Davinus

ON SAINT DAVINUS,

PILGRIM AT LUCCA IN ETRURIA.

THE YEAR 1051.

PRELIMINARY COMMENTARY.

The antiquity of the Acts; the cult of the Saint, also among the Canons Regular: the church of S. Michael, in which the Body.

Davinus, Pilgrim at Lucca in Etruria (S.)

BY THE AUTHOR D. P.

Although the Lucan city in Etruria, most ancient and most noble, has had many illustrious Saints,

by whose bodies also it is enriched, Name inscribed in today's Roman, described by Caesar Franciotti in a peculiar work; yet I do not know how it has come about that none of them (unless perhaps S. Paulinus the Bishop, inscribed in the Martyrologies of Bellinus and Maurolycus, and in some Additions to Usuard) has found place in the fasti of the Roman Church, until the Pontificate of Gregory XIII; by whose command, when the Roman Martyrology, which was defined almost only by the context of Usuard, certain learned men had undertaken to be revised, and to be augmented with the principal Saints of each nation; not only that Paulinus whom I have mentioned was ascribed to it; but also for February 7, S. Richard the King, who there from England had died as a Pilgrim; S. Frigidianus the Bishop, and eulogy in the Annals of Baronius. on March 18 and November [18]; and finally S. Davinus, also a Pilgrim from Armenia; about whom in all editions revised since on this III of June it is read thus, At Lucca in Tuscany of S. Davinus the Confessor. Caesar Baronius, who brought the very first parts of authority and erudition to that recognition and amplification, not yet a Cardinal; when as one now in Purple he was elaborating Vol. XI of his Annals, closed the same year 1051 with these words, In this same year S. Davinus the Confessor, at Lucca in Etruria, dies; distinguished in merits, illustrious in miracles; whom the Lucans venerate with a more eager zeal, having obtained many benefits from him.

[2] Of this man, says the same in the Notes to the Martyrology, We give the Acts from the Codex of the Lateran Basilica. we have seen Acts received from the Lucan Church; we ourselves have also seen the same at the end of a most ancient Ms. Legendary of the Lateran Basilica, and from there received a transcript, under this title: Here begins the Treatise on the life and death and miracles of B. Davinus, Confessor of Christ. Under the same title and similar tenor of words, the same Treatise is extant at Lucca in a parchment Codex, in the possession of the most Reverend D. Martin Gigli, Dean of S. Michael's: but there, although the parchment is older, the character appears more recent, superimposed upon the older, greater upon the lesser, so that no certain judgment can be made about its age. Meanwhile from the very context we know that the miracles have been written, as from the report of ancient men, and especially of Catholics, they were found and made manifest to the Writer: who was of the same church of S. Michael, in which the Body is kept, a Cleric or Canon, as is plain from number 11, which begins, A certain Canon of our Church. In the middle of the prelauded Lateran Legendary, whence we have transcribed that Treatise on S. Davinus, after the Acts of SS. Marcellinus and Peter, by a rubric, subscribed by a somewhat more recent hand, the Reader was thus admonished: Seek the Life of S. Davinus the Confessor at the end of the book, III Nones of June: whose feast we have most devoutly been wont to celebrate, after the manner of the festivity of B. Pantaleon, in the Office and in more beautiful ornaments. His Office is performed at the altar of S. Pantaleon.

[3] Hence we understand that this Legendary with the said Rubric in the middle and addition to the end of the book, Sent to Rome by the Canons Regular of S. Pantaleon, was sent to Rome by the Canons Regular, holding the suburban church of S. Pantaleon on the Eremitic mountain, to their Confrères still possessing the Lateran Basilica. These however administered it from the time of Pope Paschal II and the year 1106, until Boniface IX and the year of Christ 1391: but the said church of S. Pantaleon, founded on the sixth milestone from the city in the year 1044, they obtained from Pope Innocent II, in the year 1137; as is established from his letters, given on Indiction I, Kalends of November, to the Prior and Canons of S. Frigidianus of Lucca, which was then the primary monastery of the Order. But they held it until the year 1233; when Gregory IX gave the same to the Cistercians, translated by Eugene IV to the Beneficiaries of the Cathedral church, as the most illustrious man Marius Florentinius taught me, the heir of Francis Maria, often mentioned by us and more often to be mentioned, the most preeminent Physician and Historian, both in faculty as well as in blood and name. Otherwise besides this church there is in the city of Lucca another, ancient and the first baptismal, originally of S. John the Baptist, now called S. Reparata; but in the intermediate time, because the body or at least the head of S. Pantaleon was brought there, and so within the years 1137 and 1391: also from his name was called, as is plain from Instruments of the years 1007, 1114, and 1135, communicated to me by the same Marius Florentinius. For in the first it is called the canonical church of S. Pantaleon and S. Reparata, which is founded near the church of the House of the Bishop of S. Martin; in the second, the church of S. John, Reparata and Pantaleon; in the third, of S. John the Baptist, S. Pantaleon, and Reparata. This, just as it was from the beginning Canonical, so is said by Franciotti to have been from the beginning a Priorate: but whether it was also Regular, I do not find whence I may either affirm or deny. If it was, it ceased to be such through the fire of the year 1242, by which desolated it lay until the year 1386, when it was publicly restored, and received a secular Prior, of whose successors Nutus, the same Archpresbyter and Canon of the Cathedral church, testifies that another fire happened there about the year 1430. But it has been helpful to have thus deduced these things, that it may be understood that the codex itself, from which the Acts were transcribed to us, was sent to Rome when the Canons Regular still held the Lateran church, at Rome; and the foreign one of S. Pantaleon, in the Lucan territory.

