Justa

ON ST. JUSTA, VIRGIN AND MARTYR, AT AQUILA AMONG THE VESTINI OF ITALY.

Perhaps under Diocletian.

PRELIMINARY COMMENTARY.

On the cult and deeds of the Saint and her companions.

Justa, Virgin and Martyr, at Aquila among the Vestini (S.)

BY THE AUTHOR J. B. S.

Aquila, a most well-known city of Italy, had as the chief writers of its nobility, antiquity and singular deeds Bernardino Cirillo and Salvatore Massonio, besides others cited by them, whose zeal, among other things, was not the least this: The profane history of the city is known, that they should recall their city—raised up from the ruins of Amiternum, Furconium and other neighboring towns and fortresses—to more remote centuries; although nevertheless from the diplomas related by themselves it seems able to be sufficiently evinced that it is not much more ancient than the thirteenth century, adorned civilly by the emperor Frederick II, spiritually by Pope Alexander IV, having obtained from the former the name of Aquila, as they will have it, however much Ughelli and others struggle against it; but from the Supreme Pontiff having obtained a bishop, both the rights and the honors and prerogatives of Furconium being translated thither, nay even nearly all the surrounding inhabitants being brought thither, whence at last it grew into a notable city, praised and illustrated not sparingly by the already-mentioned writers, also by Leandro Alberti in his description of Italy, in whom you will find things which, differing (as happens in obscure matters), are not so far controverted, certainly here by us in no way to be observed, much less disputed.

[2] This we lament most greatly, that, so solicitously inquiring into civil affairs, wars, but not the sacred, vicissitudes and the rest pertaining thereto, they neglected very many things conducing not a little indeed to the splendor of their city and fatherland; namely those which pertain chiefly to Christian magnificence, to the state of the diocese, to ecclesiastical dignities, to temples, chapters, the Saints and their sacred remains, with which they acknowledge themselves enriched from the neighboring fortresses and cities; so that they seem to have been wholly unmindful of illustrating sacred matters. Whither these things tend is easily understood. Among their holy patrons the people of Aquila commemorate our today's St. Justa, in her own collegiate church, which they number first among the four notable ones, today celebrated, about which nevertheless scarcely a palm or a trace has hitherto been handed down by those writers or by other Aquilans. I think, because they scarcely found a way by which the things circulated about this Saint and her companions—her father Florentius, her paternal uncles Felix and Justin—they might opportunely order to the right norm of history; which how easily can be done by me, you will thence gather, that the ancient monuments plainly fail, from which it is allowed to dig out anything certain or solid safely.

[3] at least ancient and genuine. But how clearly this is evident, I will make you clearly perceive. When I noticed myself immersed and involved in obscure and perplexed matters, I had recourse to my accustomed Neapolitan patron, the most illustrious friend D. Domenico de Georgio, and proposed to him some articles to be directed to Aquila, whence the whole solution of the doubts was to be sought. After some months I obtain that answer which I had by no means sought, namely the bare Legend itself, of which I already had seven manuscript apographs at hand; with I know not what history of the invention and translation of some sacred bodies, among which that of St. Justa is mentioned to have been, to be weighed somewhat below; where namely I shall have premised those things which pertain most closely hither, and the very Legend of the Saints sent hither in vain from here and there. But to the rest which I had requested—about the ancient and recent cult, about the old and today's Office, about the truth of the whole history, about the composers of the Legend and their age, and about the various translations—not a word was returned, so that I am now more uncertain than I had lately been. These things, unless I am greatly mistaken, abundantly demonstrate how great is the penury there of sacred treasures of this kind; destitute of which, this one thing alone remains, that what could be gathered from elsewhere be here subjoined in few words.

[4] The deeds of this Saint, About the synonymous holy Justa virgins it was treated long ago; about this our one we began to speak, when we treated in few words about the holy Florentius and Felix on the 25th of July, at once indicating that their deeds are connected with the Acts of that one, and are of that class which have need at least of a prudent examination, so that it was enough for us there to relate a brief compendium of them from Ferrari's Catalogue of the Saints of Italy, about to see on this day what should be determined about that whole history. And indeed, the whole matter being now more attentively examined, we have found nothing by which we might procure for it greater authority. About the writer or the time of the writing there is nothing whence one may judge; the order, style and disposition of the matter savor of that age in which good men, I think, and pious, thought it lawful for them to forge orations of that kind, or to receive from popular tradition, or from other deeds of the Saints, things which might be applied to Saints otherwise not sufficiently known: about which too-frequent license it wearies me to repeat things said so often elsewhere. Nor indeed that such a Legend as exists among us—both entire and contracted in various ways—is either genuine or ancient, is hence sufficiently evident, that no one edited it in print, before Ughelli inserted some of it into the Theatine Bishops, in that phrase and style that it is manifest enough that each was free to turn and modify it according to taste and pleasure. Nor less clearly will you perceive that the determined cult of this St. Justa is nothing less than most ancient.

[5] as also the cult About the Legendists we have already said that she was unknown to them; which is equally certain about the Martyrologies, since in them this Justa is nowhere found marked. Ferrari in each Catalogue, where he mentions St. Justa, had no more ancient tables which he might cite, except the single Martyrology of Maurolyco; doubtless because he did not inspect Belinus, in whom Baronius without doubt read these words: In Italy, of St. Justa the virgin, which nevertheless he did not dare to ascribe to the Roman Martyrology, because from the vague announcement he did not sufficiently perceive which Justa among the synonymous ones that was, or where in Italy she was honored. Whence it is also given to understand that he did not see the Acts, which if he had been able to consult, he doubtless would not have ascribed Florentius and Felix to the soldiers of Amiternum. These things sufficiently show that in Baronius's time those Saints were not so celebrated as today, at least among the Aquilans, they are proclaimed. I wondered especially that Castellanus, most diligent in digging up Saints, so studiously placed St. Justa in the index, with an express note that he had omitted her in the text, as indeed in his additions to the Roman text she is passed over. By what arguments he was moved to this, neither does he himself explain, nor is it easy for me to divine. This, if I am not mistaken, was suspect to him, that before Ferrari no writer presumed to call that Justa—vaguely marked as in Italy—the Sipontine one, which I think was Baronius's very scruple.

