadness." And the Brother said to him: "What is the cause?" Who answered: "A certain Priest said to me that I am a hypocrite." And the Brother to him: "Do you therefore believe this?" Who answered: "I believe it: because I do not believe that Priests lie." And the Brother said to him: "The opinions of men are not similar to the opinions of the Lord." Brother Giles, having heard this word, rested in it, and was somehow consoled from his great sadness. In the time of harvest, in the manner of other poor men, He refuses to accept anything freely. he went through the fields collecting the ears left behind: and if anyone wished to give him a whole bundle of grain, he was unwilling to take it: and he said to the one wishing to give: "I have no granary to gather into, nor do I wish to have one." But the things which he thus collected, he gave not to himself but to others in need. Brother Giles made a garden in that place Fabrion, and the Lord multiplied it in his hands: thus, he did with other works. And a certain man was sometimes working near that garden, whom Brother Giles often invited from the things which were in the garden, A theft to be made from his garden is prevented by a marvelous chance. but he was unwilling to take them. But once when Brother Giles was absent, that man entered the garden as if stealthily, and gathered what he wished from it. But another man Roland by name had made a little bundle of grass there nearby; and throwing his donkey to the ground, he placed it upon him: who by the nod of the Lord, as is believed, although it was a very light weight, in no way would rise. So that man moved by this, went seeking a helper for himself; and while he was going, he found that man in the garden, who for fear went out of the garden. Whom he rebuked for this wickedness with such a reprimand that many on all sides looked, and he did not seek aid from him: and so with him alone returning to the donkey, the donkey by himself rose with the greatest speed and ease: which that man had no doubt was done by the miracle of the Lord and the merits of Brother Giles.

[10] At another time, when Brother Giles was staying at the city of Rieti, one of the Cardinals, Lord Nicholas by name, Dwelling at Rieti with the Cardinal of Tusculum, desiring to have him as a familiar, on account of the many insignia of holiness which shone in him; was asking him affectionately that he should stay with him, and receive from him his necessities: but he, desiring to live from the labor of his hands, refused to receive necessities from him. He persisted in prayers, that at least what he gained he should eat at his table together with him: and unwilling to be fed except from his own labor, to whose prayers Brother Giles acquiescing gained continually enough for himself, and returning he ate at the table of the Lord Cardinal from the loaves which he had gained in the sweat of his face. So he did every day. But on a certain day when there was a great inundation of rains, so that Brother Giles could not go for gain in his usual way; the Lord Cardinal rejoicing said to him: k "Today it will be necessary for you, Brother Giles, to be fed with our alms and our foods." But he bearing another thing in his heart, was thinking how for that day he might gain something: and approaching the kitchen of the Lord, he said to the cook, He hires himself out to clean the kitchen, "Why do you have the kitchen so unclean?" Who answered: "Because I have no one to clean it." But Brother Giles, a bargain made with him for two loaves, swept it; and so earned what he was about to eat. At the hour of eating he brought to the table the bread obtained by his labor, and fed on it: which when the Lord Cardinal saw and knew, marveling, he grieved that he had been defrauded in his hope and desire. But when the rain was threatening to continue on the morrow, with the same words the Cardinal used to Brother Giles, that he should be fed that day with his alms. And to sharpen knives. But he finding the knives in the house very l rusty and foul, said to the m steward that he wished to sharpen them. And a bargain made with him for two loaves, he sharpened and adjusted the knives perfectly: and in the usual way on that day he ate the food acquired by labor. All kinds of work, which were needed, he always did eagerly and willingly. n

[11] After these things, with Lent drawing near, he desired to transfer himself to some remote place, About to spend Lent in greater solitude, where he might find greater rest. The places of the Brothers then were found very rare. And when with permission obtained to go from the Lord Cardinal, although unwillingly, he wished to take up the journey with a companion; the Cardinal grieving much at their departure, with the compassion by which he was affected toward them, said to them: "Where will you go? You go as birds having no nests." They came o therefore to a certain church of St. Lawrence, on a mountain above the town p Deruta, far remote and abandoned by all. But the men of that land at that time did not revere the Brothers, nor love them, nor were the Brothers yet known; and so they did not provide for them, as extreme necessity demanded, and prevented from seeking food through the snows, in that time and year, which had been very dear. Brother Giles, a faithful man and acting confidently in the Lord, placed all his hope in him. When they had stayed there three days, the greatest snow covered the face of the earth, so that they could not leave the place. But Brother Giles seeing that the time was not suitable that he could acquire his food by his labor, as he used to, nor could he go door to door; said to his companion: "Brother, let us call upon the Lord our God, and let us so address him with loud cries, that he may hear us, and in such great necessity may have mercy and succor us." And he told him the example of certain monks, who in the time of their necessity asking help from the Lord with loud voices, were heard. And so provoked by their example, they began to render high praises and prayers to the Lord, and day and night fervently to press on in these with many vigils and fastings. But the merciful and pitying Lord, attending to his faith and fervor, inspired a certain man of that Castle, a spiritual man among the others, named Benincasa: who, since he had more devotion than the rest, He is helped by a man divinely warned of their necessity, came by chance to them, not knowing that anyone was there: and brought them bread and wine. But he was saying to himself: "Go to such a place, because perhaps there is there some servant of God." Coming therefore to them, and seeing them so compelled by such poverty and necessity, returning to the Castle, announcing to its inhabitants their great necessity, he admonished and exhorted them that they should help them for the Lord's sake. Who moved by the affection of compassion for them by Divine inspiration, a little after brought them so much bread, that through all that Lent they lived from it. Which Brother Giles seeing, and considering in this great grace of the Lord, said to his Companion: "Brother, up to now we have prayed the Lord that he might help us: but now having been heard by him, it is necessary that for the mercy received we render thanks to him, praying also for those who have bestowed their alms on us." And so resuming songs of praises, and jubilating in the Lord day and night, through all that Lent they stood. So great a grace indeed had the Lord conferred on Brother Giles, and by his conversation he benefits many. that by his life, which he was leading praiseworthy and wonderfully, he so provoked all who saw him, and his fiery speech penetrating the inmost of the heart so struck the hearers; that those who once saw and heard him, the more they desired to see and hear him; and departing from him greatly benefited, they could scarcely or never be satisfied with the sight and address of him. Many also coming to him, kindled by his example and salutary admonitions, left the world and assumed the habit of holy Religion. But some, who could not come to this, did penance in the world. q

ANNOTATIONS.

