Bibianus or Vivianus

ON ST. BIBIANUS OR VIVIANUS, BISHOP AND CONFESSOR OF SAINTES IN GAUL

PRELIMINARY COMMENTARY.

The Saint's ancient cult: three sets of Acts: which of them are to be preferred and published: a letter published under the name of St. Augustine to Bibianus.

ON ST. BIBIANUS OR VIVIANUS, BISHOP OF SAINTES IN GAUL

BY J. S.

About the middle of the fifth century.

Although the name of St. Bibianus, or Vivianus or Vibianus, bishop of Saintes — whom you may find also erroneously named Julianus — seems today less celebrated among historians, even among the French, The Saint's ancient cult, yet it was once illustrious and celebrated by writers of the sixth century, and the cult of Bibianus is most ancient. His memory is first of all read as inscribed in the Martyrologies published under the name of St. Jerome, as may be seen in Florentini, in our volume 7 of June, and in others who have published those ancient Martyrologies, at the twenty-eighth of August. Then Ado of Vienne, Usuard, Wandelbert, Notker, and other more recent writers inserted him briefly in their Martyrologies, as the Roman one now in use also has him. But, lest anyone should think from the brevity of these that the Acts of this Saint were unknown to all the Martyrologists, I shall bring forward two eulogies which were certainly taken from Acts. Our manuscript Florarium at the twenty-eighth of August has thus: At Saintes, of St. Vivianus, bishop and confessor, among whose marvels which he wrought, the blood which flowed from his nostrils was a terror to demons and an object of veneration to all the faithful.

[2] André du Saussay at the same day formed a eulogy of this kind out of the Acts: a eulogy, On the same day, the burial of St. Bibianus, bishop of Saintes and confessor: who, sprung from a royal stock, illustrated the brightness of his birth more with the splendor of divine power than iron is adorned with gold. For, being appointed shepherd of that church, he so carried out what was pleasing to God in procuring the salvation of his flock that by a marvelous imitation of zeal and of divine deeds he reproduced the image of the Prince of shepherds, who laid down his life for the sheep. For he often put himself in danger that he might bring solace to his afflicted little sheep: to whom both by evangelical teachings and by glorious advances in the virtues he showed the path to the attaining of true blessedness. But he himself, after he had, being forewarned from heaven of his happy departure, marked out beforehand his last day, set out for the longed-for rest. Thus far from the Martyrologists.

[3] Further, that the cult of our Saint is most ancient is most certainly proved from the church built in his honor about the middle of the sixth century. an ancient church, The work was begun by

Eusebius, bishop of Saintes from at least the year 533 until the year 549, and Leontius of Bordeaux completed it. Concerning both consult Denis de Sainte-Marthe in the Gallia Christiana, volume 2, columns 793 and 1057. But concerning the church itself Venantius Fortunatus, book 1, poem 12, sang the following:

Worthy temples of the priest Bibianus gleam, where, if thou askest just things, God grants pious prayers. Which the prelate Eusebius once founded, rejoicing: yet, that he might not complete it, he was snatched from the world. To whom soon Emerius succeeded as priest in that citadel, but he refuses to bear the burden of building what was begun. Who by his prayers committed the work to thee, father Leontius, whose love presses on continually toward this vow. Of its own accord such an honor kept itself to be done by thee, nor would there have been any but thou to give the sacred places. O merit of a just man, destined to abide in perpetual light, through whom the venerable temples desire themselves to be honored. Silver roofs cover the holy sepulchre of Bibianus, which Placidina *, of one mind with thee, bestowed. Above which the ruddy gold outpoured glitters between, and the pure metals scatter their rays. The paneling gleams, wrought with a new skill, and thou wouldst think the craftsman had here breathed life into wild beasts. But he to whom in your heart you have given such gifts, let him bring it about that lasting salvation may stand for you.