[6] they are obscure and entangled. For the rest, lest we neglect anything pertaining ever so little to the cult, thus wrote Maurolyco with the Florentine Usuardine codex: In Italy, of St. Justa the virgin: but the Vatican, Victorine, and Queen of Sweden codices with Belinus: In Italy, of St. Justa the virgin. Even less does it fit our Justa what the Lübeck-Cologne Edition has, "of St. Justa the matron," or Greven, "of Justa the martyr, mother of St. Sylvester, cast down into a well," which I plainly confess I do not understand, so that Molanus is almost to be judged more prudent, who abstained both from virgin and from matron; so that we are altogether compelled to confess that there exists absolutely no Martyrology—I do not say ancient, but not even any new one, besides Ferrari's Catalogue—in which the particular memory of Justa the Sipontine, or of Furconium or of Aquila, is expressed; which how unusual it is, they truly know who are not strangers in our Acts. Nor more favorable are the judgments which can be borne about the Legend itself, such as it is, inasmuch as plainly unknown and buried, until Ughelli, as I was already saying, inserted it into the Catalogue of the Theatine bishops, on the occasion of St. Justin the first prelate of that city, meaning to prove namely that he is most different from the synonymous holy presbyter, known from the aforesaid Acts of St. Justa alone, in some of whose apographs he is declared merely a presbyter, in others a bishop, namely at the mere discretion of those composing and transposing.

[7] Yet that she is venerated is certain enough; Nevertheless, all these things notwithstanding, it does not seem that one can doubt about the ancient and immemorial cult of this holy Justa the Sipontine or Aquilan: for, however much we confess the Aquilans to have been careless in publishing her festivity, it is certain enough that that collegiate church sacred to the name of St. Justa was built before the 16th century, nay even the 15th, and that the Saint, translated from elsewhere, was there honored, even with a peculiar Office, whose hymns, however unskillfully patched together, savor of their antiquity. There is added a testimony, to be related in the appendix, from which it may appear that the body of St. Justa was found with others in the time of Angelus, then bishop of Aquila, in the year 1330, F. Nicholas de Paganica of the Order of Preachers most caring for the matter, who is established to have flourished at that time also. What? that in Massonio, page 39, an instrument is adduced for the year 1226, at the foot of which these express words are read: But this was done at Baczano, under the vicariate of St. Justa, so that it is openly established that she was then at least venerated. Again in the same, page 101, among other synonymous Saints she is distinguished, the name being there received, Santa Giusta di Bazzano, which is the name of the place in which the Saint underwent martyrdom, or at least was first buried, which in the Acts is the very mount Offidius, wont to be called by no other name than Bazzano, of old and today: so that here you may safely conclude that it ought not to be a fault to the sanctity of Justa, the negligence of her clients in celebrating her more promptly.

[8] but the Acts cannot be so proved, And would that with equal happiness arguments were at hand to defend and vindicate the authority of the Legend—which must be lamented—that unskilled writers foully disfigured it, where both the marrow of the matter and most of the adjuncts are expressed and changed in so many diverse ways, that each of the writers or transcribers seems chiefly to have aimed at this in rivalry, not to render the same phrase, at least the same matter in the same way. Hence you see how much tedium had to be devoured in reading and comparing the diverse eight gloomy compositions, some of which when our Father Philippe Alegambe once saw, then living at Rome, being, I think, thoroughly wearied of them, he reduced the whole matter, with what probability he could, into a historical compendium, for the sake of Father Florentius

(thus at least St. Justa's father is called) de Montmorency, a man then celebrated in the Society, by whom it was transmitted to Bollandus in the year 1647. This more elegant synopsis we judged should be preferred to the other eight dissimilar orations, both because it explains the whole matter, most of the digressions being cut away, more neatly, and because it altogether omits nothing pertaining to the substance of the history, as will become evident to those who compare the said compendium with the Ughelli edition cited above. But what faith the relation of so many marvels and stupendous things deserves has already been sufficiently insinuated above, yet so that I would not have any weight, estimation or value subtracted from it, the further discussion of the whole matter being left to the judgment of those skilled in things of this kind.

[9] here more probably disposed. The reader must again be admonished that here not the Acts or contest of St. Justa alone are proposed, but also of those whom we long ago indicated, on the 25th of July, to have been companions of her martyrdom, namely Florentius the father, Felix, and also Justin the presbyter, confessor, her paternal uncles; yet so that Justin is not everywhere called the paternal uncle of St. Justa: all the Legendists acknowledge him as her instructor. For the rest, the question is not to be renewed here which Ferrari again touches on this day, whether those two, Florentius and Felix, are rightly reckoned among the soldiers of Amiternum by Baronius, as we doubted on the 25th of July, inasmuch as today's Acts, in which alone they are known, do not even from afar mention that they followed the soldiery, as neither does the very text of the Roman Martyrology, when there Baronius himself simply writes: At Furconium among the Vestini, of the holy martyrs Florentius and Felix the Sipontines. The single words agree with our today's companions of St. Justa, so that accordingly hence can conveniently be supplied what we said should be repeated from today's Acts, and what in like manner can be fitted to St. Justin the presbyter on the 31st of December. Thus Alegambe formed his title from others: A Compendium of the Lives of SS. Justin, Felix, Florentius, and Justa daughter of Florentius, from the manuscript of the collegiate church of St. Justa at Aquila. But since those things which properly pertain hither are to be referred to St. Justa alone, we have conceived the title in this simpler manner:

THE ACTS

Contracted from various manuscripts by Father Philippe Alegambe, S.J.