"When Brother Giles was with the Lord Bishop Cardinal of Tusculum, and was going to gather wood, olives, and to do other services, and was bringing bread to the hospice of the said Cardinal: and the Cardinal said to him that he should eat of his bread as a poor man; he answered this verse of the Prophet, 'For you shall eat the labors of your hands; blessed are you, and it shall be well with you': because thus Brother Francis had taught his Brothers that they should faithfully labor, and for the wages of labor, receive not money, but the necessities for food." Ps. 127:2

"These things however are more to be admired, and in Brother Giles commended from his mortification; rather than to be imitated by modern Religious, not having that spirit: for great occasion of wandering and dissolution would be given. Yet the idleness of those is confounded, who do not labor and eat the bread of sorrow."

p Surius calls it "the Castle of Derute": in the Silesian MS. is read "the castle of Dirutio"; Antoninus neglected to express the name: Waddingus places it on the Tiber in the Perugian territory, and sets there a convent founded about the year 1263.

q In the said MS. these things are thus explained: "and many companions from that region were converted to the Lord and were made Brothers: but others married in their own houses were practicing penance."

CHAPTER III.

Spiritual consolations and raptures of B. Giles; his pious death.

[12] He begins to experience heavenly delights, In the 18th year of his conversion, within the Nativity of the Lord, Brother Giles staying in the Bishopric of Chiusi, in a certain hermitage near the castle of a Scitona; on a certain night, according to custom, he rose betimes for prayer; and praying in his cell, he was suddenly filled with an extreme odor, and as it were with an unbearable sweetness of heart, so that he was strongly anxious from the drawing of the odor. Which hearing a certain boy, he did not dare to approach him: but going to the cell of his Companion, he said to him: "Come to Brother Giles, who is dying." Who immediately rising came, and said to Brother Giles: "What is the matter with you?" And he answered, "Come, Son, because I desired to see you just now" (For he loved him very much, and held him as a son, because he had reared him from his adolescence, in sciences, morals and spiritual things: but he explained in order all that had happened to the Saint) His Companion hearing this, knew it was a divine visitation, and returned to his cell. On the following day his companion went to the cell of Brother Giles, and finding him weeping and tearful, admonished him not to afflict himself so much, He humbly acknowledges the gift conceded to him, lest his body should fail from this. To whom he answered: "How can I not weep, when I know myself to be an enemy of the Lord? And he has done me such great mercy, and given me such a gift, that I fear lest I work not in it according to his will." But this gift he called the special grace given to him by the Lord: in which grace wondrously renewed, and feeling himself changed, he said to his Companion: "Until now I went where I wished, and what I wished to do I did working with my hands: but now and henceforth I am not able to do so as I was accustomed; but as I feel in myself, I must do: about which I much fear, lest some seek from me about myself, what I cannot give them." To whom his Companion said: "He who gives his servant grace, does not deny guard of the grace, but bestows it: yet it is good that the fear of the Lord be with you." Which answer pleased him. But on a certain night when he was standing with his b Companion before the cell, He is illumined with divine light, and speaking with him of the things of the Lord sweetly and devoutly; there came a certain splendor c plainly passing between them both. And when his Companion sought from him what this was, he answered: "Let it go." There was then there a certain religious and holy man, to whom the Lord had revealed of his secrets. For a little before this happened to Brother Giles, he had seen in a dream, that there the sun was rising, and there was going to its setting, where the cell of Brother Giles was built. Who afterwards seeing Brother Giles wonderfully changed by the change of the right hand of the Most High with a new spirit of grace, said to him: "Carry sweetly the Son of the Virgin." But afterwards Brother Giles strove with all the care he could to guard the grace given to him by the Lord. d He was always as it were solitary in his cell, He attends wholly to cultivating the spirit: watching, praying, fasting, and was careful to guard himself from every evil work and word. And if anyone wished to relate anything evil to him about another, he said this word: "I do not wish to know another's sin." And he said to the one relating: "Take heed, Brother, that you see not except up to your own good." e Finding therefore this good and in little faithful servant to himself, the Lord worthily committed to him greater things: to whom meanwhile he augmented the grace given, so that it could no longer be hidden from men. For if anyone should treat with him of the glory of the Lord, and of his sweetness, or of paradise; he was altogether caught up in spirit, and thus through a great space of the day remaining immobile, he neither spoke nor moved. f

[13] At a certain time Lord Pope Gregory g coming to Perugia to stay, and hearing the fame of Brother Giles, sent for him, desiring to see him. Who when he had come to the entrance of the chamber in which the Lord Pope was, fell on his face, Summoned to Pope Gregory IX, and reverently kissed his foot h. Whom the Lord Pope, holding, raised with his hand. To whom Brother Giles said: "How is it with you, my Father?" The Lord Pope answered: "It is well with me, Brother." To whom Brother Giles: "You sustain great labor." To whom the Lord Pope answered: "Brother, it is true: but I beg you that you help me to lighten this burden." To whom Brother Giles, "Willingly," he said, "I submit my neck to the yoke of the commandments of my Lord." To which the Lord Pope answered: "You say truly, Brother: yet your yoke is sweet, before him he is caught up into ecstasy, and your burden light." At which word, Brother Giles rising a little, departed from him, and thus was caught up in spirit, and so stood from evening until the third part of the night. Which the Lord Pope seeing, marveled greatly, and all who were with him, and devoutly commended the life of Brother Giles with those who were with him i. And when he desired again to see him, on a certain day he went devoutly to his cell, which was near the city: and that same thing which had happened to him before, happened to the Saint then, and again when he was visited by him. in the presence of the Lord Pope himself and some Cardinals and many other Clerics and Laymen. Seeing therefore, and considering him a true servant of the Lord, the Lord Pope held him from then on in special devotion and love.

[14] Always indeed being joyful and alert, if at any time he spoke with anyone of any matter of the Lord, The fervor and hilarity of spirit shining in him, filled with saving and marvelous joy he most devoutly answered, and being wholly in jubilation he kissed straws and stones and similar things, with a motion of most sweet and marvelous devotion. But since to one persevering in such and so marvelous grace it seemed very bitter to leave it in any way and return to the humanity of the body; the Saint, for eating at the proper time, desired to be able to live from the leaves of trees, that he might be able to escape the conversation of men, and not be compelled hence to yield further to the grace at any hour. But when he returned to his Brothers; he came cheerful, dancing and exulting, praising and blessing the Lord, and saying: "Neither can tongue tell, nor letter express, nor can it ascend into the heart of man, what good the Lord has prepared for those who wish to love him." For since he was full of devout faith and faithful devotion, and held the Ecclesiastical Sacraments and Canonical ordinances in great reverence; whenever anyone related to him at any time about the arrangements of the Church, With the greatest esteem of the Church, he heard the one relating very eagerly, and devoutly and efficaciously commended them: and he said: "O holy Mother Roman Church, we foolish and wretched do not know you, nor your goodness. You teach us the way of salvation, prepare and show it to us; through which if anyone goes, his foot is not struck, but he ascends higher to heavenly glory. and of the Sacraments. He also heard Mass most willingly, and on all Sundays with singular reverence and devotion received the most holy Body and Blood of Jesus Christ, likewise on the chief feasts: and in the morning about to communicate, entering the church, he persevered all day, praying as he was accustomed to do in his cell.