[4] miracles: other churches sacred to him as patron. St. Gregory of Tours in his book On the Glory of the Confessors, chapter 58, teaches that this church was built in the suburb of Saintes; on which place Ruinart notes these things: The church of St. Vivianus with the suburb of like name subsists to this day. But let us hear Gregory, who adds other things also to our purpose: In the suburb of this city (of Saintes) also there rests the prelate Bibianus, the mass of whose virtues the book which is now held as written concerning his life relates. But now, being entreated, he frequently grants health to the sick. Whence it seems fit that I should presume to tell even one out of so many miracles. For a woman whose hands had withered and, being already wounded by her nails, had lost, the sinews being contracted, the power of doing any work, prostrated herself devoutly at the Blessed one's sepulchre, and, prayer being made, deserved to lift up her hands restored, the threads of her fingers being loosened, to render thanks to the Lord. Two things Gregory here teaches: first, that the Saint's Life and the miracles wrought in his life had been committed to writing; secondly, that many miracles also were done after the Saint's death, of which one is that which he relates. These latter miracles, if they were ever written down, have not come into our hands. But whether we have the Life recorded by Gregory must presently be inquired. Denis de Sainte-Marthe in the Gallia Christiana, volume 2, column [ ], writes the following concerning the cult of St. Bibianus: There still stands the church of St. Vivianus at Saintes in the suburb to which he gave his name, and his feast is celebrated there on the twenty-eighth day of August. He is venerated elsewhere also, and in the diocese he is patron of the churches of Pons, of Chèse, of Ruffiac, of Brévillet, of Val, of Angeac, of Chervès, of Baignesseaux, of Bois, of Écoyeux, of Églises, of Coivert, of Marsais, etc. At Rouen he has a notable plebanal or parochial church under his title.

[5] We have three Lives of St. Bibianus, of which two are unpublished, the Life already published is not much approved as ancient, but one lately brought to light. This latter Edmond Martène and Ursin Durand published from a Colbert manuscript in volume 6 of the Amplissima Collectio of ancient writers, from column 757, where among other things they thus preface: Whether (this book) be the same as that book which came to the knowledge of Gregory of Tours, let the judgment be others'. Certainly we can trace its antiquity from a twofold source. First, that in citing holy Scripture he seems to use a version other than the Vulgate … Secondly, that when he speaks of Theodoric, king of the Goths, he calls him not Theodericus but Theodorus, in the manner in which the ancient writers called him — Sidonius Apollinaris, Gregory of Tours in book 2 of the History of the Franks, and Fredegar, who lived next after him. But these reasons do not seem to me sufficiently to establish that the aforesaid little Work is older than Gregory of Tours: for various writers many centuries later, when they cite the sacred Writings, depart no less from the words of the Vulgate edition, since they are frequently more intent on expressing the sense of holy Scripture than the words, and change certain words to suit their own purpose. Then the name Theodorus could be given to Theodoric as well after Fredegar as before him.

[6] But, whatever be the case with the antiquity of that little Work, nor is it genuine: the other manuscript is also proved not sufficiently genuine: that writer proves himself an orator rather than a historian, and narrates many things which are manifestly exaggerated beyond the truth, as we shall observe in the annotations on the Life which we are to publish. Another Life was transmitted to us by the Reverend Father Jean Darde of our Society, taken from a very ancient manuscript of the parish church of St. Bibianus. This is composed in a simpler style than the preceding. But its author from the beginning sufficiently intimates that he was not a contemporary of the Saint. For thus he begins: The pontiff Vivianus, of famous memory, is reported to have sprung from a royal stock; whose mother Maurelia, a Catholic, is recorded to have lived in Catholic fashion. And presently, His name has been given over to oblivion, he says of Bibianus's father. All which intimate that that author was not a contemporary or nearly so, but drew his materials from others. There occur also in this Life certain things which cannot be admitted as true, concerning which see the annotations on the Life presently to be recorded.

[7] Of the third Life, which seems older and better than the preceding, the other is better, and probably the one recorded by Gregory of Tours: we have a twofold copy: one from a manuscript of the abbey of Blaubeuren in the duchy of Württemberg, which in the year 1649 our Gamans, so often praised in this work, transmitted to our predecessors; the other from a manuscript of St. Maximin of Trier. These two copies exhibit everywhere the same sense of the words, although not seldom in the words themselves slight discrepancies occur, which can be imputed to the copyists. Further, it appears probable enough that this is that very Life which Gregory of Tours asserts to have existed in his time. Certainly it cannot be proved that its author was far removed from the times of St. Bibianus, so that it can be believed older than Gregory of Tours, and therefore that it is that very one whose little Work Gregory praises. Nay rather, from the end of this Life it seems to be gathered that it was written before the temple was built for the Saint, that is, before the middle of the sixth century, since it is said that he was venerated even then in the church which he himself had built, and in which he had from the beginning been buried. Nevertheless from the same passage also it is gathered that this writer was not altogether contemporary with the Saint. Wherefore it may be conjectured that these Acts were composed either toward the end of the fifth century or at the beginning of the sixth, or at any rate not far advanced in the sixth century.