[4] as these very things were written before 1142. Now the Acts themselves, how much older than the said codex they are, may be gathered from this; that they were composed when there still survived certain people (as at number 9 is said) who testified that they had seen and heard miracles performed at the sepulchre; namely that sepulchre, which had been given to the Saint, raised from the earth of the common cemetery, in the church beside the altar of the Most Holy Luke, from the order and counsel of the Lord Bishop Alexander, who afterwards presided over the Roman Church, being made Bishop when he was still called Anselm, in the year 1056, but created Pontiff in the year 1061, and nonetheless retaining the Lucan Episcopate until his death, in the year 1073; who therefore is here called by his second name Bishop Alexander. But that first Translation, which the Life mentions, and after which miracles done are narrated, was followed within about the first hundred years by another, into a marble chest and under the altar itself, which these Acts do not mention; which was the effect either of a solemn Canonization, if some was celebrated; or of a new form, in the year 1142 (as will be said below) introduced into the church of S. Michael.

[5] A certain writer of the city of Lucca, in Florentinius in the memoirs of Countess Matilda, asserts that the same Alexander II, in the Synod which he celebrated at Lucca in the year 1062, on the 9th day of December, canonized S. Davinus; which Florentinius does not reject, The Canonization seems not from Alexander II; so he does not dare to assert, as ancient monuments by which he might prove it are lacking. But that he does not dare to give an opinion, yet the negating silence of the Acts will easily defend, whose Author, writing about the end of the XI century or at least before the middle of the XII century, could have neither been ignorant of nor passed over so memorable a matter. Ferrari in the Catalogue of the Saints of Italy, weaving an epitome from the Life itself, at the end added, with the Ms. book of the church of S. Michael alleged, By these and other miracles Alexander III, Supreme Pontiff, who had been Bishop of Lucca, moved, is said to have referred Davinus among the Saints: but manifestly Ferrari erred, supposing Alexander III, almost a whole century later, namely ordained in the year 1159, for Alexander II, who truly was Bishop of Lucca, as we have said. Ferrari erring, in the alleged Ms. of the same Church and others, without further examination, seems to have been followed by Luke Castellinus, in the book On the Certitude of the Glory of the Saints page 436, weaving a Catalogue of the Canonized Saints. But the error was not altogether unhappy, if truly something such had been written about some Alexander. For Alexander the Third, more prone to Canonizations, is found successively to have Canonized Edward of England and Canute of Denmark, Kings, also Helen the Swede, Bernard of Clairvaux the Abbot, and Thomas Archbishop of Canterbury.

[6] but rather done by the III, The same going into France, or returning thence, as he is known to have been at Genoa and Viterbo, from two Briefs given thence and reported in 3 App. of his letters number 4 and 8; so he could also have passed through Lucca, and celebrated the Canonization of S. Davinus, even if no memory of such passage and act is found in writings. For who would believe that the diligence of Florentinius now present and writing so long after them, and scrutinizing all the archives with the highest will of the possessors, or at least by another of the 12th century; would have escaped Mss. sent to Ferrari or Castellinus, who were absent? Meanwhile it must be that about S. Davinus, more was done than was a simple raising of the body, and translation from the cemetery to the church, of which kind it is established to have been done by the authority of the Bishop alone. But the second Translation under the altar, in that century in which it was not usually done, except after Canonization obtained from the Roman Pontiff; and the separation of one arm, which was reserved outside the chest to be enclosed in silver, argue more. The very solemn and peculiar cult of S. Davinus also indicates more in the foreign church of S. Pantaleon; since the body was in the church of S. Michael, then pertaining nothing to the Canons Regular, as we shall presently see. Although therefore I hold it certain that that second Translation, and this the solemn cult persuades; was made after the Acts were composed, and so that such a Canonization was not done by Alexander II; yet I judge it probable that in the XII century it was permitted by some of the Roman Pontiffs, and perhaps by Alexander III; and that it was so solemn, that all the churches of the Lucan diocese took up a yearly feast to be celebrated.