[15] There was a certain Priest, who when he was pressed by the most grievous temptation, He helps a tempted Priest, nor did anything seem to profit him for driving it away; began to say within himself: "Would that I could see Brother Giles, that I might relate to him this my temptation!" but because set far from him, he could not have leave to go to him. On one occasion when he had given himself to sleep, Brother Giles stood by him: at whose presence and sight vehemently exulting and receiving the greatest consolation, he began to seek from him counsel and help over the temptation, proposing to him how and how grievously he was tempted. appearing to him in sleep, To whom Brother Giles said: "Brother, what would you do to a dog coming against you, and wishing to bite you?" And that Brother said: "I would strike it, and so drive it from me." Brother Giles therefore said to him: "Go, and do the same to the temptation." And when with comforting and consoling words he was exhorting him, that Brother asked him that he might pray for him; and a little after rising from sleep, he felt himself best freed from this whole temptation. After this on a certain day that Priest found the companion of Brother Giles, likewise to others tempted. to whom he related all these things in order as they had happened to him. Several others too tempted to desert Religion and return to the world, and others pressed by other temptations, at his word and exhortation, were often freed.

[16] Adorned with 7 virtues, Seven very praiseworthy and salutary things Brother Giles had deeply in himself in his life, because of which the Lord seems, by the hand of his large blessing, to have multiplied his grace in him, and enlarged him with better goods. First that he was faithful, nay most faithful; second devout; third reverent; fourth pious; fifth solicitous; sixth obedient; seventh because he was most grateful to God and men for the benefits given him.

[17] When at a certain time Brother Giles was staying in the place of k Agello, the Master General ordered him to go to him at Assisi. He especially excels in obedience: And when the Brothers were persuading him that he should return, and re-enter the place, in no way did he acquiesce, but said: "Brothers, I have been ordered to go to Assisi, not that I should return to the place": and so from the place, in which it was said to him concerning obedience, he began to direct his steps toward Assisi. But he did this because of the greatest reverence which he always had as long as he lived in obedience to his superiors. Who knows this and stood with

him for a long time, and who saw and heard from his mouth, said and caused to be written.

[18] He is afflicted by a demon, When once Brother Giles was at Spoleto at a certain church of St. Apollinaris, where at that time Brothers were lodging, and rising by night had entered inside the Church betimes; while he stood bent in prayer, he felt above him a demon, exceedingly oppressing and molesting him. With him however praying vehemently, he drew himself as he could to the vessel of holy water, with which being sprinkled by faith, he was immediately freed from the molestation of the demon. Likewise on a certain time when in the place of Fabrion he was keeping Lent in a certain cell remote from the Brothers; it happened that after his prayers, with night already come, entering his cell, and beholds him in a horrible form: he felt the devil near himself: whose horrible terror being unable to bear, he fell down in prayer; and in his heart suppliantly devoutly praying the Lord, because he could not speak, he was freed. But after a few days he himself asked B. Francis saying: "What is so terrible that it cannot be borne until one Our Father is said?" He answered: "It is the devil who cannot be borne until half of an Our Father is said." Which having heard, as one experienced, he believed it was true.

[19] By the same to lust, Likewise in the same place he once heard the voice of a certain woman calling: after whose voice he felt such temptation of the flesh, as he had never experienced. But he gave himself to prayer, and adding to himself hard blows, thus by the Lord's grace he was almost freed. Likewise at another time in the same l place, entering the cell at night, he heard certain ones standing near him, and saying to one another: and to pride he is tempted in vain. "Why does this man labor so much? He is now a Saint, now he is anointed, now he is ecstatic." He afterwards asked a certain companion of his, in whom he greatly trusted, what this was; especially about the word Ecstatic, which he did not understand. He answered: "Do not care, Brother, because it was a diabolic temptation." Likewise when once at the place of Fabrion he had made a certain reprehension to a certain Brother, who was worthy of reprehension; It is revealed how useful he was in reprehension, that Brother was offended at the word. To whom at night stood by a certain one, saying thus: "Do not be offended, Brother, at Brother Giles's reprehension, because blessed will be he who will believe him." But in the morning that Brother coming asked him that he would safely reprehend him. A certain Brother desiring with great desire to see Brother Giles, and efficacious even in dry prayer. how he was, being placed in m dryness; saw him half-asleep lying, and having a certain book at his head for a pillow. Which book when that Brother opened, he read written there: "This is he who prays much for the people and for the whole holy city of Jerusalem": and nothing else than this he saw written in the book. n

ANNOTATIONS

above all graces and virtues this is the highest perfection, to preserve the accepted ones humbly: and he added, that the Apostles, after receiving the gifts of the Holy Spirit, had undergone a burden a thousand times heavier than they felt before, that they might be able to resist temptations and tribulations, and guard the grace conferred on them."

"He fled seriously empty talk and vain laughter, saying that for a momentary and trivial pleasure divine consolations are often lost or delayed: and he gave that example of those who play with dice, who for one point sometimes lose a great sum of gold or silver. 'So,' he said, 'for a light sin, if a man does not know how to guard himself, he loses the irreparable gain of his soul': and he brought forth that salutary saying of his sacred teacher Francis: 'Take heed, Brother, lest laughing you lose what mourning you have gained.'"

paradise!'; hearing that he was immediately caught up. Whence the Brothers wishing to speak to him did not dare to name Paradise, lest they lose him because of his rapture: and because of this Giles withdrew himself from the familiarity, not only of laymen, but also of Brothers, and others."

Which when the Pope had commanded him, Brother Giles answered: 'What song do you want me, Father, to sing?' And thus repeating several times and running to another part of the palace, placing one foot over the other, caught up he stood until the evening hour: and the Lord Pope proved, and those who were with him, that there was neither sound nor pulse in him. The Curia dining and he remaining thus, the Pope said to those assisting him: 'Behold, we have lost this man: but in him let us prove the virtue of obedience.' And then commanding by obedience that he should immediately go to him; wonderful to say! immediately Brother Giles, who seemed insensible, ran to the Pope, and prostrated at his feet, said his fault."

he was comforted. These things done, Gregory calling him to himself said to him: 'What will become of me?' And when to this he was wholly unwilling to answer, excusing himself, Gregory said: 'Tell me at least what I ought to be.' After a long excusation upon this, he said: 'Indeed you ought to have two eyes, the right and the left: the right to contemplate the things above, the left to dispense the things below.' And so he took leave from the Vicar of Christ."