Justa, Virgin and Martyr, at Aquila among the Vestini (S.)

Florentius converted with his brothers, Siponto is a city of Apulia in Italy, on the Adriatic shore, whose name today is Manfredonia. There lived in it three brothers, Florentius, Justin, and Felix, who, having heard the doctrine of the Apostolic men, were converted to the faith of Christ. But Justin, since his parents saw him to be of strong genius, they handed over to the Bishop of their city for instruction; who, having imbued him with sacred letters, after twenty years inaugurated him into the priesthood: and he thereafter, as befitted now a priest, instructed his brothers in the fear of the Lord, and in every office of Christian life.

[2] But Florentius, when he had once heard in what manner the Blessed Virgin Mary the Mother of God had dedicated herself to God from infancy, He vows his daughter Justa to God. sanctioned by a vow that he too would in like manner consecrate his daughter, if by God's bounty he should obtain any. And not long after he received a most beautiful infant, whom, when he had handed over to Justin to be baptized, he gave her the name of Justa. For whom, after her age grew, piety also flourished, and, wholly given to spiritual offices, she studiously frequented the temple. Moved by the report of her sanctity, a certain man, whose name was Clarus, urgently besought the holy Virgin that she would restore sight to his nephew, now for four years bereft of the light of his eyes; which she immediately granted.

[3] Justin, as he was full of the Spirit of God, and not a little learned in the Divine letters, Justin animates his brothers, frequently exhorted his brothers, sentences being drawn from the Gospel, to the pursuit of perfect virtue. He recalled that promise of the Lord: Everyone who shall have left father, or mother, or wife, or sons, or brothers, or sisters, or fields for my name's sake, shall receive a hundredfold, and shall possess eternal life. He foretold the accustomed dangers with those words of the Lord: They shall deliver you up in councils, and in their synagogues shall scourge you, and what follows thereafter. Then he confirmed them with those other words: He who shall have persevered unto the end, he shall be saved.

[4] all of whom, their fatherland left, Raised and allured by these exhortations, when they had left all their things for the name of Christ, they departed from Siponto, and following the shores of the Adriatic sea toward the West, Justa lightening the annoyances of the journey with her most sweet eloquence, they came to Chieti; and there they tarried altogether six months. In which time, when Justin preached the faith of Christ to those peoples, they flocked frequently to hear him, both from the city itself and from all the surrounding neighborhood. There was there a noble man, who, admiring the virtue and admirable deeds of the Saints, rolled himself at their feet, and prayed again and again vehemently that they would restore health to his ailing son. They, with what compassion they had toward all the needy, immediately followed the man to his house. But Justa there so immersed herself wholly in divine studies, and was so drenched with such consolations, that, the care of the body being neglected, she bestowed on the poor that very slender food which her father supplied her.

[5] They seek Furconium; But when the holy brothers had learned by report that at Furconium among the Vestini—a city once illustrious, today scarcely the corpse of a city, not far from Aquila—there were still very many alien to the Christian faith, having exhorted one another, And why, they say, do we drag out delays here longer? Let us hasten thither, and teach those nations the doctrine of Christ. But on the contrary the citizens of Chieti tried to recall them from that counsel; that impiety was raging there, that all good men avoided the bitterness of the adversaries by flight; why should they wish to expose themselves to such great dangers. But Florentius and Felix, as they were lofty in spirit, said: The more valiant the one whom anyone conquers, the stronger is he himself, and the more he labors, the greater the glory with which he will be endowed forever.

[6] where, announcing the faith So on the fifteenth of the Kalends of May, having departed from Chieti, they came to Furconium, and settled in the village which was called Offidius. There, at the very first encounter, they beheld an immense multitude of mortals gathering to the image of Jupiter, to burn aromatics and offer incense. There lived in the same village Hilarius, a Christian man, generous to the poor, and liberal in receiving guests. He, when he saw the Saints lying, wearied from the journey, before his doors, invites them in, to rest, to the care of their bodies, lest, if the people returning from the idol should find them, it should overwhelm them with stones. So, having entered and been refreshed, after they breathed again from weariness, at dawn, having advanced to the surrounding villas and fortresses, they drew innumerable people to Christ by their preaching.

[7] they are denounced by the pagans. When this was reported to the priests and pontiffs of the Gods, they immediately sent to Rome to the Emperor Maximian, who should signify that three men were living among them, who, scorning his commands, seduced the people, and impelled them to the Christian rites. The Emperor, having sent executioners, orders them, unless they adore Jupiter, to be punished with beheading.

[8] Justa fleeing her suitor In the meantime, while these things were being done, a certain youth flourishing in wealth and power, by name Aurelius, captivated by love of Justa, dared to be desperately in love with her, and to demand her for a bride; when he could not extort her assent, either by prayers, or by price, or by threats, he began to meditate force and abduction. When therefore on a certain day Justa stood by the spring called Vera with two other women, the youth pursued her. Justa, having beheld this, having conceived fear, allowed the water which she had already drawn to slip from her hands, and the shoes which she carried in her hand, to fall into the spring, and fled to the foot of Mount Offidius. When thence some wished to drag her away, seized by force, they were forthwith struck blind in their eyes.