[7] Franciotti judges that the aforesaid church of S. Michael, and the monastery joined to it, from its beginning until nearly the middle of the XIII century, had black Monks of the Order of S. Benedict; whence in ancient charters they always come under the title of Priorate, even after the place given in Commendam passed to secular uses, having been made a Palace, in which the Anciani with the Potestas or supreme Praetor dwelled; until in the year 1370 a new Palace was built, and the former at the church of S. Michael was left only to the Potestas. But it must have escaped the memory of Franciotti, writing these things, what he had read in these Acts of S. Davinus, and had rendered into Italian, about a Canon of this church, who tried to take a finger from the incorrupt body, while it was still contained in its sepulchre. For if he himself had thought of this, he would have said without doubt that, at least then when S. Davinus came to Lucca, and there died, secular Canons were in that Parish.

[8] not among the Regulars, To these things Gabriel Pennotus, in the General History of the Canonical Order book 2 chapter

20 number 9, who thinks the Regulars succeeded them, rests on no other foundation than the interpolated Chronicles of James Philip of Bergamo with the supplement, according to the Parisian edition of the year 1535; where at the year 1110 a long parenthesis is inserted, about the monasteries of the Canons Regular, then erected by S. Rufus in Etruria and especially in the city of Lucca, in which also this of S. Michael de Platea seems to be numbered; and almost all the other Parochial churches of that city, are said to have been subjected to the regular discipline of this holy man Rufus. But that parenthesis, equally as many other things of doubtful faith, is lacking in the genuine edition of Bergamo, prepared at Brescia in the year 1475: nor could Pennotus have been ignorant that in the letters of Celestine II and Eugene III, the church of S. Michael is by no means named. But that after them sometime Regulars were introduced there, but seculars: is proved by no authority. If therefore there were anciently Benedictine Monks (as is probable), who gradually failed, with secular Clerics succeeding in their place; such a change was made long before the XIII century.

[9] Yet at about the same time when the discipline of the Regulars was so greatly flourishing, under whom in 1142 the church was restored; they themselves also began to be roused by pious emulation to a better norm of living. For the church under them was renewed, and reduced into this form which it now has in the year 1142, as Franciotti testifies from an old inscription there. But I scarcely doubt that this succeeded with the alms offered to the honor of the new Patron Davinus vehemently advancing the work; and with much contributing to it, the most happy state of the Republic at that time, gradually rising to great power. For when Henry IV, in the year 1089, but with their dwellings turned into a Palace had absolved the city from the burden of the Imperial Palace and Hospice, where the Marquises of Tuscany and the Counts subordinate to them by Royal authority exercised judgments; it gradually began to raise itself to liberty, and to be ruled by its own discretion. This seems to have had its beginning under the maternal and pious dominion of Countess Matilda: since while she still lived the neighboring Florentines began to have a Potestas, elected with Imperial assent, and their historian Nicholas Tuccius says the same about the Lucans, in Mss. indicated to us by Florentinius. And the said Anciani indeed undoubtedly had their meetings in the old Imperial Palace, in this XII and the following century: almost wholly failed; but since it perhaps was ruinous and rather narrow, or even in a less convenient place (for it is not known where it was), and the Monastery of S. Michael, situated in the very forum, was vacant in a great part of itself; the Potestas and Anciani began to have it for a Palace, but to gather the greater Council in the very church; as is established from the Acts alleged by Franciotti.

[10] Meanwhile, just as with religion flagging in the following times, among the prosperities of peace and the adversities of wars, much must have departed from the cult of sacred things in that church; although a Dean was instituted there in the year 1519, so also the number and discipline of the Canons seems to have flowed away: of whom now it suffices to say, what is established from the history of the third Translation, to be given below, that when in the year 1546 the tomb of S. Davinus was opened, that church had, as even now it has, for a Commendatary Prior a Dean. For Franciotti teaches that this was ordained there by the authority of Leo X in the year 1519, with nine Canons and other Clerics, and this when the Canons either all or nearly all had now failed: since from public writings it can be taught, that 60 years before the Deanship was instituted, the same place had been handed over to certain Brothers of the Order of S. Augustine. And these were probably from the Regulars of S. Frigidianus: for the Augustinian Hermits, where 60 years before there had been some Augustinians. in Herrera or others, pretend nothing of right was there to themselves. And this would have given occasion to the Interpolator of the supplement of Chronicles, writing precisely at that time, of ascribing that church to the Order of Regulars; though not absolutely, as if it had been such from the year 1107; but inasmuch as it is presumed proved, that there were many such at that time in Etruria, and especially at Lucca; for in that city, he says, there are in the first place S. Frigidianus and S. Michael de Platea; and outside, a Bosco and two others, governed under one head, namely by the Prior of S. Frigidianus.