[8] [the letter which is extant under the name of St. Augustine to Bibianus is supposititious.] Mabillon in the Appendix to the Gallican Liturgy, from page 458, published a letter which is extant under the name of St. Augustine to St. Bibianus. That letter, if it were genuine, would be highly honorable to our Bibianus, and from it it would be clear how far and wide the Saint's fame had been spread abroad. For it has a beginning of this kind: To the lord truly holy, adorned with the triumph of the palm, and crowned with the pontifical office, Bibianus the orthodox, Augustine, servant of the servants of God, greeting in the Lord. Know that the letters of your apostolate have reached us, our most dear son Trojanus, your deacon, bringing them: and when your safety had been made certain to us by your page, we rendered to God boundless heralding of praise. And although we are absent in body, yet present in flower-bearing charity, we were greatly gladdened at the report of your sanctity, and at the excelling height of your priesthood, which shines far abroad in the world, the light of your merits running through not only the West and Gaul, but also the East and Africa. After these things he commends himself to his prayers, and answers questions propounded regarding the divine Offices. But Mabillon himself calls the letter supposititious; and this is abundantly gathered from the superscription and the style, which are exceedingly discordant from Augustine's other letters.

* the sister of Leontius

THE LIFE

By an anonymous author of nearly the same age

From the Trier and Blaubeuren manuscripts.

ON ST. BIBIANUS OR VIVIANUS, BISHOP OF SAINTES IN GAUL

BHL Number: 1324

By an Anonymous author.

CHAPTER I.

The Saint's fatherland, parents, and life up to his episcopate, which he undertakes against his will.

The author prefaces a few words on the usefulness of writing a Life. Fittingly is a venerable Life committed to sacred history, that he whose fame is bright with virtues may after death live in the record — he who, while he survived ^a, obeyed the divine disciplines against worldly concupiscences; nor let him be blotted out by the condition of mortality who followed in the precepts the manners of those who are the founders of the Church. For it is a great thing for the instruction of the faithful to call back the order of the ancient just fathers, so that, while the virtue of the prelates is brought by the office of discourse into the ears of the hearers, posterity may always have an example which it may follow. We therefore render, with full faith in the order of the deeds, the family, manners, life, conversation, conscience, and discipline of the prelate Bibianus ^b, lest oblivion should take away what bright report [ ] carried; that in truth the venerable remembrance may profit the inhabitants as much as the fullness of faith makes this place honorable; so that, while the action of our special Patron is commemorated, he may deign as though present to instruct those for whom, as we trust, he does not cease to entreat God ^c.

[2] And so the most blessed Bibianus, born of parents who were inhabitants of the city of Saintes ^d, [The Saint, born of a gentile father and a Christian mother, becomes a disciple of St. Ambrose,] had a father who, being held in gentile error, was to the end of his life in no way renewed in the sacred order of the faith of baptism: but that his mother, Maurela ^e by name, was a Christian, plain report records — which, by God's governance, is believed to have profited the most blessed Bibianus much toward his training in religion. Who, when he had come to sixteen years, desiring that his first age should be instructed in the divine disciplines, bound himself in devoted service to St. Ambrose ^f, bishop of the city of Saintes. Whom he, receiving him with fatherly affection, while he instructed him in the sacred Writings ^g, initiated the pursuit of his manner of life in the order of readers.

[3] Whom, when he saw him always pressing on toward better things in the course of a perfect manner of life, by whom he is initiated into the sacred orders: he appointed subdeacon by the ecclesiastical order. But remaining there some time, at the fitting years he was united to the holy altar in the degree of a Levite ^h. Where, shining forth * in all gravity both in life and in manners, in his thirtieth year he is ordained priest: so that he, to whom a praiseworthy manner of life was not wanting, might through the several periods of the honors have served the regular years, so that by the ascent of the apostolic constitution nothing might be withdrawn from the order which was not wanting to his sanctity.

