ON SS. TIMOTHY AND APOLLINARIS MARTYRS
AT REIMS IN CHAMPAGNE OF GAUL,
About the end of the third century.
PRELIMINARY COMMENTARY.
Timothy, M., at Reims in Champagne in Gaul (St.)
Apollinaris, M., at Reims in Champagne in Gaul (St.)
BY J. P.
§ I. Their cultus from the sacred calendars; the time of the martyrdom; the spread of their veneration.
The memory of these two Martyrs is marked on this day in sacred calendars of ancient and good repute. For Ado announces them thus: Announcements from the Martyrologies: On the same day, the birthday of Saints Timothy and Apollinaris, who at the city of Reims, their martyrdom being consummated, merited the heavenly kingdoms. To Ado add Usuard: Likewise the birthday of Saints Timothy and Apollinaris, etc., in the same words as Ado. I pass over various abridged Hieronymian Martyrologies, namely that of the Queen of Sweden, the Augsburg, and Labbe's; but in these two last is noted, immediately after Timothy, the name of Sidonius. Apollinaris (in Labbe's it is written Sydonius) — which I suspect to have been wrongly added there: for St. Sidonius Apollinaris the bishop, who is likewise given by us on this day with the Roman Martyrology, belongs to Clermont: unless perhaps the writer there, contrary to the custom of others, wished to make mention of Timothy alone, and separately, without the copulative particle and, and likewise without any statement of place, to report the announcement of Sidonius Apollinaris. In Florentinius, after the text of the Martyrology which he published under the name of St. Jerome, there follows in different letters: In the city of Reims, the birthday of St. Tymotheus and Apollenaris; and here indeed in the same place he is rightly distinguished from Sidonius Apollinaris of Clermont: for there is subjoined: At Clermont, the birthday of St. Synodus (rather Sidonius) the bishop. These things, although they are distinguished by other characters from the said text, are yet not without their weight for our purpose. A yearly commemoration of our two Champions is found in the Roman Martyrology, and is expressed in nearly the same manner in which it stands in Ado and Usuard: At Reims in Gaul, the birthday of Saints Timothy and Apollinaris, who in the same place, their martyrdom being consummated, merited the heavenly kingdoms. I do not seek out more announcements, since these suffice.
[2] There is no reason why the reader should here expect our observations upon the Acts of these Martyrs, observations concerning the Acts of the Martyrs, and the time of the passion. and upon the time in which they attained the laurel of their combat: for since these things are connected with the Acts of SS. Maurus and his companions, martyrs of Reims, which were illustrated by us on the XXII day of this month, and since what we then thought needful to remark may be consulted, we should be doing what has been done already, if we should here again institute a new examination of their value and of the time to which the palm of today's two Champions seems to be woven. We therefore affix the time of their laureled combat to about the end of the third century, as was done yesterday concerning the others. But what things in the history of the martyrdom, which we shall commit to the press from Flodoard, have been omitted by us, because given yesterday, will be indicated in the Annotations. But although it is to be lamented that the primitive and genuine Acts of SS. Timothy and Apollinaris have not come down to posterity, yet from elsewhere very many monuments are supplied, by which that defect is abundantly made good, and by which the glory of these most illustrious Martyrs has constantly persevered in divers places and ages, together with a certain singular cultus and with the highest esteem of them.
[3] The excellent spread of their cultus This is attested by the churches erected in their honor: then by the veneration and translation of their sacred relics: thirdly, by the notable munificence with which illustrious men, both ecclesiastical and secular, have followed the places sacred to them: fourthly, by the divine Offices instituted in their churches, and, when these had grown languid, restored: fifthly, by the solemn processions to the place in which they are said to have accomplished their martyrdom: sixthly and lastly, by the vast concourse of peoples to the sacred buildings called by their name. Each of these must be illustrated and confirmed by examples. As concerns the churches: in Flodoard, in the History of the Church of Reims, book 1, chapter 4, folio 11 verso of Sirmond's edition, to the death and burial of the holy Champions there is subjoined a most ancient church in these words: A certain Eusebius, a man of rank, who himself also believed through their word, built for them a Basilica, in which they showed forth many signs and remedies: they restored sight to the blind, gait to the lame, and those who were vexed by demons were cured in the name of our Lord Jesus Christ. But their bodies the lord Tilpin the archbishop moved from the old tomb, and becomingly adorned their sepulchre with silver and gold. This happened after the middle of the eighth century. For Tilpin, metropolitan of Reims, is written in Marlot, volume 1 of the History of the Metropolis of Reims, book 3, chapter 1, to have sat from the year 756.