ACTS

By an Anonymous Author of nearly the same age.

From the Ms. of the Lateran Basilica, brought from Lucca to Rome.

Davinus, Pilgrim at Lucca in Etruria (S.)

BHL Number: 2114

FROM MS.

CHAPTER I.

Coming and death at Lucca: elevation of the body.

[1] From the report of certain witnesses it is known, To the praise and glory of our Lord Jesus Christ, who is wondrous and glorious in His Saints; to the edification of those reading and hearing, we have compendiously described the life, with the virtues of miracles, which our Lord Jesus Christ, through His servant Davinus, in the church of B. Michael the Archangel, which is called ad Forum, in the Lucan city, by many indications has deigned to work; as, by the report of ancient men and especially Catholics, they are found and made manifest to us.

[2] a This man of God therefore sprung from the parts of Armenia b, and was born of noble lineage, and was enriched and elevated with great riches and faculties.] But since from his earliest age of youth he persevered devoutly in the service of God, the Armenian Davinus, all things sold, hearing the command of the Lord; brought forth from the mouth of the same Lord to the rich man, If you wish to be perfect, Go and sell all that you have, and give to the poor, and come, follow me, and you shall have a treasure in heaven. Lk. 6, 20 Inflamed therefore with the ardor of the holy Spirit, he sold all things which pertained to him, and joyfully distributed to the poor in this world, that he might fulfill the Lord's command that he might be of the number of those of whom it is said, Blessed are the poor in Spirit, for theirs is the Kingdom of heaven. Mt. 5, 3 And when he was now thus stripped of all the glory and pomp of the world, he did, as the Lord says in the Gospel; He who would come after me, began to go on pilgrimage; let him deny himself, and take up his Cross, and follow me. Mt. 16, 24 Taking therefore the Cross of the Lord, in this way he followed the Lord Redeemer. He left all his dearest parents and kinsmen, with all his family and country, and set out abroad.

[3] In which pilgrimage, this Blessed Davinus in act and deed imitated David the eminent one of the Prophets. For as David fought and engaged with Goliath, and against the Philistines whom he conquered and overcame; so this Davinus, the Saint, girded and strengthened by divine help, conquered and trampled down Goliath, namely the devil, and the Philistines, that is his ministers, with all vices and the concupiscences of this world. For with assiduous vigils and prayers intent, he was offering to the Lord a victim immaculate and pleasing to God; but by fasts and abstinences he so wore down his body, that without any complaint he lived as a true worshipper of God in Christ: to whom that divine speech can truly be applied: Behold a man without complaint c, a true worshipper of God, abstaining himself from every evil work and remaining in his innocence. and Rome going to S. James Adorned and crowned therefore with these virtues, when now he had most ardently and at great length visited the sepulchre of the Lord, and other holy places, he came to the thresholds of the Apostles Peter and Paul. And when, with these and many other distinguished and venerable places which are held at Rome, he had with burning desire gone around, and devoutly traversed; at length to the thresholds of B. James the Apostle, who in the parts of Galicia is marvelously placed, he flamed with great desire to come, and with great ardor of mind to visit those holy places.

[4] Lodged at Lucca beside the Parish of S. Michael; With great desire then moving himself from the parts of the city of Rome, to one city of Tuscany, which is called Lucca, shining among the other cities of Tuscany, he chanced d to come. And when he had come to it, he was lodged in the house of a certain most noble matron, who was called Atha, who was of the parish and neighborhood of B. Michael the Archangel, which is called e ad-Forum. And when he remained with her for some days, and that man of God in his usual manner persevered in assiduous prayers and vigils, and with daily fasts wore down his body; and seized by sickness so that three times a week, with solemn days excepted, he was content with bread and water; the said matron understood him to be filled with the holy Spirit. And when he remained there for some time, weighed down with infirmity, and she exhibited very many benefits around him; now that servant of God, feeling himself approaching death, indicated to the said matron the day of his death. June 3, as he had foretold, having died, As the day therefore came, namely the third Nones of June f, at the same moment of the hour, as he had foretold, he gave back his soul to God, with heaven rejoicing and the said matron greatly grieving.