"In the year of the Lord 1209 the Venerable Father, The time of death, Brother Giles the holy, was associated with St. Francis. 1262, in the time of Lord Urban the Pope, on the 10th day before the Kalends of May he migrated to heaven: whence he lived in the Religion of the Friars Minor 53 years": which we have expunged as prematurely added, being about to treat more fully below of the death of the holy man.

PART II.

Golden words of B. Giles.

from the Antwerp and Wrocław Mss.

CHAPTER I.

Here begin the Conferences of Brother Giles which he had with the Brothers.

[20] Prologue. Because the word of the Lord is living, giving life to the dead in sin; and is efficacious medicine, healing the sick; more piercing than any two-edged sword, piercing through the hardened, and reaching to the division of soul and flesh, separating vices from virtues; it is worthy and salutary that the salutary words of the servants of the Lord, which are drawn not from human wisdom but from the founts of the Savior with inestimable joy of heart, be written down for edification. And therefore for the glory and honor of the Almighty Lord, His saving sayings are gathered, and for the edification of neighbors, who will read or hear the honey-sweet and saving words of Brother Giles, which from the abundance of the heart he uttered in holy conferences and other conversations, let us reduce them to writing most useful to the soul.

[21] On the grace of God. The grace of God and virtues are the ladder and way of ascending into heaven: but vices and sins are the way and ladder of descending to hell. Vices and sins are poison: but virtues and good works are an antidote. Grace draws grace, and one vice draws to another. Grace does not wish to be praised, and vice does not wish to be despised. The mind rests in humility: patience is its daughter. Purity of heart sees God, devotion eats him. If you love, you will be loved: if you fear, you will be feared: if you serve, you will be served: if you behave well toward others, others will behave well toward you. Blessed is he who loves, and does not desire to be loved: blessed is he who fears, and does not desire to be feared: blessed is he who serves, and does not desire to be served: blessed is he who behaves well toward others, and does not desire that others behave well toward him: and because these things are great, therefore fools do not attain them. There are three things very great and useful, which whoever has them, cannot fall into evil. The first is if you bear in peace every tribulation that comes to you for the sake of God: the second, if about all things that you do and receive, you are the more humble: the third, if faithfully you love the goods that cannot be seen with the eyes of the body. All the things that are most despised and left behind by worldly men, are the more honored and received by God and the Saints: and those which are more loved and embraced and honored by worldly men, are more hated and left behind and despised by God and the Saints: for a wretched man hates all things to be loved, and loves things to be hated. Brother Giles once asked a certain Brother, saying: "Do you have a good soul?" That Brother answered: "I do not know." Giles said to him: "Holy contrition, holy humility, holy charity, holy devotion, and holy joy, make the soul holy and good."

[22] All the things which can be thought, narrated, seen, and touched, are nothing, Of the ineffability of God, in comparison with those things which can neither be thought nor seen nor touched. All the wise and saints, who were and are and will be, who have spoken or will speak about God, have not said nor will ever say about God in comparison with what he is; except as the point of one needle in comparison with heaven and earth and all creatures that are in them, and more than a thousand times less: for all sacred Scripture speaks to us as if stammering, as a stammering mother with her little son, who otherwise

cannot understand her words. b Brother Giles once said to a certain secular Judge: "Do you believe that the gifts of God are great?" The Judge answered: "I believe." To whom Giles said: "I will show you that you do not believe this": and he added: "How much are your possessions worth?" The Judge answered: and faith is to be estimated from affection for heavenly things: "Perhaps a thousand pounds." Brother Giles said to him: "Would you give them for ten thousand pounds?" He answered: "I would gladly give them." Brother Giles said to him: "It is certain that all earthly things are nothing in respect of heavenly things, why therefore do you not give these for those?" The Judge answered: "Do you believe that a man does as much as he believes?" Brother Giles answered: "The holy men and women, the goods that they could do, they strove to practice in deed: and what they could not complete in deed, they completed with holy desires: and the holy desire itself supplied the defect of the work. If anyone had faith perfectly, he would come into such a state, in which to him full certitude would be given. To a man who certainly awaits great and eternal good, what evil can any evil do to him? And to a man who awaits eternal evil, what good can any good do to him? Of the hope of salvation not to be cast away. Yet no one should ever despair while he lives of the mercy of God: because there is hardly a tree so thorny and knotty which men cannot make full and beautiful, and adorn it. Much more there is none so grievous a sinner in the world whom God cannot adorn with grace and virtues."

[23] Of love, The love of God and neighbor is greater than all virtues. Blessed is he who is not satiated with things which he ought always to desire. Brother Giles said to a certain Brother, his special friend: "Do you believe that I love you?" That Brother answered: "I believe, Brother." Brother Giles said to him: "Do not believe that I love you; because the Creator alone is he who truly loves the creature: and the love of creature is nothing in respect of the love of the Creator." A certain other said to Brother Giles: "How is it to be understood what the Prophet says, 'Every friend walks fraudulently'?" He answered: "Therefore am I fraudulent to you, because I do not make your good my own: and how one should rejoice at the good of neighbor. for the more I would make your good my own, the less would I be fraudulent to you. For the more a man rejoices at the good of his neighbor, the more shall he be a partaker of that good: just as on the contrary the more a man rejoices at the evil of another, the more he shall be a partaker of that evil. If therefore you wish to be a partaker of the good of all, rejoice at the good of all. You make the good of others your own, if it pleases you: and you make the evil of others your caution or guard, if it displeases you. This is the way of salvation, that you be glad and rejoicing at the good of your neighbor, and grieving at his evil: and believe evil of yourself, and good of others: and honor others, but despise yourself. Who does not wish to honor others, shall not be honored: and who does not wish to know, shall not be known: and who does not wish to be fatigued, shall not rest. Labor c fruitful above every labor is, Of gratitude to God. to study piety and kindness. Whatever is done without love and devotion, is not pleasing to God nor to his saints. From his own things man becomes poor, and from divine things he becomes rich. Therefore man should love divine things and despise others. What is greater than to know how to be grateful for the benefits of God, and to know how to reprehend oneself of one's own evils? In this school I should have wished myself to have studied from the beginning of the world, and to study until the end of the world, if so long I had lived or should live, namely in the consideration and commendation of God's benefits, and in the consideration and reprehension of my own evil deeds. Yet if I had a defect in reprehending myself about my evil deeds, I would not wish to have a defect in considering the benefits of God. You see that players and mimes commend in a wonderful way those from whom they receive a small d gift: what therefore ought we or what could we render to the Lord our God? Very much you ought to be faithful to him, who wishes to free you from every evil, and to bestow on you every good."

