ON THE HOLY SEVEN BROTHERS, MARTYRS.
JANUARIUS, FELIX, PHILIP, SILVANUS, ALEXANDER, VITALIS, AND MARTIALIS, AND ST. FELICITY, THEIR MOTHER,
AT ROME.
IN THE SECOND CENTURY.
PRELIMINARY COMMENTARY.
Januarius, Martyr at Rome (S.)
Felix, Martyr at Rome (S.)
Philip, Martyr at Rome (S.)
Silvanus, Martyr at Rome (S.)
Alexander, Martyr at Rome (S.)
Vitalis, Martyr at Rome (S.)
Martialis, Martyr at Rome (S.)
Felicity, their mother, Martyr at Rome (S.)
BY THE AUTHOR J. P.
§ I. The most ancient memory of the holy Martyrs in the sacred registers; their cult; St. Felicity distinguished from St. Symphorosa. The little verses bearing the name of three of these Martyrs.
Scarcely any among the Martyrs is more renowned, scarcely any more widely known in the classic Martyrologies, than the holy handmaid of Christ, the exemplar of Christian mothers, a martyr who surpassed her sex, in reality and in name Felicity, together with her seven sons, Martyrs, The Martyrologists whom, as life had joined together, so death did not separate. This most valiant Mother stood forth a mother by a twofold title, who brought forth to Christ, by a better birth through martyrdom, the offspring she had given to the world; again and repeatedly, indeed eight times a martyr, besides her own death suffering as many deaths as she saw Sons enduring death for Christ, willing to send them all ahead to heaven lest she should lose any on earth; triumphing in her own, triumphing in herself, when, last of all, she was crowned with martyrdom. Of her the sacred registers treat on the XXIII of November; of them, on this day. But since the triumph of all is inseparably connected, we shall treat of the Mother together with her seven sons on the same occasion.
[2] It would be tedious to recount the announcements of the ancient and the more recent Martyrologists concerning these Saints. how the holy Felicity It will suffice to have cited the classic Martyrologists, from whom the memory of them was derived into the later ones. The Hieronymian Martyrologies have the holy Mother: And of St. Felicity. Bede, as he was edited by our Predecessors in Volume 2 of March: On the same day (XXIII November), of St. Felicity, mother of seven sons, Martyrs, who at the command of Antoninus was beheaded for Christ. The Little Roman refers to her thus: And of St. Felicity, mother of VII Sons. She is noted also in the ancient Frontonian Calendar, from which more below, where the cult is discussed. Ado appends to his announcement Acts somewhat more abridged than those which we are about to give. Wandelbert and Usuard are added. The former sings thus to the holy Martyrs: Then too the sevenfold Mother with her offspring, the kindly Felicity, preeminent, shines forth in blessed triumph. The latter presents her in the same words as Bede, just cited.
[3] The seven Brothers, the sons of St. Felicity, are treated in the Hieronymian Martyrologies; and they announce her seven sons. but their names are not expressed without confusion, as is noted in the observations on Usuard, illustrated not so long ago; Florentinius having used outside aids in order to separate them from the cemeteries and the other things mingled in. That the names may be expressed distinctly and duly, one need only have recourse to the Acts of the Martyrs, in which all things are plainly enumerated; whence they made their way to the Martyrologists. The Little Roman announces: At Rome, the VII Brothers. Ado, after Bede, records them clearly, though not in the same order, adding to each the kind of martyrdom by which they were slain: At Rome, of the VII Brothers, sons of St. Felicity, that is, of Januarius, Felix, Philip, Silvanus, Alexander, Vitalis, and Martialis, under Publius, Prefect of the city, in the time of Antoninus the Prince. First heard, then sent to various judges, that they might be torn by various tortures: of whom Januarius, after the scourging of rods and prison, was killed with leaded whips. Felix and Philip were slain with cudgels. Silvanus was put to death by being cast down headlong. Alexander, Vitalis, and Martialis were punished with a capital sentence. Notker added to Ado's announcement a brief clause: That from the charity of Christ and the unity of faith they were not divided even in death. Usuard, omitting a very few things, copied Ado: with the first of whom the Roman Martyrology agrees. The Calendar of Fronto speaks confusedly: The seven Brothers of the Appian and the Salarian Ways; concerning which last words the discussion will return a little later on another occasion. And hence a sure and easy correction is rendered either of the Hieronymian of Epternach, or of the other codices, which, on the testimony of Florentinius, associate the seven sons of St. Felicity with Rufina and Secunda. The Epternach codex in the same Author reads thus: On the VII day before the Ides of July, at Rome the birthday of the VII Brothers-german, that is, of Philip, Felix, Maximus, Silanus, Januarius, Rufina, Secunda, and her sons.
[4] The cult of the holy Martyrs How ancient the cult of the Martyrs is, how widely spread and celebrated, is clear from what follows. St. Gregory the Great delivered a homily before the assembly in praise of St. Felicity, and this, as the title of that same homily indicates, in a basilica dedicated under her name, and on her feast — which in the next paragraph we shall for the most part bring forward. The most ancient Bucherian Calendar commemorates the seven Brothers in such a way as to assign to each single places of sacred cult: On the sixth day before the Ides of July is celebrated the feast of Felix and Philip in the cemetery of Priscilla; and in that of the Jordani, of Martialis, Vitalis, Alexander; and in the cemetery of Maximus, of Silanus (this Silanus the martyr the Novatians * stole away); and in the cemetery of Prætextatus, of Januarius. What of this? that the ancient Frontonian Calendar records three Masses, anciently celebrated in honor of the holy Martyrs, according to the varied position, as I conjecture, of their bodies; of which the first Mass is placed toward the North; the second at St. Alexander's, adding according to Luke chapter CXXXIII: Jesus said to his disciples: No one lights a lamp and puts it in a hidden place, and so on, up to, as a lamp with its brightness will illuminate. The second Mass follows. Likewise at St. Felicity's, according to Matthew chapter CXXX: While Jesus was speaking to the crowds, behold his mother and brothers, and so on, up to, he is my brother and sister and mother. Observe in passing that the division of the chapters of the holy Gospel was at that time different from what it now is, as also of the books, as we noted in the annotations on chapter 1 of the Acts of SS. Epictetus and Astio, letter b.
[5] And in no small measure do those things commend the veneration of St. Felicity how ancient it is, which Anastasius the Librarian has handed down to memory in various places, which I transcribe here. In his book on the Roman Pontiffs, of the royal Paris printing, page 24, he speaks thus: This Boniface made an oratory in the cemetery of St. Felicity beside her body, and adorned the tomb of the holy martyr Felicity and of St. Livanius *, where he also placed these things: a silver paten, weighing twenty pounds, a silver cup, weighing ten pounds; a silver ewer, weighing XIII pounds; two smaller silver chalices, weighing IV pounds; three silver crowns, weighing XV pounds … Who also was buried in the cemetery of St. Felicity the martyr on the Salarian Way, on the VIII day before the Kalends of November. Moreover, that a basilica was once consecrated to the glorious Martyr is again established from Anastasius, page 33: This Symmachus repaired the basilica of St. Felicity, which was already threatening to fall into ruin. And again: This one improved the cemetery of the Jordani on account of the body of St. Alexander. Add what the same Author relates of St. Adrian I, page 117: Who restored the cemetery of St. Felicity on the Salarian Way, together with the churches of St. Silvanus the Martyr and of St. Boniface the Confessor and Pontiff, cohering on one ground, of wondrous magnitude. That it is here a question of our St. Felicity, and not of another, is urged first by the name of Livanius, that is, Silvanus, joined there, who was one of the seven sons. Secondly, the basilica
dedicated to our St. Felicity was at Rome, in which St. Gregory delivered his homily, of which presently in paragraph 2. Thirdly, Alexander stood forth as one of the seven sons. Fourthly, the concurrence of the church of St. Felicity with the church of St. Silvanus the martyr.
[6] In the Sacramentary of St. Gregory the Great, edited by Menard, it is proved from ancient monuments. on the VI day before the Ides of July the memory of the seven Brothers is celebrated with the following Collect, which coincides with that which is found in the Roman Missal: Grant, we beseech thee, almighty God, that we who have known the glorious Martyrs to be strong in their confession may find them merciful with thee in their intercession for us. Through.
Over the offerings: Look graciously, we beseech thee, O Lord, upon the sacrifices here present, and, by the intercession of thy Saints, may they profit both the devotion and the salvation of us. Through.
Preface: It is truly meet and just, right and salutary, that we should always and everywhere give thee thanks, O holy Lord, Father almighty, everlasting God: humbly beseeching that it be granted us, that as thy Saints overcame the world in thy power, so they may pray that we be delivered from worldly errors. Through Christ our Lord.
For the completion: We beseech thee, almighty God, that we may lay hold of the effect of that salvation, of which through these mysteries we have received the pledge. Through our Lord. In the Roman Missal there is added, thy Saints interceding.
Besides the proper Collects concerning St. Felicity, inserted in the Roman Missal on the XXIII of November, I read others in the Sacramentary in Thomasius, page 117, on the birthday of St. Felicity on the VIIII day before the Kalends of December, where the following are found: May the intercession of blessed Felicity thy Martyr, we beseech thee, O Lord, cherish us with her prayers, that we may both keep her sacred birthday in time, and behold things eternal. Through.
Secret: We offer thee, O Lord, gifts for the glorious commemoration of St. Felicity, which this her solemnity has consecrated to us both in effect and by confession and by blood. Through.
Postcommunion: Grant, O Lord, we beseech thee, that, being strengthened by the partaking of thy Sacrament, we may also be helped by the prayers of St. Felicity thy martyr. Through.
[7] [The Breviary of Osnabrück treats of St. Felicity and her sons on this same tenth day.] The Breviary of the church and diocese of Osnabrück, of the year 1516, has the Office of St. Felicity and her seven Sons, and indeed on one and the same day, the tenth of this month.
Antiphon at the Magnificat: St. Felicity, turning to her sons, said: See, sons, the heavens, and look upward, where Christ awaits you with his Saints. Fight for your souls and show yourselves faithful in the love of the Lord. A twofold Collect is added: the first indeed concerning the VII Brothers, which expresses the names of each; the rest does not differ from the Collect of the Roman Missal, to which the one that follows, concerning their Mother, is conformed. Six proper lessons are appended, taken from the Acts.
[8] The cult of the 7 brothers among the people of Ottobeuren. In a copy in which the relics of the monastery of Ottobeuren, of the Order of St. Benedict, in the diocese of Augsburg, are recorded, the seven Brothers, sons of St. Felicity, are noted as being special patrons of that monastery. There will be given among the analecta a brief panegyric composed in praise of the seven Brothers, after which is appended this Sequence, as they call it, for the use, unless I am mistaken, of that same monastery of Ottobeuren, in these words: This day all peoples venerate with gladness, which holy Felicity made to be a happy one, having been martyred in the sevenfold number of her pledges: for, seven having been sent before, she was the eighth to be tortured, having endured a mother's sorrows in the martyrdom of each of her sons. First Januarius, struck with leaded whips, perished. Felix with Philip is slain by most cruel cudgels. Silvanus falls by being cast down headlong. Alexander with Vitalis, together with Martialis added, were beheaded. Steadfastly their most holy Mother, having suffered so many sorrows, is last of all put to death in the body. Of these all Germany celebrates with worthy praises Alexander, the shining flower and most precious gem, the sweet pearl, whom the divine kindness had transmitted from the Roman see, for our salvation, to these parts of Alemannia. He, resplendent with many signs of miracles, is wont, illustrious, to show forth to his fellow citizens saving solemnities. O Glory, O our salvation, O most lovely little flower of the Martyrs, with your brothers and with your mother Felicity implore everlasting blessedness, that you, who serve you on earth, may find you propitious by your prayers poured forth in heaven. Amen.
Ἅγιε Ἀλέξανδερ πρέσβευε ὑπὲρ᾽ ἡμῶν. Γένοιτο, γένοιτο.
Holy Alexander, intercede for us. So be it, so be it.
[9] Although between St. Felicity and Symphorosa, of whom last of all we shall have to treat with the Roman Martyrology, St. Symphorosa and St. Felicity, though alike in many things, on the XVIII of this month — both being Martyrs, both parents of seven sons — some similarity intervenes; yet so great, on other grounds, is the discrepancy between the two mothers, that it seems marvelous that a doubt could have occurred to anyone, whether the one were not the other. I bring forward the occasion of the doubt and its solution from Baronius, Volume 2 of the Annals, page 193, speaking thus: On account of a certain great similarity which intervenes between St. Felicity and St. Symphorosa, I know that a learned man, an intimate of mine, doubted whether it were one and the same woman, because the same nearly identical meaning belongs to the same names: namely, because sometimes φορά is the same as good outcome or prosperous fortune; and thus for good outcome or fortune, Felicitas would be the Latin rendering; which name is more suited to a woman. But of that ambiguous word a differing interpretation is found. Now σύμφορος from συμφέρω, which is to be of profit, is the same as useful or convenient: σύμφορος likewise, one who is together, an attendant or companion, is found to be so called. Wherefore it is fairer that we should judge the name Symphorosa to be derived from σύμφορος, which is useful or convenient, than from συμφορά, an ambiguous word, which sometimes signifies good outcome, but sometimes misfortune and adverse fortune. Wherefore, that the word might be taken in a good sense, the ancients were accustomed to add something else, as Suidas has from Simonides, in that he says: Πῖνε πῖν᾽ ἐπὶ συμφοραῖσιν ἀγαθαῖς; which is: Drink, drink, to good outcome.
[10] But that things which differ in name are far more distinct and plainly diverse in reality, yet they are distinct persons. the affairs of each of them more evidently make clear: for that one was crowned with martyrdom at Tibur under Hadrian, and at Tibur. This one, the Roman, suffered under M. Antoninus, and at Rome. The names too of the seven sons of each of them are found to be entirely diverse. Moreover the kinds of their martyrdoms altogether discriminate and distinguish these from those. For there exist both the Acts of those, of whom mention was made above; and of these, which are had published from more ancient ecclesiastical monuments and are truly trustworthy.
[11] Martius Milesius Sarazanius, in his Notes on the poems of St. Damasus, Did St. Damasus compose five distich poems concerning the Martyrs? published by himself, page 182, recites five distich poems, with this title prefixed to them, concerning the holy Martyrs Vitalis, Martialis, and Alexander; which, whether you call it an epigram or by another name, the same author confesses is not by Damasus, but affirms that he placed it among the poems of Damasus, because it was set down concerning Damasus and his poems by Pope Vigilius. But whether these little verses have Damasus for their author or another, it matters little; they have surely nothing remarkable, on account of which they might deserve to be transcribed here. Wherefore it is abundantly enough for us to make mention of them at least in a word.
Annotations* perhaps of the Novatians.
* of Silvanus.
§ II. SS. Peter Chrysologus and Gregory the Great, heralds of the holy Martyrs; their relics.
Most excellently does St. Peter Chrysologus preach Our band of holy Martyrs has two chief Heralds, Peter Chrysologus and Gregory the Great (what and how great men, whether you consider the integrity of their life or the gifts of their eloquence!) who both admirably preach this most valiant Mother, and in the Mother her seven Sons. The first speaks thus in sermon 134: Since time does not permit us to number the various Martyrs, or the manifold triumphs which the cruelty of the persecutor, so often mocked, heaped up, the whole utterance of our sermon takes refuge in her (he is speaking of St. Felicity) who merited to have as many sons as days the world received. Truly a mother of lights, a fountain of days, who shines with the sevenfold gleam of her offspring over the whole world. Blessed she, who not only suffers for the law, but merited, a holy Mother, to bring forth the very heptalism * of the law; a heptalism, brethren, which would illuminate not the secret of one single and temporal tabernacle, but would illumine the eternal Church with sacred incense; happy she, who merited to bear as many pledges of virtues as that ark bore consecrated volumes of the precepts; and as that instructed by word, so this by example. Even then she begot those brothers as Martyrs, when she consecrated them by a birth in the sevenfold and mystical number.
[13] concerning the holy triumph of Felicity; Hither, hither let St. Paul come, who still travails, until Christ be formed in the man. Behold a woman again and again travails, until weakness be changed into strength, flesh transcend into spirit, earth be carried over into heaven. She burned, she panted, to bring forth in one day as holy Martyrs those whom she had scarcely, as little ones, begotten through the courses of years. Behold a woman, behold a mother, whom the life of her sons made anxious, their death made secure. Blessed she, to whom in the glory to come stand as many candlesticks as there are offshoots. Blessed she, who sent so many before her to the kingdom! More blessed she, who lost nothing of her own in the world! She ran more joyful among the pierced corpses than among the dear cradles of her sons; because with inward eyes she discerned as many prizes as wounds: as many torments, so many rewards: as many victims, so many crowns. And what more, brethren? She is not a true mother who knows not so to love her sons. So St. Peter Chrysologus, using a golden speech, consonant with his name.