[4] is proved Flodoard, folio 12, after he had treated of the sacred relics of the Saints with which the church of our Martyrs is handed down to have been distinguished, thus proceeds: Here also, in the same basilica of the Saints, blessed Remigius is found to have commanded a tomb to be prepared for himself, as after the contents of his testament had been drawn up he added, saying: "After my testament was drawn up, nay, sealed, it came into my mind that I should assign to the basilica of the lord martyrs Timothy and Apollinaris a silver dish of VI pounds, that from it the future seat of my bones may be composed." A twofold testament of St. Remigius is in circulation: the one more prolix, in Flodoard, book 1, chapter 18; the other more compressed, in Marlot, volume 1, book 2, chapter 11, page 180: to each is found appended this codicil. Flodoard adds, folio 12: But in the testament itself also he had ordered twelve solidi to be given for the building of the vaulted chamber of that basilica. The words of this donation are found in the shorter testament, page 185; but in the more prolix they are these, folio 50: To the church of the holy martyrs Timothy and Apollinaris, where also, God granting, if it shall seem good to my brethren and to my sons the bishops of our diocese, I have appointed my bones to be laid, four solidi. Whether either, and which, or whether both of these testaments is genuine, is not the place here to inquire: which place there may be when St. Remigius shall be treated of on the 1st day of October. Marlot meanwhile may be consulted, volume 1, book 2, chapter 12, page 186.
[5] Divers persons also enriched the same church with divers endowments, from the sacred buildings, says Flodoard at the folio designated. Where the lord Gondebert, a most illustrious man, with his wife Bertha, gave a farm situated in the district of Vontise, by name Pertas. This text of Flodoard will shine out more clearly if a small note be added to it. Among those divers patrons of the aforesaid church a place is deserved, in the seventh century, by Sonnatius, archbishop of Reims, who also assigned certain cottages to the basilica of SS. Timothy and Apollinaris, as may be seen in Marlot, volume 1, book 2, chapter 31, page 246. In the same place he is set down as declared pontiff of that see about the year 600, and as having ended his life after 33 years; see chapters 29 and 31. Concerning St. Gondebert the martyr we treat in volume III of April, on the XXIX day of the same month, page 620; but concerning his wife Bertha, in volume 1 of May, on the 1st day, page 112.
[6] But it is found, as Flodoard proceeds, that there was there a congregation, sometimes of XX, which in their honor sometimes of XII clerics, in the time of king Theoderic, when many gifts of estates are read to have been handed over to the same basilica; and even down to recent times of late, in which, religion failing, it was reduced to the title of a single priest, it is known to have been distinguished by an assembly of men serving God. Which of the several Theoderics, kings of Gaul of the same name, is here named, is not clear from Flodoard's words. The fact which he reports concerning the basilica reduced to so great a desolation was afterwards followed by happier times, as will be established from a diploma to be cited below.
[7] Further, concerning other sacred buildings made illustrious by the public veneration of our holy Martyrs, in various places Flodoard subjoins these things, folio 12 verso: In some other places also their churches shine, adorned with their honor: since, as many signs of old flashed forth from them, the lovers of Christ took care to embellish and to fortify their possessions with memorials of them. A certain one of whom, as Gregory bishop of Tours reports in his book of miracles, devoutly sought their relics, having built a basilica in their honor. Which, when the Pontiff of the place was honorably sending them by a priest, while the same priest was on his journey, being greeted by a certain woman who met him, he was earnestly and importunately begged by her that he would bestow upon her some part of these pledges. He, long wavering and putting her off, at last overcome by the woman's importunity, delivers a particle of the sacred ashes to her who asked; and having mounted his horse and striving to accomplish the journey enjoined upon him, he is in no wise able, though he beat its sides much, to move it forward on the road. Moreover he himself also is meanwhile so weighed down and oppressed that he could scarcely lift his head. Perceiving at length that he was detained by the power of the Martyrs, moved by penitence he opportunely received back what he had presumed unfittingly to bestow; and, the portion of the sacred relics which he had taken away being restored, he is let go free to depart upon his errand. If anyone desires to read this event in the very fountain from which Flodoard drew it, let him go to St. Gregory of Tours, book 1 On the Glory of the Martyrs, chapter 55, from column 785 of Ruinart's edition.
[8] were erected: At the village of Duodeciacum also, says Flodoard, folio 13, a basilica of these holy Martyrs being built with beauty, is proclaimed to shine with the splendor of great wonders, and to gleam with the desirable grace of healings. The name and situation of this place Hadrian de Valois thus sets forth in the Notitia Galliarum, at the name Dusiacum of the Remi, saying: Dusiacum in the district of Mouzon on the river Chiers, Flodoard in the Chronicle and in the History of the Church of Reims calls by the Latin numeral name Duodeciacum; some, the village Duodeciacum; others, Duciacum and Dociacum; others, the farm Dusica, commonly Douzy-les-Prés… Two synods of bishops were held there, the former in the year of Christ DCCCLXXI, the latter in the year DCCCLXXIV. These things, and more, Valois.
