Brynolph

ON SAINT BRYNOLPH, BISHOP OF SKARA IN SWEDEN

Year of Christ 1317.

HISTORICAL COMMENTARY.

Brynolph, Bishop of Skara in Sweden (Saint)

By G. H.

[1] Adam of Bremen, in his description of Sweden appended to his Ecclesiastical History, relates that among the peoples of Sweden itself, the nearest neighbors of the Danes are the Goths, of whom some are Eastern at Skara, ^a city of Sweden, and others Western. He says that the region of the latter, Westrogothia, borders on the Danish province of Scania, from which they say it takes seven days to reach the great city of the Goths, Skara. Then Ostrogothia extends along the sea called the Baltic as far as Birka. And below, when treating of Sweden, he adds that by land the journey is from Scania through the peoples of the Goths and the city of Skara, then Telge and Birka, and after ^a full month one reaches Sigtuna. We have treated of Birka, Telge, and Sigtuna on the third of February in the Life of Saint Ansgar, section 2, no. 43. The same Adam writes the following about the first church built at Skara, in book 2 of his History, chapter 41: "King Olaf, in Western Gothia, an episcopal See erected: founded ^a Church and an Episcopal See dedicated to God. This is the city of Skara, the greatest, in which, at the request of the most Christian King Olaf, Thorgot was the first Bishop ordained by Archbishop Unwan; who, vigorously carrying out his mission among the peoples, first Bishops: won the two noble peoples of the Goths for Christ by his labor." King Olaf, or Olaus, is treated on the fifteenth of February in the Life of Saint Sigfrid. Unwan presided over the Church of Bremen from the year 1013 to the sixth of the Kalends of February in the year 1029. Godescalcus succeeded Thorgot, and Adalward succeeded him, whom the same Adam records as having been illustrious for miracles of virtue. John Vastovius, in his Vitis Aquilonia, numbers these three among the holy Confessors of great Scandinavia, whose feast day we have not yet found anywhere in the sacred Calendars.

[2] In the same city of Skara, which in later times was called Scara and Scarae, Saint Brynolph, Bishop, flourished, whose death Vastovius in his Vitis Aquilonia records as having occurred on the sixth of February, Saint Brynolph is venerated on February 6. and after him Abraham Bzovius at the year of Christ 1317, no. 39, where he is said to have been perfected on the eighth of the Ides of February. On this day our Balinghemius in the Marian Calendar says: "In the year 1317, Blessed Brynolph Vastonius, Bishop of Skara in Sweden, is born to heaven." But whence "Vastonius"? Perhaps he meant to say "in Vastovius the writer." The same Balinghemius reports on the seventeenth of April on the seventeenth and twenty-seventh of April, that Saint Brynolph was placed in the number of the blessed in heaven; which Vastovius writes took place on the fifth of the Kalends of May, that is, the twenty-seventh of April. In many Martyrologies he is listed on the thirtieth of July. and July 30: On that day the manuscript Florarium of the Saints: "Likewise of Brunulf the Bishop, and Helen the soldier-woman." Molanus in his Additions to Usuard: "In Sweden, of Saint Brunolph, Bishop and Confessor of Skara. Likewise in Sweden, of Blessed Helen." Nearly the same things appear in Hermann Greven, Galesini, Canisius, and Ferrarius, who places Helen on the following day; to whom we suspect Saint Brynolph was joined, because his feast day was unknown, he wrote the Lives of Saints Aeschylus and Helen: on the grounds that he composed the Life and miracles of Saint Helen, as the same Vastovius attests, who also records that the Life of Saint Aeschylus, Bishop and Martyr, was written by the same Brynolph. Saint Aeschylus is venerated on the twelfth of June.

[3] Saint Brynolph flourished in the episcopal office under Magnus II, King of Sweden, surnamed Ladulaus, who was substituted for his brother Waldemar (whom some make the founder of Stockholm) in the year 1277 and lived until the year 1290. Against him, on account of ^a sister married to ^a certain Ingemar the Dane, ^a very great rebellion is reported to have been stirred up by the Swedish nobility, and in it both Ingemar was slain and the castle of Joenkoeping was seized by the leading Dukes of the Folkung family. descended from the Folkung family, These Dukes, however, lured by ^a trick to the King, were all wretchedly beheaded, or forced to redeem their lives by having all their goods confiscated for the royal treasury. From this illustrious Folkung stock, his father being Algot Sture, Saint Brynolph was descended; he studies and teaches at Paris, sent to France, he spent eighteen years at Paris with great praise, both absorbing and teaching sacred literature to others, as John Magnus writes in book 3 of the Lives of the Bishops of Uppsala, under Jacob Erlandi, the tenth Archbishop, and John Vastovius, who adds that Brynolph, returning to his homeland from his rich harvest of studies, was enrolled in the ecclesiastical order and adorned first with ^a Canonry of Skara, then with the Deanery of Linkoeping, and not long afterward, at the desire of the whole people, was elected Bishop of Skara; in which office, he becomes Bishop: as he was most fully equipped with every kind of learning and piety, he willingly endured many labors in the vineyard of the Lord and produced outstanding works of sanctity.

[4] John Magnus, in book 20 of the History of the Swedes, chapter 7, writes the following about King Magnus and Saint Brynolph: "King Magnus was borne toward the clergy and the liberty of the Church with ^a pious and most upright zeal, striving with the utmost effort to make the Christian priesthood throughout all the boundaries of his empire so prosperous that neither the Danes, nor the Germans, nor any other lands could have appeared more generous toward the Church of Christ. he incurs the hatred of the King: It must be admitted, however, that ^a grave controversy once arose between him and the holy Brynolph, Bishop of Skara, born of the illustrious Folkung family. But when the King had considered by many proofs his sanctity and the integrity of his life, he prostrated himself at his feet and humbly obtained pardon." Olaus Magnus narrates the same events somewhat more precisely in book 16 of his History of the Northern Peoples, chapter 29: "Very often," he says, "the Kings and Princes of the North are accustomed to receive back into their grace and favor Bishops and Prelates whom they have offended, on account of the sanctity of their lives and their admirable constancy of faith, lest the injuries inflicted be avenged by God; just as the most powerful King Magnus of Sweden, surnamed Ladulaus, he is reconciled with him: and the most holy Bishop Brynolph of Skara, who by the machinations of seditious persons had been regarded as an enemy and repeatedly sought for death, most swiftly, to the admiration and congratulation of all, came to terms. For on the day dedicated to the Assumption of the most Blessed Virgin, around the year of the Lord 1285, having heard the Solemn Pontifical Mass, and having laid aside all arms, both his own and those of his attendants, prostrating himself before the feet of the altar and the Bishop, he most humbly sought pardon for his criminal purpose under the discipline of the Church and obtained it, leading the Bishop honorably to his royal castle to dine with him; and from this it followed that the conscience of the King became more serene, and greater tranquility was everywhere given to the Bishop and his clergy. Which example, as both Kings and Bishops, setting aside slanderers, have more often followed in returning to mutual favor when necessity arose from circumstances, their respective governments are all the more quietly and pleasantly consolidated and grow." So writes Olaus. After the death of King Magnus around the year 1290, his son Birger succeeded, between whom and his brothers there was ^a ruinous and protracted discord, in which the subjects suffered many adversities from one side or the other.