[9] There are some who even say that the mountain opened itself, and received the holy Virgin within itself. she is hidden in the mountain. But the youth, a multitude of men being called, when he had ordered the mountain to be searched on all sides, wasted his effort; she could not be found; and all that crowd of searchers was deprived of the faculty of walking and speaking. But to Justa, sitting in the cave of the mountain, an Angel appeared, and supplied her with food; at once, at her request, he restored to the multitude the abundance of tongue and step, that they might be able to return home; which they having obtained, they returned, magnifying and celebrating together the God of Justa. She at last, having come out thence, returned to the house of Hilarius, to her brothers. But another of the women, who had stood with her by the spring, when she found the shoes to be dry in the midst of the waters, held them received in veneration, and gave them to the people to be kissed.

[10] Florentius and Felix being killed, The guardians of the idols, returned from Rome, accompanied by soldiers, found the Saints gathered together. Justin, having caught sight of them, fled toward the North with two of his clerics into the mountain which was called Tubennum, and there stayed one week among the shepherds, whom, converted to the faith, he baptized; and from that time it was called the Mount of Christ. But the guardians dragged Florentius, Felix, and Justa, apprehended and bound and beaten, to the city Cona, to the shrine of Jupiter, that they might sacrifice to him, or be slaughtered with dire punishments. But they, with great constancy, said it was better for them to die than to forsake their Lord. So, ordered to be beheaded, when they were led to where they were to undergo the sword, Justa cried with a great voice: Why dost thou forsake me, holy father, and why am I not allowed to die together with thee? To whom Florentius: Wait a while, he said, my sweetest daughter, because greater contests are owed to thee. These things said, Florentius and Felix were struck with the axe in the field beside the river Abellinum on the eighth of the Kalends of August. The bodies, left in that very place, Justin carried off by night and buried, and returned to the mountain from which he had descended.

[11] Justa undergoes the contest, These being killed, the heathen dragged Justa into prison, and after five days, brought forth and bound, led her to a kindled furnace, and, it being shown, Dost thou not fear, they say, those flames? To whom she: And do you not fear, she said, the eternal flames of hell? Amid these things there approached to her a woman, whose son, whom she had as her only one, had died; and prostrate at the feet of Justa she besought with tears that she would raise her son from death for her. Justa, having pity on the weeping woman, prayed the Lord, saying: Lord, who didst raise Lazarus from the tomb, and didst recall to life the only son of the widowed mother, deign to raise this dead one, that all may know that thou art glorious over all the earth. And immediately rising, the boy walked before all. When Aurelius had heard this—he who had designated Justa as his bride—converted to God, he believed, and wished to pay a great price, that he might snatch Justa from torments and death. But she, interceding, asked that he would not hinder her punishment. Then he again as a suppliant sought pardon for the things which he had committed against her. To whom Justa: May the Lord, she said, forgive thee all thy sins.

[12] and afflicted with many torments These things done, B. Justa was cast into the burning furnace by the ministers, in which she remained unharmed three whole days, a strong wind shaking out the flames, and twisting them upon those who kindled the furnace. When therefore the heathen saw that they could not hurt her through the flames, they pierced her with spears and arrows; to whom she said: O wretched and foolish ones, why do you not come to your senses, while time is at hand? A day will come at some time, on which you would wish, and yet would not be able, to correct your deeds. After these things, spreading out her hands to heaven, she said with tears: Lord Jesus Christ, receive my spirit, because now it is the hour that I come to thee; and immediately she closed her eyes and sent forth her spirit.

[13] she obtains the crown. But at that same hour a most foul storm-cloud was raised; the flame flashed among the clouds; heaven trembled with thunder; and many of the Heathen were killed. The rest, having beheld this, feared, and, converted, believed in God. But the body of B. Justa, taken up, they buried in the cave of Mount Offidius, where the Angel had dwelt with her, on the Kalends of August, at the second milestone from the city Cona. But many sick with various infirmities, running together from afar to her tomb, departed thence whole and sound: and though St. Justa performed many marvels while living, far greater are those which she performed after death; moved by which the neighbors built a basilica before the mouth of the cave. Justin, made more certain of these things, brought the exhumed bodies of SS. Florentius and Felix into the sepulcher of St. Justa.

[14] A miracle of Justin, At that time there was brought to St. Justin a man, whose head an evil demon had beset, that he himself might free him from that most wicked lodger. When he had approached B. Justin, all hearing, If thou art Justin, he said, I am Belial. Justin, signing the man with the sign of the cross, forthwith expelled the demon, roaring with a great howl, and foully twisting the man's arms.

[15] who dies an old man. St. Justin the presbyter lived thereafter up to 84 years, and rested in the Lord on the day before the Kalends of January. And Hilarius came with a frequent multitude of the people, and buried him in his own field, beside the road, in the villa Offrone; and, the shrines of the idols being destroyed, material being procured, they built over the tomb a magnificent basilica, where those peoples offer very many vows and gifts.

NOTES.

Nothing greatly to be explained here occurs, which has not been said in the Commentary. But whether the things which we related about the SS. 83 Martyrs of Amiternum on the 24th of July, and about SS. Florentius and Felix on the 25th of the same month, can be sufficiently reconciled with these Acts which we give, I would wish the erudite reader to understand from another relation, which the most illustrious Pompeo Sarnelli suggested to us in his chronology of the Bishops of Siponto, where under Leo I, bishop there fourth in order, he mentions these things: This Leo, he says, is held as a Saint in an ancient parchment of the church of Provins in Apulia, in which the Life of St. Justa the Sipontine stands registered. He is the one who instructed Justin the Sipontine in letters and Christian piety, and promoted him to the priesthood and the archdeaconate of his church, when he was twenty years old. He then sent [him] into Samnium, to preach the faith to the gentiles, accompanied by Florentius the commander VIII, and Felix the knight, his brothers, and also by Justa, daughter of the said commander Florentius; which Florentius, changing the temporal soldiery into the spiritual, led three and eighty citizens under the standard of the Holy Cross: and after they had gathered very many fruits by their glorious labors, the priest Justin suffered martyrdom at Forconium under Maximian, whose memory is kept on the 31st of December.