[14] as likewise St. Gregory the Great; St. Gregory the Great, in his third homily upon the Gospel reading of chapter 12 of St. Matthew, copiously and eloquently adorns the praises of our great Heroine, with this title prefixed to the homily: A homily of the same reading, which we have just mentioned, delivered to the people in the Basilica of St. Felicity, on her birthday. Having therefore prefaced a few things, as to who can be called the brother and sister and mother of Christ — namely, this one becoming so by preaching, those by believing — he proves this mystical sense from the example of St. Felicity, speaking thus: For the fitting confirmation of which matter, there is present blessed Felicity, whose birthday we celebrate today, who by believing became the handmaid of Christ, and by preaching was made the mother of Christ. For she so feared, as is read in the more corrected accounts of her deeds, to leave behind her in the flesh her seven sons alive, as carnal parents are wont to fear lest they send their dead before them. For, caught in the labor of persecution, she strengthened the hearts of her sons by preaching in the love of the heavenly fatherland, and travailed in spirit for those whom she had borne in the flesh, that by preaching she might bring forth to God those whom she had borne in the flesh to the world. Consider, dearest brethren, in a female body a manly heart. She stood undaunted before death. She feared to lose in her sons the light of truth, had she not been bereaved of them. Shall I then call this woman a martyr? Nay, more than a martyr. Surely the Lord, when he spoke of John, said: What went ye out into the desert to see? A prophet?
Yea, I say unto you, and more than a prophet. And John himself, when questioned, answered, saying: I am not a prophet: for he who knew himself to be more than a prophet, denied himself to be a prophet. He therefore is called more than a prophet; because it is the office of a prophet to foretell things to come, not also to show them. But John is more than a prophet, because him whom he foretold by word, he pointed out with his finger.
[15] I would therefore call this woman not a martyr, but more than a martyr, exalting her palm, who, having sent seven pledges before her to the kingdom, transmitted so many dead before herself. She came first to the punishment, but she arrived the eighth. The mother beheld, both tortured and undaunted, the death of her sons, and to the joy of hope she joined the sorrow of nature. She feared for the living, she rejoiced in the dying. She desired to leave none behind her, if she could not have as her companion one whom she might have surviving … Felicity therefore loved her sons according to the flesh, but for love of the heavenly fatherland she willed them, whom she loved, even to die before her eyes. She herself received their wounds; but she herself grew greater in the same sons who went before her to the kingdom. It is reported that among the ancients there was a custom, that whoever was consul should hold the place of his honor according to the order of the times. And if anyone, coming later to the consulship, became consul not once, but perhaps twice or a third time, he would surpass in praise and honor even those who had been consuls no more than once. Blessed Felicity therefore conquered the Martyrs, who, with so many sons dying before her, fell repeatedly for Christ: because for love of him her own single death by no means sufficed her.
[16] Let us consider, brethren, this woman; let us consider ourselves, and challenging his hearers to equal constancy in exercising virtue. who in our bodily members are men, what we shall be esteemed in comparison with her. For often we propose to do some good deeds, but if a single, even the slightest, word bursts from the mouth of one mocking us, at once, broken and confounded, we recoil from the intention of our action. Behold, words for the most part recall us from a good work. But not even torments could break Felicity from her holy intention. We hurl the injury of a curse into the ear of the one cursing us; she went forth to the kingdom even through the sword, and esteemed as nothing what stood in the way. We are unwilling to bestow, at the divine precepts, even our own superfluities; she not only gave her substance to God, but for him also gave her own flesh. We, when by the divine command we lose our sons, mourn without consolation; she would have bewailed them as dead, had she not offered them. When therefore the strict judge shall come to that terrible examination, what shall we men say, when we shall have seen the glory of this woman? Concerning the weakness of their mind, what excuse shall there then be for men, when she is shown, who overcame both the world and her sex?
[17] The relics of the Martyrs It follows that we discourse concerning the sacred remains of the Martyrs. St. Meinwerc, Bishop of Paderborn, of whom we treated on the V of June, among other relics with which he was enriched by Pope Benedict, obtained from him also relics of the seven Brothers. Which is narrated in the life of that same Saint, at number 23, in these words: Finally Pope Benedict, hearing the desire of Meinwerc for the relics of the Saints for the building of monasteries, granted two and a half bodies of the VII Brothers, sons of St. Felicity, who suffered under the Emperor Antoninus, namely of Philip, Juvenalis, and Felix … Note in passing that the proper name Juvenalis was either here intruded, or, which I should rather suspect in a like case, has crept in here in place of Martialis or Vitalis; since no Juvenalis is found to have been among the seven Brothers; which name, however, is wrongly read also in the Life of the aforesaid Prelate of Paderborn, in Volume 1 of the affairs of Brunswick in Leibniz, page 526. In the Chronicle of Minden in Heinrich Meibom, Volume 1 of German affairs, page 555, the body of Alexander, son of St. Felicity, is said to have been translated whole from Rome to the town of Wildeshausen in Westphalia by Walbert, son of the son of Widukind, King of the Angarians. In the same Chronicle, page 563, where the relics of the church of Minden are treated, of these Saints a great part of each is had, among whom is placed the name of St. Felicity — whether of this our Felicity, or indeed of another, is not said.
[18] in various places The bodies of two of the holy Brothers, Martyrs, if we believe Ughelli, were found at Brescia, in Volume 4 of Italia Sacra, column 754, speaking thus: In the time of Francis, Bishop of Brescia, the Servite friars and the Regular canons received at Brescia their long-desired dwelling, and the bodies of two sons of St. Felicity were found in the abbey of Leno, which formerly Desiderius, King of the Lombards, had transported to Benevento in the year DCCLIX. Masini, in his Bologna Surveyed, page 376, reports that in the Basilica of St. Stephen the relics of the seven Brothers, Martyrs, are preserved; but the body of St. Philip Tamayo drags off into Spain, asserting that it is honorably kept in the convent of St. Mary of Salzedas in Carpetania, of the Order of St. Francis. But who would readily give him credence in this at once? He would give it, if, in place of the most illustrious Lord Peter Gonzalez de Mendoza, founder of the said convent of the Minorites and Archbishop of Granada, whom he cites in the History of Salzedas, book 4, chapter 6, folio 790, and chapter 3, folio 760, he had rather established the matter by ancient monuments, and such as are worthy of credence. In the Manuscript which we have concerning the relics of the monastery of Ottobeuren, of which above, I read thus: The relics of the SS. seven Brothers, sons of St. Felicity, who are our special patrons. And afterward, among the relics of the holy Virgins and Widows, it is there set down thus: Of Felicity the Martyr, mother of VII Sons. In the more prolix Acts, which we relegate to the apocrypha, it is narrated at the end that, by command of the excellent and truly Catholic Prince of the Lombards Sigehard, Ursus, elect of the see of Benevento, raised those same holy bodies from Alisae, and with great honor conducted them to Benevento. The matter is also set forth at greater length in Ughelli, Volume 8, column 57, with a clause appended to the genuine Acts of our Martyrs, which nearly coincides with those things which are read in the apocryphal Acts of the Saints, which we shall afterward append to the sincere Acts.
[19] But how did they bury the bodies of the Saints not far from the walls of the city they are reported to be had; which the Ancients called Aliphae? As Ughelli writes, or as in our Manuscript, which I here give, Alisae — faultily, as I think, for Aliphae, which elsewhere I read as ad Lymphas; how, I say, did they bury the bodies of the Saints there, and indeed, as is had from the sequence of the matter narrated there, immediately after their death? Since by the city Allipha, now Alife, no other seems to be understood than the city of the Terra di Lavoro in the kingdom of Naples; which now lies almost deserted. For truly, the holy Martyrs having suffered at Rome, died at Rome, buried at Rome or at least in a place near Rome, how can they be understood to have been buried in the kingdom of Naples? How, by command of Sichard, Prince of the Lombards, did Ursus, Bishop of Benevento, raise them from Alisae, Aliphae, or Alife, and with great honor conduct them to Benevento?
[20] Gelenius, in his work on the greatness of Cologne of Agrippina, page 266, among the other relics which he there recounts, whether they are truly there, numbers the relics of St. Felicity; but whether under the name of the Mother of seven Martyrs, or of another, he does not express. I know also from letters which we have that, at the procurement of the most eminent Lord Cardinal Julius Spinola, while he was discharging the Apostolic Nunciature at Vienna with the Emperor Leopold, there was transmitted to the most august Widow Eleonora the body of St. Felicity and of a son, Martyrs; but whether that body be of this St. Felicity, of whom we treat, has not hitherto been able to be learned, although concerning that matter there was written back and forth by Papebroch and answered to him. But since, as is reported in the approbation of the said relics, given by the same most eminent Lord, that body was extracted from the cemetery of St. Cyriaca in the City, I cannot understand how it could have been the body of this our St. Felicity, buried far from the cemetery of St. Cyriaca, as will presently be said. Hence it is plain that very many things which have been reported above concerning the sacred remains of St. Felicity are altogether uncertain, whether they be of this our Felicity or of another. Nor is it a wonder if here there should be a confusion of one Saint with another; since many are found under that name.
[21] And the same reasoning would hold in the translation of the body of St. Alexander to the monastery of Ottobeuren, it is inquired: which they will have to be of that Alexander who was one of the seven sons of St. Felicity; since nothing is more likely than that one Alexander could here have been confounded with another, in so great a multitude of Saints of the same surname. But in the Translation of St. Augustine, Bishop of Canterbury, of which in Volume 6 of May, page 424, composed by the monk Goscelin, where one of three apostate monks, having returned, narrates how, having been endangered on account of a robber snatched from the gibbet and buried, then sent to spy out the enemy and caught, his lodging where he lay hidden being set on fire and his companions slain, he invoked St. Augustine, and bursting forth through the very flames, and being recognized to be a cleric, was saved: in that translation, I say, that narrator speaks thus: I removed to Cologne; and setting out thence, at the famous Canonry of the Blessed Martyr Alexander, who is recognized to be one of the seven brothers, I attached myself most acceptably to the archdeacon of that place. That by this place, called the famous canonry of the Blessed martyr Alexander, ought to be understood the monastery of Ottobeuren in Swabia, our Predecessors already long ago observed in the notes on that translation, page 425, letter c. But what if a place different from Ottobeuren be understood; concerning which in the proper Offices of the church and diocese of Osnabrück on the X of this month; where after those words of the Roman Martyrology, they were punished with a capital sentence, these are subjoined: From the relics of these Saints the body of St. Alexander, under Pope Leo IV, was carried into Saxony by Walbert, a noble man, to Wildeshausen, in the diocese of Osnabrück, where a notable church and College of canons was founded, …
[22] some of which seem to be of another Felicity, Blasius Ortiz, in book 3 of the Miscellany in Baluze, page 451, having set forth the affairs of Pope Adrian VI, subjoining his return from the City into Spain: We proceeded, he says, into a town, by name Montefiascone, otherwise Falisco; which, though small in the number of its inhabitants, yet shines with a Cathedral Church, in which the bodies of the blessed Margaret and Felix and of the VII Sons are venerated with great devotion. But, whether from popular tradition or from his own added notion, the said author seems to have taken St. Felicity the virgin for St. Felicity the mother of seven sons. Ughelli, in Volume 1 of Italia Sacra, treating of the bishops of Montefiascone and Corneto, and of the Cathedral church of St. Margaret, reports: the bodies of the same St. Margaret and of the holy Felicity, VIRGINS and martyrs, repose, translated hither while Urban III sat, in the year 1185; and he says that there exists in an ancient codex of that church a most faithful narration of the translation of the same, a copy of which is had in the Vallicellian library.
Vallicellian. In the narration of the said translation, which from the same codex he there sets forth at length, a whereas he had just spoken concerning St. Felicity the Virgin, before he produced the instrument of the several-times-mentioned translation, in the context of that instrument something quite different is said, and the discourse is of our St. Felicity. I transcribe the words: There was a certain castle which they called Rovilianum, where stood a small temple built to the Mother of God Mary, in which the relics of the said Felicity, mother of seven sons, were kept under good religion, whose feast day is kept on the IX day before the Kalends of December. The clerics therefore of that same temple, together with the inhabitants of the said castle, placed the most sacred body of St. Felicity with the virgin Margaret; where the blind were given light, and those laboring under various infirmities, having invoked the merits and intercession of the virgin, recovered good health.
[23] rather than of that one, of whom we here treat. Then, some things being interposed concerning the bodies of the said Martyrs, divinely revealed in the year 1185, the same instrument subjoins that the diggers found marble tablets, most carefully closed, on which those letters lay open, carved: Here reposes the body of the blessed Margaret and of Felicity. And when the tablets were opened, the place itself gave forth the sweetness of an odor, and the sacred relics were found. Finally, the miracles being commemorated, the whole narration is thus concluded: The bodies of which holy Martyrs, Margaret and Felicity, were translated to Montefiascone on the XVIII day before the Kalends of December. But it does not seem to me probable that that body, found in the Castle of Rovilianum, was of the St. Felicity of whom the question is here, but of another; the inscription, of which just now, not determining whose Felicity's body had been discovered, whether the virgin's or the martyr's. These things being laid down, it could easily have happened that from private affection it was believed that the body of St. Felicity the martyr and mother of seven sons had there been unearthed — she being of no last renown of celebrity among the Saints called by that name; whereby the dignity of the discovered sacred treasure, translated also to the people of Montefiascone, might be more loftily exalted.
[24] James Gualla, in his Sanctuary of Pavia, book 4, chapter 2, from page 62, treating of the Church of St. John in Borgo and of the relics of that temple, reports that the venerable bodies of the holy Martyrs, Felicity and her Sons, have their dwelling in a lofty ark in the chapel of St. Raphael the Archangel. And again, treating of these holy Martyrs, chapter 8, he attends them with a eulogy, adding that their relics are venerated with especial veneration in the angelic chapel. Lastly, that the sacred remains of the seven Brothers were translated into Gaul, Saussay teaches in the Gallican Martyrology on this day: At Sens of the Senones, the reception of the sacred pledges of the seven sons of St. Felicity, who on this day, under Antoninus, defending the faith of Christ in glorious triumph, carried off unfading crowns for their steadfast assertion of piety.
Annotation* that is, the sevenfold number, Exodus 25, from the Greek ἑπτά, seven.
§ III. The time of their death; the place of their burial; the sincere and spurious Acts, which are here given.
[25] The Acts of these holy Martyrs, and the other Authors who celebrated their combat in writing, commemorate that they suffered under Antoninus. But that name suits several, At what time the holy Martyrs and by the ancients, as Tillemont rightly observes, was applied indiscriminately to T. Antoninus and to M. Aurelius Antoninus, his successor. Baronius had gone before, joining to these two a third Antoninus: for, as he speaks at the year 163, number 2, Antoninus Pius being dead, Marcus Aurelius Antoninus, surnamed the Philosopher, and Lucius Aelius Verus Antoninus succeed to the empire. It pleased Baronius to attach the passion of the Martyrs to the year 175, in which reigned the two last Antonini, that is, Marcus Aurelius and Lucius Verus; perhaps because under theirs, rather than under the reign of their predecessor, the persecution boiled up much more grievously. Tillemont subscribes to the reckoning of Baronius, and this, he says, the more willingly because the Acts speak of several Augusti; which expression does not agree with the reign of Titus Antoninus, but fits very well the time in which Aurelius reigned with L. Verus. But this is mere conjecture: for when he says that the Acts speak of several Augusti, he has cast his eyes upon that place of the Acts which is with us at number 4, where it is said: Sacrifice to the gods, that you may become a friend of the Augusti. And a little after it is reproached to Martialis: Being made abettors of your cruelty, you contemn the ordinances of the Augusti. But how undoubted it is that in this last place the speaker could have had regard to the Augusti of earlier times, who from the cradle of the Church had acted as vindicators of idols and tyrants of the Christians; or, if you will not have this, how commonly it is known that not rarely among the Grammarians the plural number is used for the singular, with an unoffending construction — so it seems certain that from the plural number of the Augusti, employed but twice in the Acts, it can be established not even plausibly, much less probably, that two Augusti are to be understood, who reigned together, whereas everywhere else Antoninus alone recurs.
[26] Now indeed, because the name of Antoninus alone is everywhere else expressed in the Acts, the same Tillemont conjectures that the oft-named martyrdom happened they may have consummated their combat. at the time when L. Verus was staying in the East, waging war with the Parthians, and so about the year 164; since L. Verus set out from Rome in the year 162, and returned thither in 166. Thus he opines from a not improbable conjecture. From him Ruinart dissents, assigning about the year 150. Since therefore nothing is at hand beyond mere conjectures for determinately fixing the year of the death of the holy Martyrs, let us fix it about the middle of the second century, or somewhat later. Hence refute the reckoning of Peter de Natalibus, who conjectures the combat of the Martyrs into the year of the Lord 110.