[24] Of humility, "No one can come into the knowledge of God, except through humility. The way of going up is to go down; for all dangers and all great falls, which have happened in the world, have not happened except through the elevation of the head; as is evident in the Angel, who was created in heaven; and in Adam, and in the Gospel Pharisee, and in many others. And the great goods which have been done, happened through the bending of the head: as is evident in the blessed Virgin, and in the Publican, and in the holy Robber, and in many others. Would that some heavy mass were upon us, which would make us always bend our heads!" A certain Brother said to him: "How can we flee this pride?" And he: "Wash your hands: and where you put your mouth, there hold your feet. If you consider the benefits of God, you ought to bend your head: and if you consider your sins, you ought likewise to bend your head. But woe to him who seeks to be honored for his malice. The degree of humility in man is to know himself always to be contrary to his good. I reckon a branch of humility too, to render other things, and not to appropriate them to oneself; this is to attribute all goods to God whose they are, in which it is placed. but to attribute to himself his own evils. Blessed is he who reputes himself as vile before men, as he finds himself vile before God. Blessed is he who judges himself now, because he will not come to judgment. Blessed is he who walks faithfully to the judgment and obedience of another. For this the Apostles did, even after they had been filled with the Holy Spirit. He who wishes to have peace and tranquility, ought to reckon every man superior to himself. Blessed is he who does not wish to be seen in his words and morals, except in that composition in which divine grace composed him. Blessed he who knows how to preserve and hide the revelations of God: because nothing is hidden that God does not reveal, when it pleases him. If any one were the most holy of all men and reputed himself the greatest sinner of the whole world, in this would be humility. Humility knows not how to speak, and patience dares not to speak. Humility seems to me to be like lightning: for as lightning makes terrible strokes, and afterward nothing can be found of it; so humility dissipates every evil, and is the enemy of every sin, and makes a man reckon himself as nothing. Through humility man finds grace with God, and peace with his neighbor. For just as, if some great King wished to send his daughter to some place, he would not place her upon an untamed, proud, and kicking horse; but upon a gentle one and walking sweetly: so the Lord did not place grace in the proud, but in the humble."

[25] Of the fear of the Lord, "The holy fear of the Lord expels every evil fear, and guards those goods which cannot be expressed in tongue, nor even thought: which to have, because it is the greatest gift, is not given to all. He who does not fear, shows that he has nothing to lose. The fear of God rules and governs a man, and makes him find the grace of the Lord: which if a man has, the fear of God preserves it; and if he does not have it, makes him come to it. All rational creatures who fell, would never have fallen, if they had had this gift. This holy gift is not except of holy men and holy women, and the more gracious anyone is, the less humble and fearful is he, and the virtue which has been less worked by men f is not found greater than others. A man, who has so offended God that he is worthy of death, with what security can he go before the presence of God? Blessed, who knows himself to be in prison in this world, and always to have offended his Lord. Very much indeed ought a man to fear from pride, through which pride is excluded. lest it cast him headlong. From yourself and from your like fear always and beware. There is no perfect security for man, while he is among his enemies: our enemy is our flesh, and it with the demons is always adverse and contrary to our soul: therefore a greater fear ought a man to have, lest his own malice conquer him, than about any other thing of the world: for it is impossible that a man may ascend to the grace of God, or persevere in grace, without holy fear and holy dread: which he who does not have, is the sign of one perishing. This fear makes one humbly obey, and bend his head to the ground under the yoke of holy obedience: likewise the greater fear one has, the more one prays: but to him to whom the grace of holy prayer is given, it is not a little thing. The works of men however great they seem, are not according to the estimation of man, but according to the estimation and good pleasure of God: and first we must always fear."

[26] "He who patiently endured tribulations for God, would quickly come into great grace; Of patience in adversities, and would be lord of this world, and would already have his foot in the other world. Whatever a man does, whether good or evil, he does to himself: therefore you ought not to be scandalized, if anyone does you injury: but you ought to have compassion on his sin. Bear patiently the injuries done to you by neighbor, for the sake of God, and for the sake of neighbor, and for the sake of yourself. As much as one is prepared to endure tribulations and injuries for God, so much will he be great with God, and no more: and the more one is weak in bearing tribulation and grief for God, the worse he is with God, and he does not know what God is. If anyone says evil to you, help him: and who says good to you, render it to God. But you ought to help him thus, that if he says evil to you, you should say worse of yourself. If you wish to make your part good, make your part evil, and the other's part good; that is, and of bearing insults, praise the deed and word of another, and reprehend your own: and if you wish to make your part evil, do the opposite. When therefore anyone contends with you, if you wish to conquer, lose: for in the end, when you thought to have conquered, you will find that you have lost. The way therefore of salvation is the way of perdition."

[27] "We are not good bearers of tribulations, because we are not good seekers of spiritual consolations: for he who would faithfully labor in himself, and upon himself, and for himself, would sweetly endure all things. Do injury to no one: how much it is necessary, and if anyone does you injury, bear it patiently for the love of God, and for the remission of your sins: for it is much better to bear one grievous injury without any murmur for the love of God, than to daily feed a hundred poor, and to fast for many days up to the starry heaven g. What does it profit a man to despise himself, and to inflict tribulations on his body in fastings, prayers, vigils, disciplines, and not to be able to bear one injury from a neighbor, from which he would receive greater price or reward, than from his own things, which he bears of his own will? To bear tribulations without murmuring purges the sins of men more than the pouring out of tears. for expiating sins: Blessed is he who always has before his eyes his sin and the benefits of God, and patiently bears all tribulations and distresses: whence he ought not to wish to have consolation under heaven from any creature: Let a man not expect a reward from God if he is humble and devout, while all things are well satisfied to him. He who would always have before his eyes his sins, would fail in no tribulation."

[28] "Every good which you have, you ought to receive from God; and every evil from your sin: for if one man had done and did all the goods, which all the men of the world have done, do, whose consideration makes evils light. and will do; yet, if he looks well at himself, he will always find himself contrary to his good." A certain Brother said to him: "What shall we do, if great tribulations come in our times?" Brother Giles answered: "If the Lord rained stones and rocks from heaven, they would not harm us, if we were such as we ought to be. If a man were such as he ought to be, evil would be turned to him into good: for all great goods and great evils are within in man, which cannot be seen. To great infirmity, and great labor, and to great h hunger, and to great injuries done to anyone, the worst demons run together. If you wish to be saved, do not seek justice to be done to you by any creature. Holy men do good, and suffer evil. If you know yourself to have offended the Creator and God of all, know that it is fitting that all things should persecute you, and avenge the injury which you have done to God. From all creatures you ought to bear patiently the vexations done to you, because against anyone you have no justice, since you are worthy to be punished by all."