[5] So she, when she knew him to have the spirit of prophecy, because as he had foretold it happened; performing faithfully with the Priests the service around his venerable body, over whose sepulchre a woman flowing with blood used to pass. in the customary manner around the said church of B. Michael, with the highest devotion she honorably buried him. And when for some time he rested in the same place, and men and women indecently passed over his sepulchre; it happened that a certain woman, long detained by a flux of blood and exceedingly fatigued, walked over the sepulchre, and frequently sat. Which when she had often done, the servant of God Davinus appeared to her through a vision; forbidding her by foretelling, that she should no more pass over or sit upon his sepulchre: yet, with the Saint appearing she is healed, with divine clemency assenting and his intercessions, she was freed from that sickness. Who waking from sleep, gave immense thanks to the Lord; and declared to all so manifest a miracle. Wherefore at once going into the church, she vowed a vow to the Lord and to all His Saints, that she would no more pass over, nor sit upon his sepulchre: but for the whole time of her life would better observe and venerate, which was done.

[6] About the same time, then, a vine of wondrous beauty arises over his sepulchre; that there might appear how great and what kind of a man he had been, there a vine grows up again, salutary to the sick: and that he had stood grateful and acceptable to God: from whose vine many sick taking fruit, immediately, through God's grace and the merits of B. Davinus, deserved to obtain joyful health. Besides also at nocturnal times, incense prepared by Angelic hands, was seen continually to burn over his sepulchre. and at night by an invisible hand incense is offered up: Which the Clerics and neighbors of that place seeing, and hearing so great and such mighty wonders, struck with great fear, began to exhibit reverence around his sepulchre magnificently. And while they did this assiduously,

it happened that these so great miracles came to the ears of the Lord Bishop g Alexander, who afterwards presided over the Roman and Apostolic Church. [therefore by the order of the Bishop the body is brought to the altar of S. Luke.] By his order and counsel, with the highest honor they raised his Body from the sepulchre, and in the church of B. Michael the Archangel beside the altar of the most holy Luke, in a certain Chapel by Lord h [N.] prepared, they placed it honorably. i

Annotations required after the following Chapter.

CHAPTER II.

Miracles performed at the sepulchre of the deceased.

[7] After some time, then, a certain woman, the chambermaid of the said matron, At the sepulchre an energumena is freed, who had had very great compassion for her infirmity, and faithfully served her; it happened that on the second feria of the Resurrection of our Lord Jesus Christ, seized by a demon she was vexed. And when on the day of so illustrious a festivity, over an event of this kind, the greatest perturbation was made of men and women; with the Priests intervening they brought the same woman, and placed her in the church of B. Michael before his body. So while she lay too greatly torn by the vexation of the demon, half-alive, and as if placed in ecstasy; the said servant of God Davinus appeared through a vision, comforting her and saying: Be constant in the faith of Christ, and fear not: only approach my sepulchre, and in the name of my Lord Jesus Christ, you shall be freed. And when she, awakened, arose, with the Priests standing by her, she narrated that the servant of God had been present to her and spoken; and indicated how and in what manner he had exhorted her. But they made joyful, and giving thanks to God, with the highest devotion approaching his sepulchre, with divine clemency assenting, she was freed.

[8] At another time also, a certain most noble man, whose son oppressed was dying, while he was vowing a vow to God and to His servant Davinus for his son; The dying are healed, presently from the water with which his hand had been washed, he drank, and was made whole. At the same time also, when a certain pilgrim, deaf and dumb, had come to the church of B. Michael the Archangel, for the sake of seeking alms, and saw a great multitude of people around his sepulchre, with candles and lamps standing by; he himself deaf and dumb began venerably to remain, and with the mind by which he could humbly to entreat God. the deaf and dumb; And when he frequently did this on individual days, it came to pass, through the grace of our God the deliverer, that he received both hearing and speech. For such great good then, which God bestowed on that deaf and dumb man through the intercession of Blessed Davinus, he himself rendered such recompense to God and to Davinus His servant. For as long as he survived, from the service of that church and of B. Davinus he did not depart, cleaning the pavement of that church, and lighting the lamps, and with assiduous vigils and prayers around his sepulchre persevering. the blind, A certain young man also, deprived of the light of his eyes, when he came blind to his sepulchre; soon as his eyes were anointed with the water with which the hand of the man of God had been washed; by God's nod he received desirable sight. and the blind woman, But a certain girl, when through many years deprived of the light of her eyes, remained too greatly troubled, by imploring the Lord's mercy; going to the sepulchre of the man of God, while her eyes were anointed with the aforesaid water, with Christ's piety assenting, she received sight.