[4] And so, by the providence of divine grace, that the most holy trainer might leave behind a worthy successor to himself, being elected bishop he hides himself, and lest anything should be defrauded of his merits through the spaces of time, the most blessed Ambrose, departing by a holy migration from this hospitable life, slept in the Lord. Then, of a united * and approved election

by the assent of the clergy and the vote of the citizens, holy Bibianus was elected to the highest place of the pontificate. Which he, who under humility daily had a greater ascent in the virtues, refusing — lest he should seem to be canvassing, while he protested himself unworthy of so great an order — chose to seek a hiding-place of flight in the recess of the sacristy, not fleeing a fault among the sacred ministries, but disclosing his merit; there he hid himself, serving God in body and the city in mind.

[5] Which by God's dispensation is believed to have profited toward the merit of so great a Man, but being found he is consecrated. that from the sacristy of the church the holy oblation should be brought forth upon the altar. For while he lay prostrate upon the ground in prayer, and was in every way hiding from those who sought him there, he perceived that he had been seen by a certain religious matron , Basilia ⁱ by name, while she was entreating the Lord with assiduous prayers at the door of the sacristy. Whom, when he asked that, having recognized him, she might be able to conceal him by her silence, she, lest any delay should be interposed to the wishes of the people, indicated by the motion of her head, her tongue keeping silence, that he was found. Whence, being thus betrayed by a silent search, and thence called forth by the public praises, he undertook the ascent of the pontifical chair ^k.

ANNOTATA.

elsewhere, Ms., declarata*

in the other Ms. primævam*

in the other Ms. hujus*

in the other Ms. respondens*

elsewhere unicæ*

elsewhere homo*

elsewhere there is added nobili*

CHAPTER II.

The Saint's journey to Toulouse for the ransoming of captives, his wonderful charity there toward a thief, and his dealings with king Theodoric, who, offended at the Saint's freedom, is appeased by a vision. The city delivered from enemies by his prayers.

The Goths lead the citizens of Saintes captive to Toulouse, And when with pious governance he was instructing in all the divine disciplines the people committed to him, it happened that in the time of the Goths, king Theodorus ^a holding sway, an intolerable exaction was laid upon the citizens of Saintes ^b, so that, their means being lost, they were reduced to lose the estate of their fullest liberty; when, their wealth having been taken away, the barbarians, gaping after the protection ^c not only of persons of middling rank but even of all the nobles, kindled with the torch of cupidity, determined that they should drag all of them in chains to the city of Toulouse ^d with immoderate presumption, so that, when they had gone on their way , they might fill up the compass of their rapine with intolerable presumption, and that, the inhabitants being taken away, the barbarians might possess whatever they had entered upon.

[7] But when holy Bibianus beheld such things being done, believing it sacrilegious whither the Saint sets out; that, the Shepherd being set in place, wolves should carry off the Lord's sheep for plunder, the pious Father chose in a certain manner to undergo a common danger with his sons, that in it he should not fail them but by the profit of his solace — whom he desired to be guarded no less by his presence than by his prayers; and that the Lord's mercy might easily loose the bound, when so great a Pontiff was known to be cast down for the citizens. And so, being broken with age, since he could not endure the course of so long a journey, especially as his limbs had been worn down by abstinence through fastings, he sought out the conveyance of a cart, although lofty in mind, humble in habit, that the most sacred Pontiff might trample by a certain holy abasement the pomp of the proud.

[8] When therefore he had come to the city in which was the royal throne, [a thief there, having carried off the Saint's oxen, when he could not depart from the place, confesses his crime;] seeking the patronage of the most blessed martyr Saturninus ^e, he sought a lodging in a neighboring farm , that he might in truth the more easily free the oppressed, since, being at leisure for God, he was separated from the concourse of all, and, running without intermission to the memorial of so great a martyr, might with the suffrages of his prayers entreat with tears a special advocate for the business of his sons. It happened therefore that a certain robber, by the instigation of a diabolical suggestion, stole away by a furtive practice the oxen which had drawn the pontiff's conveyance as far as the city. But when he sought by a wretched wandering a hiding-place in which he might conceal the theft, being indeed hindered by his own tracks, at daybreak, in the place where he had committed the theft, recognizing that he had been held back by God's will, he is cast prostrate at the feet of the most blessed Bibianus, and with a pitiable voice confessed that he was the author of a criminal offense to him who could not punish the crime committed.