That martyrdom and other things diametrically fight with the end of the Life already given; nor will the Aquilans admit any more the things which follow, about the sacred body translated to Benevento. Let us pursue Sarnelli's relation: his venerable body long rested at Bazzano, in a fortress distant two miles from Aquila; but today at Benevento it is in great veneration. The 83 soldiers shed their blood on the 24th; Florentius and Felix obtained the palm at Furconium on the 25th of July, where also St. Justa consummated her martyrdom, who is celebrated on the Kalends of August. With those holy Martyrs there is also made a commemoration of St. Umbrosia, foster-sister of St. Justa, of whom Ferrari makes mention, where he treats of St. Justa.

Her, whether under the name of Umbrosia or of Umbrasia, I do not remember reading anywhere else, except in the history of the Invention, about which in the following appendix. Further, from Sarnelli's words it is evident how diverse ways have been entered upon, to reduce the Acts already related to some, at least tolerable, narration, which I candidly confess I have not yet sufficiently perceived. But whether the solutions to my proposed doubts, about which below, have more happily achieved this, I shall leave to the reader's judgment to decide.

APPENDIX

On the Invention of the sacred body.

Justa, Virgin and Martyr, at Aquila among the Vestini (S.)

BHL Number: 4587

From various sources.

Hither at last I refer what I promised above, the instrument of the Invention of the body of St. Justa, and of four other Saints, The history of the Invention newly received from Aquila, under this title: The Invention of the bodies of the Saints Justin, Felix, Florentius, Justa and Umbrasia, without any further notice by which we may be taught whence it was transcribed, by whose authority it was formed, in what archive its autograph, such as it is, is deposited; so that here again is to be blamed the scanty—to say the least—skill of the Aquilans in these matters, when they submit writings of this kind, which bring almost darkness rather than the desired elucidation of things. The whole history is described in a rude, and generally barbarous enough, style, sprinkled with solecisms; all of which are apt to produce nausea, not to procure attention: so that when you have often turned the whole through, you cannot yet understand whether the sacred bodies were deposited again in the same place in which they are said to have been found, or perhaps translated elsewhere. But if they are laid up in the same church, since they are said to have been found at Paganica, a town distant several thousand paces from Aquila, I ask by what reasoning it can be understood that the Aquilan bishop so easily went to and fro, and then found his brother snatched from the most present danger of death, as you will soon perceive.

[2] it is not clearer than the rest. There occurs a graver knot, not easily soluble, in this, that, if those five sacred bodies are reckoned deposited in the new monument at Paganica, and so also that of St. Justa in the year 1330, it is most difficult to find in what year at last that same one was translated to Aquila. Again, the truth of the whole history being supposed, I ask, at what time all those bodies migrated from Mount Offidius or Baczano to Paganica? I ask again, whence came that most unknown Saint, by name Umbrasia, whom in absolutely no sacred tables, not even in the most ample Catalogues of Ferrari, has it been allowed to find hitherto? Which since they are all doubtful and uncertain, the erudite Aquilans are asked to lend their hand and labor, both to this history and to the Acts themselves, to be discussed and elucidated a little more accurately. The matter itself, or the Invention, sufficiently supported by other probable adjuncts, I have no mind to repudiate; this I wish, this I desire; let someone be found who, diligently exploring the Aquilan monuments, may try to illustrate the doubts here proposed, and others pertaining to the same, according to the dignity and exigency of the matter. Lo now the instrument, according to all its points, even the faulty and barbarous ones, nonetheless easily intelligible.

THE INVENTION OF THE BODIES OF THE SAINTS JUSTIN, FELIX, FLORENTIUS, JUSTA, AND UMBRASIA.

A vision of the Saints shown to a woman; The memory of the Saints Justin, Felix, Florentius, Justa and Umbrasia, to be venerated in the whole world, the church shows—founded by their work and consecrated in their name—which, commended not by the splendor of stones and metals, but by the privilege of signs, made not with cheap lineage, but endowed with heavenly virtue, at the fortress of Paonicum toward the south; where a certain woman, by name Clara, shone in merits as a most devout nun, exceedingly acceptable to God, who remained enclosed in a single cell, that she might do penance for her sins: to whom, while she stood in prayer, those five most glorious Martyrs miraculously appeared, telling their quality, the indications of their bodies buried [in] the church: that she should convoke the people of the said fortress of Paonicum or Paganica, that they might be brought forth to the light, so that the power of God, and also his charity, might be most manifested, the time itself having deviated from the way of God. Showing the wrath which God was about to send forth, unless this were done: the stripes with which he now punishes that people shall not cease; namely by hails, lightnings, thunders and many infirmities: and immediately a cloud received them from the eyes of the holy woman. She, Clara by name, trembling and fearing, recited the vision which she had had to the provost of the said church; who neglected it, and was forthwith weighed down by a daily fever.

[4] and indicated to the provost But after post some space of time, the holy Martyrs appeared to her again, admonishing her that she should again approach the said provost: but she asked of them a sign, by which the said provost might be able to believe; and, proceeding, they gave [it], that the daily fever should be turned on the morrow into a quartan. Whence all these things caused the provost himself to convoke his associates, and he duly recited to them the visions which that woman had made known, desiring that Brother Nicholas of Paganica, of the Order of Preachers—his associates standing by—should give counsel to him; and, marveling too much about this, they sent to that Brother Nicholas, that he should come to the said provost: and when the provost was thus, and began somewhat to believe, the continuous fever, as the woman had foretold, came into a quartan. But Brother Nicholas, arriving, and hearing all these things, inspired by God, counsels that the whole people of that place be gathered, and that they should come to bishop Angelus de Avarellis of the city of Aquila, to recite the aforesaid: which Brother Nicholas resolved to go together with the people of the whole fortress, and began to recite in order all that had happened. The bishop, after he had listened to the said F. Nicholas, convoked some clerics, and, about to see all these things with cheerful mind, went.