[9] At another time also, a certain woman of this city, exceedingly detained by a flux of blood, flowing with blood, and now almost placed at the exit of death; committing to memory she confessed that the said holy man had freed another woman from the same sickness. And when her parents and relatives had heard this, made joyful, hoping and trusting in her health, immediately going to the sepulchre of the man of God with great devotion, taking the cloth with which his body was covered, and the energumena: and returning as quickly as possible to her, they placed the cloth upon her: who at once, by the wondrous grace of God, was made whole. At another time also, a certain woman of the same place, who was called Imilia, seized by a demon began to be sharply vexed: whom as they led into the church, and placed her at the sepulchre of the man of God, to the praise of our Lord Jesus Christ and the merits of B. Davinus the Confessor, immediately with a great gnashing she began to vomit forth phlegm mixed with blood, in the manner of a beetle k; and by the wondrous grace of Almighty God she was immediately freed. of which those testify who saw and heard; There yet survive certain men, who about a certain blind man illuminated by him, and about a certain deaf and dumb man healed by him, also about the said woman freed by him, testify that they have seen and heard these things which we have just spoken, and many others. Of which many, lest the prolixity of miracles generate weariness, few are to be set forth.

[10] as also about a paralytic healed, Those same who still survive relate, that a certain paralytic, all his members dissolved, when a long time having been brought stood before the sepulchre of the man of God; wondrously began to rise, and to cry with a great voice and say, Thanks to God, because the Lord has freed me through this His servant Davinus. Who for a long time stood in the church, and as much as he could studied to serve the Lord and that church, manifesting and declaring to all this manifest miracle. A certain noble man also of our city, when sharply vexed by acute fevers, and despaired of life by physicians; by the counsel of certain men, who too greatly were saddened at his death, because they uniquely loved one another, they brought him before the sepulchre of the man of God. And they made a vow for the sick man and dearest friend, the fevers being cured, to the Lord and to the Most Blessed Davinus his Confessor, that if God by the merits of the Most Blessed Davinus should grant him life, that they would cover his sepulchre honorifically with a wondrous pall, which they would offer to God and to that Saint. Who immediately, through God's grace, began to have sleep; and, before he went out of the church, with health recovered on his own feet returned to his home.

[11] A certain Canon also of our church, when he had heard and seen so many and such great miracles, and a Canon punished trying to take away a finger. desiring to have something of his Relics; in the dead of night arose, and going secretly to his sepulchre, at once opened it, and tried to take away his finger. But when he had grasped the said finger, suddenly by the wondrous power of God he himself was seized. And when the Clerics and laymen, who had come to Matins, had found him so; began to marvel, and to rebuke him why he remained so. He, blushing exceedingly and most greatly fearing, confessed his guilt. The Clerics meeting therefore and a very great multitude of people (when he still could not be freed, nor absolved) began with the highest devotion to make litanies and prayers to God, that He would not do according to his offenses, but, through the merits of His Most Blessed Confessor Davinus, would deign to free and absolve him; and so, through the grace of our God the deliverer, and the great instance of the prayers of the people and all the Clerics, he was freed from the danger of so great presumption. l

[12] These things have been written, to declare and manifest the sanctity and goodness of this so holy and excellent man of God; Epilogue first that hearing and imitating his life and sanctity, we may deserve to have glory and beatitude with him in the heavens; enjoying also sempiternal joys, we may be able to resound God's praises perennially with His elect. Thus far the Lucan Codex with the Dean of S. Michael, in which I have said the original perhaps, or certainly the older character, and a second: is renewed with a more recent superinduced: but the writer of the Lateran Codex, finding the conclusion comprehended in fewer words, somewhere adorned with a more prolix phrase, preferred to double the same, than to omit what he had found: so in the said Lateran Codex it is also read besides thus. These and many other (as we have said before) great miracles the Lord worked through His servant Davinus: but these things have been written to the glory and praise of Almighty God; who is truly wondrous in His Saints; and to the honor of His Blessed Confessor Davinus, that we may know and believe what great and what kind of man of the Lord he was, with an exhortation to celebrate the feast rightly. and that we may most devoutly and with the greatest reverence celebrate and honor the day of his most sacred death, which was on the third Nones of June; that by his merits and most pious intercessions we may deserve to obtain the reward, promised by Jesus Christ our Lord and Redeemer; and also to reign with the same Most Blessed Davinus the Confessor in sempiternal glory: through our Lord Jesus Christ, who with the Father and the Holy Spirit lives, and reigns God for ages of ages. Amen.

ANNOTATIONS D. P.

within an earthen chest, and that this was enclosed within another marble one, honest and decent, in the altar of S. Luke, with an inscription placed outside, which would indicate that there was the body of S. Davinus. But from number 9 and 11 it manifestly appears that only an earthen chest was used in the beginning, and indeed such as could easily be opened and closed.

EPITAPH

Anciently cut on the marble chest.

