ON THE HOLY ROMAN VIRGINS
ROMULA, REDEMPTA, AND HERUNDO.
Sixth century.
PrefaceRomula, Virgin, of Rome (St.)
Redempta, Virgin, of Rome (St.)
Hirundo, Virgin, of Rome (St.)
BY THE AUTHOR J. B. S.
[1] These holy Virgins Cardinal Baronius first joined together and inserted in the Roman Martyrology, alleging no older Fasti in which he found them placed on the 23rd of July, either separately or together. This is his announcement: in the Roman Martyrology "At Rome, of the holy virgins Romula, Redempta, and Herundo, concerning whom St. Gregory the Pope writes." Further, on this he thus observes in the notes: "St. Gregory the Pope treats of these, book 4 of the Dialogues, chap. 15, where also of the church of St. Mary, near which they dwelt. Further, that the venerable bodies of the same Romula and Redempta are preserved at Rome in the basilica of St. Mary Major, an inscription in mosaic work placed in the apse declares in these words: In this sacred basilica are laid up the bodies of the holy Matthias the Apostle, Jerome the Doctor, Romula and Redempta the Virgins. Thus there; although the people of Tivoli also claim the same for themselves, and on this day keep a solemnity of the same. But we think that they received some part, not the entire bodies themselves."
[2] they are ascribed to this day, Concerning the deposition of the sacred relics Menardus does not agree with Baronius, who contends that they are preserved at Tivoli; but the rest everywhere almost acquiesce in the opinion of Baronius: this perhaps will seem strange to someone, that the Saints are related in an inverted and, as it were, retrograde order, of whom in age and order the first ought to be St. Herundo or Erundo, inasmuch as she was the instructress of St. Redempta; but this latter the mistress of St. Romula, as most expressly testifies he who first celebrated them, Pope Gregory the Great in the place already cited, and in almost the same words in homily 40 near the end, where he had deduced some things thence, most aptly directed to the forming of morals. Nor indeed is it easily understood why they are related or joined on this day rather than any other, since it is sufficiently certain that they died on diverse days, and that both the former, Romula and Redempta, were assigned to altogether other days by Molanus, whom Baronius had before his eyes: unless you would have it that the perhaps more ancient solemnity of the people of Tivoli gave occasion to Baronius, that by their example he might place them on this day.
[3] Concerning St. Redempta, before Baronius, Molanus in the first edition of his Usuard at the day of March 7, in smaller type, thus has it: others celebrate them on earlier days. "Likewise of St. Redempta the virgin, concerning whom in the homily blessed Gregory"; namely, as he notes in the margin, homily 40 on the Rich Man (Dives): but why in the later editions he altogether passed over that Saint, I forbear to inquire. Concerning St. Romula further, in the same edition also, he announces on June 24: "On the same day, of St. Romula the virgin, concerning whom blessed Gregory in the homily and in the Dialogues, book 4, chap. 15." Concerning these two additions to Usuard, one may see our indices of the Omitted at the said days; and also the auctaria of Usuard in our edition, from which, although no light can be drawn, this at least is understood, that the two former, Romula and Redempta, were at least noted in some Fasti before Baronius ascribed them to the Roman Martyrology, so that the memory of Herundo alone seems properly to be attributed to him.
[4] Using this authority, the monastic writers Wion, Dorganius, Menardus, In the Monastic writers they are reckoned Benedictine: and those who followed them, eagerly claimed them for their Martyrologies: although they had treated of St. Redempta on March 7 and of St. Romula on June 24. Hear Wion at this day: "At Rome, of the holy virgins Romula, Redempta, and Herundo, concerning whom St. Gregory the Pope writes. These, dwelling in a monastery near the church of the blessed Virgin Mary, led a life rich indeed in morals, but poor in things." He cites there, whom alone he could cite, St. Gregory and Baronius; for what he says, that Peter in the Catalogue treats of them, book 2, chap. 109, shows that he did not consult that Catalogue: for although Peter in the index noted Romula, and her alone, it is certain that in the assigned book 2, chap. 109, not a word about Romula or her companions is found. Dorganius was content to address them by their names alone, but Menardus, besides the rest, added of his own: "Whose bodies were carried to the city of Tivoli, where their memory is solemnly kept on this very day." To adduce here the more prolix eulogy of Bucelinus would be superfluous, since besides the Gregorian things nothing worthy of faith could be commemorated by him.
[5] A longer history from the same fountain Ferrarius wove, the relics at Rome and at Tivoli: here for the same reason to be passed over. That whole narration of the most holy Pontiff was inserted by Baronius in the Annals at the year not 593, as Ferrarius errs, but 592; doubtless because he judged that they flourished or perhaps died about that time, which anyone would easily admit, since St. Gregory speaks of them in such a way that he seems to have known almost each one, adding a certain anonymous one, "whom indeed," he says, "I know by face, but know not by name." And this one perhaps, equally with Herundo, could have been numbered in this class of Virgins. The very same history Gallonius published in Italian in his book on the Roman Virgins from p. 120, where he thus composes the dispute over the deposition of the relics of SS. Romula and Redempta according to the mind of Baronius, so as not to deny that some part of them was translated to Tivoli. Ughelli, treating of the bishops of Tivoli, volume 1, p. 225, speaks more clearly of the deposition of these Saints with two Martyrs in the church of Tivoli. Indeed I by no means presume either to discuss or to settle that matter; let them possess as they possess. Concerning Herundo there is nowhere any dispute, so that hitherto no one has been able to explore where her sacred remains are preserved. What? that Castellanus denies her worship on this day, marking Romula alone at June 24.