[5] Concerning the death and miracles of Saint Brynolph, Vastovius writes the following: "He founded and endowed from his hereditary goods five ecclesiastical benefices at Skara, and when he was daily undertaking greater things for the salvation of the Church of God and his country, he at last completed the present life in ^a happy course on the eighth of the Ides of February, he dies in 1317, illustrious for miracles. in the year 1317, having sat in the episcopate for thirty-eight years, illustrious for miracles both in life and after death." And John Magnus in book 20 of the History of the Swedes, chapter 24: "Nor should it be passed over in silence that in the year of Christ 1317, that most holy Bishop of the Church of Skara, Brynolph, after many labors and outstanding works of sanctity, completed this transitory age in ^a happy course. Buried in his church of Skara, and at last illustrious for miracles, he was most worthily enrolled in the number of the Saints."

[6] At the time Saint Brynolph died, that extraordinary ornament of Sweden, Saint Bridget, was growing up, the Virgin Mother of God reveals his sanctity to Saint Bridget: and in her Revelations there is found abundant praise of this Brynolph; for in chapter 108 of the Extravagant Revelations, under the title "Concerning Blessed Brynolph, Bishop of Skara, how acceptable he was to God and the Virgin Mary," the following is read: "It happened that when, on the day of the Purification, Blessed Bridget was in the church of Skara, she perceived ^a most sweet and unusual fragrance. Wondering at this, she was immediately caught up in spirit and then saw the Blessed Virgin Mary, and with her ^a man of marvelous beauty, clothed in pontifical vestments. Then the Virgin Mary said to her: 'Know, daughter, that this Bishop honored me in his life and confirmed that honor by his works. How acceptable his life was to God was shown by the fragrance you perceived. Now, although his soul is in the sight of God, yet his body lies here on earth without honor. And so this pearl, dear to me, has been placed among swine.'" Concerning the same Bishop (as is added in the same place), there is ^a passage in the second book, chapter 30, where, without his name being expressed, the title reads: "The supplication of the Mother of God to the Son for the bride and for another Saint"; for whom Mary then speaks to the Son, saying: "This Saint, when he lived in time, was in the holy faith and petitions Christ her Son for the elevation of his body: like ^a stable mountain, which no adversity broke, nor any delight drew back. He was also pliant to your will, like the mobile air, wherever the impulse of your Spirit drew him. He was moreover ardent in your love, like ^a fire warming the cold and consuming the wicked. Now his soul is with you in glory, but the vessel of his instrument has been depressed and lies in ^a more lowly place than befits it. Therefore, my Son, give to his body ^a higher elevation: honor that which honored you to the measure of its power; raise up that which raised you by its labor, as best it could."

[7] The Son responded: "Blessed are you, who leave nothing untouched that pertains to your friends. he for the time being refuses it on account of the sins of the living. It is not fitting, Mother, as you see, that the finest food be given to wolves; it is not proper that ^a sapphire, which preserves the healthy members and strengthens the weak, be placed in the mud; nor is it fitting that ^a light be lit for the blind. For this man, just as he was stable in faith and most fervent in charity, so also in continence he was most excellently disposed to my will; therefore he tasted to me like the finest food, he compares Saint Brynolph to food, most perfectly prepared with all patience and tribulation: sweet and good in good will and affection, better in striving and manly progress, and best and sweetest in ^a praiseworthy consummation. Therefore it is not fitting that such food be exalted before wolves, whose cupidity knows no satiety, whose delight shrinks from the herbs of virtue and thirsts for putrid flesh, and whose cunning voice is harmful to all. He was also like ^a sapphire to ^a sapphire, in ^a ring, through his fame and the clarity of his life, through which he showed himself to be the bridegroom of his Church, the friend of his Lord, the preserver of the holy faith, and the despiser of the world. Therefore, dearest Mother, it is not fitting that so great ^a lover of charity should be touched as ^a worldly bridegroom by such unclean ones, nor that so great ^a friend of humility should be handled by lovers of the world. to ^a light: He was also, thirdly, like ^a light placed upon ^a lampstand, through the execution of all my commandments: through this he fortified those who stood, lest they should fall; through this he raised up those who had fallen; through this also he stirred up those who would come after him toward me. This light those blinded by their own love are unworthy to see; this light those who have the film of pride know not how to discern; this light those with scabious hands cannot handle, because this light is too hateful to the covetous and those who love their own will. Therefore, before it is raised up, it is just that those who are unclean should be purged, and those who are blind should be illuminated."

[8] These are the words of Christ concerning Saint Brynolph. Moreover, Vastovius says it is established from the Chronicle of the Bishops of Skara afterward his body was elevated: that things came to pass just as had been revealed to Saint Bridget in that vision. For eighty years later, his bones were raised from the tomb by another Bishop of Skara of the same name and also an emulator of his life, Brynolph, and placed in ^a worthy location. Finally, as we said above from John Magnus, he was most worthily enrolled in the number of the Saints. Vastovius says this was done at the Council of Constance, on the fifth of the Kalends of May in the year 1416, he himself was canonized. with Eric XII, King of the Swedes, and the entire senate of the kingdom earnestly and persistently urging the canonization. This Eric is the Pomeranian who was simultaneously King of Denmark, Norway, and Sweden, adopted by his great-aunt Queen Margaret, whom he succeeded after her death in the year 1412; and he is considered the author of the Chronicle or Historical Narrative of the Kings and People of the Danes, which, after Adam of Bremen, was first published by Lindenbrog and subsequently reprinted by others.

Michael O. Wexionius, in book 10 of his Epitome of the Description of Sweden, chapter 7, reports ^a catalogue of the Bishops of Skara and inserts the following: "XXII. Saint Brynolph, son of Sir Algot Sture, Knight and Lawman of Westrogothia; who, after having studied most diligently at Paris for eighteen years, and having served as Canon of Skara and Dean of Linkoeping, was at last hailed as Bishop of Skara; which post he adorned laudably for thirty-three years, erected five prebends, and composed the history of Saint Aeschylus and Blessed Helen of Skoede. He died in the year 1317. Ninety-nine years later he was enrolled in the catalogue of Saints at the Council of Constance."