[9] likewise from the translation of relics Finally, the sacred pledges of our Athletes were translated elsewhere, not without notable glory to them, as Flodoard testifies, who ends the fourth chapter of his first book with this fact: Lastly, king Otto, with the consent of archbishop Artald, caused the bones of blessed Timothy to be translated into Saxony, and founded a monastery of monks in his honor: in which translation many wonders are reported to have been shown. For, as Anno, then abbot, now bishop, related to me, by whom the same sacred pledges were translated, besides many other remedies, XII among the blind and the lame were cured. Blessed Apollinaris also, his bones having been translated into the monastery of Orbais, is seen to flourish there with certain notable graces.
[10] by the translation You will ask what that monastery of monks in Saxony is, to which king Otto caused the bones of blessed Timothy to be translated. We answer, and give our conjectures concerning it, which are not improbable. Christopher Brower, in the Annals of Trier, book 9, at the year of Christ 938, recites the following from a notable parchment Chronicle of Saxon affairs: In the year of the Lord CMXXXVIII, of Otto the II (that is, the second) …The aforesaid king founded a royal abbey within the city of Magdeburg (in Lower Saxony) …in honor of B. Peter the prince of the Apostles, and of Maurice, the illustrious leader of the Thebans, and of that worthy comrade of his, Innocent the soldier, whose body Rudolph king of the Burgundians, having sent it to him and to the queen, …bestowed. The greatest part also of the body of St. Maurice, and of certain of his companions, with very many relics of Apostles, Martyrs, Confessors, and Virgins, the aforesaid Otto translated into the same city in the same year… And he set over the abbey Anno, a venerable man, taken from the monastery of St. Maximin at Trier… Which Anno, after he had held the abbey for years, which we have not been able to find out, etc. Mabillon, in the Benedictine Annals, volume 3, book 43, at the year 937, number 87, treats of the building of this monastery, and says that in the Chronicle of Magdeburg it is referred to this year, but by some to the next. But this very slight difference matters nothing to our purpose. In the same place, book 45, at the year 950, number 38, the praised author of the Annals sets down the time during which Anno presided over that abbey, and when he was raised to the episcopal dignity: After thirteen years, he says, from the time when Anno had been set over the monastery of Magdeburg by Otto the Great, he was advanced to the see of the church of Worms… over which he is said to have presided twenty-four years.
[11] Too many circumstances of persons, of both Saints, of places, and of time concur and agree in the above narration for us to think it foreign to a probable surmise that the relics of St. Timothy were translated to the said monastery of Magdeburg; which relics, even if they are not above expressly reckoned among the many other sacred pledges of the Saints, can nevertheless be understood to have been comprised under the name of martyrs, expressly stated in the same place. Nor ought that to hinder our surmise which Flodoard reported above concerning Otto: He founded a monastery of monks in his honor (namely of Timothy). For what forbids that that convent was founded in the glory of several other Saints, whose sacred treasure it possessed, among whom was St. Timothy, M., of Reims, and that nevertheless neither his name nor that of certain other martyrs is read expressed in the document just produced: for to be founded seems to be different from to be named; and Flodoard uses not the latter but the former.
[12] The founder Otto therefore either gave to that monastery the names of its chief patrons, which we here set forth or of the more celebrated saints, or of those toward whom he was more affected than toward others: unless perhaps different writers, according to their own judgment or the subject of their writing, expressly named different ones before the rest. Thus above, in Brower, B. Peter the prince of the Apostles is named in the first place, without St. Paul. The same is done by the Saxon Chronographer, whom Leibniz published among the Accessiones historicae, printed at Leipzig in the year 1698, at the year of Christ 938. But in the Chronicle of Botho, which Leibniz also published among the Brunswick Writers, volume 3, at the year 940, page 308, Paul is added to St. Peter. Finally Mabillon, at the year 968, number 22, calls it the Magdeburg monastery of St. Maurice; and at the year 984, number 49, that place is indicated by the same name of Maurice. To this monastery of Magdeburg in Saxony, then, which Flodoard did not name above, the bones of St. Timothy seem to have been translated.
[13] But the monastery of Orbais, to which the same historian said the relics of St. Apollinaris had removed, Mabillon describes in these words, in the Annals just indicated, volume 1, at the year 681, number 25: Regulus, pontiff of the Remi, praised above, whom Frodoard (or Flodoard, book 2, chapter 10) calls Reolus, built the monastery of Orbais in a place which he had obtained by the gift of king Theoderic, Ebroin the mayor of the palace supporting it. This place is situated in the parish or diocese of Soissons, four leagues from Sparnacum (commonly Épernay), on a small stream which falls into the river Marne a little above the castle of Theoderic. These monuments concerning the public veneration of SS. Timothy and Apollinaris having thus far been collected, I seem in great part to have satisfied the argument which I proposed above at number 3 to be treated. It is now well to proceed to what remains.