[29] "A great virtue it is for a man to conquer himself. If you conquer yourself, you will conquer all enemies, and will come to every good. How anger is to be restrained: A great virtue would be, if one should allow himself to be conquered by all men, because such a man would be lord of this world. If you wish to be saved, try to despair of every consolation, which any mortal creature can give you; because greater, and more frequent are the falls happening from consolations, than from tribulations. Noble is the nature of a horse, which although he is in the swiftest running, yet he who rides can turn him aside from one way and direct him to another; so a man ought, in the onset of his anger, to allow himself to be ruled by him who corrects him. To the sole memory of God ought a man to desire, as far as in him lies, and to give a price to others, that they should give him slaps and blows, and that men should drag him by the hair."

[30] A certain Religious was once murmuring before him about a certain hard obedience given him: to whom Brother Giles said: "My friend, the more you murmur, and that one should not complain of injuries. the more you burden yourself: and the more devoutly and humbly you submit your head to holy obedience, the lighter and sweeter it will be to you. You do not wish to be blamed in this world, and wish to be honored in another? you do not wish to be cursed, and wish to be blessed? not to labor, and wish to rest? You are deceived, because through vituperation one comes to honor, through curse blessing is had, and through labor rest. The proverb is true, who does not wish to give of what he owes, cannot have of what he wants. Do not marvel if your neighbor offends you sometimes: because Martha, who was holy, wished to provoke the Lord against her carnal sister, yet Martha unjustly murmured about Mary; and the more members Mary had lost, in respect to use, than Martha, the more she labored than Martha; for she had lost speech, sight, hearing, and gait. Strive therefore more gracefully and virtuously, and fight against vices, and bear willingly tribulations and humiliations: for it is nothing else, but that you conquer yourself, because it is little for a man to draw souls to God, unless he conquer himself."

ANNOTATIONS

CHAPTER II.

Second part of the golden sayings of B. Giles.

[31] "A religious man loses this world and the other, by not being fruitful for himself nor for others. Of holy solicitude and vigilance of heart, It is impossible to acquire virtues without care and labor. If you can be in safety, do not place yourself in doubt: he is in safety who labors for God. A young man who refuses labor, refuses the kingdom of heaven. If care does not profit, negligence neither obstructs nor harms. As bad idleness is a way to hell; so holy idleness and rest is a way to heaven. Very much ought a man to be solicitous to preserve the grace given him by God, and to labor faithfully with it; because often a man loses the fruits for the branches, and the grains for the chaff. To some God gives fruits, and makes them lack branches; to some he gives both; and some lack both. I reckon it a greater thing to preserve the goods given by the Lord, than to receive them. He who knows how to acquire, and does not know how to lay up, shall never be rich: necessary things for preserving what is acquired, but to know how to lay up, and not to know how to acquire, is not great. Many gain much, but never become rich, because they do not guard what they have gained: and some little by little gain, and are rich, because what they gain they guard well. The Tiber river, how great a gathering of waters would it have, if it did not flow down daily? A man seeks from God a gift without measure and without end, and wishes to serve him with measure and end. Who wishes without measure, and without end to be loved and rewarded, must love without measure and serve without end. Through his own negligence a man loses his perfection."

[32] and we must bear fruit while there is time: Once Brother Giles was speaking to one wishing to go to Rome, saying: "When you go along the way, do not draw to yourself those things which you will see, lest they hinder you, and know how to choose good coin from false: for there are many wiles of the enemy, and his snares hidden and various. Blessed is he who a enjoys his body for the love of the Most High, and from the good which is in heaven seeks no lesser reward. If anyone were most poor, and someone said to him: 'Brother, I lend you this thing of mine, that for three days you may enjoy it, and through this you shall have an infinite treasure'; would not that poor man, if it were certain to him that this was true, strive carefully to enjoy that thing? The thing lent to us by God is our flesh: and as it were three days, is the whole time of our life; if therefore you wish to enjoy, strive to gain, for if you do not labor, how shall you rest? If all the fields and vineyards of this world were of one man, who did not cultivate them or have them cultivated, what fruit would he receive from them? But another having a small quantity of fields and vineyards, and cultivating them well, receives therefrom fruits for himself and for many others. If anyone wishes to do evil, he scarcely asks counsel: and when he wishes to do some good, he strives to seek counsel from many. The common proverb is: 'Do not place a pot at the fire at your neighbor's hedge.'"

[33] "A man is not blessed, if he has only good will, unless he strives to follow it with good works: because for this God gives his grace to a man, that he may follow it. by doing good, A vagabond man, as it seemed, once said to holy Brother Giles: "Brother Giles, make me a consolation." Brother Giles answered: "Strive to do well, and you will have consolation; for unless a man prepared a place for God in himself, he would not find a place in the creatures of God. Who is there that does not wish to do that which would be better, not only for his soul, but also for his body in this world? But we do not wish to work either the good of the soul or the good of the body. I could truly swear, that who lightens the yoke of the Lord for himself, aggravates it for himself: and who aggravates it for himself, lightens it for himself. Would that men did that which would be better for the body in this world; he who made the other world, made this one also; and of the goods which he bestows in the other world, he can bestow in this; and the body feels of the goods of the soul." Then a certain Brother said to him: "Perhaps we shall die before we experience any good." Brother Giles answered: "Furriers know about pelts, tanners about shoes, and smiths about iron, and so about the other arts: but how can a man know an art in which he has never studied? Do you believe that great

Lords give great gifts to foolish men, and b mad? They do not give. Good works are the way to every good, as bad works are the way to every evil. Blessed is he whom no thing under heaven will de-edify, and whom all the things that he will see and hear or know will edify, and from all things he will strive to choose his own utility."