ON BLESSED ANGELO OF FURCI, OF THE ORDER OF HERMITS OF SAINT AUGUSTINE, AT GUASTO D'AMONE IN THE ABRUZZI,

Year 1327

Preliminary Commentary.

Angelo of Furci, Order of Hermits of Saint Augustine, at Guasto d'Amone in the Abruzzi (Blessed)

I. B.

[1] Histonium was ^a town of the Frentani, mentioned by Pliny in book 3, chapter 12, in the fourth region of Italy, and by other writers. It is now called Guasto d'Amone, or Vastum Aymonis, commonly Guasto d'Amone, between the Asinella and Trigno rivers in Hither Abruzzi; at Guasto d'Amone in the Abruzzi where Leander writes that vestiges of ancient works survive, especially of ^a sumptuous palace and ^a very beautiful theater. That on the sixth of February the feast of Blessed Angelo of Furci is celebrated here was attested to us by our Antonius Beatillus, Blessed Angelo is venerated on February 6: ^a learned and saintly man, in ^a letter dated at Naples in 1638. Philippus Ferrarius also lists him in his general catalogue of Saints on the eighth of the Ides of February, in these words: "At Furci, ^a village of the diocese of Chieti, of Blessed Angelo, of the Order of Hermits."

[2] Caesar Eugenius Caracciolo praises him with this encomium in his Napoli Sacra, speaking of the monastery of Saint Augustine: "In this place also lived Blessed Angelo of Furci (that is ^a small castle of Hither Abruzzi), an eminent theologian, he lived at Naples, who, having been appointed by Blessed Clement of Osimo, General of the Order, as the primary professor of the public school of studies at this monastery, after long labors, illustrious for many miracles and the sanctity of his life, here breathed forth his blessed soul, to enjoy the sight of his Creator. His body now rests beneath the altar of the chapel and was buried there. called that of the Nativity. Moreover, the marble of his broken sepulcher is seen in the altar near the smaller door leading to the cloister, with this inscription: HERE LIES BLESSED ANGELO OF FURCI, OF THE ORDER OF SAINT AUGUSTINE, LECTOR..."

[3] So writes Eugenius, who in the margin adds: "The Life of Blessed Angelo is in the possession of the author." We received that Life through the aforementioned Antonius Beatillus from the codices of the reliquary of Saint Augustine's in Naples. whence the Life is published here? From it the age of the blessed man is known, which Thomas Herrera does not sufficiently clarify in his Augustinian Alphabet; he writes that according to some he was ^a monk in the year 1256, according to others in 1300, and finally according to some in 1409. But it is established from the Life that he lived at Paris with Giles of Rome, and was appointed to teach Theology at Naples by Blessed Clement of Osimo; of whom Nicholas Crusenius, in his Augustinian Monasticon, part 3, chapter 4, writes that he was made General in the year 1270, then voluntarily resigned his office in 1275, but was compelled to resume it in 1284, and died in the year 1291. Herrera concurs; and they assert that Giles of Rome was substituted for Clement in the year 1292 and four years later was made Archbishop of Bourges. he died in the year 1327. The author of the Life records that Blessed Angelo died in the year 1327. Ferrarius says he lived eighty-one years. Some of these matters are examined below in the Notes.

[4] Two Orations and two Hymns are added in the Beatillus manuscript, which it will be worthwhile to append here. The first Oration: "We beseech you, almighty God, an Oration concerning him: look upon the prayers of the humble, and, placated by the intercession of Blessed Angelo, your Confessor, who by the Angelic breath happily imitated the life and ways of the outstanding Doctor Augustine, grant that we may despise all earthly things in our hearts and ever rejoice in participation in heavenly things. Through Christ." another: The second: "O God, who through Blessed Angelo of Furci freed many who were oppressed by infirmities and removed various diseases through him, grant, we beseech you, that by his patronage we too may be able to bewail all our sins and at last merit to attain to his fellowship. Through our Lord."

Hymn at Matins.

hymn, After you, immense second Baptist, A heavenly man, an earthly Angel, Devoting yourself to divine things, sought the desert And the religious life. You who, imitating the life and keeping the Rule Of the illustrious Father Augustine, Despised all things of the fleeting world, Seeking heavenly things. We, your fellow citizens, beseech you: Full of joy, unmask us before the enemy; Through you may we also be saved from adversity And be governed. Through the same Jesus, who in perpetuity With the Holy Spirit shall live for ever and ever. Amen.

Hymn at Vespers.

Angelo of Furci, you are an Angel of peace, Born of Adaliptus, begotten of Albatia, White in mind, exalted in deed, Raise up the oppressed. Aforesaid offspring of holy Augustine, By your merits, above the Sad River, That we be not sad but your fellow citizens, We all beseech. May all honor you, but let your homeland Tearfully pray and pour forth petitions, And ever singing praises to you, Beg devout ones. You who freed many who were ill, Free Furci and all its peoples, And grant us ^a fountain of tears, That we may weep before God. In the morning let us seek you, and at evening too, At the Sixth and Ninth Hours, always praying. Make us citizens of heaven, devoted to Christ, By your prayers. Through you may we render from death Our souls to Christ, to God the supreme Father, To the Holy Spirit, who in perpetual Honor reigns. Amen.

[6] These hymns are both ancient, being far removed from the elegance of this and the preceding century, both old and unpolished, and were composed for the Church of Furci. For in the first, stanza three, and in the second, stanza two, they address him as "fellow citizen"; and in stanza three they name his homeland, just as stanza two names the "Sad River," which is said at the beginning of the Life to be the present name of Furci. Furci, or Sad River, is, as Eugenius says above, ^a castle, customarily sung at Furci, or, as the manuscript Life says, ^a fortified place. Herrera calls it Furcae and makes it ^a small town; Ferrarius calls it Furcum, ^a village of the County of Monte Odorisio. According to the testimony of Leander Alberti, near the river Asinella, on its right bank, there is ^a small castle called Mons Dorisius, distinguished nevertheless by the title of ^a County.

[7] Besides, therefore, the Neapolitan monument mentioned above, and the ancient title of "Blessed" engraved in marble, where some of his relics are kept. and besides the celebrated veneration in the town of Guasto d'Amone, ^a chapel has also been built for him at Furci, as Ferrarius attests, in which his relics are preserved. Philippus Elssius mentions Blessed Angelo "de Fursis" (as he writes) in his Augustinian Encomiasticon, where he also cites others.