[6] the eulogy from St. Gregory. With a like scruple labored Mabillon when in the Acts of the Saints of the Order of St. Benedict, volume 1, p. 260, he named Romula alone, as a Roman nun from chap. 16 of book 4 of the Dialogues, where chap. 15
he ought to have called it. But which edition of St. Gregory's works he followed, I know not; this is certain, that the eulogy copied by him in some things differs from our Gillotian edition, from which accordingly, rather than from him, I have judged the narration should be taken. To his monastic Martyrology he attributed somewhat more, in that he assigns St. Romula not to this day, but to June 24, and her alone, although in the Kalendar prefixed to the work he names Romula, Redempta, and Erundo on this 23rd of July. But that he binds the death of St. Romula determinately to the year 580, I do not see on what foundation it rests: nor is it sufficiently proved to me hitherto that those three Virgins, or any of them, are to be claimed for the Benedictine Order, St. Gregory being silent on it, who represents them to us as merely solitaries, dwelling near the church of the blessed Mary, perhaps Major, although in a nun's habit. Nor yet does it so greatly concern me of what profession they were; let it be enough to have here related them on the authority of the Roman Martyrology. Now have what St. Gregory writes about them.
EULOGY
From book 4 of the Dialogues, chap. 15.
Romula, Virgin, of Rome (St.)
Redempta, Virgin, of Rome (St.)
Hirundo, Virgin, of Rome (St.)
BHL Number: 0000
BY THE AUTHOR J. B. S.
The praise of these three. In the same homilies also I recall that I narrated a matter, which Speciosus, my fellow-priest, who had known her, attested, I narrating it. For at the time when I sought the monastery, a certain old woman, Redempta by name, established in a nun's habit, dwelt in the City and near the church of the blessed Mary ever Virgin. She had been the disciple of that Erundo, who, excelling in great virtues, was reported to have led an eremitic life upon the mountains of Praeneste. But this Redempta had two disciples in the same habit: one by name Romula, and the other who now still survives, whom indeed I know by face, but know not by name.
[2] Romula's patience in paralysis. These three, therefore, dwelling in one lodging, led a life full indeed of the riches of morals, but yet poor in things. But this Romula, whom I have mentioned, surpassed the other, her fellow-disciple whom I have named, by the great merits of her life. For she was of wondrous patience, of the highest obedience, a keeper of her mouth for silence, very zealous for the practice of continual prayer. But because for the most part those whom men already esteem perfect have still in the eyes of the supreme Maker something of imperfection; as often we behold seals not yet perfectly carved by unskilled men, and already praise them as though perfect, which nevertheless the artificer still considers and files, and hears them praised, and yet does not cease to tend them by improving; this Romula whom we have mentioned was struck with that bodily affliction which the physicians call by a Greek word paralysis: and for many years lying in her little bed, she lay almost destitute of all function of her members, and yet these same scourges had not led her mind to impatience. For those very losses of her members had become to her increases of virtues: because she had grown up the more solicitously to the practice of prayer, the more she was by no means able to do anything else.
[3] On a certain night, therefore, she called that Redempta whom I have mentioned, What befell the dying woman. who nourished both her disciples in the place of daughters, saying: "Mother, come; Mother, come." Who presently rose with her other fellow-disciple, as both relating, the same matter became known to many, and I too at that same time learned it. And when at the middle of the night they stood beside the little bed of her who lay there, suddenly a light sent from heaven filled all the space of that little cell, and a splendor of such great brightness flashed forth, that it constrained the hearts of the bystanders with an inestimable dread, and (as they themselves afterward related) their whole body stiffened in them, so that they remained in a sudden stupor. For there began to be heard as it were the sound of some great multitude entering, and the door of the cell to be shaken, as if a throng of those entering were pressing in; and (as they said) they perceived the multitude of those entering, but for the excess of fear and of the light could not see them: because dread had weighed down their eyes, and the very brightness of so great a light dazzled them. Which light straightway a fragrance of wondrous odor followed, so that the sweetness of the odor might refresh their mind, which the light sent forth had terrified.
[4] She asks for the Viaticum, and is honored with heavenly psalmody. But when they could not bear the force of that brightness, that same Romula began with a soothing voice to console the bystanding and trembling Redempta, the mistress of her morals, saying: "Fear not, mother, I shall not die now." And when she said this often, gradually the light which had been sent forth was withdrawn, but that odor which followed remained: and thus the second and third day passed, so that the fragrance of the sprinkled odor remained. On the fourth night, therefore, she again called her mistress: and when she came, she asked for the Viaticum. But not yet had that Redempta or that other disciple of hers departed from the little bed of her who lay there, and behold, suddenly in the street, before the door of that same cell, two choirs of singers stood: and as they said they distinguished the sex from the voices, the men said the chant of the psalmody, and the women answered. And while before the doors of the cell the heavenly obsequies were being performed, She dies. that holy soul was loosed from the flesh: which being led to heaven, the higher the choirs of the singers ascended, the more gently the psalmody began to be heard, until both the sound of that psalmody and the sweetness of the odor, being removed afar, ceased.