[27] [It is inquired whether St. Felicity suffered martyrdom at the same time with her sons.] Another mark of time, here also not to be neglected, occurs as to the death of St. Felicity, and it is asked whether she was taken from life together with her sons on the same day and month, or indeed at another time. Tillemont, reporting it to be stated, or, to use his own expression, pretended, that holy Felicity was for a long time worn out with languor in prison before her head was cut off, cites in the margin Peter de Natalibus, book 6, chapter 77, where he narrates that, the martyrdom of the seven Brothers being set forth, the Mother Felicity suffered after four months; and whom also, in book 10, chapter 89, he says was macerated in prison for four months and a half by command of the Prefect; whom he caused to be beheaded on the IX day before the Kalends of December. But what weight can Peter de Natalibus have, distant by the interval of so many centuries from the holy Martyrs, for rightly deciding this matter; since concerning her the Acts, whether ancient or interpolated and apocryphal, mention nothing — these last even contradicting so long a delay, as see number 27; where it is said the Mother was killed the day after the martyrdom of her sons: although the spurious acts here deserve no more credence than elsewhere. Nothing certain therefore is had, whence the death of the Mother should be asserted to be distinct by some months, say almost four and a half, from the death of her sons. The concordant consensus of the most ancient Martyrologists, referring the birthday of St. Felicity to the XXIII of November, seems able to found the conjecture that she is venerated on that day because on that day she died. Were the seven Sons all put to death in the same place at Rome? I think not: since the Acts testify that they were sent to different judges, and killed by different punishments.
[28] It is discussed concerning the cemetery Now the place of burial of the holy Martyrs offers itself, to be illustrated in a few words; nowhere expressed in the sincere Acts or in the ancient Martyrologies. The ancient Calendar of Fronto affords us light, whose words we gave at number 3. Aringhi, in Roma Subterranea, book 4, chapter 29, treating of the cemetery of St. Felicity, judges that it is beyond anyone's mind to doubt that the most celebrated cemetery of her and of her sons was once on the Salarian Way; and this he establishes from the words of Anastasius the Librarian in his account of St. Boniface Pope I, asserting that he dwelt in the cemetery of St. Felicity the Martyr on the Salarian Way, where the same Pontiff is also said by the Librarian to have been buried; who also was buried in the cemetery of St. Felicity the Martyr on the Salarian Way on the VIII day before the Kalends of November. Hither pertain the other places which we reported from the same Author, number 5. Aringhi adds that the same most approved writers Ado and Bede affirm in plain words, who likewise assert that he was laid beside the very tomb of St. Felicity herself. Whence you may gather that the cemetery of St. Felicity was on the Salarian Way; but that that holy Martyr Felicity was the Mother of seven sons, will be further proved from what is to be said. But first observe that that cemetery was otherwise called by others the cemetery of the Jordani, as from Anastasius the Librarian we have already said at the same number 5; to which can be added another place of the same Author in his account of St. Adrian Pope I, produced by Aringhi: Nay, he also restored anew the cemetery of the Jordani, namely of the SS. Alexander, Vitalis, and Martialis, Martyrs, or of the holy VII Virgins.
[29] Then, having set forth those things which pertain to the cemetery of the holy VII Virgins, whether one, or several, he rightly observes that the other cemeteries which exist on this Salarian Way are frequently reckoned, since the rest are parts of that same one, into which it is subdivided, as he judges must especially be pronounced concerning this one of the Jordani; and, about to designate another name of it, he thus continues: Furthermore this very most noble part of the cemetery of Priscilla obtained also the title of Alexander, namely on account of the venerable pledges of the same blessed Alexander, son of Felicity, there deposited, with the same Librarian, Ado, and Bede as witnesses. The system of Aringhi, set forth above, concerning the Mother buried with her seven sons in the same cemetery indeed on the Salarian Way, but nevertheless in different places of that same cemetery, Fronto embraces in his annotations on these words of his ancient Calendar, of which we spoke above: on the X day of the month of July the birthday of the seven Brothers of the Appian and the Salarian. For which he affirms that it must without doubt be written, By the Appian and Salarian Way, or only by the Salarian Way. Namely, he says, St. Felicity with Silvanus in one place of the Salarian Way: SS. Alexander, Vitalis, and Martialis in another of the same way; and SS. Januarius, Felix, and Philip in yet another of this way; and so he says Severano judges, in Roma Subterranea, book 3, chapter 53; although, as he adds, he does not demonstrate this for certain. All which things are confirmed from those which above, at number 4, we commemorated concerning the three Masses. And concerning that one toward the North, he thus rightly observes: If the Appian Way were northern and near the Salarian, I should not doubt to say that these lay on the Appian Way: but the Salarian is far distant from the Appian, and is rather northern to it: whence with Severano it must be said that they were buried on that way, but not in the same part; and hence distinct cemeteries were assigned to them; nor is it a wonder, since they suffered under different judges.
[30] So indeed he, and rightly; yet not so as to have exhausted every difficulty. in which the Martyrs were buried? For a scruple remains as to the little word Apii, that is, the Appian Way, as I think, which he himself has not removed. I judge the particle
Apii of the Appian to have been added not in vain, nor idly, because one of the seven Sons was buried there, that is, on the Appian Way, and perhaps suffered martyrdom. My opinion concerning this burial of one of the seven Sons is established from the words of the ancient Bucherian Calendar, which I gave at number 4, which assign to the burial of the holy Martyrs four places, namely of Priscilla, of the Jordani, of Maximus, and of Prætextatus. The first two we said to be different parts of the same cemetery or of the Salarian Way. But the cemetery of Maximus is on the old Salarian Way at the Clivus Cucumeris (the Cucumber Slope), as you may see in Aringhi, Volume 2, page 236. But the cemetery of Prætextatus is situated on the Appian Way, of which Aringhi, Volume 2, from page 476. And in this way the knot in the little word Apii, not loosed by Fronto, seems able to be loosed, if we say — and I am much mistaken if not with some verisimilitude — Januarius (by whom, the associated brothers being considered, no other seems here able conveniently to be understood than one of the seven brothers called by this name); if we say, I mean, that Januarius was killed and buried in the cemetery of Prætextatus on the Appian Way; but the rest in different places of the same cemetery on the Salarian Way; and that the holy Martyrs are everywhere said indiscriminately by the Writers to have been buried on the Salarian Way, because all, one only excepted, were buried there, the designation being taken from the far greatest part. What we said just now of the cemetery of St. Maximus on the old Salarian Way does not agree with those things which Florentinius here observes: The cemetery, he says, of Prætextatus and of Maximus were little distant from each other on the Appian Way, and each was a portion of the greater cemetery which was called Callistus's: unless you say that two cemeteries, situated in different places, had the same name of St. Maximus.
[31] The passage of Ciaccone is weighed. To those things which have hitherto been argued by us concerning the burial of the Martyrs, Ciaccone is opposed in his Lives of the Pontiffs, Volume 1, column 289, where he corrects Anastasius the Librarian, who in the Deeds of Boniface places the cemetery of St. Felicity on the Salarian Way, asserting that the cemetery of St. Felicity is here wrongly placed on the Salarian Way; since it is established, he says, that the cemetery of St. Felicity was next to that of Callistus, on the Appian Way, where a shrine of St. Felicity the martyr exists today; and there is read the inscription of Boniface Pope I, confessor, and his loculus is seen, where once his body was deposited. These things openly contradict the common opinion of the writers, who with Anastasius the Librarian establish the cemetery of St. Felicity, of whom we here treat, not on the Appian Way, but on the Salarian; from which opinion I judge one must not depart, it being venerable by antiquity, and far to be preferred to the opinion of a more recent author. If you wish to reconcile these, say that the Felicity Martyr, of whom Ciaccone speaks, is different from ours; say that perhaps some part of the body was translated from the Salarian Way to the Appian Way; or perhaps that our Martyr had a cult also on the Appian Way, a shrine being even built in her honor, sufficiently celebrated, not because she herself was first buried there, but on account of Januarius, buried, as we said, on the Appian Way. As for the inscription of Boniface Pope I and his loculus, of which Ciaccone speaks, existing in that shrine; I answer that the words of Anastasius the Librarian are clear, who plainly affirms that St. Boniface was buried in the cemetery of St. Felicity on the Salarian Way; to whom before others I judge one must adhere, leaving it undecided whether and how those things which Ciaccone adds can be combined with it.
[32] It remains that we subjoin some things concerning the Manuscript Acts which are here given. Two Acts we commit to the press; Of the Acts which are here given, some genuine, of which the briefer are exceedingly genuine and sincere; but the more prolix we deservedly reckon among the apocrypha. Concerning the former it is helpful to observe the following. We have them written down several times in parchment codices. One copy of them, from the abbey of Vaucelles, of the Cistercian Order, we selected for printing, having first collated it with three other parchment codices, and also with those edited in Ruinart, as also with Ado the Martyrologist, who has them more abridged on the XXIII of November. The author of the Acts lies hidden. Their worth is no ordinary one, their value no small one, a candid sincerity compensating for their brevity. But the truth reveals itself not obscurely, spontaneously insinuating itself everywhere into the minds of readers. For indeed Baronius, at the year 175, number 6, judges them faithful. Tillemont seems to find something wanting in them, saying that they contain nothing but what is good; but that not all the characters of the original Acts shine forth in them, without explaining why he thinks so. Ruinart certainly esteemed them as genuine, when he inserted them among the sincere and select Acts published by himself. It were to be wished that more of the same kind had come down to posterity! For the rest, since the readings vary in several places, account will be taken of them in the annotations. Were they translated from Greek into Latin? This is made probable by the name King, in place of Emperor, which is read in them, contrary to the custom of the Romans, who then had not Kings, but Emperors; and indeed the Greek βασιλεύς universally signifies in Latin both King and Emperor equally.
[33] Furthermore the longer Acts, interpolated, corrupted, apocryphal, we judged should also be subjected to the press, others apocryphal. that the reader may discern how immensely the two differ from each other; and may not so greatly wonder if elsewhere he shall several times see Acts reproved by us, as suspect, fabulous, and apocryphal. And indeed between the two Acts there intervenes so evident a difference that, I might almost say, it can be felt with the hands, as it will be very easy for anyone to observe who compares them. Perhaps these more prolix, or at least Acts similar to them, will be those which Baronius, in his notes on the Roman Martyrology on this X of July, says he has more fully in his library. Besides the said Acts, we have certain other Manuscripts, which, although not in every respect approved by us, it nevertheless pleased us not to neglect, as analecta, lest even the least be omitted of those things which pertain, or are thought to pertain, to these most celebrated Martyrs; for they are of too scanty a store for propagating the glory of these most deserving ones, that more ancient monuments concerning them might be transmitted to posterity.
Now follows
THE PASSION
By an Anonymous Author,
From a parchment Manuscript codex, of the larger form, of the abbey of Vaucelles, of the Cistercian Order, collated with three ancient parchment Manuscript codices, namely of the hospital of St. Nicholas near Cusa, a Passional formerly of the College of Fulda of the Society of Jesus, and another anonymous one: as also with those printed in Ruinart from several Manuscript codices and edited among the sincere Acts of the Martyrs from page 26 of the second edition.
Januarius, Martyr at Rome (S.)
Felix, Martyr at Rome (S.)
Philip, Martyr at Rome (S.)
Silvanus, Martyr at Rome (S.)
Alexander, Martyr at Rome (S.)
Vitalis, Martyr at Rome (S.)
Martialis, Martyr at Rome (S.)
Felicity, their mother, Martyr at Rome (S.)
BHL Number: 2853
BY THE AUTHOR J. P.
[1] In the times of the Emperor Antoninus there arose a sedition of the Pontiffs, and Felicity, an illustrious woman, Felicity, denounced by the Pontiffs, with her seven sons a was seized. She, remaining in widowhood, had vowed her chastity to God, and, giving herself to prayers day and night, gave great edification of herself to chaste minds. But the Pontiffs, seeing the praises of the Christian name to advance b through this woman, suggested concerning her to the Emperor Antoninus c, saying: Against your welfare this widow woman with her sons insults our gods: who, if she shall not have venerated the gods, let your Piety know that our gods are so angered that they cannot be at all appeased. Then the Emperor Antoninus enjoined Publius, Prefect of the City, to compel her with her sons to mitigate the wrath of their gods by sacrifices. Publius therefore, Prefect of the City, ordered her to be brought privately: and, provoking her to sacrifice by soft conversation, he threatened * the destruction of punishments. To whom Felicity said: Neither by your blandishments can I be softened, nor broken by your terrors. For I have the Holy Spirit, who does not permit me to be conquered by the devil; and therefore I am secure, because living I shall overcome you d, and if I be slain, slain I shall conquer you the better. Publius said: Wretched woman, if it is sweet to you to die, at least make your sons live. Felicity answered: My sons will live, if they do not sacrifice to idols; but if they commit only this crime, they will go into eternal destruction.
[2] For on the next e day Publius sat in the forum of Mars, and ordered her to be brought with her sons, before the Prefect she exhorts her sons; and said to her: Have pity on your sons, good young men and flourishing in the flower of their first youth. Felicity answering said: Your mercy is impiety; and your exhortation is cruelty. And turning to her sons, she said: See, sons, the heavens, and look upward: there Christ awaits you with his Saints. Fight for your souls, and show yourselves faithful in the love of the Lord f. Publius, hearing these things, ordered her to be struck with blows, saying: Have you dared, in my presence, to give these admonitions, that they should contemn the commands of our lords?
[3] Then he calls g her first son, by name Januarius: and, promising him infinite present goods, who confess Christ, he threatened the evils of scourges h, if he should scorn to sacrifice to the idols. Januarius answered: You persuade foolish things i; but k the wisdom of the Lord l preserves me m, and will make me overcome all these things. The judge therefore n ordered him to be beaten with rods, and received into prison. But the second, Felix her son, he commanded to be brought o. Whom when Publius exhorted to sacrifice to the idols, he said steadfastly: There is one God, whom we worship, to whom we offer the sacrifice of pious devotion. See that you do not believe that I, or any of my brothers, will withdraw from the love of the Lord Jesus Christ. Though scourges threaten, and unjust counsels [p], our faith can neither be conquered nor changed. And this one being removed, he ordered the third son, by name Philip, to be brought forward. To whom when he said: Our lord the Emperor Antoninus has commanded that you sacrifice to the almighty gods; Philip answered and said: These are neither gods, nor almighty; but they are vain images, wretched and insensible: and those who shall wish to sacrifice to them will be in eternal peril . And Philip being removed, he ordered the fourth, Silvanus [r], to be present [q]; to whom he thus said: As I see, this counsel is agreed among you with your most wicked mother, that, scorning the precepts of the Princes, you all perish together [s]. Silvanus answered: If we should fear a transitory destruction, we shall incur eternal punishment. And since [t] we truly know what rewards are prepared for the just, and what penalty is appointed for sinners, therefore secure we contemn the Roman law [u], that we may keep the divine commands, scorning the idols, that, serving the almighty God, we may find eternal life [x]. But those who adore demons will be with them in destruction, into everlasting fire [y].
[4] And Silvanus being removed, he ordered the fifth to be at hand,
terrified neither by threats nor by promises. Alexander, to whom he said: You will have pity [z] on your life [aa], set in childhood, if you are not rebellious, and follow those things which are most pleasing to our King Antoninus. Sacrifice to the gods [bb], that you may become a friend of the Augusti, and have both life and favor. Alexander answered: I am a servant of Christ. Him I confess with my mouth, hold in my heart, ceaselessly adore. The weak age which you see has hoary prudence, and worships one God [cc]. But your gods with their worshippers will be in everlasting destruction [dd]. And this one being removed, he ordered the sixth, Vitalis, to be brought forward, to whom he thus said: Perhaps you at least choose to live, and not to come into destruction. Vitalis answered: Who is it that better chooses to live? He who chooses to have God [ee] propitious, or he who chooses to have a demon *? Publius said: Who is a demon? Vitalis answered: all the gods of the nations are demons, and everyone who worships them [ff]. And this one being removed, he ordered the seventh, Martialis, to come in [gg], to whom he said: Being made abettors [hh] of your cruelty, you contemn the ordinances of the Augusti, and remain in your own ruin. Martialis answered: O if you could know [ii] what punishments are prepared for the worshippers of idols! And still God delays to show his wrath to you and to your idols [kk]. For all who do not confess Christ to be the true God will be in eternal fire [ll]. Then he ordered this seventh also to be removed, and, the proceedings [mm] being recorded, he laid all the writings before King Antoninus [nn].
[5] Then Antoninus sent them through various judges [oo], therefore they are slain with various tortures. that they might be torn with various tortures [pp]. Of whom one judge killed the first brother with leaded whips: another slew the second and third with cudgels; another slew the fourth by casting him down headlong: another made the fifth [qq], and the sixth and seventh, undergo a capital sentence; another [rr] beheaded their mother. Thus with various tortures he slew them in this world [ss]. But they all [tt] were made victors and Martyrs of Christ, who, triumphing with their mother, flew away to eternal rewards in heaven; who, for the love of God contemning the threats of men, the punishments and scourges, were made friends of Christ in the kingdom of heaven: who with the Father and the Holy Spirit lives and reigns forever and ever. Amen.