[34] "Woe to the man who places his heart, and his desire, Of excessive care of earthly things to be cut off. and his strength on earthly things, on account of which he leaves and loses heavenly and eternal goods. The eagle, which flies very high, if it had one of the beams of the Church of St. Peter tied to each of its wings, would not fly so high. I find many laboring for the body, and few for the soul: for many labor many things for the body, breaking rocks, hollowing out mountains, and doing other grievous works; but for the soul, who labors so manfully and fervently? The miser is like the mole, which believes there is no other treasure nor other good except to dig the earth and inhabit it: yet there are other treasures, which it does not know. The birds of heaven, and the beasts of the earth, and the fishes of the sea, when they have food suitable for them, are content: since therefore man is not content with earthly things, but always sighs for others; it is clear that he was not made for this in the beginning, but for others: for the body was made for the sake of the soul, and this world for the sake of the other world. This world is such a field, that he who has from it the greater part has the worse part." Likewise he said that ants did not much please B. Francis, because of their excessive solicitude in gathering their food; but the birds of heaven more pleased him, because they do not gather into their storehouses. c

[35] "Great grace cannot be possessed in peace: because many contraries always rise to it. Of the fight against temptations: The more gracious a man is, the more he is attacked by the devil: yet a man ought not for this to cease from his grace; because the heavier the fight will be, the greater if he conquer will be the crown. We therefore have many impediments, because we are not such as we ought to be; yet if anyone went well on the way of the Lord, he would have neither fatigue nor tedium: but in the way of the world a man has fatigue and tedium until death." A certain Brother answered him saying: "You seem to say two contrary things." Brother Giles answered: "Do not the demons run more to a man having a good will, than to others? Behold an impediment. And if anyone sold his denarius-worth d for a thousand times more than it was worth, what fatigue would he feel there? Behold the contrariety is solved. I say therefore, that the more anyone will be filled with virtues, the more is he infested by vices; and the more ought he to have them in hatred. Of every vice that you conquer, you acquire a crown; and of whatever vice you are more troubled, of that you will receive more reward if you conquer. Whatever the reason for which a man omits to go on the way of his lord, for that reason he loses his reward."

[36] How useful it is: A certain Brother said to him: "I am frequently tempted by a very bad temptation, and several times I asked the Lord that he would take it from me, and he does not take it." Brother Giles answered: "It is with temptations as sometimes happens with a farmer, who sees a wood of trees and briars in some territory of his, in which he would wish to make a new clearing, and to sow grain; but by many labors and sweats and distresses he is fatigued, before he gathers grain; and sometimes almost repents that he undertook that labor, on account of the labors and distresses which emerge for him in that work itself. For first he beholds the wood to be uprooted, and sees no grain: secondly with many labors he cuts the trees, and sees no grain: thirdly with much and heavy labor he pulls out the roots of trees, and still does not see grain: fourthly he cleaves the earth and adjusts, and does not yet see there the grain for which he labored so much: fifthly he plows the earth again: sixthly he sows it: seventhly he weeds it: eighthly he reaps: ninthly he threshes, and all these things he does with great labor: tenthly he lays it up with joy, as if not remembering the weight of such labor, because of the much fruit, which he has in the end; he bears even more labors than these, all of which he blesses, because of the joy that he has received good fruit."

[37] How to fight with vain glory. A certain one said to him again: "What shall I do? for if I do anything good, I have from it vain glory: and if I do evil, I fall into sadness and as it were into despair." Brother Giles answered: "You do well, if you grieve for your sin: yet I counsel you to grieve temperately and moderately: for you should always believe that the power of God in sparing is greater than your power of God in sinning. If God shows mercy to some great sinner, do you believe that he abandons a smaller sinner? Moreover on account of the temptation of vain glory, do not cease to do good: for if a farmer, wishing to cast the seed in the earth, said within himself: 'I will not sow this year, because if I sow perhaps the birds will come and eat of that seed,' and for this did not sow; he would not have the fruit of his land to eat: but if he sows, although some of the seed perishes, yet the greater part will remain to him: so it is with him who is tempted by vain glory, and fights against it." A certain Brother said to him: "It is read of B. Bernard, that once he said the seven penitential Psalms, nor thought of anything else, except about those things which he was saying." Brother Giles answered: "I reckon it greater, if a castle is attacked strongly, and defends itself manfully and valiantly."

[38] Of penance, A certain Judge once said to Brother Giles: "How could we seculars ascend to the state of grace and virtue?" He answered: "First a man ought to grieve for his sins, then to confess purely, then to do humbly the penance enjoined him, afterward to guard himself from every sin and from every occasion of sin, at last to exercise himself in good works. Blessed be the evil, which is turned for a man into good: and cursed be the good, which is turned for a man into evil. Willingly ought a man to bear evils in this world, because Our Lord Jesus Christ gave us an example. Blessed who will have grief for his sins, and will weep day and night, nor will be consoled in this world, until he comes there, where all the desires of his heart shall be fulfilled." e

[39] "Prayer is the beginning, and the completion of every good. Of prayer: Prayer illumines the soul, and through it good and evil are known. This prayer every sinner ought to make to the Lord, that he would give him to know his misery and his sins and his benefits. Who knows not how to pray, does not know God. All who ought to be saved, if they have the use of reason, it is necessary that in their end they turn to prayer. Let us suppose that some woman, very modest and simple, had an only son, who on account of some offense had been taken by the King, how easy it is for one knowing his own necessity and was being led to hanging; would not this widow, though modest and simple, with loosed hair and bared breast cry out and clamor for freeing her son, and run to ask the King? And who would teach that simple one to beg for her son? Love of son and necessity compels the modest woman, hardly going out before beyond the threshold of her house, to go afterward as if bold through the streets among men wailing, and makes the simple one wise: so he would know well how to pray and would wish to, who truly knew his damages and his evils and his dangers."

[40] A certain Brother said to him: "Much ought a man to grieve, when in prayer he cannot find the grace of devotion." It is not to be omitted because of the defect of devotion, Brother Giles answered: "I counsel you to do your business plainly; for if you had some good wine in a cask, and there were lees under the wine, would you wish to shake the cask, and mix the wine with the lees? This should not be done. Think that you are in no way worthy to receive any consolation from God in prayer. For if anyone had lived from the beginning until now, and were to live until the end of the world, and in prayer had poured out every day a full bowl of tears, he would not then at the end of the world be worthy that God should give him one single consolation."

[41] Once a certain Brother said to him: "Why does a man suffer more temptations when he prays to God, than at other times?" Brother Giles answered: Why we are tempted more frequently under it than otherwise: "When some one has a case against his adversary in the court of some prince, if that man goes to that prince, and proposes and acts against his adversary; that adversary, knowing this, opposes himself to him with all his strength, lest sentence be given for him: so does the devil against us. First, if you stand in conversation with others, you will often see that you do not feel many wars of temptations; but if you go to prayer, to recreate your soul, then you will feel against you the burning darts of the enemy. Yet you should not on this account leave prayer, but stand firm: because this is the way to the supernal country: and he who for this leaves prayer, is like him who flees from battle."