LIFE, FROM THE NEAPOLITAN MANUSCRIPT,

by an anonymous author.

Angelo of Furci, Order of Hermits of Saint Augustine, at Guasto d'Amone in the Abruzzi (Blessed)

BHL Number: 0461

By an anonymous author, from manuscripts.

CHAPTER I. Blessed Angelo, promised from heaven to barren parents.

[1] In the Abruzzi province of the kingdom of Sicily, in the diocese of Chieti, there is ^a castle which was formerly called Furci and is now called Sad River; in which there was ^a certain man named Adaliptus, with his wife, parents of Blessed Angelo named Albatia. Both of them were, according to the dignity of their country and their time, of no low station, supported by worldly substance and abundance of possessions, honorable and very pious, surrounded by ^a company of powerful kinsmen, but above all adorned with the fear of God, inflamed with the fire of charity toward God and men, radiant in the uprightness of their morals, devoted to prayers and works of mercy toward the poor and needy, visiting the thresholds of churches, mortifying themselves with fasts, vigils, and pilgrimages, engaging in all acts of devotion, and meditating upon nothing else than how they might merit to please God.

[2] But when they had already spurned the world from their hearts and the flower of their youth was withering, they began to think, by divine inspiration, lest like fruitless trees they should be ordered to be cut down or should wither, like the fig tree which God cursed. Matt. 21:19 In this, then, they believed they would obtain the grace and mercy of God, if from their bodies, as from verdant trees laden in their seasons with fruits, ^a shoot should spring forth into ^a most sweet fruit for God. Praying therefore, they said: but barren, "Incline your ears, O God, and hear the prayers of your servants, who cry out confidently and with all their hearts; and open the treasury of your mercy. Magnify, we beseech you, your name over us by granting the fruit of our bodies. they pray to God for ^a son, Remove from us, we pray, the reproach of barrenness. Nor do we desire this to be granted to your servants for the sake of pride or for the sake of successors to our goods; but only that this fruit of ours may shine before you to be dedicated to his service. and never depart from your service. Visit us, we beseech you, with your salvation, as you deigned to visit the barren Anna, wife of Elkanah, who bore Samuel, your most faithful Prophet." 1 Sam. 1

[3] Thus both prayed; yet because they thought themselves unworthy to be heard by God, they resolved to invoke with all the affection of their hearts their special patron, Michael the Archangel, for this desired gift. they implore the patronage of Saint Michael for this purpose at Mount Gargano; Therefore they offer their vows and proceed to his shrine on Mount Gargano; and there they pour forth prayers and shed many tears, and burst forth from the depths of their hearts into sobs and sighs, meditating in their hearts and pronouncing with their tongues: "O holy Michael, receive the vows of those who weep, and do not despise the prayers of those who seek your patronage, offered to you in this celebrated place of your venerable memory with great fervor of heart. Beseech for us the fruit of our posterity, to be forever devoted to the divine service; for we now pledge him before you and your holy altar to be dedicated to God. Let our prayer enter into your sight, and let our tears reach the divine ears through you." And so, comforted and trusting that they would be heard by the favor of so great ^a patronage, they returned home rejoicing.

[4] On the following night, therefore, while they were neither fully awake nor fully asleep, who appears to them with Saint Augustine, behold, the Angel of the Lord stood beside them, suffused with exceeding brightness, gentle in appearance, pleasant in speech, and gracious in consolation; at whose right hand stood ^a certain venerable figure adorned with episcopal insignia, beneath whose episcopal mantle the habit of the Order of the Hermit Friars of Saint Augustine was clearly visible. While they were astonished at this most novel vision, the Angel himself spoke thus: "Fear not; for I am your protector, Michael the Archangel, who stand always before God. When you besought me, I offered your tears before God; and now I am sent to announce to you that your prayers have been heard. For ^a son shall be born to you, and he shall be called Angel. and promises them ^a son, He shall be great before the Lord, for through him the Most High shall work great things. Even in his tender years he shall devote himself to learning and divine discipline. And I shall be his watchful guardian and protector. who will be an Augustinian He himself shall despise the world and shall cling to this my companion. This companion of mine in this ministry, of whom I have spoken, is Augustine, Bishop and eminent Doctor, under whose Rule your future son shall serve. And now we have come to you together, because the Most High has committed his care to us. From that Father, as from the fountain of lights, he shall draw the water of all knowledge and wisdom, and learned. with which he shall water the hearts of those who pray and make them flourish in the divine field." When these words were finished, both together vanished from their sight with immense light, ascending to heaven. Whence they were gladdened beyond what can be expressed at so great ^a vision and message. They rose and, prostrating themselves upon the ground with profound devotion and humble minds, rendered praises to God, Blessed Michael the Archangel, and Blessed Augustine, vowing with ^a firm pledge to devote themselves even more fully to the divine works.

CHAPTER II. The upbringing and literary studies of Blessed Angelo.

[5] Therefore Albatia conceived, ^a woman of the brightest mind, joined in marriage to Adaliptus, having until then been deprived of the consolation of fruitfulness, and she rejoiced with all her heart that she was being enriched with ^a divine gift: the mother conceived and bore. Angelo came forth to the light. They say this is not ^a human but ^a divine mystery. For at the very hour in which he issued from his mother's womb, he was marked with the name given by his Archangel, Angelo is born: he receives his name from the Archangel: and he was called Angel, just as Michael the Archangel had foretold. At this his parents were amazed, the bystanders marveled, the neighbors who heard it rejoiced, his kinsmen congratulated them, and they burst forth in praises of God. His mother nursed the boy until he should be weaned, and then they would offer him to God.

[6] When the time of weaning was completed, not unmindful of the divine mystery, they entrusted him to be taught his letters to ^a certain monk of the Order of Saint Benedict, the Abbot of the monastery of Saint Angelo at Cornaclano, two miles distant from their said castle. This man was of the greatest holiness, called by the name Mons, [he learns his letters in ^a monastery of the Order of Saint Benedict, under his uncle the Abbot,] and was the uterine brother of the mother of that angelic boy. In this monastery he remained continually under the rod of instruction of his said uncle, Mons, and Abbot of that place, for as long as that holy man the Abbot lived. During which time he did nothing childish, as is customary for boys of that age; but now he clung to the embrace of his holy uncle, now he followed his steps,

now he silently contemplated the life and morals of those monks, grave and serious in boyhood, and now, as far as his age permitted, he devoted himself to works of piety, so much so that he turned his uncle, each of the monks, and all others to astonishment. For he shunned the company not only of secular boys but even of monks of his own age. His infancy was reckoned in years, but he was marvelous in the wisdom of old age.