[5] He induces the bishop to seek the bodies: After he came to the place where this woman stood, he wished to be informed by her. The information being had, they entered the crypt, and began to search thoroughly: for there stood in it two stone altars erected, and the other, which was in the middle, being consecrated, he began to deconsecrate with the rites, believing that he would there find the very bodies of the Saints; but the altar being deconsecrated, he found there two little boxes of gypsum full of relics, in which were the relics of St. Justa and St. Felix. After the relics they found four seals, which showed the names of the bishops who had consecrated that altar. All these things being received, and laid up with great devotion, they withdrew. But on the following Sunday, on which the Office of the Trinity was celebrated, that most devout F. Nicholas had in dreams how he found these bodies by the sign of a dove. He went, and began most devoutly to celebrate Mass at the said altar; and, as is the custom, before he came to the elevation of the Body of Christ,

he affectionately admonished the people who assisted at the sacrifice, preaching about the Trinity itself; and, the sermon finished, he supplicated the people that they would ask God to show this vision on account of his mercy.

[6] And proceeding, while he elevated the Body of Christ, a dove miraculously appeared, which being found, and showed the place where those bodies lay. After this devout brother Nicholas completed the Mass, prepared as he was for digging, he seeks an instrument and began to dig where that dove had designated; and while he dug, a white lily appeared, which denoted the body of the Saint himself who lay there; then while he still dug before that altar, he found two stone chests, in one of which was written: Here lies the body of Justin, the holy confessor of Christ, worthy of glory and honor. But in the other was written: Here rests the body of St. Umbrasia, which on account of her merits shines exceedingly. Then he proceeded to another place, which the dove had shown in like manner, and a red lily appeared, by which we understand the bodies of those Martyrs, and, digging as above, he found three stone chests, in which three bodies of saints had been deposited; in the first of which was written: Here in peace remains the holy martyr Felix, who deserved to ascend with glory into the heavens. In another, which was in the middle, was read: Justa, martyr of Christ, shines in the heavens; here she lies shot with innumerable arrows. In another indeed was written: Here we buried Florentius, who deserved victory, indeed overcame the unbelievers, and possesses the glory of paradise.

[7] The people, filled with great joy, after they had learned all these things, various miracles at once sent to the bishop, that he too might learn and see; who, marveling and rejoicing, ordered all the clerics of the city to be convoked, and, saying Litanies together with the people of the said fortress, they came to the place where the holy bodies lay. But the bishop, with some prelates, entered the crypt, and devoutly visited the chests in which the bodies lay. After these bodies were laid open, with great solemnity and reverence, the bishop himself showed them, all standing by; among whom was one blind from birth, desiring to see these bodies, [who] received light; on account of this all marveled and were filled with great devotion. And the Provost who suffered the fever was forthwith freed, with all the sick who were then present. Finally the bishop, with the prelates and parishioners of the said church present, decreed that they should deposit these bodies in their place, and that they should thrust them down with iron gratings; and when he wished to take the journey, one of his servants, by name Baldinus, came, announcing how his brother was at the point of death.

[8] were done in many. Hearing the message, he began, on bent knees, reverently to ask the holy Bodies that they would clothe his brother with his former health; and prayer being made, and that hour being noted, he began to walk toward the city, and, entering the house, the bishop himself found his brother to have been freed from his infirmity at that same hour. Seeing this greatest miracle, he again commanded the said provost and parishioners that the work which he had ordered ought to be done and fulfilled. But those sons, wishing to obey the commands, caused the work solemnly to be begun; and while the workmen were working, many women, who came vexed by malign spirits, departed whole, and many lame, and also with contracted hands, were healed. And the maker of this work, perceiving these infinite miracles, caused the only son whom he had, a mute, to be brought, and when he asked those Saints with devotion that they would grant speech to this his son, immediately he spoke. These many and infinite miracles, at the time when these bodies were found, namely in the year of the Lord 1330, in the month of June, Christ showed, and the merits of those Saints in the said month, the year 1330, on the feast of the most holy Trinity, etc.

[9] The Office fragments are given And this is the whole history of the Invention, destitute of those characters from which a judgment can be borne about its authenticity, which nevertheless above we not unwillingly admitted. But lest the Aquilans complain that anything about their St. Justa has been omitted, I subjoin fragments of the Office, which I found annexed to one of the apographs of the Acts, however much they seem elaborated with a rude, coarse and unpolished wit. This hymn is prefixed:

Justa the blessed, betrothed to Christ, who didst leave the world, who didst spurn all worldly things which are called vain, save us all.

Whose parents, leaving the world, did not send her away, nay rather strove to serve God and obey, day and night.

This virgin of God was the Sipontine, she loved the Lord, led a chaste life; what she preached, she confirmed by deeds unto death.

A certain prefect there was, and honorable, who both threatens and flatters, promising many things if she wills to be wholly his bride.

The virgin Justa answering to these words: I adore God, him as spouse I worship, the Son of God betrothed me and crowned me.

For these words cast into the furnace, praying much, supplicating God, the furnace stands broken, now shattered by her prayer.

Straightway having come out, having entered the river, the shoe held by the stream, the holy one prayed, that river ceased to run.

Whence she was made a perfect martyr; she is adorned with gems, exceedingly crowned; the choir of the holy angels cries: Rejoice with us.