§ II. The college of canons restored at Reims; their manner of living.
[The 12 canons of the church of the holy Martyrs having been reduced to a single priest] We premised above, §1, number 6, from Flodoard, that the church of our holy Martyrs formerly flourished with a notable service of clerics, and afterwards was reduced to the title of a single priest: but the happier times in which the same church began to flourish again and to be restored to its pristine splendor, Flodoard neither saw nor wrote of, being of course snatched from life by death before. His place therefore in writing, and in communicating to posterity the happier state of this basilica, was supplied by Marlot, when in volume 2, page 123, he published an instrument with this title: Charter of the foundation or restoration of twelve canons in the church of SS. Timothy and Apollinaris. But in what form and on what conditions this foundation was restored, the instrument itself will teach, which we here reprint from the praised Marlot and illustrate with our observations:
[15] twelve canons are again supplied, In the name of the holy and undivided Trinity, of the Father, and of the Son, and of the Holy Spirit: Gervase, by the grace of God archbishop of Reims, to the faithful of holy Church, as well present as to come. If we diligently attend to the profit and the honor of the church committed to us by God; and if we keep unshaken whatsoever in it has been ordained by the provident vigilance of our predecessors for the worship of divine religion, and strive to repair what of these has perished through negligence or through some misfortunes, we believe that we shall bring back to our Father of the household a manifold gain from the talent entrusted to us, and shall hear the Well done of a most certain reward. Whence, considering that the church of St. Timothy the martyr, situated in the borough of this holy see (over which, God being the author, we preside), formerly flourished in the number of Clerics and in the honorableness of religion; but that partly by adverse chances, partly by neglect, it has been reduced to the title of a single priest, and therefore was granted by archbishop Adalbero (that from its revenues the good work of hospitality might be supplied) to the monastery of blessed Remigius to be possessed: we have taken care to apply the labor of pious diligence, that we might restore it to its ancient state of honorableness.
[16] canons as many as before; Wherefore, making this known to Herimar the abbot, we enjoined that he should commend this purpose of our will to its effect, and, making the same church of St. Timothy with its revenues a stipendiary church for the Clerics who should serve God therein, should repair from the other possessions of St. Remigius in his own convent the supplement of hospitality. He willingly obeyed our ordinance, and under the privilege of our authority gathered twelve canons in the same place: and that they might there regularly attend upon the divine service, he instituted for them a Canonical prebend. That this constitution therefore might be made more effectual, we also have appointed that the altar of that church, for the increase of their stipend, be perpetually their own; and, so long as there shall be Canons there, we interdict under divine authority that any successor of ours take it away from them.
[17] the letters of which foundation or restoration Moreover we will it to be ratified that they be immune from all exaction of archdeacons and archpriests, placed only under the lordship of St. Remigius, yet under our power and the subjection of the abbot, even as the monks of the same St. Remigius are; and as the abbot has received from us the care of their souls [\], in the same manner let him receive from us the care of the souls of the same Clerics, and let him himself commit the same with his own hand to the DEAN whom he shall have appointed under him as faithful for their keeping: and let the abbot himself both provide them the necessaries of food, and, if he shall find anything reprehensible in their manner of life, let him take pains to amend it, that he may be able, secure on the day of judgment, to render an account of them to God.*
[18] And lest anyone presume to overthrow this decree of our ordinance, are here brought forward, or in any way to violate it, we forbid it under anathema, commending it to the memory of posterity by this chirograph, under the testimony of the bishops and abbots, and of the elders of our Clergy, and of the rest of our faithful who were present. But the dinner which the Canons of St. Mary of this church of Reims used to receive there on the festival of SS. the martyrs Timothy and Apollinaris, for the love of God and for ours, they have by common consent perpetually remitted to abbot Herimar and to the aforesaid Clerics, that they may be their brethren and may make memory of them in their prayers. And lest anyone dare in future times to overthrow the bounty of this donation, together with the bishops present with us [\], and with all the Clergy, we threaten him under the adjuration of the divine Godhead.*
† The sign of the lord Gervase, archbishop.
† The sign of Elinand, bishop of Laon.
† The sign of Adelard, bishop of Soissons.
† The sign of Frotland, bishop of Senlis.
† The sign of Guido, bishop of Beauvais.
† The sign of Odo, archdeacon.
† The sign of Herimar, abbot of St. Remigius.
Done at Reims publicly in the year of the Lord's Incarnation MLXIV, in the 2nd Indiction, in the reign of king Philip, in the year V, on the Ides of June.