[7] He so loved the study of letters that, beyond human custom and the capacity of such ^a mind, in the manner of his future Father Augustine, most diligent in studies, he thirstily imbibed wisdom and all knowledge and virtue from his uncle himself and from the books he could read, and preserved them in ^a tenacious heart. O marvelous and inexpressible capacity of the human mind! he becomes ^a Cleric: He had not yet completed eighteen years, and by his virtues and knowledge he merited to obtain the clerical order in the Church. For he had not only reached the boundaries and limits of grammatical and logical learning, and was not ignorant of the intermediate depths of profound philosophy, he studies philosophy: but also possessed the boundaries and limits of all natural things, like ^a learned philosopher. When he had completed eighteen years, he earnestly desired to labor in other liberal arts. To this desire his most holy tutor uncle did not immediately assent, he aspires to higher studies, wishing to test more cautiously the source of such gravity of morals in so tender ^a boy, such anxiety in the study of letters, such assiduity of prayers, such frugality of food and drink, no love of the world, affection for divine things, compassion for the needy, detestation of vices, and love of virtues, to the extent that all the perfection of religion flourished in him. Revolving all these things frequently within the recesses of his breast, his uncle with his uncle auguring well; resolved absolutely that he was to be dedicated to the divine service and to God under the regular life and whatever Rule he should choose, so that he might more freely devote himself to God and labor in his studies. At about this time the day of the end of the life of the most holy Father Abbot approached, after whose death, he returns home: and he, full of virtues, departed to Christ. The young Angelo, his uncle having paid the debt of humanity through the intervention of death, returned to his parents' home.

CHAPTER III

The desire of Blessed Angelo to embrace the religious life.

[8] His fame for extraordinary knowledge and virtue was spread abroad, and far and wide throughout his homeland his name was proclaimed in praise above all his companions; for he was gentle in speech, upright in deed, compassionate to the poor and needy, of the finest character, benevolent to all; he placed all others before himself, put himself before no one, sought what was honorable, spurned what was wanton, shrank from public places, visited churches, was humble to all, affable to all, honored everyone, and despised no one.

[9] With all these virtues shining forth in him, many and more did not cease to importune the ears of his parents, he is sought by many as ^a son-in-law. desiring to ally him to themselves through the bond of marriage. To these, no other response was given than this: "That will happen which God has ordained and which will please our son." their response.

[10] As the appointed end of human mortality drew near for Adaliptus, the father of Angelo, he took to his bed; his father falls ill and Adaliptus, being sick, summoned his son Angelo and, having called his wife, said to him: "Behold, my sweetest son, the light of our eyes and the staff of our old age and the pillar of our house, I know and acknowledge that you shine with understanding and every energy of virtue. Having completed twenty years of age, the time has come when it is no longer fitting for you to remain hidden any longer. he proposes this to him, We have been asked whether we wish to join you in the bond of marriage. To which our response has been that we wish to do what God has ordained and what will please our son. And we said this for this great reason, my sweetest son: that by ^a great mystery, through the mediation of Michael the Archangel, we merited to obtain you from God, and from that moment we dedicated you to God but he exhorts him rather to fulfill the vow by which he was divinely obtained: and to Blessed Augustine. By the same Michael we were instructed how, in the religious life of the same Blessed Augustine, who appeared to us together with the Archangel Michael, you must serve God in warfare. Now therefore, my sweetest son, choose one of two things, whichever pleases you. We certainly refuse to compel you, but we intend to counsel you. We set God before you, son. It was ours to pour forth vows; it is yours to fulfill the promises. Hear, son, and discharge the vows of your parents, that grace may be added to your head."

[11] When he heard these words, the most devout Angelo glorified God and kissed the feet of his parents, Angelo ratifies this, and with ^a cheerful countenance spoke to them in gentle speech and with ^a rejoicing spirit: "Let your reverence and honorable parentage know that, just as one who finds ^a great treasure, and just as one who holds what he has long desired, so I too have rejoiced in what you have told me. Let my heart therefore be clear and known to you, for from the time I attained the limits of discretion, I utterly resolved to devote myself to divine things, to labor in learning, and to please God with all my effort. Therefore I beseech you with all my affections and humbly beg you: if I have found favor in your eyes, counsel me in these things, encourage me in this, rebuke my laziness and repel my faintheartedness; and henceforth let marriage not be mentioned to me. In this, however, I perceive that I have gravely offended God, grieving that he did not know this sooner: because from my earliest tender years you did not reveal to me such an oracle. O wretched me! What ^a long time I have lost! O God! How shall I restore what has been lost? O how unhappy I am, deprived of such great goods! O how cruel you were as parents, depriving me of so excellent ^a portion! O God, if I may merit to be made worthy of the bosom of so great ^a religious Order! O if God would make my journey prosperous, and I might merit to be gathered into so great ^a fellowship! I desire no other wife, nor do I seek any of the things that are in the world; for the world passes away, and its concupiscence."

[12] When they heard these words, his parents together glorified God and Michael the Archangel, and rendered immense thanks and praises to the Doctor Augustine. after his father's death. And Adaliptus, kissing his son, freed from the bonds of the flesh, departed joyfully to Christ, who may always have mercy on us. After the death of Adaliptus, his father, Angelo remained with his mother and his brothers and sisters for ^a full year, to manage his mother's substance and to take counsel with her about the state of her children, now grown up, for ^a year he assists his mother: and to govern her and the entire household.

[13] After which period of time, lest by the favor of God he should any longer be defrauded of the fulfillment of his desire, then he prepares to carry out the vow: he said to his mother: "Let me go, sweetest mother, lest on this road on which I walk the enemy hide ^a snare for me. For it is time that I go to him who granted me to you, and that I, unworthy, be gathered to another people and to the service of God most high. Behold, God awaits me, the Archangel Michael calls, Father Augustine invites. It is not right to dissemble any longer; it would be impious to delay further, most wicked to hold myself back. I shall go therefore and see this great vision. For whether I eat, or drink, or sleep, the trumpet of ^a terrible voice always sounds in my ears, speaking to me: 'Arise, you who sleep; rise from the dead, and Christ shall illuminate you.' I shall arise therefore and go to my Father Augustine, and I shall say: 'Father, I have sinned against heaven and before you; I have delayed so long. I beseech you, have mercy on me, for you are kind and merciful. I shall fulfill and complete what you commanded by so wondrous an oracle.'"