ANNOTATIONS.
p. The three said codices agree. This passage, faulty in the other Manuscripts and printed editions, Ruinart says he restored thus from one Colbert codex: Immineant verbera, stent cruenta consilia (Though scourges threaten, though bloody counsels stand); the other Colbert codex, as he observes, reading with us: Etsi immineant verbera & injusta consilia (Though scourges threaten and unjust counsels). Ado omitted injusta consilia (unjust counsels).
q. Ruinart: Jussit ad se adduci (He ordered him to be brought to himself).
r. In Ruinart it is: Silvanum nomine (Silvanus by name); concerning whom he notes that he is called Silanus by Surius with Ughelli and one Colbert codex, Silianus by the Fossat codex, but Silvanus by the rest. The oft-mentioned Passional also has Silanus; but Ado, Sylvanus.
s. Curratis in interitum (you run into destruction) Ruinart with the Fulda codex and one Colbert, and one German. Others have incurratis interitum (you incur destruction). Surius with us: intereatis (you perish).
t. So Ado: but Ruinart, quia (because).
u. The three codices agree. Ruinart with one Colbert codex: humanam (human). Ado reads Romanas leges (Roman laws).
x. Ruinart: Idola enim contemnentes, Deo omnipotenti famulantes, vitam æternam invenient (For scorning the idols, serving the almighty God, they will find eternal life). One Colbert codex in the same Ruinart reads as we do.
y. Cum ipsis in interitu erunt & in incendio sempiterno (They will be with them in destruction and in everlasting fire), Ruinart.
z. The most ancient codex: miserere (have pity).
aa. Our three codices with Ruinart: ætati tuæ & vitæ (on your age and life).
bb. Whence Ruinart: sacrifica diis (sacrifice to the gods).
cc. So the codex of the hospital of St. Nicholas. Perhaps better Ruinart: si unum Deum colat (if he worship one God); which words Ado does not have.
dd. Ruinart: in interitu sempiterno (in everlasting destruction).
ee. Ado: Qui verum Deum colit (who worships the true God), with Ruinart.
ff. Ruinart: & quicumque eos colunt (and whoever worship them); noting that in one Colbert codex this is lacking.
gg. Ruinart reads ingredi (to enter). And so our three codices.
hh. So reads the codex of the hospital of St. Nicholas. But the codices of the College of Fulda and the anonymous: Factores (doers), with Ruinart; in whom also one Colbert codex reads fautores (abettors).
ii. So the Passional of the College of Fulda with the codex of the hospital of St. Nicholas; but the anonymous: o si nosse poteratis (O if you plural could know). But Ruinart: O si nosses (O if you singular knew).
kk. Five Colbert codices, the Conches codex, and one German read thus in Ruinart; who nevertheless puts, in vos & idola vestra (against you and your idols).
ll. The codex of the hospital of St. Nicholas is consonant; the other two: in æternum incendium (into eternal fire). So also Ado. Ruinart: in ignem æternum mittentur (they will be sent into eternal fire).
mm. So our two codices have it with the anonymous: in which, however, someone above added his (these); whence you may correct the others; so that it be: His gestis (These things being done). Ruinart writes gesta omnia (all the proceedings).
nn. Ruinart: gesta omnia scripta per ordinem Imperatori suggessit (he laid before the Emperor all the proceedings written in order); the Passional of the College of Fulda also has per ordinem (in order); but with our text, which we give, it reads Regi Antonino ingessit (he laid before King Antoninus); with which the codex of the hospital of St. Nicholas and the anonymous are consonant. Ado: Judex gesta omnia scriptis Antonino innotuit (the judge made known all the proceedings to Antoninus in writing).
oo. Our three codices are consonant, as also Mombritius. Ruinart: ad diversos judices (to different judges).
pp. Again our three codices agree. Ruinart: afficerentur (they might be afflicted).
qq. Not rightly Ruinart: alius in quintum (another against the fifth).
rr. Ruinart: alius matrem illorum capite truncari jussit (another ordered their mother to be beheaded); and, a note being placed after alius, he observes that it is thus in one German codex, with which the reading of Ughelli agrees: Et paullo post ab alio jussa est decollari (And a little after she was ordered by another to be beheaded); and this he says the codex of St. Marianus of Auxerre also has; moreover that in one Colbert codex it is reported that the mother was killed first by one judge, then the first son by another, etc. But in the other editions and Manuscripts she is joined with the three last sons; as she is joined in our three codices. Ado thus briefly: Quos ille jussit diversis suppliciis interire, matre novissime consummata (Whom he ordered to perish by various tortures, the mother being last consummated).
ss. In hoc seculo (in this world) our three codices express; which Ruinart does not have.
tt. Ruinart's reading varies at the end as to a very few minor details from ours; which, that I be not longer, I neglect.
* Ado: qui dæmonia optat habere propitia (who chooses to have demons propitious).
* Otherwise minatur (he threatens).
* Ado: Unde tu ne credas (Whence do not you believe).
* Ado: voluerit, in æternum peribet (shall have wished, will perish forever).
APOCRYPHAL ACTS.
Collated with another Manuscript.
Januarius, Martyr at Rome (S.)
Felix, Martyr at Rome (S.)
Philip, Martyr at Rome (S.)
Silvanus, Martyr at Rome (S.)
Alexander, Martyr at Rome (S.)
Vitalis, Martyr at Rome (S.)
Martialis, Martyr at Rome (S.)
Felicity, their mother, Martyr at Rome (S.)
BHL Number: 2855
FROM A MANUSCRIPT.
CHAPTER I.
St. Felicity, having spurned the decree issued by Antoninus against the Christians, is accused together with her sons and is in vain enticed to the worship of idols.
It must be known, most beloved brethren, that concerning the excellent martyrdom of Felicity and of her seven pledges, a certain error had too much seized some, [The Author prefaces that St. Felicity must be distinguished from the mother of the Maccabees.] whether we should exhibit honor to her relics whom the book of the Maccabees sets forth as slain by Antiochus, when she had refused, by transgressing the law, to eat swine's flesh, and together with her her seven sons punished, remaining steadfast in the faith: or whether, after the passion of Christ Jesus, the Savior of all, it came to pass that there was a certain woman, like an ancient one, who bore seven offspring, and for the name of Christ the mother endured martyrdom together with her sons. But, trusting in the help of the Almighty, we earnestly strive to bring this dullness into the clarity of light.
[2] From Caesar Augustus, in whose time Christ, The Emperor Antoninus issues a decree against the Christians; about to redeem the human race, assumed true flesh from a virgin, Antoninus was the seventeenth successor of the Roman kingdom. For this most savage Antoninus, when he began deceitfully to govern the reins of the kingdom, thinking as it were to make a defense for himself and his people, built countless temples in the name of Jove throughout the world, enriched them with estates and gifts, and gave a decree through the acres of the world, that all should of their own accord humbly bow their necks in his Temple, trusting in his protection, venerate him as a divine father and defender of the fatherland, and seek from him aid against enemies. Their cowardice confessed him prince of the gods, and he likewise commanded the accustomed honors to be shown to the rest of the gods. He, because he was dead to the kingdom of heavenly life, could not know the living God, the creator of all, who even bore mercifully those ungrateful ones rebellious against himself; but he confessed Jove as prince of the gods, whom ancient songs proclaim impious and wicked.
[3] which St. Felicity spurning, He is indeed reported to have corrupted virgins, violated married women, polluted his own sister and beardless males, and even to have begotten from his daughter a winged monster. Deservedly does hell hold him in grievous torment: and since he is worthily not called a man, how will he be able to be called God? By this decree also he established that those unwilling to offer libations to the gods, or confessing themselves to be ministers of Christ, should be tortured with various torments. At this time a certain most pious woman, in name and in mind Felicity, illustrious in birth, from her youthful years bereft of her husband, remained chaste in body and unpolluted in mind. Who had seven sons, whom from infancy she taught to worship God by the right path. And when the ministers of crimes, at the Emperor's command, sailing over the seas and running through all the climes of the world, driving many by force from the charity of Christ, were leading them to the worship of the idol, this blessed Felicity, remaining unshaken, holding the breastplate supported by faith, mocked the nefarious commands of the King, and turning to her sons said:
[4] having exhorted her sons to the contempt of the same, Take up, dearest sons, the helmet upon your heads, by whose splendor the rays of the sun are darkened, and instead of shields cover your bodies with the sign of the Cross, and armed in the name of the Father, and of his Only-begotten, and of the Holy Spirit, stand in your mother's battle-line, lest the venomous darts be able to strike the secret places of your heart, lest you perish with your blood and your life, and together
let us rush through the wars, and let the standards resound; against them hesitating in nothing; because the strong One of Israel from heaven lays low these battle-lines. I beg, give assent to my admonitions, and openly preach him who can take you up through the airs to the kingdoms of heaven, where the joys of perpetual life shine forth, and through the verdant meadows flow many rivers of brightness and splendor, in which lie open the ethereal seats and the blessed wings. This rest, therefore, if you do this, will be yours to hold without end. Consider, most beloved, this life, which bears sharp goads, and immediately after thistles brings forth the sown seeds. This the mother said, and the boys, with attentive ears to the precepts of their parent, prepare to direct their battle-lines against the wars, stable in mind as the firmest rocks, arranging the outcome of their own contest; like a skilled sailor, who, shaken on all sides by storms, undaunted, ceases not to labor, lest he be sunk into the deep.
[5] she is accused together with her sons before Caesar; These things heard, the priests, kindled with excessive fury, seized the aforesaid mother with her seven pledges, and by the hands of a messenger directed them to Caesar. But the royal messenger hastening, when he saw the most cruel Caesar, prostrate with bowed head, kissing his footsteps, handed over the letters of the priests, and utters such things in words: O triumpher, lover of piety, whom all the nations of the earth obey, to whom the sea and the land bring their riches, for you Jupiter has subdued all things, and to your precepts all things earnestly obey, the flying things and the living creatures of the earth, or whatever swims in the sea: for the world has fulfilled your decree, that all should subject their necks to the most invincible Jove, and that the nefarious name of Christ should be denied. For to your precepts the whole world has hearkened. One woman alone with her seven children has contemned your precepts: she even mocks Jove, for whom you have adorned very many temples throughout the world, who thunders above the heavens and by whose gaze all things are established. Unless your Piety shall order the rebel to be slain, soon Jupiter, angered, will look down upon the fellowship of our life, will hide himself silent in the ethereal citadels, nor from the high vault will render responses. Whence then will there be a response? Or who will be a suppliant? And when you shall have set out incense, from whom will you hear?
[6] This heard, Caesar, filled with wrath, went off indignant, [who, having threatened them with all dire things, orders that they be sought out by the Consul, that they may sacrifice to the idols:] and said: A woman compels me to prepare bloody torments. Behold, now the soft ones scorn the royal commands. Surely I shall heal my grief by this means. Unless, this name being abandoned, she shall come to sacrifice to the gods, I shall first rage, in her presence, against her children, and lastly, her sons being slain, I shall tear her from the light. Saying these things, he commanded Publius the consul with a crafty voice: Quickly hasten, go to the place which is called of the Martyroli, where by a hundred columns the temple of Saturn is upheld, who by his divine power turns the wars; where as many gleaming images stand, and the long halls glisten, and compel the rebel to offer libations to the gods with her offspring. But if not, let her know that she is deprived of life by various torments. These things said, the course of the day had now been completed. For on the next day, at the first rising of the Morning Star, the Consul hastening sought the lofty roofs, and ordered the holy woman to be led into the midst.
[7] But she, being led forth, began to stand by, strong in mind, [but the mother heroically opposes herself, preaching that one God must be worshipped;] joyful in mouth, and shining in countenance. Whom the Consul beholding, addressing her with soft words, said: You are sprung from great lineages, and it is fitting that you, being made friends of Caesar, fulfilling his commands, should obtain great riches. Why do you not fear the gods, and contemn the commands both of the gods and of Caesar? Why, defiling your offspring, do you basely lose the blooming world? Hearing these things, blessed Felicity said: The words which you have spoken have touched our ears, but they can by no means reach into the inmost parts of our heart. For one immeasurable God, whom we worship, the founder of the world, light without end, wholly God and wisdom, to whom the seasons are subject; since he himself founded them, who gives the timely rains, that the earth may bring forth its grasses, and into the fruit-bearing trees sends sweet honeys, and sweet savors and fragrances, and to divers breasts grants fruitful abundance; by whose command the fiery sun illuminates the fields, and the moon with the stars tempers the nightly hours, and, the clouds being broken, hurls the burning lightnings, and changes the months and the heats and the frosts. He loves chaste men and those speaking truth, in whose hearts there is no guile, but all pure simplicity, piety, peace, and true wisdom.
[8] Truly he is a sacrilegious man who believes that this Jove reigns throughout the world. condemning the sacrilegious worship of the gods. You indeed condemn many by a false charge, but you will surely be condemned to the punishments of a fire boiling without end, delivered over to everlasting Gehenna. Believe for certain that by no force do we turn our course backward, since neither do harsh words utterly terrify our hearts, nor prosperous ones soothe them. Holy hope therefore quickens our bodies, and worthily guards them, which we once offer to God. Although you threaten savage words, you are not able to change our hope and faith: because in the name of Christ, secure, we overcome the snares of the enemy.
[9] To the leader, who admonishes her to take counsel for the life of her sons Then the Consul with an obstinate countenance answered in a clear voice: O too pitiable woman, for whom there is no hope of safety, at least permit your children to enjoy the joys of the blooming world, that their age may grow through the years, and their old age may flourish. Straightway she stretched her eyes and her palms to heaven, saying: These worthily desire to live after the funerals of death, if above all they observe our precepts, that they may worship the King of heaven and earth, by whose command all things are formed. For his bosom encompasses all things, and no region or circuit encloses him. He is the creator and author of all the elements. But if they should deny God, who reigns above all things, and should invoke gods blind and deaf, made by the palm of man, and carved out of oak and stone, or others gold-bearing, which the skilled have fashioned by art, and should be sunk down in this folly, so as to believe that God dwells in wood or any metal whatsoever — which can by no ordering come to pass — they are without doubt sent into the Stygian marsh, where the dire serpent has received power to hold the sacrilegious in unspeakable torment.
[10] what she answers once, It is a pompous illusion, when a specter seems to give responses under the appearance of Jove or Venus, or of others, whose bones the tombs hold, and whom the savage nether-world cruelly torments; whose images, after the debts of their death, wretched men, making them, have feigned to be gods. Weigh this, Consul. What an impious life could not give them, that they should be gods; how did death give it? As these things were being said, evening arose, and the gathering shadows of night gradually put an end to the wearied toil. But on the following day the Consul again returned to the proposed work, and thus began: Unhappy woman, why does so great a desire remain in you, that you prefer to lose your children from the earth? Let them live, and admonish them to lend their ears to salutary admonitions.
[11] and again, with what words she exhorted her sons to constancy. But she, moved by exceeding grief, striking her breast three and four times, sent forth a great groan, saying: Your pity, in appearance merciful, is pestilent impiety; with your lips you lick flattery, but you bear poison in your mind. For whoever fortifies his breast with such words, pressed down by darkness, lacks the joy of perpetual life. And straightway turning to her sons, she said: You are the arms of my hand, the shoots of a fruitful birth; fix these my words more attentively in your heart, and rise more loftily to contemplate: because behold, there will come a day on which the dire and bold robber will unroll the more cunning incitements of his father, who, envious, once cast the first-formed parent from the flowering seat, when he persuaded him to eat the apple of the forbidden tree. But that proud one, falling from the high light, despoiled the first ones of the eternal light. Now fix my words in the arms of your heart, and cast from your mind all the contagions of the deceitful world, lest by his beating he drive you from the right summit, and together lift your eyes and hands to the heavens, that our instruments cease not to beat with prayers upon the Thunderer, Christ our redeemer, through whom the way of light is opened to the worshippers of Christ, who gives life blessed without end, which no wearied youth burdens, nor bent old age, nor disasters, sorrows, nor sweat, but there youth ever without end prevails, and purple flowers bloom over the fields, lilies mingled with roses, and saffron violets; there the inhabitants are satisfied with ambrosial odors, in which no image of night appears, but ever a shining night. There is no guile, no fear, nor any hostile power, no cold or heat, or foul desire, but, satisfied only by the divine regard, with unceasing gladness they rejoice, those who worthily confess him before men.
CHAPTER II.
Publius the Consul tries in vain to persuade St. Felicity and her Sons to the worship of the gods.