[19] Thus far the instrument of the foundation; which nevertheless, before we proceed to other matters, it has seemed good to us to elucidate with the following observations. and it is inquired whether by Adalbero, Marlot, volume 2, chapter 1, at the year 970, page 2, doubts whether that church was granted to the monastery of St. Remigius by Adalbero or rather by Artald. In the first year of his rule, he says, that he might exhibit some specimen of his liberality toward the men of St. Remigius, (Adalbero) is related to have conferred upon them, for the receiving of guests, the abbey of St. Timothy of Reims, which had belonged to the preceding archbishops: which might seem false, since the author of the Appendix to Frodoard expressly attributes it to Artald. There is extant a rescript of John XIII in the eighth year of his Pontificate, where mention is made of the aforesaid donation by Adalbero. But since I have not seen the original, and since the credit of the copy wavers, especially on account of the years of the Pontificate of John, which can scarcely be prolonged to an eighth, I have thought it best to forbear transcribing it. But the church of St. Timothy is here called an abbey, after the manner of the age; although it was then destitute of an assembly of clerics; and it was given under this title first to Odalric of Aix as a solace of his exile, but afterwards to the men of St. Remigius for the use of hospitality, that is, that from its revenues arriving guests of whatever condition might be fed. So Marlot.
[20] But that Appendix which he alleged is found after Flodoard as published by Sirmond in the year 1611, or by Artald folio 401 and following; before which are premised these words concerning the writer of the same Appendix: of an author still indeed uncertain; but who, it is established, was a canon of the same church of Reims, and lived in the times of archbishop Samson, CDL years ago. But whence he has this, Sirmond indicates in the same place: For this the Epitome of Flodoard taught us, which we have seen composed by him in two books, with this brief supplement at the end, etc. Now that anonymous author of the Appendix
records this, folio 401: The aforesaid Artold… conferred the abbey of St. Timothy, which down to that time had belonged to the bishops of Reims, upon St. Remigius, from whose convent he had been taken. Mabillon, when at the year 970, number 49, he enumerates the benefits conferred by Adalbero, archbishop of Reims, upon the Benedictine cenobites, pronounces these words concerning the matter which we are at present treating, rather timidly than altogether affirmatively: Nay, he IS SAID to have conferred also the abbey of St. Timothy, which even now is a collegiate church, upon the men of St. Remigius for the receiving of guests. But among the things which he narrates of Artold from the year 931, to which he attaches the beginning of his archiepiscopate, number 23, down to the year 961, number 47, where he treats of his death, I find nothing concerning a church granted by him to the men of St. Remigius, about which there is here controversy.
[21] is to be ascribed. Indeed that charter above is to be held among good instruments so long as it is not proved bad: and accordingly its authority ought to be the stronger, rather than that of an anonymous writer who so long afterwards composed the Appendix, and who, as one may surmise, never saw this diploma. Further, in the same diploma I have not detected any anachronisms. Guido, however, or Wido, bishop of Beauvais, who is subscribed to it, in the Sainte-Marthe brothers is said, from the Chronicle of Alberic, to have begun to sit in the year 1066; but, from Sigebert, in the following year: but, not to say that this chronographer lived in the twelfth century, and the former in the thirteenth, and therefore long after the event of which I am disputing, this is the chief point, that they do not seem to have been accurate in fixing the beginning of that episcopate, and so are to be corrected. For against those two may be set the venerable Guibert, abbot of St. Mary of Nogent, whose Works d'Achery published: but in the Synopsis of his life prefixed to them he is written to have died in the year 1124. Guibert then, book 1 On His Own Life, chapter 13, page 471, records that his mother, having left the city of Beauvais, withdrew to a certain farm named Castanetum, situated not far thence, with the full leave of Guido bishop of Beauvais: At which time of her withdrawal, he says, she stayed at a certain episcopal farm, license of dwelling there having been obtained from the lord Guido, pontiff of Beauvais.
[22] is to be ascribed. But that withdrawal is by Mabillon, in the Benedictine Annals, volume 4, at the year 1063, number 30, bound to this year; whence it follows that, according to the computation of the same Mabillon, Guido was already then prelate of Beauvais. In the Appendix to the same volume 4, page 755, is given an instrument of the assembly of the kingdom of Gaul which was held at Corbie, in the reign of Philip I king of the Franks, in the year from the Lord's Incarnation MLXV; in which instrument stands the sign of Wido, bishop of Beauvais. Whence it follows that the beginning of Guido's episcopate is wrongly deferred by some to the year 1066. On the credit therefore of the above charter we ascribe the grant about which the dispute here is to Adalbero the archbishop, and not to Artold. Let us see what ornaments of the veneration of our Saints followed upon this.