Davinus, Pilgrim at Lucca in Etruria (S.)

That the perpetual life of your Confessors may be, / You bring about, from their pious merits, O good Christ. / Among whom, behold, this pious Davinus lies emeritus, / Coming to Lucca from the parts of Armenia. / He studied to confer a thousand miracles of life, / For he restored gait to the lame, eyes to the blind. / So he made the sick cured in this manner; / And dismissing the ground, he passed thence to the pole. / After the waves of the world he departed where there is no grief, / And found rest, rejoices to have the day. / Woman and man pray, when whoever labors with disease; / This Saint is moved; health comes, as he himself gives.

With these verses was sculpted the Marble Chest, containing the earthen one; and that the verses might be more conspicuous, the letters were smeared with gold: but in the Translation of the chest to the altar, of which presently, it pleased the author of it to remove the same verses from the eyes, because perhaps the simplicity of style displeased, and to move them against the wall, and so to exhibit the other side pure from any title conspicuous; by which it happened that Franciotti did not know, that on the other side the Epitaph was hidden. But when in the year 1641 the last or fifth translation was to be made, the elder Florentinius saw and transcribed the Epitaph, from whose papers submitted by his son I have given it above. The time of the earthen chest enclosed in the marble, or of the second translation, escapes me: this meanwhile, or perhaps the first, I believe to be noted by the Brussels Carthusians in their additions to Usuard, but with the name wrongly written, on May 20 with these words, Translation of S. Davinus in the city of Lucca.

APPENDIX

On the third, fourth, and fifth translation.

Davinus, Pilgrim at Lucca in Etruria (S.)

BY THE AUTHOR D. P.

[13] After the first Translation of the sacred body, by which it was translated from the cemetery to the church; and then, In the year 1547 the body was found nearly whole, after the Acts were written, placed in the marble chest, which can be reckoned the second Translation; that ought to be called the third which the Lucan Codex suggests, already named several times: which, with the same Acts described, in a smaller and more recent character exhibits what follows: For the perpetual memory of the matter, let it cleave to the minds of readers and be fixed there, how on the fifth Kalends of August, in the year from the Virgin's birth-giving 1547, to the effect that the altar and chapel of S. Davinus might be better adorned, his sepulchre was necessarily put down from its place and opened; and his holy cadaver found, existing in an earthen well-baked chest, in another marble enclosed and existing whole, with the head dried out, and the teeth whole, the lips and nose a little eaten away; the thighs, knees, legs, with the left foot whole with the skin, but the flesh only dried up: the other members of the body united, only flesh and skin lacking, with the left arm whole; the right a little after his death removed, which adorned with silver is daily shown in the church. Three linen cloths, covered with three linens. wondrous to behold! were found whole, of good quality and white color, as if on the said day they had nearly been placed there. The first, namely, of linen, of two arms' length, but one arm's width, which covered his head. The second was of taffeta, as is commonly said, white, of four arms' length, but of one arm's width, which covered his whole body above extended. The third, of linen on top, of the said length and the same width, which similarly covered the whole body, with a red Cross in the middle painted: and the chest was covered above with a wooden board. There were in the said chest palms, candles (as is believed) blessed, four wooden staves, of half an arm each, and one small crozier: nothing eaten away, namely sound and whole in every part of them they appeared.

[14] Which holy cadaver, adorned as was fitting, on the III of the Ides of September 1547, and translated on September 11, in the said chest and with the aforesaid linens and things, for five hours, in the church, that it might be publicly seen, was placed. And a thing wondrous and beautiful to see, what a multitude of the faithful, and with what religion, to such a pious and divine spectacle, on the same day flowed together. On the said day, at the 23rd hour, the said holy cadaver, with all the aforementioned discovered ornaments and things, with nothing added, nothing diminished, just as it had been found so it was covered, and honorably hidden in its double chest, and placed at its altar as is seen; then in the church of S. Michael with Silvester Gilio of Lucca, Dean II, residing. The same Franciotti narrating in Italian, says that the whole matter was acted by the mandate of the said Silvester, and what in the said Memory are called wooden staves, he teaches that they fitted together among themselves, completing the form and measure of a staff fit for pilgrims, from which now the said crozier, or little iron handle, is missing; such as is seen everywhere in such, and from which pilgrims of this kind for the most part bear a little gourd or shell hung up, or something similar. The lower part also excavated, shows a trace of the iron point, with which the staff was fortified, and which now also is missing. with the staff and hat preserved equally. Of the arm finally preserved separately he indicates, that on the day of the feast of this Saint it is exposed together with a certain hat of his, made after the manner of his country, and through so many centuries marvelously preserved: which is equally offered to the people, eagerly running to give a kiss; about which also Philip Ferrari in the Notes to this day so writes. In the said church there is preserved the hat of Davinus, which placed on the head of the sick, is wont either to take away the evil or to lighten it.