This heard, the Consul, gnashing his teeth, ordered his ministers to beat the woman's face strongly with stones, Consul Publius in vain terrifies the mother; and said: Are you she, O pitiable woman, who can overcome the iron punishments which I have ordered to be prepared for you and your children? Why do you dare to utter such words, that you contemn the most sacred commands of Caesar? I call to witness the gods above and the glittering stars of heaven, and I swear by the divinities, thundering on land and sea, by the great Nymphs and Naiads, and the Napaean Dryads, and old Silvanus, and the Satyrs and Fauns, that if you further deny the gods, whose power is spiritual, I will make you and your offspring perish by various torments. These and very many other things that cruel man repeated in his terrifying, that by threats he might cast them down from the summit of faith. But blessed Felicity, remaining unshaken, neither terrified by threats nor deceived by blandishments, from the depth of her heart besought God, lest that cunning, envious seducer of the human race should hinder the martyrdom of her boys. For those whom she had borne to the world, she strove to bear in the heavens. And in their torment she herself also endured martyrdom. But dreading the venom of the water-serpent, lest it should slay their faith, while she remained in the body, she desired to see them after their deaths hastening secure to the kingdoms of heaven.
[13] That most savage Publius lifted his face toward where the first of them stood, having tried to seduce the first of the sons with empty promises, whose cheek was clothed with pleasing down. You are, he said, all the glory of your kin, and the first offspring of your parents; be moved by pious prayers, and, favoring our labors, be present also to your safety, and embrace our words and admonitions. Beware, young man, the strokes of your mother, speaking of a false light, who has preferred to lose her offspring from the earth; and know more surely that, after the gifts of light which illuminate the world with the stars, the rolling days and nights, the souls never enter into rest, but as soon as the souls are loosed from the weight of the flesh, there is a downward way and deadly clouds, through which they descend to the Stygian marsh, breathing out a most foul mist, and leading through the mute silences to the infernal seats. There pallor and winter hold sway, the punished phantoms in the tombs,
and there the bloodless shade wanders without bones and body. But the city of that place is capacious, having a thousand approaches, and gates open on every side. And so that place receives souls, just as the sea absorbs all the rivers from the earth, and for no soul is that place too small. There a part of the souls throng the forum and the roofs, a part the depths of the tyrant, but a part exercise the arts and the works imitating their ancient life.
[14] and the third; This is the dwelling * of the man who loses the lights of the stars: for there will be no other place of life, save the nether-world of Dis. Stay your step, young man, lest you go on to the kingdoms of the silent, and lest you be seized by the fire-bearing light in your boyish years. Now therefore I will open to you the way which leads to life. Do you climb the path and bow your neck to the all-begetting god Jove, who affords all saving ages, feasts, and joys. I beg, draw near hither to make libation to the god of the sea, that you may shine forth to all more befriended of the King, and with great wealth you will receive splendid houses of Caesar before all, that you may no longer speak windy words. Then, the tyrant commanding, the third is dragged forth; whom having addressed with soft words, he said: Comely boyhood, if for the commands of Caesar you submit your neck to Jove, there will be for you secure repose and countless joys through long times. Give your consent to our wholesome counsel, that you may quietly enjoy the delights of this world, and be called a friend of Caesar.
[15] he is stoutly rejected; Hearing these things, the boy said: Unhappy consul, why do you try to say these things to me? that I should approach the shrines of demons, and, sacrifices being offered, seek back a fruitful peace from the law, or from Phoebus and from pitiable Juno, whom you say freely holds the bonds of wedlock, or from Venus, by whose right you hold lust, or from some foreign handmaid? These are not divinities, but you, by fearing vain things with a tyrannical mind, have been made vain and senseless. Why does blindness of mind weary you, O blinded race of the Romans? Why do you deny the maker of all, and unworthily slaughter the just? But for these things prosperous ages rise up for you, in which mighty wars are spread out, and those whom you now hold by right exercise power over us.
[16] achieving nothing likewise with the fourth, This one removed, the fourth was led into the midst. To whom the consul spoke deadly words in this manner: Tell me, he said, boy born of a bereaved parent, why do you hold to the admonitions of your most cruel mother, that you scorn the commands of great Caesar? No longer will I suffer you to live, but I will punish you before your mother's eyes, and then let that unknown God whom you worship come, if he can, delivering you from our hands. To these things the boy answered: You achieve nothing, consul, but only weary tooth upon tooth. I have resolved, undaunted, to contemn your words: for to die for the name of Christ is a gift to me. He is the author of my death, since I gladly desire to undertake these things. To whom the consul: How much happier, he said, young man, would you be, if you had never touched the lights of this life. For the day comes on which, if you frequent not the temples of the gods, by dying basely you will disgrace your mother and your mother's parents.
[17] This he said, and ordered the fifth to be led forth. Beholding whom, the fifth he spoke sweet words to him: Give your right hand, son, and, joined by a great covenant, offer us not contempt, as the former ones did, but peacefully, like the olive, hold out a branch, that you may worthily be able to celebrate with us worthy gifts. But he, hearing these things, with silent prayers beat upon the founder of the world, and said: Woe to you, ravisher of souls, both you displease me, and your counsel, which opens the thresholds of death. What confidence had you to mock us, who are called temples of Christ? To whom we celebrate a common honor, and whose countenance we anticipate with joyful praise, and who is there other whom we might be able to implore?
[18] Straightway the sixth also is led forth by the Consul's command. Seeing whom, the sixth, he said: O young man, have our solace. For hence I wished to speak with you in secret, that I might plainly show you the way of safety. But do not spurn my counsel, but fulfill the commands of the most invincible Caesar, who offers you safety, that you may obtain the mercy of the Gods. But if you now bow your neck and your heart to the gods, this uprightness of yours will defend you, and you will beat down all the snares of the enemy as though in prison, and together, fixed in embraces and kisses and feasts, you will flourish for an age. The Consul saying such things, the holy boy answered: Cruel beast, why would you overturn our peaceful lives, that we should give incense to Jove and praying words, and pour out wines to him on marble altars, whom the former truthful seers condemned for wickedness? He at one time went off as a horse or a bird, at another as an ox or a stag, and in manifold ways, turned into filthy defilements, acted, and at last returned into his own form. Sometimes he seemed a God, sometimes a ravisher and adulterer. If a true abomination, and if pious in a false name; how can it be that the guilty one and God be mingled into one?
[19] He who sprouts forth in such acts is not God. having stoutly inveighed against the gods, Whenever you shall inflict punishments on me, or shall bind me, shut in prison, with iron chains, ceaselessly I shall sing with a clear voice the deeds of your gods, that the heaven may hear this, and he who reigns in it — gods who are corrupters, overcome by the lust of Venus, ravishers, double-tongued and deceivers, harsh in their ways and lying, thieves and perjurers, impure in their hands, with human blood shed. Now these, shut in the nether-world, remain in grievous torment. For true is the God whom we worship, who by his word alone made heaven and earth, the sea and the stars. That maker of things and ruler of highest Olympus fashioned the first man from the dust of the earth, that with a chaste body he might keep the commands of the Thunderer. To him he gave sense, reason, and a blessed soul, and granted it in his own right, that he should have dominion over all. But when by sinning he was driven from the flowery seat, men, committing impious things, mingled themselves with the world, and wrongly filled the whole world. Beholding which, the Almighty said: I will blot out man from the earth. And at his command, the columns of the winds rush forth, and, the hinge being shaken, the whole world trembled. A crash arises and dense rains are poured from the sky, and also, an inundation being made from the depth of the deep, the mass of the raging flood destroyed all things dwelling on the earth, and by the divine nod, one just man remaining, with his sons and his sons' wives, they filled the whole world with men, and again the world was filled with crimes.
[20] Then that pious sower and Redeemer, taking pity, the mystery of human redemption being set forth. looked down from on high upon the human race perishing; not disdaining, he emptied himself, taking from a virgin the form of a servant, shone upon the world, through the peoples gave the mandated precepts of the Father. When suddenly the fathers saw all peoples being summoned, led by envy, having seized him, they did not fear to hang the Redeemer of all upon the tree. Meanwhile the heaven begins to be troubled with a great murmur, and the rising sun was darkened, affording a most foul gloom to the world, and the earth is shaken with a great weight. Then he by himself went down to the nether-world, unlocked the seats of hell, and dissolved the darkness. Now bringing back his foot, he was coming to the upper airs. For on the third dawn he rose from the tomb, ascending into heaven, and under his feet overturned all things. For unless through him, no one will ever be saved. Thence he will come as judge, terrifying all things with the thunderbolt; then before his sight the powers above and below will be moved, heaven and earth, the sea and the mountains will burn, the stars will fall, and Phoebus will be darkened with black shadows. There arises faintness and groaning, mourning and sad bellowing. What error will be yours there, Consul, who worship images and offer gifts to specters? The boy saying these things, he began to grow pale, and a cold shudder invaded his limbs.
Annotation* Otherwise fors (perhaps).
CHAPTER III.
By various kinds of death the seven Sons, Martyrs, are slain; St. Felicity is beheaded; their bodies untouched by the birds; their burial and translation.
the youngest-born son also being tried in vain, While both were conversing at length, the course of the day being completed, evening had now appeared to the world. And at the following dawn, he ordered the youngest to be presented to him, and said: Tell me, little boy, who sprout forth in your tender years, what madness has drawn you, that you deny the precepts of Kings, and are made enemies of your own life and safety? Surely you yourselves hasten to your own ruin; and, senseless ones, see that already you hasten through the dark nether-worlds of the silent. Choose what you will, light or darkness. You are able both to preserve your own life and to bring in death. Straightway now make known, what does your mind choose? But the last boy, lifting up his intent eyes and arms, said: More words of salvation, Consul, could I speak to you; but already you lack a mind, already you go to the infernal kingdoms, and your horrendous father and companion does not permit you to hear saving words; already the nether-world itself will snatch you away. This remains to you, that you accomplish the devices of the savage serpent. Come, act, accomplish it, and do not long go on tearing those whom the joys of heaven await.
[22] he brings the whole matter to Caesar; These things heard, the unhappy man shuddered, and, growing pale over his whole face, in a fury reached the royal roofs. As he presents himself to Caesar's sight, supplicating, he made known in order the heaped-up matter, and tried to rouse him to wrath by his words, and said: Renowned Ruler, to whom belongs the supreme power over things, behold, a proud race has made your commands of no effect. Not only does it stand hostile to you, but they also inflict excessive injuries upon the divinities of the gods. For I threatened them now with savage scourges, now with riches by flattering words, and first destruction, then gifts I promised, but by no effort was I able to recall the doomed ones to safety. More quickly are the hardnesses of rock softened, or the strongest of iron, than you could recall their most steadfast hearts.
[23] Hearing this, the King groaned with sharp grief, yet spoke no word at that time concerning this cause. who, stirred by wrath, Yet by night, the devil instigating, he began to revolve in the secret places of his heart the slaying of the Saints, how on the following day, as rebels against the gods, they might be cruelly punished. And when day arose he went to the theater, thronged by the greatest crowds, and in the midst of the assembly sat on a lofty throne, and, kindled with furies, began to utter these things to the people. Alas for me, how harshly my thoughts distress me concerning the hateful stock, adversary of the gods, who beat the heavens with their voices, and bear the name of an unknown God to the stars, whom once the world, crucifying on the tree, slew, and enclosed in the tomb among many! Surely I will no longer suffer the doomed ones to live.
[24] And saying these things, he straightway gave the sentence of death. [he pronounces the sentence of death upon them. Januarius is beaten with leaded whips, Felix is beheaded;] Slay, he said, the rebels of the gods, and leave the trunks to the beasts to be devoured. Then at his command, the first of the sons, Januarius by name, is set before the senate. Whose vitals the cruel Caesar ordered to be beaten with leaded whips, and ordered his limbs to be drenched with melted pitch and wax and lead so long, until the holy man, dying, beheld the ineffable things of the heavens
might enter the kingdoms of heaven. Then a holy one, by name Felix, is dragged forth; whose neck the executioner striking, at one blow his head is taken off. Thus he, loosed from the flesh, penetrated the airs of heaven.
[25] By the same martyrdom the third also, by name Philip, [as also Philip. Silanus is cast down headlong, Alexander's brain is pierced through.] was crowned, and, death being overcome, received ineffable joys without end. Moreover the nefarious King commanded the officers to cast the fourth, Silanus by name, from the highest summit of a rock. Which done, the martyr, slipping down, breathing out his life, and resplendent among the ranks of the Saints, took joys that shall not perish. At Caesar's command also, the minister of crimes struck the fifth, Alexander, through the middle of the brain with the sword's point, so that a part lay over the right shoulder, a part over the left, and the venerable body, now lifeless, fell down. As it fell, the earth was so shaken, as though it could not bear the weight of so great a body.
[26] Straightway the executioner, rousing his spirit, ordered the sixth, Vitalis and Martialis also are pierced through with the sword, a storm arising. by name Vitalis, to be struck. And when he saw him growing with his tender down, out of mercy he began as it were to hesitate, how he might more quickly deprive him of life without grievous torment. At once, a plan being found, seizing a lance, he pierced through the boy's breast. And when the sword had immediately pierced through his heart, prostrate on the ground, paying the debts of death, with Christ accompanying, he ascended rejoicing above the airs of the heaven. At length that wicked man, turning his eyes to where the last brother stood, by name Martialis, gnashing his teeth, rising high upon the sword, fixed it in the middle between the boy's temples, and said: Now die, madman, rebel of the gods, and, following by swift course the footsteps of your brothers, be joined to them, and say that tomorrow I will send your mother to you. Scarcely had the executioner uttered these words, when so great a storm of clouds arose that at the thunder the heights of the earth trembled, and, the rains being poured forth, without delay there was also darkness. Seeing this, all, troubled, feared that their own destruction had come, saying: These men had been unjustly punished. By this storm the course of this day is ended.
[27] But on the next day the most wicked Caesar ordered the most blessed mother to be summoned. Whom when he saw, shaking his head, he said: Come now, savage parent, if a great * desire to see your offspring moves you, At last, after them, the mother Felicity is beheaded. or if you desire to hasten to the hiding-places of the silent, which it had not been enough for you not to believe, or if you desire to see the despisers of the gods, by what punishment they are condemned, of whom you too will more quickly become a partaker; do not long survive your sons, but straightway receive from us the judgment of your crimes, that, the joys of this life being lost, you may be led down to the Stygian marsh by funereal hands. Then, at his command, the raging minister struck strongly with the sword the white neck of the most blessed Felicity, and, the head being torn off, the lifeless precious body began to lie unburied on the ground. For the lord had commanded that it should be permitted to none to bury their bodies; but that they should be left to the birds and beasts to be eaten.
[28] [The bodies of the Martyrs left to the birds, but untouched, and breathing forth a sweet odor] Yet the Almighty, who created all things by his word, to whose power nothing seems difficult, who often suffers in his Saints, exercised a wondrous care of their bodies; while they lay unburied under the stars, neither the flying things nor the four-footed beasts nor the reptiles of the earth were able to approach nearer to them; they were also divinely hindered, that they might not touch them. But so great a fragrance of odor emanated from the blessed bodies that all the neighboring places were filled with a most sweet scent, as of all fragrant flowers. At length a band of Christians gathered came through the shadows of night to the place where the bloody bodies of the holy mother and of the holy pledges lay, silently singing psalmody to the Lord, and lifted the members of the saints from the ground, and placing them on biers, with silent course they went back by the path they had left.
[29] they are buried by the Christians and honored by God with miracles. But after they came to the place where, fear being put to flight, they might fittingly celebrate the worthy relics, they embalmed the bodies of the saints with wondrous spices, wrapping them in most precious coverings, and, openly giving thanks to God in psalms and hymns, they buried them honorably, not far from the walls of the city which the ancients called Alisae *. Beside whose tombs Christ, the restorer and author of all, to confirm the mind of the living, bestowed countless benefits by their intercessions. For demons were there cast out of possessed bodies, the lame were restored to their former step, the long-lost light of sight was given back, and many and various infirmities of men were there driven away.
[30] Afterward they were translated elsewhere. And when, after many courses of years, the various powers of various peoples in Italy being changed, that place where the Saints rested had grown cheap, and the so distinguished bodies of the Saints were without their due honor, by command of the excellent and truly Catholic Prince of the Lombards Sigehard *, Ursus, elect of the see of Benevento, raising the same bodies of the Saints from Alisae, with great honor conducted them to Benevento, and magnificently placed them in the church of the blessed Mary ever-Virgin, with very many bodies of other fellow-saints. Their martyrdom is celebrated on the IX day before the Kalends of the month of December. But the dedication of their church at Benevento on the VI day before the Ides of July. At whose festival many gather from divers parts of the world, giving thanks to Christ Jesus the redeemer of all, who with the Father and the Holy Spirit lives, and reigns through the boundless ages. Amen.
Annotations* tanta (so great).
* Otherwise ad Lymphas; Aliphae.
* Otherwise Sicardi.
ANALECTA CONCERNING THE VII MARTYRS.
Januarius, Martyr at Rome (S.)
Felix, Martyr at Rome (S.)
Philip, Martyr at Rome (S.)
Silvanus, Martyr at Rome (S.)
Alexander, Martyr at Rome (S.)
Vitalis, Martyr at Rome (S.)
Martialis, Martyr at Rome (S.)
Felicity, their mother, Martyr at Rome (S.)
BHL Number: 0281, 0282, 0283
FROM A MANUSCRIPT.
CHAPTER I.