[14] And summoning his sisters, his brothers by blood, and all of his kindred, he burst forth in these words with an angelic voice:

"Behold, brothers, I shall open to you the secret of my heart. I have resolved and do resolve to be separated from you in body, to go where God directs me, whom I intend to serve. Lay aside all anxiety on my account; only remember me so far as to always pour forth prayers for me. he reveals this to brothers, sisters, friends, For God is and will continually be with you; always fear and love the Lord; honor our common Mother as is fitting; love one another; have peace and affection with all; devote yourselves to works of charity and give yourselves to all divine works."

[15] Then the Holy Spirit of the Lord rushing upon him, he said "Farewell" and bids farewell to them and to his mother: to all, having kissed his mother's feet, and fortified by the sign of the holy Cross, he departed from all. Praying, however, in the cloister of his heart, he said: "Show me your ways, O Lord, and teach me your paths; direct me, O Lord, in your truth, and teach me your justifications, for in you, O Lord, have I hoped. For you, O Lord, drew me from the womb, and from my mother's breasts I was cast upon you. Give therefore ^a lamp to my feet, and ^a light to my paths, lest any injustice have dominion over me."

CHAPTER IV

The novitiate of the religious life. Theological studies.

[16] The Spirit of the Lord himself directed him and led him to the land called Guasto d'Amone, where ^a house of the Hermit Friars of Saint Augustine is known to be established, he goes to Guasto d'Amone, to an Augustinian monastery, suited for divine worship, in which there was an abundance of Friars, distinguished for their morals, learning, and marvelous sanctity. When, under the guidance of the Spirit, he entered the cloister of that place, the Prior of that place, impelled by the divine Spirit, came forth first to meet him. When the Prior, after ^a mutual greeting, as is the custom of such ^a religious order and of devout faithful, asked him whence he came, for what reason he had come there, and by what name he was called, with dove-like simplicity and an angelic voice, with profound reverence, as he had been taught: "I am Angelo," he said, "of the Furci by origin; I have been sent here by God, he asks to be admitted: though unworthy, that I may merit by your charity to serve God and Blessed Augustine worthily in the habit of this holy religious Order. For I have sworn and resolved to keep the commandments of so great ^a Father and not to depart from his institutes. This therefore is what I seek, this is what I desire with all my heart. I beseech you, Lord, hear the prayers of your servant and assent to my petitions; I beg you, do not despise me as I plead; and grant that I may not return empty-handed, but content and consoled."

[17] When the Prior heard this, encouraging him in the love of God and Blessed Augustine, he convoked the community and spoke about the marvelous devotion of this young man. When all had heard, with all the Brothers truly marveling and rejoicing, he was received as ^a Brother; he is admitted: he was then entrusted to the master of novices and Brothers, ^a man adorned in morals, psalmody, and learning, to be taught the ecclesiastical office according to the practice of the religious order. At the very entrance of his religious life he wished to decline the period of probation he asks to profess immediately, and to profess at once. So great was the divine fervor that burned in him, and this he earnestly requested. But the Prior and the said community did not grant his desire in this matter, as being contrary to the right established by the institutes of their holy Fathers, which is denied him: and so that he might be formed in that life and morals, and afterward, when they had found his conduct matching his words, they would receive him more fully and devoutly as ^a professed member. In the period of his novitiate he attained such divine favor after completing the novitiate he professes: that he surpassed all the Brothers then present, and could already be counted among the professed. When the term of probation was completed, namely ^a year and ^a day, he was most eagerly received by the Prior and the community as ^a professed Brother, to his own great joy.

[18] After he had made his profession, God all the more magnified his mercy in him, so that he already appeared among men as another Daniel, ^a man of desires, and shining like another Baptist, an earthly Angel and ^a heavenly man. For, always devoting himself either to prayer or to reading, he frequented his cell and the schools, he diligently devotes himself to study and piety, which he did not leave except when at the appointed hours he visited the church or it was necessary to take food. In this way he attained such ^a light of learning that within four years of his entry into the religious life, ^a span of time, he penetrated the bounds of all seven liberal arts and philosophy, and possessed these sciences perfectly, and was not unacquainted with sacred Theology. To all the wretched he was benevolent, to himself alone austere; he mortified himself with fasts, illustrious in every virtue: chastened himself with vigils, and subdued himself with disciplines. His fame for learning grew to such an extent that his homeland was filled with joy and the province of his religious Order exulted, which could rightly rejoice, and not undeservedly, since it was strengthened by the sanctity of Angelo and shone first of all by the brightness of his learning.

[19] After this he was sent to the university of Paris at the age of twenty-five. At that time the illustrious Doctor Brother Giles of Rome held the honor of the mastership, and the knowledge, life, and morals of the Angelic Brother were pleasing to him; he is sent to Paris: he immediately took him as ^a companion and into his own lodging, for the house of the same Order in the city of Paris was exceedingly far from the quarter or part of the city where the university was conducted; for which reason all those coming at that time for study remained in rented lodgings at their own expense in all things. he lives with Giles of Rome for five years. Blessed Angelo remained at Paris for ^a full five years, notably assisted in his studies by expenses and learning from the same Doctor, and taught and loved above all others. He held him very dear in his heart, and the same Doctor endeavored to bring him to the fruit of full knowledge of every science, seeing him filled with the fear of God and devoted with the whole gaze of his mind to the pursuit of study. and profits excellently. He was constantly, in all the scholastic exercises of the schools of the same Doctor, an outstanding and most faithful recorder, as is the custom in the university.

CHAPTER V

Offices administered in the religious life. The refused episcopate.

[20] When the full five-year period was completed, the illustrious Doctor Giles, seeing him worthy not merely of the office and honor of Lector, he becomes ^a Licentiate: but also deserving to be adorned with the summit of the mastership, assembled all, and having observed the form of the university in his examination, solemnly licensed him for the office of Lector. After he had accepted the burden of the Lectureship, he returns to his homeland, he directed his steps toward the kingdom and his own province; and, as one endowed with goodness and filled with the fear of God and fortified with all gentleness and devotion, just as on his outward journey, so on his return from Paris, and travels on foot. he always went on foot.

[21] When he arrived, upon learning that the Prior General of the same Order, Blessed Clement of holy memory,

was at Naples, he immediately went to him out of the greatest devotion; by whom he was received with fatherly affection, and all the more so when he became acquainted with the Life and fame of his visitor. at Naples he greets the Blessed Clement, the General: At the same time the Neapolitan studium lacked ^a master and Professor of Theology, and was filled with students in number and virtue. They therefore importunately requested every day that they might not lose that time for the acquisition of learning and virtues, and, as ^a true cultivator of study and one who eagerly sought learning, they begged the same Prior General to provide them opportunely with ^a Doctor. After some days had passed, the Blessed Prior General Clement himself, he is appointed Professor of Theology by him: having proved true what he had long ago seen in Angelo at Paris, and now seeing with his own eyes what he had learned from his reputation, appointed him as Lector in the principal chair of Theology of the Neapolitan convent and studium and placed him in charge, conferring upon him every dignity, immunity, and authority with which Doctors professing Theology are customarily distinguished.