[23] The college of canons, says Marlot, volume 2, [By his labor the cultus of the Martyrs flourished again: the canons' manner of life.] book 1, chapter 36, being thus restored to its pristine state, the basilica of the Martyrs became day by day much more illustrious, and began to be piously frequented by the faithful on account of the divine psalmody and the unbloody Sacrifice performed by the members at the appointed hours. Over these a dean was formerly set, and at length a treasurer: but these dignities being extinguished, the care of the divine Office is borne by the hebdomadary, who also presides over the Chapter. They have an archive not moderately furnished with privileges obtained from the holy See; but with quite ordinary ones, and such as for the most part have grown obsolete. It was their custom to assemble at midnight for matins: but in the year MCCCLI, the dangers being set forth to the abbot of St. Remigius to which the Canons and their servants were exposed, especially since few of them resided near, nor were they walled about with cloistral walls, their statute concerning matins to be sung thenceforth very early in the morning, drawn up with capital care by the abbot, who confers the canonries in full right, is approved on the Tuesday before the Assumption of blessed Mary. By these things which have been brought thus far, we have endeavored in great part to satisfy our purpose, which we indicated above at number 3 and divided into various points, concerning the singular cultus of SS. Timothy and Apollinaris; but let us pursue the rest which belongs to it.
Annotationsof*
That is, present*.
§ III. The translation of the bodies and the public processions among the people of Reims; the sacred relics there, and also that of St. Apollinaris at Paris.
The bodies of the Saints are translated into a more seemly shrine: Marlot, volume 2, book 4, chapter 13, reporting the things which happened in the time of John of Vienne, archbishop of Reims, writes this at the year of Christ 1349: About this time the Canons of St. Timothy, a richer shrine having been prepared at their own charges into which the relics of the renowned martyr might be translated, beg the archbishop that he would approve the chapter's desire with his license and with the granting of indulgences. He, since he could not be present at the translation, committed this charge to the bishop of Dragonara, and, that the solemnity might be the more famous by the concourse of the peoples, granted forty days' indulgence in perpetuity to all those who should have visited the church of St. Timothy on the anniversary day of the aforesaid translation, as is established from the diploma which the praised Marlot subjoins. This event happened in the year of the Lord MCCCL, on the Sunday before the feast of the Conversion of St. Paul, as is noted in the same diploma; from which we also learn that the aforesaid bishop of Dragonara translated solemnly not only the body of St. Timothy, as was just indicated, but the bodies of the blessed martyrs Timothy and Apollinaris, at Reims in the church of the aforesaid glorious martyr. But in the margin of that diploma in Marlot, concerning the same bishop of Dragonara these things are observed: He was of the Order of Carmelites; and his arms are seen on the columns of the cloister of the Carmelites of Reims.
[25] The same historian, at the end of the chapter just cited, subjoins the following: The same archbishop in the following year, being asked by the Canons of St. Timothy, the confirmation of the procession to be held every three years confirms by a new diploma the procession which they had been accustomed to make every three years to the place which was formerly called Buxitus, now Pompelle, in which the greater shrines with the relics of the aforesaid Martyr are carried along the same way by which he was led with his companions to martyrdom, thirty days' indulgences being imparted to all who should piously be present thereat. The diploma, besprinkled with praises, of which we have already made mention, is read to have been given in the castle of the Gate of Mars, on the XXVIII of April in the year MCCCLI. But a copy of the same diploma Marlot had produced in volume 2, book 1, chapter 36. From the said diploma, moreover, it is clear that the solemn processions to the place mentioned were far more ancient than the times of John of Vienne, archbishop of Reims. For thus it is there said: To the veneration therefore and honor of which holy Martyrs… the people of Reims, and of the neighboring villages, together with the Canons of the said church, have from most ancient time been accustomed to visit this place of martyrdom processionally with devout prayers in all adversities, that the glory and the liberality of the Almighty might be obtained by the kindly merits of the aforesaid Martyrs. These things are in that diploma in Marlot.