[10] Antiphons are subjoined at Lauds in this order. 1. some parts, I beseech thee, blessed Virgin of Christ, that thou raise up my son. 2. In that hour he arose and began to walk, magnifying God. 3. The Virgin of Christ cried with a great voice and said: Why dost thou forsake me, holy father, and why am I not immolated with thee? 4. Florentius said to her: Wait a little, sweetest daughter, because greater contests are owed to thee. 5. The pagans kindled the furnace, and cast B. Justa there, and the Virgin of Christ remained immobile. At the Benedictus, the antiphon: Justa in the midst of the furnace, with hands spread out, prayed: Lord Jesus Christ, holy Father, God from God, receive my spirit, because it is time that I come to thee, and I commend to thee those who through me have believed in thee, and behold I come to thee, whom I have sought, whom I have loved, whom I have always desired. Finally another hymn, neither of order nor of meter more elegant than the former. Thus it sounds:

Let us all with devout minds celebrate the feasts of B. Justa the virgin, who, spurning the world, pleased the Lord; her parents assiduously she taught; she strove to free them from punishments.

At whose words all believe alike, small and great citizens, wonderfully: In the excellent Sipontine city truly was born Justa most blessed: and there she first did marvels.

She came to the city of Chieti; she confirmed many in the faith of God; a certain dead boy she raised, preaching to all the Gospel of God: she joins them to the fellowship of the angels.

After these she proceeded to a certain province, where she destroyed the greatest perfidy: These people of Forconium were then most depraved, most full of all iniquity, they surround the holy one, as they were most wicked.

To be burned she is cast into the furnace: the holy one praying, forthwith it is shaken: those malign ones threaten to kill; the Virgin hastening to hide in the mountain: in that very hour they lacked light.

She desires to take the crown of martyrdom; the blind return to sight by her prayer. On account of this the prefect, moved with the worst wrath, struck the holy one, whose wicked hand also killed her with his lance.

All the sick of that province come to her body most gladly: as many as touched the tomb most faithfully, were made whole from every sickness: they rendered thanks to God most fully.

Glory to God, glory be to the Son, virtue and honor always be to the Paraclete.

[11] Further, whether these were ever received in use in the collegiate church of St. Justa, it is unknown whether they were used. or now are, or rather were put together in that manner by someone from private piety, there is nothing whence I can conjecture. And these things indeed were prepared for the press, when, by the help again of the praised most illustrious friend D. De Georgio, a little more distinct notices reached me from Aquila from the most distinguished man R. D. Antonio Antenori, by which, if the Legend itself is not altogether vindicated, at least the things which pertain to the extension of the cult are elucidated a little more fully from the traditions received there. But whether they wholly stand, a vehement doubt clings to me, after all things most accurately examined, I candidly again profess, so much so that they have not yet taken away from me all scruple, whether the body of this holy Justa was not once confounded with another synonymous Martyr, to whom the already-mentioned Legend, foul and entangled with its blemishes, has been fitted. For how common the name of Justa is, the ten synonymous ones already now related in our Acts show: but who would reckon the number of relics under the same name? The praised Antenori certainly confesses that not a few sacred relics are circulated under the name of Justa, which he himself of his own accord asserts cannot at all be referred to his St. Justa, commonly the Sipontine. Let it suffice to have indicated these things in few words; now let us draw out the rest from the already-mentioned answers.

SECOND APPENDIX

On the relics of St. Justa.

Justa, Virgin and Martyr, at Aquila among the Vestini (S.)

J. B. S.

Few things written about the many miracles. Hither should be referred the miracles of St. Justa, which almost innumerable are confusedly commemorated, but of which none—whether perpetrated at Baczano, or Paganica, or Aquila—could my helper Antenori, already praised not once, find related in the tables, whose words here, from a letter given to me on the Ides of February of the year 1731, I will subjoin: About the miracles I said nothing, because nothing solid can be said. There is present no inquiry of the bishops, no authority of writers. For the rest, the highest devotion toward the Saint here rests on the graces daily received. At Baczano the storms of the air are driven off by the sound of the bell of the church of St. Justa, the inhabitants hold with most firm faith and event, and continually have recourse to this salutary remedy; and they say that from her as protectress there also continually they report miracles with one voice in their afflictions and necessities. More than these I cannot say, for it is unascertained that more than these are present. Him I had lastly approached, that, from so many entangled and doubtful matters, he would so unravel some, that at least something of more certain light could be shed on so many obscure matters, especially concerning the relics of St. Justa. I had reduced them to twelve heads, which it seemed good here to propose in order, his solutions being subjoined.

[13] On the 1st, the burial I had asked therefore, 1. Since I had learned that things so various are narrated about the bodies of St. Justa and her companions, of which Antenori himself had made mention in his first writing; I had asked, I say, that the true first burial of St. Justa be assigned to me? He answered that her first burial is reckoned at the root of Offidius, which is now called the fortress of Baczano. The other question was, How long had her sacred body remained in the same burial? He frankly confesses that it is uncertain: but he supposes, what he had written before, namely that the sacred treasure was deposited there so long, until that Hilarius, about whom in the Acts number 15, had built in his field a basilica to St. Justin, to which namely also, it is uncertain

in what century, the Saint's body was carried off. I pressed, that he would set forth how often thereafter and to what places the same body had been translated: and in the fourth head, when it was supposed to have come to Paganica with the other four, where namely in the just-related history of the Invention it is said to have been found in the year 1330? I know not whether he answers solidly enough, when he confounds the said basilica, such as it is, in Hilarius's field with the temple of Paganica, in which the five bodies of the Saints mentioned in the history of the Invention were found: traditions of this kind are more easily narrated than they can be proved.