[22] At this all the Neapolitan citizens rejoice and are glad, the students exult, and all the Rectors of the schools together offer their congratulations, to the great joy of all: all saying with one voice: "Well done, well done! Behold, God has visited his people, for ^a great Prophet has risen among us, who is worthy to receive the book and to open its seals." He himself searched the depths of the rivers and brought hidden things to light; and this light enriched with its open sweetness and luminous immensity of learning not only the parched hearts of the Neapolitan studium, but also the entire kingdom of Apulia and the minds of all Italy. Nor is it to be wondered at, for he himself is that Angel of whom John spoke figuratively in the Apocalypse, who had great power, and the earth was illuminated by his glory. Rev. 18:1 He is also that Angel Rev. 10:1 and 14:6 who came down from heaven clothed with ^a cloud, and ^a rainbow upon his head, and his face was as the sun, and his feet as pillars of fire, and he had in his hand an open book and the eternal Gospel, to evangelize those sitting upon the earth.

[23] Under his teaching the studium grew and was multiplied, he promotes studies: and the number of students was filled; each one, illuminated by the fruit and light of learning, was more fervently kindled by the desire for knowledge. And not undeservedly, for he is that river which his Father Augustine had foretold, in which the elephant swims and the lamb proclaims, and the beauty of that most holy life fills all parts of Italy. Wherefore he was most devoutly asked by the devout Neapolitan clergy, people, and the entire studium to deign to write upon the Gospel of Matthew, at the request of the Neapolitans, as they declared that although the Gospel itself had been expounded in many and sufficient ways, yet from their special devotion to his teaching they desired to be nourished from the same Gospel by the pen of so great ^a Father. He resolved to fulfill what was asked to satisfy their devotion, desire, and just petitions. He therefore began and undertook so lofty ^a work, and, sustained by divine aid, he writes on the Gospel of Saint Matthew brought it to completion.

[24] In the third year of his doctoral governance, when all the Brothers of his religious Order had come to know his sanctity, zeal for justice, gentleness of spirit, fervor of charity, vigor of every virtue, and the splendor of his perfection and Christian religious profession, he becomes Provincial: by ^a unanimous vote they all elected and called him as their Provincial Prior at their provincial Chapter, at which the said Prior General, Brother, indeed Saint, Clement was present; by whose command, though unwilling, he accepted the burden of the provincialate, while the doctoral care and governance of the aforesaid studium remained his as before.

[25] The fame both of his heavenly life and his learning filled the kingdom of Apulia; he refuses the episcopate: and, enriched with so great ^a gift, he was elected to the summit of the episcopate, namely the twofold churches of Acerra and Melfi, both of which he entirely refused. At last, completing the number of his days, he closed his last day at Naples, in the convent of his Father Augustine, in the year of salvation 1327, on the sixth day of February; he dies in the year 1327, on February 6: and afterward his sacred tomb restored many languishing bodies to their former health.

ON BLESSED FRANCESCA OF THE THIRD ORDER OF SAINT FRANCIS, AT GUBBIO IN UMBRIA.

Year 1360.

Francesca, of the Third Order of Saint Francis, at Gubbio (Blessed)

I. B.

[1] At Gubbio, an episcopal city of Umbria, Blessed Francesca, or Franceschina, of the Third Order of Saint Francis, is held in veneration, although Peter Rodulphius assigns her to the Second Order, of Blessed Francesca, or Franceschina, in book 1 of the Histories of the Seraphic Religion, folio 139, where he adorns her with this encomium: "Blessed Franceschina of Gubbio, illustrious for miracles, lies in the city of Gubbio, in the church of Saint Francis; her bones are preserved in ^a wooden chest. Certain Hungarian pilgrims experienced the sanctity of the bride of Christ; thereafter the people of Gubbio began to hold her in veneration." The same things, somewhat amplified in matter no less than in words, are recounted by Wadding in his Annals of the Friars Minor, volume 2, at the year 1255: "In this year," he says, "there dies at Gubbio Blessed Franceschina, born there, of admirable abstinence and most celebrated for miracles. Her bones are reverently preserved in ^a wooden chest at the church of Saint Francis, whose Third Order she assumed. of the Third Order of Saint Francis. Uncultivated and neglected for some years, she lay hidden until certain Hungarian pilgrims, having experienced her power by ^a manifest miracle, celebrated this wondrous woman with worthy praises. Hence the people of Gubbio began to hold her in esteem." The same author, in volume 4 at the year 1360, no. 3, calls her Blessed Francesca.

[2] Marcus of Lisbon in his Chronicle of the Order of Friars Minor, part 2, chapter 54, has the same account but, like Rodulphius above, says she embraced the institute of Saint Clare, and that the bones are preserved beneath an altar, closed with ^a key so that they may be shown to those who request it; relics in the altar, and an image with votive offerings. her image is painted on the same altar, adorned round about with votive wax offerings, which are hung there as testimony of public piety and of miracles. Nor, on account of its antiquity, has anything else been ascertained about her. Horatius Diola, the Italian translator of Marcus, and the Frenchman Jean Blanconus write that not only wax but also silver and other material offerings were placed there, attesting to the restoration of health to many through her patronage.

[3] A more certain witness to her sanctity, adorned with public proofs, is Ludovico Jacobilli of Foligno in his Lives of the Saints of Umbria, where he writes the following, in agreement with what has been related: "Blessed Francesca, commonly called Franceschina, having assumed the habit of the Third Order of Saint Francis, lived with ^a great reputation for holiness, devoted to prayer, penance, and mortification. She was ^a contemporary of Blessed Delphine, spouse of Saint Elzear, virtues, and of Blessed Lucy of Venice and Joanna of Saint Mary in Balneo, who were likewise Tertiaries. She departed this life at Gubbio, her homeland, on the sixth of February, in the year 1360. Her body, reverently placed in ^a wooden chest, of pious workmanship, is kept within the altar in the church of Saint Francis, and her image is painted on the same altar, with votive offerings hung round about. God has worked many miracles miracles, through the merits of this beloved spouse of his; and in particular he graciously came to the aid of certain Hungarians who had come to visit her body. Wherefore the people of Gubbio held it thereafter in greater veneration."