[26] confirmation: Further, afterwards, as the same author observes, on account of the distance of the place the usage prevailed that from three years to three years it be celebrated on the Monday of Pentecost, by the old custom from the very cradle of that church, in which the sacred remains of the Martyrs, enclosed in shrines partly of silver, partly indeed of wood but adorned with brazen images, are carried to Pompelle with a great concourse of peoples: among which shrines the last place is deservedly claimed by that which is St. Timothy's, because he was himself the chief and the standard-bearer of the victory which the glorious Martyrs happily bore away from a most savage tyrant. But since the discourse here recurs to the sacred relics of our Athletes, there are some things at hand which can be added to these from Marlot lately cited, chapter 37; where, writing of the relics with which the old church of St. Timothy is ennobled, besides many others he commemorates these to our purpose:
[27] the relics which are among the people of Reims are enumerated, His (namely St. Timothy's) relics are kept in the shrine of the Holy Apostles, adorned of old by Tilpin with silver images and precious gems. This, on account of the weight of its burden, is carried round about through the city only in the more solemn processions, and such as are very rarely made, for the obtaining of some singular benefit from God, together with the relics of the other churches. Above the high altar five other shrines are seen, partly of wood, partly adorned with brazen images. That which occupies the middle contains some relics also of B. Timothy… The second is distinguished by the name of blessed Apollinaris… His relics, and some of other Martyrs, wrapped in a silken cloth, are enclosed together in a leathern bag. Then, the sacred relics of other Saints being indicated which are contained in the remaining shrines, Marlot thus proceeds: There, with the highest veneration, is preserved in a brazen vessel gilded on the outside, fashioned in the form of a human head, the head of the glorious martyr Timothy, the tutelary patron of the aforesaid church. But those things which we have thus far reported concerning the sacred pledges of both Martyrs from the historian of the metropolis of Reims we elucidate by a twofold observation.
[28] and are compared with those which are said to be elsewhere, Let the reader therefore note, first, that the translation of the bones of St. Timothy into Saxony, and of St. Apollinaris to the monastery of Orbais, as was premised above in §1, number 9, does not conflict with those relics of theirs which Marlot, lately alleged, asserted to be kept at Reims, if we say or suppose that part of them was sent elsewhere and part remained at Reims: and so it is true that the bishop of Dragonara, as was said a little before, translated there the bodies of both Martyrs, taking namely a part of the bodies for the whole. Let the reader note, secondly, that a difficulty arises from this, that Marlot just now wrote of the head of St. Timothy preserved at Reims: for yesterday, in the Sylloge concerning the holy martyrs of Reims, Maurus and his companions, §1, number 6, from an instrument which Marlot recites out of Molanus, as was there indicated, we have it that the body of St. Maurus was translated to the cenobites of Florennes in the eleventh century; but not the head of this Martyr, but another of those who suffered with him — namely, as Molanus adds, that of Timothy. And why out of so many companions who suffered with St. Maurus on the same XXII day of August does he assign St. Timothy, who, strictly speaking, did not undergo martyrdom with him, but on the next following day according to the Acts? Let us hear Molanus's reason: For express mention, he says, is made of him in the Office of the monastery of Florennes.
[29] Whether Raissius here concludes rightly or wrongly, it does not please us to dispute at length; they are compared: the sacred relic of St. Apollinaris at Paris: but we say that it is established from the said instrument which he cites that the head of St. Timothy was not sent thither by name, but that of some anonymous person who had suffered with St. Maurus, as is plain from what has been said; and accordingly we rather assent to Marlot, writing of matters of his own house, than to Molanus, the sense of the aforesaid instrument
interpreting on no sufficiently solid ground, as at least it appears to us. But if the men of Florennes can prove from elsewhere that the head of St. Timothy is kept among them, then that difficulty may be solved in the same manner which we assigned above concerning the other relics existing in divers places, since Marlot does not say that the entire head of St. Timothy is kept among the people of Reims; who nevertheless will be able to judge more certainly of this matter, if leave be given them of inspecting this sacred deposit. A modern French biographer, in his collection which he compiled on this day out of various writers concerning our Martyrs of today, reports that notable relics of St. Apollinaris of Reims are shown at Paris in the church of St. Mary in the street of St. Antony. Which relics we add to the above Reims ones by way of supplement.
[30] As concerns the Acts, there is no need to say much of them beforehand, a brief admonition concerning the Acts. since at the beginning of this Commentary, number 2, we sent the reader to yesterday, where we gave the history of SS. Maurus and his companions, martyrs of Reims: who, since they are said to have consummated their combat on the said day, and since their Acts are intermingled with the narration of the martyrdom of our two Champions, these may be compared by the reader with those things which were said concerning the Acts of yesterday's Martyrs. I therefore do not transcribe hither what Marlot records, volume 1, book 1, chapter 16, where he writes concerning the first Martyrs of the city of Reims, and whether they suffered under Nero; nor the censures with which Tillemont chastises the Acts of St. Timothy of Reims, volume 4 of the Ecclesiastical Monuments, note 32, which is found among several others concerning St. Dionysius of Paris; nor shall I idly discuss the Böddeken copy, of which we treated yesterday. What need of more? Receive now, reader, the Acts, such as they are, which we shall illustrate with a few notes, that they may be the better understood.
ACTS
From the History of the Church of Reims of Flodoard, published by Sirmond, book 1, chapter 4, from folio 8 verso.
Timothy, M., at Reims in Champagne in Gaul (St.)
Apollinaris, M., at Reims in Champagne in Gaul (St.)