[9] Which he, with a placable mind, not so much rebuking as adding words of chastisement, whom he, kindly admonished, presents with a day's food: said: Receive a wage for thy vigils, although spent in a dishonorable action, whence thou mayest have this day's sustenance, and seek thy food by thine own labor, not by rapine. Yet, holding the precept * of the Gospel, he admonished him that he should sin no more, lest, by perpetrating an evil which he had here escaped, it might be punished.

[10] being admitted to the table of the Arian king, he refuses to offer him the cup, Since therefore fame could by no means conceal the benevolence of so great a Man, familiar report brought the illustrious deed of his patience to the ears of king Theodorus. Whom he ordered to be presented to him with honorable attendance, and, receiving him with unbidden familiarity, entreated him to be present with the other bishops at his banquet. Where, when he had come together with the rest, although he himself, fasting in mind, reclined amid the viands with a sparing repast, the king, perhaps as was then the custom, asked that a cup be offered him by those bishops who were present. Which when each had done, it came to Bibianus. Which he refusing, said: It is the place of my office that from the sacred altar I should minister the consecrated chalice to the sons of the Church: for as to him who is a stranger to me both in sect ^f and in order, I disdain to fulfill his mean service.

[11] which he, taking most ill, is terrified by a nocturnal vision, And so the king, seeing himself despised by such a refusal, inflamed by the instigation of anger, blazed with his whole mind against the Saint of God, and, as though about to avenge his own injury, determined to exercise upon him the madness of his own will. At which he, not trembling, on the following night, while he was bent upon vigils and prayers, the most sacred Pontiff, keeping silence in his prayers, subdued the wrath of the proud king: by the protection of the martyr it was brought about that the proud king, who believed himself to be feared, should be afraid. Who nevertheless *, when in the silence of the night he had been terrified by a certain vision, laid aside the madness of his fury and took up the arms of supplication to ask pardon.

[12] and, the Saint being again summoned, he grants the liberation of the captives: Whom, now humble, he besought that he would come to him again, that his petition for the release of the citizens might obtain its effect. He came, and thus both his own citizens and those who were held shut up in prison, relying now rather on divine authority than on entreaty, he released all by the benefit of his power; and, being presented with great wealth and with very many goods by that same man who had desired to take them away, he led back his citizens safe to their fatherland, and thus the church received back its Priest, illustrious for his virtues ^g.

[13] It happened also at a certain time that a multitude of hostile Saxon ^h barbarians with very many ships bore down for love of plunder upon the place which is called Martiacus ⁱ. [The people of Saintes delivered from an incursion of Saxon plunderers by the Saint's prayers.] And when that execrable barbarity had gone round the neighboring places, so that the city might be upheld by the protection of so great a Prelate, the cause of its deliverance was shown by holy miracles: that, while the Priest of the Lord lay bent in prayer, a heavenly soldiery * stood upon the walls and towers, and thence there went forth a terror of the enemies whence there was in the city a hidden and great protection; so that in a wonderful and ineffable manner they beheld the holy vision to whom it was not

possible to be a matter of honor but of fear; and the unbelieving barbarians, who were not bound by faith, were meanwhile put to flight by the vision: and so, when day came on, being terrified by the divine help, they of their own accord sought peace, so that those who had come with the fury of devastation, whom the heavenly army was assailing, were vanquished without shedding of blood, and the enemies' return was safe, while also the city on every side remained unharmed ^k. Which in truth is by a pious reckoning referred to the merit of the most blessed Intercessor, since he conquered on that side from which he faithfully entreated the Lord ^l.

ANNOTATA.

elsewhere pro*

in the other Ms. extorsissent vitam*

elsewhere quemadmodum*

* but it is redundant

elsewhere siquidem*

elsewhere there is added Tolosanam*

elsewhere vile*

elsewhere bovem*

elsewhere æque*

elsewhere tantum*

elsewhere tantum*

elsewhere in locum suum*

elsewhere militia*

CHAPTER III.

The Saint's blood is a terror to demons; a church built for him. He builds the cathedral church and dies piously, and is buried in it.