[4] Jacobilli then cites Rodulphius and Arturus. We have already quoted the words of the former; feast day, the latter, however, inscribed her twice in his Franciscan Martyrology: on the eighth of the Ides of February and on the fourth of the Nones of March; on the first day in these words: "At Gubbio, of Blessed Francesca of Gubbio, ^a Tertiary, who shone everywhere for the fame of her holiness." On the other day: "At Gubbio in Umbria, of Blessed Franceschina, Virgin, whose sanctity the glory of miracles adorns." But from the Annotations added to both entries, it is sufficiently clear that she is one and the same person. Hence perhaps the error crept in because she is called now Francesca, now by the diminutive name Franceschina, and the same person is attributed by some to the Third Order and by others to the Second. Wadding himself, having written in volume 2 that she died in the year 1255, says in volume 4 that he was unable to find the certain time in which she lived. Marcus of Lisbon in his Chronicles, part 2, book 9, chapter 23, writes that she flourished around the year 1359, age. in which year he says Blessed Delphine died.

TRANSLATION OF THE RELICS OF THE HOLY MARTYRS THEODORE, TROSIMUS, EUELLIUS, TARCICIUS, FELIX, CANDIDUS, AND THEOPHILUS, AT FOSSANO IN THE PIEDMONTESE TERRITORY.

Year 1641.

Theodore (Saint), Translation of the Martyr, at Fossano in the Piedmontese territory; Trosimus (Saint), Translation of the Martyr, at Fossano in the Piedmontese territory; Euellius (Saint), Translation of the Martyr, at Fossano in the Piedmontese territory; Tarcicius (Saint), Translation of the Martyr, at Fossano in the Piedmontese territory; Felix (Saint), Translation of the Martyr, at Fossano in the Piedmontese territory; Candidus (Saint), Translation of the Martyr, at Fossano in the Piedmontese territory; Theophilus (Saint), Translation of the Martyr, at Fossano in the Piedmontese territory.

I. B.

[1] Fossano is ^a town of the province of Piedmont, founded about four hundred years ago on the river Stura, recently honored in our time with the title of ^a City and an episcopal throne by Pope Clement VIII at the request of Charles Emmanuel, Duke of Savoy. sent from Rome in 1638, The Cathedral basilica is rich in illustrious relics of saints: Saint Juvenal, Bishop of Narni, and the Theban Martyrs Alverius and Sebastian, among others. Other religious houses there have likewise recently been made distinguished by ^a similar adornment and protection. Three books were published in Italian by Giovanni Nigro, Vicar General of that diocese, concerning the origin of the city, its patron saints, and citizens renowned for holiness. And in the second chapter of the second book, he writes that certain relics were brought there, which had been obtained from the sacred places of the city of Rome in the year 1638, on the twenty-eighth of February, by Clement Ascanio Sandrio Trotto, accompanied by legitimate documents and the appropriate formalities, and donated to his uncle Federico Sandrio Trotto, Bishop of Fossano. The latter eagerly embraced what he perceived to be for the adornment of his city and the salvation of the people, and bestowed them upon three churches: given to various churches on February 6, 1641, Saint Mary of the Angels, of the Somascan Congregation, and Saint Catherine of the holy Virgins; to which churches, in the year 1641, on the sixth of February (which was the anniversary of the day Federico had entered upon the episcopate in 1628), he arranged for them to be solemnly transferred with distinguished ceremony, religious devotion, and the applause of the people.

[2] These were the relics of these Martyrs: half of the head or skull of Saint Theodore, these relics, and ^a large part of the body. The thick bone of the tibia of Saint Trosimus. Likewise the entire bone of the tibia of Saint Euellius, and ^a similar one of Saint Tarcicius. And these were given to the Somascan Fathers. To the nuns of the convent of Saint Catherine, the arm bone of Saint Felix. The pious Bishop reserved for his own Cathedral Church half the skull of Saint Theophilus and the thick tibia bone of Saint Candidus.

[3] Of Saints Theodore, Who these Saints may have been is not known to us with certainty. There were very many Martyrs named Theodore in various places; also some at Rome, such as the one inscribed in the Martyrology on the seventeenth of March with Alexander; the one on the twenty-ninth of July with Lucilla; the one on the fifteenth of December with Irenaeus. Whether the mentioned remains are of one of these or of some other, we do not know. Trosimus. Euellius. We know of no other Trosimus. There are several Trophimi elsewhere, but not at Rome. Euellius was ^a Roman Senator who, moved by the constancy of Saint Torpetis, gave his name to Christ and won the crown of martyrdom at Rome. Ferrarius records that his body is preserved at Pisa and that his annual feast is celebrated on the eleventh of May, although in the Acts of Saint Torpetis, which we shall give on the seventeenth of May, he is said to have completed his struggle on the fifth of the Kalends of May, that is, the twenty-seventh of April. Tarcicius, No Saint Tarcicius (under that exact name) is known; but Saint Tharsicius, inscribed in the Martyrologies on the fifteenth of August, is illustrious. He was buried in the cemetery of Saint Callistus; his relics, as Octavius Pancirolus attests in his Hidden Treasures of the Venerable City, of the Somascan church: are some in the Vatican basilica of Saint Peter and others in the church of Saint Silvester at the Campus Martius, or in the fifth church of the fourth region.

[4] Of the many Saints named Felix, it is not possible to divine whose sacred bone in particular of Saint Felix, of the convent of Saint Catherine: was given to the church of Saint Catherine at Fossano. We mentioned Saint Candidus above on the second of February in the Martyrologies; but on the third of February we reported that ^a body of the same Saint Candidus, or rather of another, was donated by Pope Urban VIII to the wife of the Duke of Bracciano, of Saints Candidus and Theophilus, of the Cathedral. and from her to Emilio de Feis, ^a knight of Volterra (page 330), and placed in the church of Saint Augustine, in the private chapel of the Fei family; the head was brought to the Cathedral and placed in ^a silver reliquary. One might suspect that the bone was detached from the body of this Candidus, which was given to Clement Ascanio; but I rather think it belongs to some other Candidus. Saint Theophilus, who won his palm after Saint Dorothea at Caesarea, is venerated on this very day; yet there are other Martyrs distinguished by that name elsewhere.

[5] The anniversary memorial of these Saints. Whether the memory of these Martyrs is celebrated on this day in those three churches, or separately on different days for each one, we are not certain. We have only ascertained what Giovanni Nigro committed to writing: that on this day, the anniversary of the inauguration of Bishop Federico, the translation of all those relics was performed with ^a splendid ceremony.