The Translation of St. Alexander the Martyr, one, as they will have it, of the VII Sons of St. Felicity, to the abbey of Ottobeuren, of the Order of St. Benedict in Swabia, taken from our Manuscript codices.
We touched on this Translation in passing in the preliminary Commentary, §2, number 21, where, concerning the relics of the holy Martyrs, The author of this Translation has fabulous and incoherent things, the fuller narration of the matter was deferred hither. So far are we from judging it true in all its parts, that not a few things in it even displease us. For first the story, which is related from the very beginning, and sets forth a thunder stirred up on account of Pilate, buried near the city of Vienne, etc., is a mere fiction and fable, to be relegated to old wives' dirges. Secondly, no Gozpert occurs among the Bishops of Vienne, such as is nevertheless asserted to have existed there. Thirdly, I read no Nidger among the Bishops of Augsburg, contemporary with Charlemagne and his consort Hildegard, whom you have at number 8. Nothing, however, forbids that the substance of the story of the translation may be true; but the Author walks in false circumstances which surround the story, if we believe him, wrongly combining incoherent things. Add that it is not sufficiently established whether the relics of St. Alexander, translated thither, are of that Alexander who was one of the VII Sons of St. Felicity. Mabillon indeed, in the Benedictine Annals, Volume 2, page 205, left this controversy undecided, speaking thus of the monastery of Ottobeuren: The basilica of this place, he says, is named after the holy Martyrs Alexander and Theodore, whose relics Toto the first abbot translated thither, whose parents Silachus and Ermiswinta are said to have founded that monastery, in the domestic Calendar, whose words he cites thus: On the XIII day before the Kalends of December died Toto our abbot, who brought hither the body of St. Alexander, and whose parents founded this place.
[2] Let us proceed with Mabillon: They relate that it was founded by Silachus with the consent of his wife Ermiswinta, with which he stuffed his story. and of their sons, Bishop Gozpert, Toto the cleric, and Count Tagebert; of whom Toto, the clerical toga being exchanged for the monastic, was first set over that monastery, and ruled it for XLVIII years, dying in the year eight hundred and seventeen, on the XIII day before the Kalends of September *.. To Toto succeeded the abbot Milo .. Nitkarius, his successor, obtained the Bishopric of the city of Augsburg. Whence you may gather that Bishop Gozpert, Toto, Nitkarius, or, as he is here called, Nidger, or, as Bruschius writes in the Augsburg Epistles, recording his death in the year 869, Neodegarius, are indeed supposed, to speak with the Logicians, for real persons, but are here badly connected by our Writer of the Translation, and fitted to places and times not their own. These things being premised, I now subjoin the very instrument of the Translation, which runs thus:
[3] On what occasion In the times, therefore, of the worthy and venerable, most serene Augustus Charles of good memory, the most glorious Emperor, there was a certain Prelate in the holy church of Vienne, by name Gozpert, good and just, and in all things holy, most gladly building the churches committed to him: but, the adversary resisting, he was by no means able to accomplish this as he strove; because through his divers members the devil resisted him, especially through Pontius Pilate, who once in that city was delivered to custody by the Emperor Claudius, for this cause, that he permitted our Lord Jesus Christ to be crucified without his command; and there dying, he was buried in a certain mountain near the city, but his soul without doubt in hell. But on a certain day, the wrath of God being manifested against him, there occurred a great thunder over that city, and a flashing lightning together with the thunder struck the mountain in which his body lay, and by the excessive stroke of the thunder and lightning his bones were scattered far and wide. Therefore at the command of the aforesaid Venerable Bishop Gozpert, his bones were again gathered together; and, counsel being taken with his priests and canons, he found it best to order him to be cast into the river Rhone, which was done thus; for the ancient enemy, as he began, wrought many and innumerable evils in storms, and in pestilences, and disasters, which he set against that city with the province subject to it; the ships also which passed through that place where he was cast were sunk into the deep.
[4] the body of St. Alexander These things therefore happening, the Bishop, grieving and mourning because he had no patron who might there resist the adversary, counsel being taken with the congregation subject to him, came to the Lord Charles, most serene Augustus, asking that he grant him leave to visit the thresholds of the Apostles Peter and Paul, and give his letter to the Lord Pope Leo, in which he might beseech him to give to the Bishop some suffrages of the Saints, who, the Lord favoring, might afford some small defense to that people, lest the devil through his members should have so great power of opposing that place. But the Emperor, hearing these things, with a willing mind did as he prayed, and sent his letter by his legate together with the aforesaid Bishop to the Lord Pope, urgently begging and asking, for the love of our Lord Jesus Christ, that he would so act upon his petition as the Bishop himself demanded. Finally Bishop Gozpert and the Emperor's legate, coming to Rome, presented the letter to the Lord Pope Leo; which he, reading through, declared that he would with a willing mind grant the entreaty of the Emperor and the petition of the Bishop himself; and straightway he asked that same
Bishop whose Saint's body he wished to obtain. But he, not daring to name any Saint, placed this in the judgment of the Pope, that whoever should please his Holiness, he might deign to grant him. But the venerable Pope persevered in asking, bidding him choose one whom he wished to be given to him, besides Peter and Paul, and the rest of the Apostles, and the chief of the Saints, whom he did not dare to touch, saying that whomsoever he himself should choose, he would give with a willing mind, for the love and petition of the Emperor.
[5] Then he himself chose that St. Alexander be given to him, and on the next day the venerable Pope himself, setting out to the place obtained from Pope Leo, and how he shone with miracles. where the bodies of the Saints, the seven Brothers, were laid up, prayer and fasting being made with psalmody and litany and many other prayers, took the body of St. Alexander and gave it to the venerable Bishop Gozpert, and in that place, placing it on a bier, and ordering a letter to be made for the aforesaid venerable Bishop, permitted him to return to his own land, commanding by his letter that, wherever the aforesaid Bishop should come together with the holy body, he should be honorably received by the men of that place. But it is fitting to relate a few of the wonders which happened there. The Bishop set out from Rome, and, the journey being undertaken with great reverence and dignity, as was fitting, he bore the body of blessed Alexander; several blind men meeting it were made to see, many lame were cured, very many demons were put to flight at his coming, and other innumerable signs.
[6] But when they came to a certain city which is called Lucca, [A woman, suffering from an issue of blood, is healed; a pall placed upon the bier is prodigiously enlarged.] a woman met it, so weakened by an issue of blood that she could scarcely reach the bier of blessed Alexander; but when she reached the holy body, and touched the bier, then she was made whole, so that she even leapt up from the place in which she lay; and, the bier being raised, she, whole and sound, bore it. At once she placed a pall upon that bier, but it was not of so great size that it could cover the bier entirely; and that night she lay prostrate before the bier of blessed Alexander, giving thanks to God, who had deigned to restore her, through the merits of his Saint, to her former health. But when morning dawned and the sun rose, as they were to set out, suddenly that pall grew upon the bier, and so covered it, as if it had been woven to fit that very bier. Thus the journey being begun, the Bishop, with the highest honor and reverence, came with that most excellent treasure to the city of Augsburg.
[7] But that same Bishop Gozpert had a certain cleric from Alemannia, The body of the Saint by name Toto, very familiar to him in all things, who also looked after his chamber, and to whom he entrusted that sacred body, that he might guard it wondrously in all things, until he should come to his bishopric. And when the Bishop reached the city of Augsburg, he began to fall sick, and, partly mounting a horse, partly lying on a litter, he came as far as the middle of Mount Gotar…, and there died of that sickness, and so was carried to St. Maurice's. Then Toto, his chamberlain, who also guarded the body of blessed Alexander, by God's prompting, I believe, began to revolve in his heart to carry the body of blessed Alexander to his own monastery in Alemannia, which he had built in the district of Illergau out of his own property and his parents', of which monastery the name is Ottobeuren. Thinking therefore to do this secretly, lest the clerics of the aforesaid Bishop should in any way learn it, rising by night at God's prompting, while the other guards slept, he took with the highest reverence the body of blessed Alexander, laid it up in two chests, and placed above it the pall which had grown upon his bier. For after that miracle was wrought concerning it, it did not so often lie upon the bier, they placing another above there.
[8] carried by the cleric Toto to Ottobeuren, But when morning came, he directed his men with his chests and with the holy body, all the parts of Alemannia looking on, none of them knowing what had thence been done, except his own men. But he stayed with them afterward three days, they bearing the bier and thinking that the holy body was therein. But Toto himself said that he wished to set out to his own land, and visit his parents, and with their help to return quickly; requesting that, when they came to Vienne, they should wait for him, and by no means set out to the court without him to obtain a Bishop. But on the fourth day, when morning dawned, he handed the key of the bier to the other guards, his disciples, and, bidding farewell to all those clerics, set out with great gladness to Alemannia in all haste; and when he came to the diocese of Constance, crossing beyond the river Rhine with the leave of the Bishop of that parish, he again placed the blessed body on a bier, and so, with great reverence and honor, the Lord showing many wonders through it, it was brought to the monastery which is called Ottobeuren, and he handed over all the property which he had to blessed Alexander, by his own hands and his parents'.
[9] the Empress Hildegard hearing the truth of the matter Therefore, speaking in all haste with his kinsfolk, he again quickly set out to the palace of Aachen to the Lord Charles, most serene Augustus, and first, by his legate and his letter, made this deed known to Hildegard, most serene Queen, urgently begging that she, for the love of our Lord, would strive to persuade the Lord Emperor to permit the holy body to remain there in his monastery, and by no means order it to be given back. Who promised that she would do so, if the aforesaid Toto would hand over to her all his property together with the holy body. But Hildegard, most serene Empress, ordered the aforesaid Toto to come into her presence, and carefully inquired of him the truth of that matter. But he concealed nothing of this matter, but in all things related the truth, how he had acquired so sacred a body. Then she commanded him to hand over his property to her at once, if he wished in any way that she should help him therein. He therefore, with a most willing mind, handed over all his property which he had, together with the holy body, into the hands of the aforesaid Hildegard, that it might perpetually remain in her power, and after her departure be forever in the power of the Kings. She then in turn granted that property in benefice to the aforesaid Toto. Then therefore she, coming to the Lord Emperor, prostrate at the feet of his clemency, related to him all things, how the venerable Bishop Gozpert had acted, and how the aforesaid Toto had acquired that sacred body, humbly begging his mercy, that for the love of our Lord Jesus Christ, and at her petition, he would by no means order that sacred body to be given back.
[10] But I believe that, the divine mercy so disposing, the heart of the King was softened, and he said that he would straightway help therein by right judgment and right reason. [and obtaining from the Emperor Charles that the body should not be given back to anyone.] But on the next day the Canons from the city of Vienne came to the aforesaid palace with great grief and trembling, reporting with great weeping and groaning and saying that Toto held their sacred treasure and patron by theft, asking all the chief men and nobles of the Emperor who were there to bring it about with the Lord Emperor, that he would order the aforesaid Toto, that, as he had secretly taken away that holy body thence, so he should again carry it back thither, and so, as the Lord Emperor was going to Mass, those same Canons met him, prostrating * themselves at his feet. When therefore the Lord Emperor heard their plea, he asked that a delay be granted him until morning, that with his faithful he might deliberate his answer. But when morning came, they coming again into his presence, he said that this matter could in no way have been accomplished, save by God's prompting and divine dispensation. Then he commanded them that, with all the clergy dwelling in that bishopric, they should set out to that monastery where the sacred body was laid up, and, if it were God's will that they should take it thence, placing it again on a bier, they should carry it back to their city. But the Canons, hearing his answer, feared to set out into those parts, since they neither knew the language, nor had a pastor who might guard them on such a journey. But then, the divine clemency so disposing, their heart was turned to another course, urgently asking that a Bishop be given them, wholly abandoning that claim, at the request of the most illustrious Queen Hildegard.
[11] Then indeed the aforesaid Toto, with the leave of the Lord Emperor and Queen, The sarcophagus being opened, the odor of the body is diffused, and with their letter, set out glad to Alemannia, bearing the letter of the Lord Emperor and Hildegard to the Venerable Bishop of the Holy Church of Augsburg, by name Nidger, by which the Lord Emperor commanded that he himself should set out to the monastery of the aforesaid Toto, and see that precious body, and take care to lay it up wondrously and honorably in a tomb, and throughout the whole county of Illergau order his festival to be celebrated with his brethren. Finally the aforesaid venerable Bishop, fulfilling the Emperor's command, came to the aforesaid monastery together with the abbot Toto, and, a three-day fast being made, opened the wooden sarcophagus where Toto himself had it laid up. And when that vessel was opened, an odor of such magnitude filled that church and the surrounding people, as if each one held in his hand a measure of aromatic and of incense. But the venerable Bishop, seeing this, at once made known his power to all the country-folk of that place, and his coming, and commanded that throughout that whole county his festival should be celebrated.
[12] Then indeed he began to consider how it might be fittingly laid up, and the sacred body is placed in a tomb. since there was neither a precious place there, nor could they in any way find such a stone in which they might lay it up. Then the men of that place going hither and thither, one found near that very place, within the wood, an excellent sarcophagus of stone, and ran with great joy to the Bishop and Abbot, reporting this to them. But they with great joy went to that place, and thence raised the sarcophagus, and carried it to his monastery, and, amid psalms and hymns and other prayers, placed the body of blessed Alexander in that tomb, where it remains unto the present day, and very many wonders were afterward wrought there, and still innumerable ones are wrought, with the help and cooperation of our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns, God, forever and ever. Amen.
Εὐλογητὸς ὁ Θεὸς εἰς αἰῶνας.
Annotations* Is it not December, as above?
* prosternentes (prostrating).
CHAPTER II.
Concerning the Pall of St. Alexander the Martyr, from Manuscripts.
Most truly do we read in our Latin psalters, according to the Greek interpretation, Wonderful is God in his Saints, which is Θαυμαστὸς ὁ Θεὸς ἐν ἁγίοις αὐτοῦ, Wonderful is God in his Saints. Nor would I say idly "according to the Greek interpretation": for the Hebrew original does not have the same sound; for these are the words of David,… which can be interpreted word for word thus: Terrible is God from his sanctuary. Furthermore, how wonderful God is in his Saints, both all the histories of the Saints resound, and the daily miracles which God deigns to work through them are not silent. The Apostles did miracles, and the other Saints did them too. Peter said to the lame man sitting at the Beautiful Gate: Silver and gold have I none, but what I have I give thee: In the name of Jesus crucified, rise and walk. And straightway he rose, and was made whole. So great a worker of miracles too was Peter, that even at his shadow the sick were healed. What shall I relate of St. Lawrence, who by the sign of the cross gave light to the blind? What shall I mention of holy Nicholas, the wondrous raiser of three dead men? Neither paper, nor any time, however long, would suffice to relate the several miracles wrought through God's elect. For some Saints were so strong in the efficacy of working miracles, that even from their garments a wondrous power went forth. Elijah the Tishbite was of such holiness that with his mantle he smote the Jordan and divided the water, as the history of the Kings teaches.
[14] by the multitude of miracles But when Elijah was caught up in the fiery chariot, his disciple Elisha, with a portion of that same mantle which he had happened to acquire for himself, smiting the same Jordan, did the same, and so passed over the Jordan. Since therefore God deigned to work miracles through Elijah's mantle, it is no wonder if the hem of Christ's garment healed that woman with the issue of blood *, who had spent all her substance upon physicians in vain. But this is worthy of admiration, how even the garments which were brought to the tomb of the protomartyr Stephen drew thence so great a power that they even raised the dead. For blessed Augustine, in the twenty-second book On the City of God, writes thus of this Martyr: A certain nun, he says, on a neighboring estate which is called Caspaliana, when she labored with sickness and was despaired of, her tunic was brought to the same shrine of Stephen, but before it was brought back, she died.
[15] Yet with this tunic her kinsfolk covered her corpse, shining forth; and, her spirit being recovered, she was made whole; and again, adding another miracle: At Hippo, he says, a certain Bassus, a Syrian, was praying at the shrine of the same Martyr for his sick and imperiled daughter, because he had brought her garment with him; when behold, servants ran from the house to announce to him that she was dead; but when, as he was praying, they were intercepted by his friends, these forbade them to tell him, lest he should mourn publicly. When he had returned home, now resounding with the wailings of his household, and had cast upon her the daughter's garment which he was carrying, life was restored to her again. We read moreover of St. James the Greater that he freed Phileus, sending him his handkerchief, from the bond of enchantment by which the magician Hermogenes had bound him, that he could not move. That the veil of the most holy virgin Agatha too checked the onrush of fire is more manifest than that it need be narrated. There are also many other miracles which are known to have been done through the garments of the Saints, which, studying brevity, I pass over in silence.