[42] A certain one said to him: "I see many who seem to have the grace of devotion and tears immediately when they go to prayer: How devotion is to be expected, by doing what is in us, but I can hardly feel anything from it." Brother Giles answered: "Labor faithfully and devoutly: because the grace which God does not give you in one hour or time, he will be able to give in another time: and what he does not give you in one day, or in one week, or in one month, or in one year; he will be able to give you in another day, or in another week, or in another year. You put in your labor and diligence, and God will put in his grace as it shall please him. The smith, who makes a knife, before the knife is finished, gives many strokes upon the iron, of which he makes the knife; but at last in one blow the knife is finished. Much ought a man to be solicitous about his salvation: for if the whole world were full of men,

even up to the clouds if it were possible, and of these no one should be saved except one; yet anyone should follow his grace, that he himself might be that one: because to lose the strap of a shoe is not to lose the supernal grace. But woe to us! there is one who gives, and there is no one to receive."

[43] At another time a certain Brother asked Brother Giles: "What are you doing, Brother Giles?" He answered: "I am doing evil." But that one said again to Brother Giles: and by using well the grace received, "What evil do you do, who are a Friar Minor?" And Brother Giles said to a certain Friar Minor standing by: "Brother, who is more prepared, either God to give his grace, or we to receive?" He answered: "God is more prepared to give than we to receive." Brother Giles said to him: "And do we do well?" That Brother answered: "Rather we do badly." And Brother Giles turning to him who had asked of him what he was doing, said: "Behold it is plain that I said a word to you, when I answered that I was doing evil." Likewise he said: "Many works are commended in sacred Scripture, such as clothing the naked, feeding the hungry, and many others; yet speaking of prayer the Lord says: 'For the Father also seeks such as adore him.' John 4:23 Good works adorn the soul: but prayer is something exceedingly great. Holy Religious are like wolves, who hardly go out into public except for great necessity, and then in public they make a short delay."

[44] A certain Brother familiar to him said to Brother Giles: and fleeing the company of seculars, "Why do you not go out sometimes to secular men wishing to speak with you?" Brother Giles answered saying: "I wish to satisfy my neighbor with the good of my soul: do you not believe, that I would more dearly give a thousand pounds sometimes, if I had them, than I would give myself to my neighbor?" He answered: "I believe." Brother Giles said: "And do you believe, that I would rather give four thousand pounds than give myself sometimes to my neighbor?" He answered: "I believe." Brother Giles said to him: "The Lord says in the Gospel: 'Who has left father and mother etc. shall receive a hundredfold in this world.' Matt. 19:29 There was a certain Roman, who entered the Order of Friars Minor, whose possessions were said to be worth sixty thousand pounds, therefore it is something great that the Lord God gives in this world, from which it is worth a hundred times sixty thousand pounds. But we are blind and veiled: if we see a very gracious and virtuous man, we could not bear his perfection. If anyone were truly spiritual, he would hardly wish to see anyone or hear or delay with anyone, except for great necessity, but would always wish to be solitary."

[45] He said again of himself: "I would rather be blind, and by curbing the senses. than be more beautiful, or richer, or wiser, or nobler than anyone of the world." Someone said to him: "Why would you rather be blind, than have those things?" He answered: "Because I fear that they would impede my way: blessed will he be, who neither will think, nor say, nor do anything reprehensible." Once Brother Giles asked a certain Brother saying: "What do these wise men say about contemplation?" And he said: "I do not know." f And he: "Do you wish me to tell you, what seems to me?" And he said: "Now tell me." Brother Giles said: "The degrees of contemplation seem to me to be fire, anointing, ecstasy, contemplation, taste, rest, glory. g Likewise, if you find grace in prayer, pray: even if you do not find it, pray: because God accepted the hairs of goats in offering. Sometimes the King loves the foot of one laboring less for him, more than the whole person of another laboring much more for him: because the Lord regards the heart. When the Lord gave preaching to St. Peter, he said to him that he should always retain the lesser part, saying to him: 'And when you are converted, confirm your brothers.'"

[46] Of Spiritual caution. "If you wish to see well, pluck out your eyes, and be blind: if you wish to hear well, be deaf: if you wish to speak well, be mute: if you wish to walk well, cut off your feet: if you wish to work well, maim your hands: if you wish to love well, have yourself in hatred: if you wish to live well, mortify yourself: if you wish to gain well, know how to lose: if you wish to be rich, be poor: if you wish to be in delights, afflict yourself: if you wish to be secure, be always in fear: if you wish to be exalted, humble yourself: if you wish to be honored, despise yourself, and honor those despising you: if you wish to have good, bear evil: if you wish to be in rest, labor: if you wish to be blessed, desire to be cursed. O how great wisdom is this to know, and to do! but because they are great, not to all are they given. If a man lived a thousand years, and had nothing to do outside his mouth, he would have enough to do inside in his heart, nor could he come to perfect completion, so much would he have to do only within. No one should wish to see or hear anything, or speak of any matter, except up to his utility, nor to proceed beyond in any way. Who does not wish to know, shall not be known: but woe to us, because those who have the gifts of the Lord are not known; and those who do not have them, do not seek. Man feigns God, such as he wishes; but he is such as he is."

ANNOTATIONS.

CHAPTER III.

Other sayings of B. Giles.

[47] "Who wishes to know enough, let him bend his head enough, Of useful and useless knowledge, and work enough, and draw his belly through the earth, and the Lord will teach him enough. Divine wisdom is to do good works, to guard oneself well, and to consider the judgments of God." He said once to one wishing to go to the schools for the sake of learning: "Why do you wish to go to the schools? the sum of all knowledge is to fear and love God: these two suffice for you. A man has as much knowledge and wisdom, as he works good, and no more. Do not be too solicitous to be useful to others: but be more solicitous to be useful to yourself. We wish sometimes to know many things for others, and few for ourselves. The word of God is not of the hearer or the speaker, but of the one who does it. Many not knowing how to swim have entered into waters, to help those perishing in them, and with those perishing have perished: before there was one damage, afterward there were two. If you well procure the salvation of your soul, you well procure the salvation of all your friends. If you well do your business, you well do the business of all those benevolent to you."

[48] "A preacher of the word of God has been placed by God, that he may be a candle, a mirror, and a standard-bearer to the people of God. and on the preaching of the word. Blessed is he who so directs others on the right way, that he himself does not cease to go on it; and so invites to running, that he himself does not cease to run; and so is a helper to others, that they may become rich, and himself from this does not become poor. I believe that a good preacher speaks more to himself than to others. It seems to me that who wishes to draw souls of sinners, ought more to fear lest he himself be drawn badly by others." A certain Brother said to him: "How?" And he: "Turn your eyes away, lest they see vanity. Those who speak do not understand, and those who hear do not understand." A certain one said to him: "Which is better, to preach or to do?" He answered: "Who deserves more, he who goes to the house of St. James, or he who shows the way to others of going to St. James? Many things I see, which are not mine; many things I hear, which I do not understand; and many things I speak, which I do not work: therefore it seems to me that by sight, speech, and hearing alone a man is not saved."