[14] For the rest, if we believe Antenori, the sacred body of St. Justa was carried off from Baczano to the aforesaid basilica only once, and the translations, but that he may save the relics both of Baczano, and of Paganica, and of Aquila, he so divides the business, that he asserts it certain that at Baczano parts of the bones existed, and equally certain that parts also existed in the basilica near Paganica. Hear the rest: The parts which were found at Baczano (not in the 16th, but the 17th century) are the head and the lower jaw of St. Justa, five parts of bones, and various little bones. But the parts found at Paganica in the 14th century are parts of bones, and those indeed not composing whole skeletons, nor coinciding with those of Baczano. And by these he paves the way to solve what I had asked in the fifth place: Namely, how the body of the Saint was found at Paganica in the 14th century, since it is supposed to have been still at Baczano and there found in the 17th century? He unties the knot opportunely enough, by having recourse to those parts already mentioned: Those two inventions, he says, namely of Paganica and of Baczano, do not fight among themselves, for they are not of the whole body but of parts. Let the wedge avail as much as it can. Let us proceed to the sixth head, in which it was asked whence the Saint was at last translated to Aquila, whether from Baczano or from Paganica?

[15] He answers that she came to Aquila not from Paganica but from Baczano: not of the whole body but of parts, For at Baczano, he says, after the Invention (he would say, if he knew, when it was made), the relics were kept in a wooden reliquary, and exposed to veneration. But thence the provost Joseph Marianus carried off to Aquila in the year 1626 the head of St. Justa, and parts of the sacred bones, likewise the head of St. Justin and six parts of bones, a few little bones being left at Baczano, existing there even today. Many things then follow which I so contract in few words that it be sufficiently understood that the relics of St. Justa were in a manner stealthily carried off from Baczano by that Joseph Marianus, then provost, who deposited them secretly somewhere, whence, extracted in the year 1659, at last in 1661 they were again exalted and exposed to the veneration of the people. Hither he further adduces a document testifying in this manner: There has been found an authentic writing of the new translation of a few relics of SS. Justa and Justin, from the church of Baczano to the church of St. Justa within Aquila, in the archive of this church, of the following tenor, namely: In the year of the Lord 1626, by a letter of the Sacred Congregation, it was granted to the provost Marianus to translate the relics of SS. Justa and Justin, that they might be placed in the church of St. Justa within Aquila from Baczano. And by a decree of the illustrious D. Alvarez de Mendoza, bishop of Aquila, to whom the Sacred Congregation gave authority of recognizing whether it were expedient, he obtained the concession of the carrying-off. But because the chapel of the Mariani was then not built, in a secret place, behind the aforesaid site of the chapel, they were placed and walled up, only the kinsmen of Marianus knowing it.

[16] It was asked, 7th, whether from that time in which the sacred bones of St. Justa were translated to Aquila, which came to Aquila marvelously enough, she has not been constantly honored there with a peculiar cult, in her own collegiate church? Consequently to the preceding, he answers: From what has been said it is evident that at Aquila the sacred bones, immediately after the translation, were not honored with a peculiar cult. I add, he says, that the heirs of the Mariani expound to me another cause of this concealment, asserting that they know from the mouth of their elders that these relics were concealed, lest the notice of the translation should be revealed too quickly to the people of Baczano; for they would have borne it ill, inasmuch as done without their knowledge: and the provost would have been placed in the greatest danger of a popular tumult. Hence the letter of the Sacred Congregation was shown only to the Bishop, from whom he received license also to act secretly. These things, if it please, the above-said heirs do not refuse to attest with authentic and public faith. Add that in the same year in which the translation of the relics occurred, and properly on the 3rd of July 1626, as from the book of the dead of the church of St. Justa, the provost Marianus died, and his heirs, little solicitous about that matter, wholly abandoned it: and the chapel, designated at that time, is even still wanting.

[17] long concealed. By the same way he sets about to solve what I had asked in articles 8 and 9. Why and how long had those sacred bones been concealed? To which purpose serves a longer instrument, transcribed by him, from which we are taught that a certain nephew of the said provost Marianus, privy to the whole matter, seized afterward by a strange disease, at last moved by scruple, revealed in the year 1659 the very place in which the desired relics were kept: which, thence immediately extracted, were recognized and approved by the legitimate authority of the bishop himself, and with the highest reverence deposited in prepared little chests, solicitously guarded, until in the year 1661, by the same authority, they were enclosed in a gilded wooden reliquary, in two different compartments under two little keys, of which sacred reliquary a delineation transmitted hither by Antenori is here exhibited to be viewed; and so also the tenth request is satisfied, by which I had chiefly sought that it be exposed to the glory of the Saint. The twin compartments, divided among themselves, sufficiently show that in one the sacred remains of St. Justa, in the other of St. Justin, are represented.

[18] By what rite the Saint is venerated there. He had noted in his first writing the diverse festivities of the five Saints, about whom it is treated in the history of the Invention, namely that of SS. Florentius and Felix from the 25th of July, on account of the concurrence of St. James the apostle, is transposed to the 27th day of the same month: but St. Justin, as has also been said, pertains to the 31st of December: and to the 2nd day of August those of SS. Justa and Umbrasia, on account of the celebrity of St. Peter in Chains. I had indeed asked in question 11: By what Office and rite St. Justa was venerated in her church? Finally the 12th, whether the same day it was done about her through the whole Aquilan diocese? The answer is: That the relics are exposed on the altar on 1 August, the feast-day of St. Justa, so that it becomes consequent that on that very day the Saint is venerated, and so also the Office about her is more solemnly recited, not in the whole city and diocese, but only in the churches dedicated to the Saint herself; so that at last it seems to be gathered that there is a peculiar festivity on that day only in the already-mentioned places. Whether in the other places it is transferred to the following day, there is not yet whence you may perceive clearly enough. There are commemorations through the year, as we here suppose about a singular Patroness; so that accordingly it is enough to have thus far bestowed labor, that about the trophies of this St. Justa we should allow nothing solid to be wanting.