The blood which had flowed from the Saint's nostrils, But since it is not believed burdensome for the faithful that each of the things which he did should be recounted, let us also bring into the midst this matter, which made him known in other provinces and published his powers. At a certain time, then, a certain merchant coming from the parts of the East into the city * of Saintes sought a meeting with the most blessed Man. Whom he, receiving according to his holy custom with familiar conversation, became intimate with him in intercourse — through whom God willed to show the merit of his Servant, that the most blessed Bibianus might be brought by faith even thither where he was unknown both in body and in name. On a certain day, therefore, when the holy Prelate was going round the churches, it happened that blood suddenly flowed from his nostrils to the ground. Which nevertheless is believed to have been not of infirmity but of power, so that in truth, while such a Man yet lived, there could be received as it were from his body the greatest fullness of his relics.

[15] And so that most faithful merchant of whom we spoke before, being attentive, is gathered up and carried into the East; it is terrible to demons; took up from the place where his blood had flowed the dust from the ground together with the gore; and, faithfully carrying it home, he wrapped the holy relics in a linen cloth with care for their preservation, that he might always have present by a pledge him whom he loved in his heart. And so, his business being finished * for his own profit as he had begun it, seeking again his fatherland of the East, when he came to the place which was near to the city, before he furled his sails in the harbor, suddenly those whom malignant spirits drove began to confess the merit of so great a Man, and, as though before the sight of a judge, to be tormented by the power of the blessed Prelate; proclaiming indeed in their confession both his name and his presence. And when this matter made all in the city anxious, that the mouths of the demons should confess an unknown name, those whose minds were loftier went with swift course to the harbor, that if perchance some unknown man had come from other provinces, he might be received with worthy veneration, whom the merit of his sanctity had first caused to be announced.

[16] And so, when under this expectation that merchant had entered the harbor, returning from the western part, for which cause he is there piously received, the crowd of the faithful began to ask of him who that holy man was, Bibianus by name, whose power and repute they had beforehand known , and, if he had come with him, that he should declare it, so that an honorable meeting might be paid him. But when he confessed with his own mouth that he was in no way present, nay rather that he had left him safe in the city of Saintes; lest the report which there was concerning the holy Man should lie hidden longer, he suddenly recalled to mind that he had brought with him from the western part relics of the gore of the aforesaid Prelate. But when he related the deeds severally in order, God inspiring him, he cried out that it was the merit of his power that he was there by faith where he was not brought also in body. Which testimony receiving with most grateful affection, he brought forth the relics of the holy Man which he had.

[17] Which receiving with the highest honor and solemnity, they rendered thanks to God, who thus presents to himself his most faithful servants ^a throughout the whole world by their titles: and a church is founded for the Saint. and thus, receiving so great a pledge with glorious offices *, they carried it to the basilica, rejoicing especially that they had received a great protection, since through him demons are put to flight from the bodies they beset — him whose coming they had first cried out, confessing, for their own torment. When therefore the divine power had granted so great a grace of holy repute that the most blessed Prelate as it were possessed two cities, the one there by his power, the other here by his body; while God bestowed many benefits granted through him, the holy devotion of the faithful in the East built a basilica

in his name with the greatest workmanship: which Severus ^b, who was emperor of that * time, brought to completion at his own expense. Where the divine mercy so bestows benefits that both sight is restored to the blind and walking to the lame from faithful prayer.

[18] He founds a church, in which, having piously died, he is buried. Shining forth therefore with these virtues, the aforesaid Prelate, old age now drawing on, built a basilica for himself out of his own devotion, and sent his most faithful men to seek from the city relics of the most blessed Martyrs. Who, when they were now returning close at hand and bearing the sacred pledges of the Martyrs, it did not lie hidden from the holy Prelate by God's inspiration. And so, giving a kiss to each of the devoted citizens, he intimated also the way of his own passing, announcing the festival for the third day, so that the sacred relics on their arrival might be laid up in an honorable place. And so, all things being faithfully prepared, being joined in fellowship and in merit with those patrons whom he had asked for, he departed unto the Lord ^c. And thus by God's providence it came about that on one day he consecrated the church which he had built both by his devotion and by his body ^d. Where many benefits of God are declared by miracles, and the most sacred cult has been carried on to this present day, so that the devotion of the faithful may have their Prelate as it were present, when they venerate the most sacred Confessor; our Lord Jesus Christ granting it, to whom be honor and glory unto the ages of ages. Amen.

ANNOTATA.

elsewhere civitate*

elsewhere peractum .. negotium*

in the other Ms. cognoverant*

elsewhere perclaruit*

in the other, glorioso .. affectu*

elsewhere tunc*

elsewhere vocatis*

elsewhere consecrasset*