[16] This one thing I count worth the effort, to say something of the miracles which the Lord deigns to work through the pall of holy Alexander. wonderful also in the pall of St. Alexander Nor does a less power shine forth in it than in the garments of the other Saints. The first miracle shown concerning this pall was that it grew upon the bier, so that it fitted the bier entirely, fully covering it, as is clearly narrated in the translation of the most glorious martyr Alexander. And today also great miracles are done concerning women laboring with an excessive menstrual flux, who, covered with this pall, recover their health. It would be too long if I wished to insert here the several miracles which the holy Martyr works upon women through his pall. For we have learned for certain that some women, having suffered a menstrual flux beyond measure for twelve years, some for fewer, and having spent their substance upon physicians in vain, yet as soon as they had vowed a vow to St. Alexander and had come with an offering beneath his pall, were soon made sound and whole.
[17] But many such miracles are done daily which do not come to light, because women are by nature modest, which is a most present remedy against the female flux, and other evils, and hide these infirmities in whatever ways they can. And so, overcome by modesty, they conceal the mighty works of God. The male sex too, troubled with a flux of hemorrhoids, has often been freed by the benefit of this pall. Moreover, those who are afflicted with a heavy and long-lasting pain of the head, if in good devotion they have recourse to this wondrous pall, are straightway freed by the prayers and intercession of St. Alexander. To women with child too, and laboring in childbirth, St. Alexander the martyr is recognized to be present as a most present patron. Finally, against storms and the intemperance of the air this most glorious Martyr is invoked as a special patron. Hence it is that the townsmen of the towns of Biberach and Mindelheim are wont each year to bring a bull to St. Alexander, that by his intercession and that of the other Saints, whose relics are had in our praiseworthy monastery of Ottobeuren, their crops may be preserved from hail and the intemperance of the air. Since therefore the Lord deigns even today to work great miracles through this Martyr, not without reason does the name Alexander seem imposed on him; for Alexander is interpreted "lightening distresses."
[18] wont to be relieved at the invocation of the Martyr. But in whatever necessity anyone shall invoke this Martyr from a pure heart and with true devotion, he will without doubt feel relief and help from him. Whoever therefore you are, who read or hear the wondrous powers of St. Alexander, do not, I pray, be silent from his praises; but let it be as it is written: Praise the Lord in his Saints; for the honor which is given to the Saints is shown to God, who is wonderful in his Saints. Therefore let us amplify on earth the praises and merits of the holy and most glorious martyr Alexander, even as we too wish to be commended by him in heaven to almighty God; let us here deserve well of him by worthy services, that he too may deign to obtain for us eternal life in the fatherland. But in this vale of miseries may he mercifully turn away all discomforts and adversities, relieve our poverty and misery, and in all things so rule, cherish, and protect us, that after the course of this life we may be able to come to eternal joys, to rejoice with him forever. Amen.
Annotation* the woman with the issue of blood.
CHAPTER III.
Another translation of St. Alexander — one of the VII Brothers, or another — into Westphalia.
On which translation this treats. In the second paragraph of this preliminary Commentary, number 17, we reported from the Chronicle of Minden that the body of Alexander, son of St. Felicity, was translated whole from Rome to the town of Wildeshausen in Westphalia by Walbert, son of the son of Widukind, King of the Angarians. See also number 21. And to this pertains one of our Manuscripts, which we have, bearing this title, Concerning the miracles of St. Alexander, son of St. Felicity. Then follows a dedicatory address: To the most beloved Sundrolt the presbyter, to be honored above all with every office of charity, Meginhart, the meanest servant of the servants of God, wishes perpetual salvation in the Lord Jesus Christ. After the said address, the Author is wholly engaged, running through three small chapters, in the narration of matters not at all pertaining hither, which therefore we pass over. But in the fourth chapter are related three letters of recommendation, written by Lothair in favor of Walbert, one of his nobles and of Saxon stock, as is there said, and of whom above, setting out to the thresholds of the Apostles; one indeed to Louis, son of Lothair, King of Italy; another to the Princes after the King and the chief men of the Italian province; but the third is addressed to the Lord of the Apostolic See, of blessed memory, Bishop Leo, the fifth of this name. But the fifth chapter more closely touches the present subject of the translation of St. Alexander the martyr and his miracles, where I read thus:
[20] These letters, therefore, being received before the said King, he began to pursue the proposed journey.
[21] And having crossed the ridges of the Alps, he reached the borders of Italy, the body of Alexander, son of Felicity, being obtained, and sought out Louis, ruler of that province, as he had been ordered, and disclosed the message which he had carried. Which heard, the King made it known to his princes, and disclosed his father's command; and, the aforesaid messenger being honorably received, enriched with gifts, and supported with other aids, commended both to his faithful present and to the absent by word or writing, he dismissed him in peace. But when he had now almost completed the long stretches of the journey, he began to fall sick; but, with Christ the Lord's help, being somewhat better, he came as far as Rome, and there, being worthily received into lodging by the Prior, he stayed there XIV days, and brought the message which he had carried into the presence of the Lord Pope Leo, and disclosed to him the whole order of the matter; which the aforesaid Lord servant well receiving, and the princes of the city being summoned to him, related the message which he had heard, and inquired what ought to be done. And when all judged that the Lord's will was to be done, he gave assent to the petition, and, the multitude of the city being gathered, he granted, in the presence of all the people, relics of the holy Mother of God and of very many other Saints, and also the whole body of St. Alexander the martyr, son of blessed Felicity; charging, namely, King Lothair, and commanding by the present envoy, that they should so honorably provide for them in the celebrations of Masses and the solemnities of the canonical hours, and with the lights of candles and lamps, and with all divine offices, as they would wish to be secure on the day of judgment.
[22] Afterward, a blessing being given in the Apostolic manner, with a great crowd of the city accompanying, he permitted them to go. the candles being kindled and extinguished of themselves in his translation. And when now, weary on the way, they had halted near the throng of people, to rest a little and pray, and the people of the city being still present, the candles which were carried, being lit, were extinguished. But quickly, through the merits of St. Alexander the martyr, being kindled, and honored with the gift of a light left to them, they became more splendid than they had been before. This also had been done a second and a third time on the same road, beside the fountain which is called the fountain of St. Martin. Which the Romans seeing, gave thanks to the Lord, and, returning with great rejoicing, narrated to the Lord Apostolic the signs which had been done.
[23] The aforesaid man, therefore, by name Waltbraht, with his company honorably bearing the relics of the Saints, A woman is prevented from kissing the head of St. Alexander, with great multitudes on every side, namely of men and women of divers regions, meeting them and offering veneration, and with very many signs flashing, came safe as far as the borders of the Franks. And when they had come to the castle which is called Bodbardo, and there deposited the relics of the Saints, a great multitude of people coming to the coffer, to pray,
and implore the Lord's mercy, and by kissing salute the head of St. Alexander wrapped in palls, as the Lord Apostolic had commanded. For he had commanded them, the other relics being sealed up, that they should present his head to be shown and saluted by the peoples meeting them; and when they had done this, there was present among them a certain woman, who with the other men and women, desiring to touch by kissing the head of the holy Martyr, and to ask pardon of her sins; but it happened in a wondrous manner that, while all the others drew near and kissed the holy head, she alone, for what cause I know not, was unable to approach, but, held far off and set apart, not obtaining … what she had desired, while the rest of the people wondered at this, she withdrew, troubled and anxious and mourning. Setting out thence, they came with great joy as far as the borders of Saxony.
[24] a lame man of ten years is healed; And when they had come into the region of Dreni, into the village which is called Stenvord, there was a certain man, a disciple of the aforesaid Waltbert, by name Uverninger, who for now X years, bent and limping, supported himself on crutches. This man therefore, coming before the bier of St. Alexander the martyr and of the other relics, seeking their suffrages, that he might deserve to receive the soundness of his limbs. Crawling therefore on hands and knees, he came to the coffer, and, many crowds of peoples standing by, received the entire health of his limbs which he could wish, as if he had before suffered no injury.
[25] likewise a dumb and deaf woman, But in the same village there was a certain woman, a disciple, namely, of a man very well known to us, Theothard, who from birth was utterly deprived of the offices of hearing and of speech, whom also her friends and kinsfolk, leading to the relics of the Saints, implored the clemency of almighty God and of St. Alexander the martyr, that they would take counsel for the infirmity of that woman and of them, who, by the clemency of almighty God and the prayers of the holy Martyr, was quickly restored to health, so that she spoke and heard, many standing by there who knew her well, and giving thanks and praises to the Lord, who ever triumphs in his Saints unto eternity.
[26] one blind man, and likewise another; Then a certain man from the district of Tuguviti, on account of the envy of his enemies who held the seat of the lawgivers, deprived of the light of his eyes now for XX years or more, when he had learned that the aforesaid martyr had come to the Monastery which is called Osnabrück, and had heard the miracles which had happened on the way for divers infirmities, hastened to the coffer in which the bones of the holy Martyr were carried. But now, as he drew near and wished to touch the coffer, helped by the mercy of almighty God and the prayers of the holy Martyr, he fully recovered the sight which, through envy and an unjust judgment, he had lost. But another man, by name Wetrich, deprived of the light of his eyes, on the same journey, in the village of Wallenhorst, met the holy martyr Alexander, and, his merits helping, recovered his sight.
[27] likewise a deaf woman, and one with crippled hands; But at the same time a certain woman also, a maidservant of the aforesaid Walpert, deprived of the hearing of her ears, came to the aforesaid Saint of God in the district of Dersaburg, namely in the village which is called Bochorna, seeking his help for the harm of the aforesaid infirmity which she suffered, that the almighty Lord and his aforementioned elect might succor her infirmity. And when she believed with her mind and firm faith and sure hope that this could be done, her hearing being recovered through the mercy of almighty God and the merits of the holy Martyr, she returned glad. But another woman, coming from the district of Leri, namely from the village of Hoozdorf, with crippled hands, met the bier on which the body of the aforesaid Martyr was carried, and, the straightness of her hands being recovered, rejoicing returned to her own home. But in the same village a certain maiden, limping on a crooked foot, came, and sought the bones of the holy Martyr, and, health being recovered, magnifying the Lord, returned to her own.
[28] There was then, at almost the same time, a certain man, lame men, by name Waldmann, who had become so lame that he could not even fulfill the office of walking. For when he had come to the place Wigaldinghus, where St. Alexander had chosen the rest of his precious body, prostrate before his tomb, he asked the Lord's suffrages and the intercession of the aforesaid Martyr, whom the almighty Lord also, in his wonted manner, freed from the pressing infirmity through the merits of the aforesaid Martyr, and restored to health. But afterward a certain boy, elsewhere from the region of Wihonote, had been so bent in body that he could not at all leave the place in which he lay, whom therefore even then his friends and kinsfolk, having heard the fame of the wonders which were done through the merits of the aforementioned servant of the Lord, placing him on a bier, carried to that same servant of God, in no way hesitating that they would obtain the health of the sick one which they desired. And while they were still placed far off on the way, before they came to the church of the holy Martyr, he who was carried on the bier recovered his health. And together with the others, walking and praising the Lord, he came as far as the aforesaid Martyr, and there, prayer being celebrated and thanksgiving performed, at length, needing no human supports, he returned with joy by the way by which he had before come carried by others.
[29] These things therefore being so accomplished, there was a certain man in the monastery deaf and dumb, which is called Deventer, from his birth deaf and dumb, and also blind, to whom indeed the inhabitants of that place sufficiently administered the giving of alms and the necessity of other things for the name of Christ, who also, when they thought to seek the aforementioned church of the Martyr, both for the sake and cause of prayer, and to implore his mercy, it came into their mind that they ought to carry with them that sick man of whom we spoke before: and when all with one voice approved that they should do this, placing him on a bier, they carried him as far as the aforesaid Martyr, and, entering the basilica, they set down the half-alive man whom they carried. They, namely, remaining there, giving themselves that night to vigils and prayers. And now after midnight the bells were sounding, and the clerics were singing the night vigil. This being finished, and the morning vigil begun, as day dawned, many crowds of peoples standing by, the bond of his tongue was loosed, and, his eyes being opened, the hearing of his ears likewise came, and he was made whole.
[30] It pleases me also to relate yet another miracle, which I heard from those telling it, a blind man; concerning a certain man by name Genhard, who was blinded by command of the Emperor Lothair, because he practiced the art of the money-changers * with fraud. Who, when for the courses of many years he suffered the loss of his taken-away sight, at last taking up the journey, sought the clemency of St. Alexander, and, worshipping before his tomb, entirely recovered the light of his eyes. In this sign therefore, and in very many others written above, it is most clearly shown of what merit this holy man was, while yet living in the body, before whose bones and ashes so various miracles of powers flash forth to such a degree that the lame are cured, the deaf receive hearing, the blind receive sight, and those held by divers infirmities are freed by his prayers.
[31] a man afflicted with a rotting arm, When therefore that rumor had grown far and wide, and from divers places on every side the sick and infirm had flowed together to the help of the holy Martyr, there was present meanwhile a certain man held with great pain in his left arm, so that worms grew in it, and the rottenness gave off a most wretched stench, to such a degree indeed that none of the bystanders could at all endure the space of one hour. For his whole arm was so wasted that nothing of flesh at all was seen in it, except the skin and the sinews, save in that place of which we spoke above, in which a great weight of foul flesh seemed to hang in the manner of a swelling. But he, doubting not that he would be healed by God's clemency and the prayers of the holy Martyr, when he had drawn near to the place in which the members of the holy Martyr rested, straightway all the swelling and pain of the wound, as if cut off by a most sharp iron, many beholding this miracle, fell to the ground, and so, being made whole, he went off in peace.
[32] a crippled man; But afterward a freedman of a certain man Abbo, by name Walotag, very crippled in one leg, so that he could not of his own accord cross the threshold of the door of his house; for the leg in which he was crippled, in a wondrous manner, curved backward toward his loins like a hoof, and denied the order of walking which the law of nature demands: who, when he had come to the church of the holy Martyr, and had sought his benefits with firm faith and sure hope, obtained the health which he sought; so indeed that he walked with straight legs and feet, as if he had before suffered no injury. Then, not many days after, while these things were being done, a certain man, by name Adiuger, from the village which is called Wilsheim, which is situated in the district of Divebenti, deprived of the sight of his eyes, came, that he might seek the members of the aforesaid Martyr for the sake of prayer and intercession, and obtain some support for his need. And when he had come, and had humbly bowed himself before his tomb, weeping and confessing his sins, he recovered his sight, and straightway, with the multitude of the people standing by, giving thanksgivings and praises to the Lord and to his holy Martyr, he withdrew glad for the health obtained.
[33] a deaf and dumb youth; At almost the same time, hearing these things, a certain man, by name Meginger, who had a son, a youth, from his birth deaf and dumb, when he thought to lead him to the church of the holy Martyr and to implore his clemency for the infirmity pressing upon his son, at length began, together with his son, to pursue by hasty course the way that led thither: and when they had now drawn near to the place to which they were bound, and were still distant by the space of two miles, through the intercession of St. Alexander and the firmness of their faith, the hearing of his ears returned, and, the bond of his tongue being loosed, he heard and spoke, magnifying the Lord, and so together with his father and the other companions, praising and glorifying the Lord as far as the church to which he was bound, and there, prayer being celebrated, with great rejoicing he returned home. Meanwhile a certain woman, by name Reinbrunn, with twisted and bent limbs, came from the said region, to seek and obtain the clemency of the holy Martyr, which she had heard granted to many, and because she had believed it could without doubt be done, it was done: for she fully received the health of her limbs which she desired, so indeed that scarcely could any trace of that infirmity afterward be recognized in her. A certain blind woman also, by name Bna, who for X years was without the sight of her eyes, through the merit and intercession of the aforementioned Martyr recovered her sight, and was made whole.
[34] There was then a certain woman, by name Werica, from the district of Haverun, from the village of Heribedd, a blind woman; likewise others are cured, who from the time of her birth remained blind, whom also, when her parents and kinsfolk had led to the aforesaid Martyr, she received the sight of her eyes, and with serene gaze returned glad and joyful by the same way by which she had before come mourning and anxious.
[35] But at the same time a certain man, by name Reginar, another sorely afflicted, and others made whole; from the village of Holttorp, was so bent that he could not at all look upon the sky with his eyes, and when he had come to the Basilica of St. Alexander the martyr, and
had invoked his help, through the clemency of God and the merits of the aforesaid Martyr, he was made whole. And it came to pass, when the birthday of the aforementioned Martyr was being celebrated, and many sick and feeble had flowed together to this festival, some indeed blind and lame, some deaf and dumb. But of all these who had assembled, both male and female, the Lord working and the merits of the aforesaid Martyr intervening, ten received health.
[36] But at that time a certain woman, by name Femburg, who was born in Frisia, remained an exile in the neighborhood of that place, likewise a woman wretchedly contracted; where the aforesaid Martyr now rests in his sacred body, with a woman whose name does not now occur to our memory, who, when she had considered how she might sell that foreigner, because she was a foreigner and had no patron; by the prompting of almighty God, who opens all the secrets of hearts, that poor little woman understood what they were plotting against her with guile, and fled to a certain man powerful in strength, that, because those who plotted against her had no fear of God, they might at least, through the dread of a man, cease from the evil which they were contriving; and she remained in his house: not many days after she began to sicken, namely in this manner: for suddenly her limbs became contracted and trembling to such a degree that all who saw her condition, astonished, marveled. Then therefore the women who were present to help her put her, half-alive, into cold water for almost a full hour, seeking in this way a remedy with which they accomplished this, and drew her again out of the water: straightway from that time her arm remained immovable, and her fingers contracted toward the palm in the manner of a fist. Her foot too was twisted back almost to her buttocks. When she had now for many days endured this tribute of her limbs, at last she took refuge in the clemency of almighty God and the mercy of St. Alexander the martyr, and before his tomb was made whole.