From Flodoard.
St. Timothy, by blandishments Blessed… Timothy, coming from the parts of the East to this city of Reims, did not fear publicly to preach the truth of Jesus Christ the Lord. Whence also, being seized by the governor Lampadius, who then presided over this people, and being arraigned because he was persuading men to the purpose of a new law: hence, harassed by the threats of the princes and by the severity of the laws, and tempted also by the promise of riches, he feared not to render the answer which he had once learned from the Prince of the Church, hurled at the wicked huckster of heavenly grace a: Thy riches (said he) be with thee unto perdition, and thou shalt go with them into eternal fire. For my Lord Jesus Christ the Son of God, He Himself shall judge thee.
[2] and by pains tempted in vain, Then the Governor, filled with anger, ordered him to be tortured. And when he constantly confessed Christ amid the very torments of his tortures, adding among other things that those whom the governor thought to slay for the name of Christ would themselves judge him unto punishment; and when the governor said: Therefore shalt thou be my judge? I will slay thee, and who shall there be that shall snatch thee from my hands? holy Timothy answered: My Lord, in whom I believe, is able to deliver me; but upon thee He will send the torments due. Again, when he had been ordered to be tortured with many punishments, he said to the judge: The greater torments thou shalt bring upon me, so much the greater refreshment will the Lord bestow, in whom I believe.
[3] is confirmed by the converse of angels And when he was being beaten by the officers, he cried out with a loud voice, saying: Look, Lord, and see what the devil brings upon Thy servant: forsake me not, lest men say: Where is his God? The governor then ordered his wounds to be sprinkled with quicklime and vinegar. But holy Timothy said: I give Thee thanks, Lord Jesus Christ, who givest me endurance, that I may be able to bear these things. So has this been done upon my body, as though I had been anointed with oil. But one of the believers, by name Apollinaris, saw two angels standing at his side, and saying to him: Be of good courage, Timothy: we have been sent to thee, that we may show thee the Lord Jesus Christ, for whose name thou endurest punishments, that thou mayest see what things are done in the heavens. Lift up thy head, and see.
[4] St. Apollinaris But St. Timothy, looking up, saw the heavens opened, and Jesus at the right hand of the Father, holding a crown of precious stones, and saying to him: Timothy, this which thou seest is prepared for thee. Thou shalt receive it on the third day now at hand from my hands. And the angels said to him: Be of good courage, Timothy; and they departed into the heavens. But Apollinaris, when he had seen these things, falling at his feet, said to him: My lord Timothy, pray for me: for I most willingly will be tortured for the name of Christ, because I have seen most splendid men speaking with thee, while they spoke with thee the great things of that God who reigns in heaven.
[5] Then the governor, when he saw himself confounded, said: Let Apollinaris be set forth: and bring me boiling lead, with many others is converted, and pour it into his mouth, that he may not speak such words. And when the boiling lead had been brought and put into his mouth, it became cold as ice. But this miracle being seen, a great multitude believed in the Lord Jesus Christ. Then the governor, full of wrath and of confusion, said: Lead them to prison, until I consider by what punishment they shall be put to death. But when they were being led away, a very great crowd followed them weeping and saying: O unjust judgment, which has fallen upon this city! And they were brought to the prison: and many were about them, desiring to be consoled by holy Timothy b.
[6] But on the next day the governor, coming forth, sat upon the tribunal, the martyrdom of both and ordered holy Timothy and Apollinaris to be brought. And as they stood by, the governor said to them: Most unhappy of men, consent to the commands of the emperors c, and adore those whom they adore. Timothy and Apollinaris said: We adore not demons, but only the Lord Jesus Christ, who is the living and true God: Him it behoves us to confess. Do thou therefore not think that we shall be separated by thy arts from the charity and from the kingdom of God. But let this be known to thee, that at what hour thou thinkest us to be put to death, then we are made alive, as those who were slain by thee yesterday d, and live in the heavens. Thee therefore shall Jesus Christ strike with a most evil sore.
[7] And the governor, being angry, said: If I shall not put these to death, many others will come to the new sect. and the destruction of the tyrant. So he gave sentence against them, that they should be slain with the sword. But they with great confidence were led forth outside the city on the road which is called Caesarea, to the place which is called Buxitus e, and there he martyred them on the tenth day of the Kalends of September, and they were crowned by the angels; and a voice was heard, saying: Come, Timothy and Apollinaris, my most beloved, and I will show you how great wonders you have merited for your souls, which you have offered for my name: and know what I am about to do to Lampadius the governor. And straightway a fiery javelin came down from heaven, many beholding it, and entered his right shoulder, and, seized by a demon, he ended his life. But the bodies of the Saints were buried by the Christians on the ninth day of the Kalends of September.