[37] a blind woman, and several others, At the festival too, when the purification of the holy Virgin Mary, mother of our Lord Jesus Christ, was being celebrated, a certain woman, lacking the light of her eyes, came to that holy place where Alexander the martyr of Christ rests in his body, and, her sight being recovered, withdrew whole. Likewise a certain man, at the Mass of St. John the Baptist, in the same place, the Lord granting it, recovered his sight. But afterward, at the festival of the aforesaid Martyr, of both sexes, namely of men and women, five who were held by various infirmities were restored to health. At Derheberg indeed a certain man, by name Eilo, his enemies cruelly punished, wholly plucking out his eyes, and cutting off both his hands together with a foot, they left him half-alive: and when his friends and kinsfolk heard this, they came to the place in which his enemies had left him as if dead, and, mourning, taking him up as if lifeless, carried him home. And when they saw him still alive, they sought physicians to tend him and heal him. At length, with great difficulty, the fresh wounds were moderately healed. Meanwhile also that same man, hearing how great miracles the aforesaid Martyr had done through the power of God, addressed his kinsmen, that they should carry him thither, where he might seek the mercy and help of the holy Martyr; and they, consenting to his petition, he obtained it just as he had asked. When they had come thither to the aforesaid Martyr, they placed him, with the vehicle in which he was carried, before the tomb of the Saint of God. And he, as he was wont, rewarded him with the sight of his eyes, the other members being left, as they were, crippled.
[38] The writer's conclusion. The signs and miracles of St. Alexander the martyr being therefore briefly set forth, as far as we could, from that time in which he set out from Rome, we have determined to make an end of our narration, because the things which came to our knowledge seem to be written here. Which if anyone should wish to know, let him have recourse to the beginnings of this writing, and he will find very many things. But those things which did not come to our knowledge are far more manifold than those which here seem plowed in order by our hands. Then the sum of those signs which are written here is in all XXVIIII, our Lord Jesus Christ granting it, who with the Father and the Holy Spirit lives and reigns, God, throughout all ages of ages. Amen.
[39] Certain observations concerning the said translation. From the words at number 25, A disciple of a man very well known to us; likewise from those which you have at number 30, It pleases me also to relate yet another miracle, which I heard from those telling it; from these words, I say, it is plain that the author was either contemporary with the matters which he narrates, or at least that these were transcribed hither from a contemporary. It remains, finally, that I warn the reader, since one and the same body cannot by the common law of nature be in two places, and the people of Ottobeuren claim for themselves the body of St. Alexander, which the people of Wildeshausen in Westphalia also say is theirs, and indeed whole, as is plain from what has been said above; it remains, I say, that I warn the reader, either that the same whole body is in neither place, or that it is only in one of the two. But if in each place there is one and the same body, it must be said that it is not whole, but that a part of the body is taken for the whole, as not rarely is wont to happen when the matter concerns the relics of the Saints. I will therefore gladly give a part of the oft-mentioned body to the people of Ottobeuren; nor will I refuse the same to the people of Wildeshausen; provided that the body which these and those attribute to themselves be the body of St. Alexander who was one of the seven sons of St. Felicity, and not rather of St. Alexander the martyr; concerning whom, besides what has been said, I have nothing to add, that I might establish anything more certain, preferring to leave them in their possession, which they think they have, than rashly to affirm anything about non-possession.
Annotation* is it of the money-changers?
CHAPTER IV.
An Oration in Praise of the Seven Brothers, by an Anonymous Author, perhaps a monk of Ottobeuren, collated with another Manuscript.
A prosperous light arises; be favorable with tongues and minds; now on a good day good words are to be spoken. [The orator, having prefaced a few things concerning the fortitude of the 7 Brothers, wishes them to be spiritually brought forth,] For today, most beloved brethren, has dawned the festal day of the most glorious Martyrs, of the most blessed Felicity and her seven sons, who, most clearly confessing Christ by the constancy of their passion, did not hesitate, for love of him, to make light of all earthly things, and to meet death. The blandishments of the tyrant and his manifold promises could not enervate or soften their most valiant spirits, nor in any way move them from their post. Nor again could threats and terrors strike fear into them, but with steadfast and strong mind they remained in their passion; for they were founded upon the firm rock. The most valiant soldiers of God counted it shameful that they could not die for their Leader, who first had shed his blood for them, lest they themselves should serve a most wretched and perpetual servitude under that most grievous and most dire enemy. And why should they not have striven lawfully, relying on the help of so great a Leader, who never deserts by his aid those who hope in him, and who, addressing his soldiers: Be confident (he says), for I have overcome the world. But now setting aside their martyrdom, it pleases me to pass to other things, namely, how most rightly they are called the sons of Felicity, and how the number answers to and perfectly fits beatitude. To show which, it is necessary that we begin the matter from higher up.
[41] First, then, it is to be observed how this most blessed woman Felicity with her seven sons bears the type and shadow of true and eternal felicity and beatitude: alluding to their names; of Januarius first, and that we, if we also wish to become happy, ought spiritually to bring forth these seven sons, and to send them ahead as forerunners to that place for which we so greatly pant. For this most religious Woman did not enter into beatitude before she had sent ahead her seven sons through the palm of martyrdom; to whom she herself was added as the eighth, that she might complete the number of true beatitude. For the Savior, speaking to his disciples on the mountain, enclosed beatitude in the number eight. The first son, therefore, and the elder-born, is called Januarius, drawing his name, namely, from janua (a door), to whom, if the name is rightly imposed (and it is rightly), he presents a great mystery; for if we give credence to Plato in the Cratylus concerning the true imposition of names, we shall affirm that in each thing there is by nature a right rationale of its name. Furthermore, then, if care of our own salvation holds us, let the first son, Januarius, having his name from janua, as we said, be begotten in us, who without doubt figures for us that door of which the Savior says: I am the door: if anyone enter by me, he shall be saved.
[42] which name designates the door of true faith; But since the Father and the Son are one, the Son saying: The Father and I are one, and the Spirit the Paraclete also, proceeding from both, is with the Father and the Son one God, it follows that this door is to believe the Trinity of persons in the unity of essence, and the other things which the orthodox faith holds. This door, whoever shall not have passed through it, will never come to felicity, the Truth saying: He who shall not have believed shall be condemned. For faith is the gate of salvation, leading us to another gate, namely of baptism. For baptism is by the mouth of all declared to be the door of the Sacraments. Which gate lies open only through the confession of the Trinity, the Lord saying: Go, baptizing in the name of the Father and of the Son and of the Holy Spirit. Through these gates the Christian man must pass, if he is to attain true felicity. Since the Pagans and the asps of Judaea do not reach this, they remain in perpetual error, and through byways are dragged to eternal torments. Let us therefore keep this gate of faith open, nor close it with the bar of unbelief or of our sins, lest with the foolish virgins, the door being shut, we be excluded from eternal felicity. But to us duly baptized and remaining in the true faith, this gate of salvation is opened. And thus we are said to bring forth and send ahead the first son, Januarius by name.
[43] of Felix; because in true faith is Felicity; After Januarius, Felix (the Happy one) is born; how fittingly this happens, who is there who does not see? For who will be able to be happy, save one baptized and believing in Christ? For it is faith which saves us, the Lord saying: Thy faith hath made thee whole. And likewise in another place we read written: Blessed art thou who hast believed. Januarius therefore being born in us, that is, we being reborn by the water of baptism and rooted in the true faith, Felix is conceived in us: for then indeed we ought to esteem ourselves truly happy, as far as the condition of the way permits, hesitating in nothing in faith and awaiting the blessed life which God, who lies not, will render to us. Nor let us bear ill or grievously the delay of the reward: for none is crowned save one who strives lawfully. For we know, the Apostle teaching, that tribulation works patience; and patience, proof; but proof, hope; and hope does not confound. Let us therefore attend not to the labor of the contest, but rather to the greatness of the reward; for that is
temporal and momentary; this is lasting and eternal. Add that the sufferings of this world are not worthy to be compared with the glory to come, which will be revealed in us. But, to speak more truly, to a good and happy man nothing evil can happen, neither living nor dead: for his affairs are not neglected by God. This is Plato's opinion, but true, but Catholic: for although some of them suffer torments from men, God proves them as gold in the furnace. Reckon therefore that Felix has been born to you, if you have been rightly initiated in the faith: and doubt not that whatever adversity you have endured will turn to your glory. Send ahead therefore this second son, that you may at length be able to attain to that which is true felicity.
[44] To him presently succeeds a third, Philip by name, of Philip; by whom charity is designated; who, as he is younger in age than the former, so is elder-born than the remaining four; whose name, if we attend to it, we see interpreted as "the mouth of a lamp" [a]. But if we believe those who more curiously search out words, a lamp signifies not so much a hanging lamp, as also a torch, or certainly everything which, being kindled, gives light. By the mouth of the lamp, therefore, let us understand that upper part of the torch which burns. Now let us see how the names answer to the things. Philip by his birth succeeds Januarius and Felix, and charity also succeeds faith. For how will they love who have not believed? And what more fittingly do we understand by fire than charity? For God, who is charity, descending in the form of fire, illumined not so much the heads as the hearts of the Apostles. Add that, as fire by its lightness always ascends upward, so charity always tends to things above, and works out a way to heavenly things, all earthly and transitory things being spurned. Did not he burn who said: I desire to be dissolved and to be with Christ? He burned indeed, and to such a degree that he even wholly caught fire and was turned into fire, himself saying: I live now, not I, but Christ lives in me. Let Philip therefore, whom we have interpreted as the love of things above, be the third son, whom we may not so much bring forth in us as cherish with sincere charity. But we being fervent with a complete and consummated charity (at least such as is possible for us here); what follows, but that, contemning all earthly things, we live to God alone, and, leaving this unclean world with its vanities, we lead a solitary life: and, given only to the contemplation and meditation of things above, and with Mary choosing the best part, let us say with the most glorious Jerome: To me the town is a prison and solitude a paradise? But so to act, what else is it than to bring forth Silvanus? Silvanus, I say, so called from silva (a wood), whom we shall not unfittingly interpret as a hermit. The poets too feign a certain Silvanus, a god of the woods, who loved Cyparissus, a youth of exceeding beauty: when he died, and, as the fables tell, was transformed into a cypress tree, Silvanus was wont to carry that tree for consolation.
[45] This is that noble verse of the poet: And holding the tender cypress from the root, O Silvanus. [of Silvanus; which sounds a hermit or solitary; a digression being made concerning the wood of the Cross;] Shall I say what I think, or not? But I will say it: for it is permitted to snatch the club from the hand of Hercules. Hermits, such as once were in Egypt, can be called gods of the woods; gods, since of them it is said: Ye are gods and all sons of the Most High — who, dwelling in the desert and in solitary and wooded places, confirm that saying of Maro (Virgil): The gods too have dwelt in the woods. These gods loved with chaste love and sincere faith a most beautiful youth, comely above the sons of men. Who for the salvation of us all died on the tree of the cross. Therefore they are wont to carry that tree in their hands for consolation, glorying in the Cross of our Lord Jesus Christ. And fortifying themselves with the sign of the most sacred cross, they fought most valiantly and most steadfastly against the temptations of the ancient enemy and his crafty injuries; more truly might I say, they vanquished the enemy. For at the sign of the cross, as smoke vanishes, that otherwise most cunning warrior the devil is neither able to stand in the battle-line, but must most basely turn his back. Nor let it seem forced to anyone, if we compare the cross of the Lord with the cypress. For what is taller than the cypress? What too is loftier than the cross? of which would that we might one day comprehend, with all the Saints, what is the breadth and length and height and depth. Add that the cypress is sacred to Dis: and therefore, as Pliny testifies, was set at houses as a funereal sign. For the Romans had the custom of placing cypress branches before the doors of a house in which there was a corpse; lest anyone, entering through imprudence, should be polluted: whence they said it was consecrated to the powers below; that is, to tears and mournings. So also the cross was once despised and ignominious, and none but abandoned and thoroughly disgraceful men, and therefore to be sent to Dis, were afflicted with that punishment.
[46] [once spurned, but ennobled by the death of Christ; expressing Alexander, the fifth son, if anyone strive] But now, our Savior Jesus Christ having died on the cross, he vindicated it from this stigma and adorned it with his members as with pearls: And that which before was the punishment of robbers and most abandoned men, is now made the emblem and ornament of Princes and Kings: and that on which once the guilty hung, now itself hangs from the neck of Kings. Whoever therefore is to be truly a woodsman or hermit, ought continually to bear this cross in the hands of his works, and to take up his cross daily and follow the Lord, nor let him glory in anything else, save in the cross of our Lord Jesus Christ. Whatever adversity too shall happen, let him refer it all to the passion of Christ, and set before his eyes how much he suffered for us, lest we be condemned to eternal punishment; who, though he was rich, became poor, that by his poverty he might enrich us. But I think that, if these things settle more deeply in our heart, all things, otherwise harsh and difficult, will seem to us light and most easy to do. And then at last let us believe that we have borne Alexander, the fifth son: who, by the most glorious Jerome in his book on the Hebrew names, is interpreted "Lifting the distresses of the darkness." But how rightly the assaults made by evil Angels are called distresses of darkness, let us see.
[47] with this spiritual armor against the devil. The Apostle, writing to the Ephesians, says: Put on the armor of God, that you may be able to stand against the snares of the devil, since our wrestling is not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, and the spiritual forces * in the heavenly places. By which words it is clearer than light that the temptations of the devil, or the assaults made through evil Angels, whom the Apostle calls the rulers of the darkness, are the distresses of the darkness. These snares of the devil, the Leader of darkness, are more studiously to be guarded against by the religious man, who, having now advanced through so many degrees of good works, which under the name of sons we have signified metaphorically, is now on the very point of laying hold of felicity. For that accuser (for this is what διάβολος means) is wont more vehemently to attack those whom he sees more strongly opposing him, and the higher anyone has climbed in the virtues, the greater a ruin he threatens: for it is written of him: His food is choice. He troubles less those whom he possesses by an untroubled right. But since we see that very few, and none but those whom the just God has loved, have climbed to such a summit of perfection, that one may never be conquered, never succumb, and never be overcome by the most cunning enemy fighting against us with various stratagem, it remains that, if ever we fall in the war, we should rise again as soon as possible, and not, prolonging our stay in sins, give our hand to the enemy. That heavenly key-bearer fell, and denied his Leader: But did he not add to rise again? Innumerable others fell, but always rose stronger. In this not unlike Antaeus, who, as the fables tell, cast to the earth by Alcides (Hercules), always sprang back stronger. The same must be done by us, that when we have been circumvented by the fraud of the enemy, and have fallen into some sin, and thereby have been deprived of grace, which is the spiritual life, we should more quickly rise again through penitence, and invoke God, who wills not the death of the sinner, but rather that he be converted and live, hesitating in nothing in faith, and soon he will be present, and, death being destroyed, will restore life to us. For God said through the prophet: The impiety of the impious shall not harm him, on whatever day he shall be converted from his impiety. And after a little: But if I shall say to the impious, You shall die the death, and he shall do penance for his sin, and shall do judgment and justice, and shall walk in the commandments of life, and shall not do anything unjust, he shall live in life and shall not die.
[48] Hence, digressing to Vitalis and Martialis, he concludes. Which when it has been fulfilled in us, let Vitalis, the sixth son, be said to have been brought forth into the light. But we must more studiously beware lest we fall again, lest something worse befall, and the last things become worse than the first. For this a vigor of mind is most necessary to us, which I would call Martialis, the last of the sons. For unless with great and strong mind we strive even unto the end, we do not deserve to come to true felicity: for not the beginning, or the first assault, in a soldier, but the final victory is crowned. Many have begun strenuously and laudably, but because at the end they basely ceased, they were cheated of their reward. Let us therefore show ourselves as martial and most warlike athletes, most beloved brethren, and let us strive day and night against that serpent Leviathan, and let us send ahead through the palm of martyrdom these seven sons, whom we have now spiritually brought forth, taking up our cross daily, following the Lord, and let us order all our words and deeds unto God: for to us so doing there will be added the eighth mother, Felicity herself, where there will be no mourning, nor crying, but all things glad and tranquil. And we shall see those things which it is not permitted to man to utter, which ear has not heard, and eye has not seen, nor has any mortal ever conceived in mind. To which joy may God will to lead us, by the merits and intercession of the holy seven Brothers, God who is blessed forever. Amen.
ANNOTATIONS.
* of wickedness.