[15] The same was done in the year 1592 on September 3. Again in the said Codex, and again in another character, these things are read: On the III day of September 1592, the Illustrious and most Reverend Martin Gilius did the same, which above had been done; and found in the chest of S. Davinus the same things which had been found, as said above: and the sepulchre was moved from its place, and placed at the high altar of the said church. And the said body in its chest was placed during the day in the middle of the said church, where it stood for at least six hours in the morning: and the said most Reverend Lord Dean celebrated a pontifical Mass in the usual manner: which finished, the body was placed back in the aforesaid place: and of these things are many Religious witnesses, and especially I John Baptist Stephani, in the said church a Cleric of the Seminary, who wrote these words with my own hand. Which similarly related in Italian, Franciotti again adds: and the body brought to the major altar, It is held from the tradition of elders, that every year a band of pilgrims from Armenia were accustomed to come, to devoutly venerate their holy fellow-countryman: and when there had come hither a certain Bishop of that nation; after the holy body was greeted, entering the sacristy, he asked for the book on the life and miracles of the Saint; and to it he subscribed, first in Armenian letters, then in Italian, in both idioms: Davinus, pilgrim to S. James, died at Lucca, and alive and dead did many miracles: but he was Armenian by nation: I John the Armenian Bishop wrote the aforesaid words, in the year 1596, in the year 1596 and 1610 honored by the Armenians, on the 16th day of July, in the sacristy of S. Michael. He who took care that the aforesaid authentic things be described to us, the most Illustrious Marius Florentinius, at the same time exhibited annexed to them, and omitted by Franciotti, this attestation: I James Pinelli was present, when the said Bishop wrote the premises; likewise at the translation made from the chapel, which is at the entrance of the gate of S. Lucia, where now is the confessional of the Lord Dean, to the high altar.

[16] His book Franciotti published in 1613; what follows, done three years before, the same describes thus: When in the year 1610 Count Saffi of Arabia from Armenia was returning to Rome, sent there by the King of the Persians, demanding aid against the Turks; and coming to Lucca was received with great honor; he asked where his holy fellow-countryman rested, showing that he knew previously about him, that at Lucca he was held buried. the Armenians persuaded Davinus to be Armenian; He was therefore led to the church of S. Michael with his retinue, affirming that he was Armenian by nation; and certain Armenian Priests, now staying at Rome, affirm the same. Thus far Franciotti, whose indication of the country of the Saint, leaning on the common tradition among the Lucans, I have so much the more confidently followed, the manifest gap of the Acts described to us at Rome being supplied from the Lucan, although of a much more recent character transcript; that it may be permitted to presume, that the same words were so expressed in the older character also on the parchment itself, and the indolence of one librarian was faithfully supplied by another more accurate: but consequently it was permitted to presume, that the fact that Davinus was Armenian, was had from the very mouth of the Saint himself, his language, or his habit, by the same ones who gave hospitality to the living, and burial to the dead.

[17] [with a more certain foundation, as it is permitted to presume, than that by which S. Servatius is believed to be Armenian,] But if such presumption of knowledge, as held from of old, although it may seem very rational, were not sufficiently founded in truth; I would be compelled to fear that the determination resting on it of the province from which the Saint came, would also be ruinous, and similar to that, by which our people of Maastricht in Belgium suffered themselves to be persuaded about the year 940, that their S. Servatius, whose Acts we have illustrated on May 13, was born in Armenia, son of Emiu, son of Eliud, brother of S. Elizabeth, from whom in Judaea was born S. John the Baptist; and so much so, that as this one was a kinsman of Christ the Lord in the third degree, so that one was in the fourth. But why do I seek an example so far away? when at Lucca we have S. Frigidianus the Bishop; about whom before nothing was known, except what about him S. Gregory Pope had written in book 3 Dial. c. 9 (just as about S. Servatius nothing was known, except what S. Gregory of Tours had handed down about him), some Irishman came to Lucca, and asserting that Frigidianus was the son of the King of Ulster in Ireland, fitted to him the Acts of S. Finnian or Finbarr, Bishop of Magbil among his own; such as now everywhere in old Legendaries exist at Lucca and elsewhere. So once an opinion was taken up about S. Davinus, so easily could the pious Armenians later be induced to institute an annual pilgrimage to visit his body; and S. Frigidianus the Irishman. which from similar error was made, we have taught, on the History of the Elevation of S. Symeon, at Trier under the Archbishop

Poppo deceased, that to the tomb of Poppo himself raised in the same church the Danes annually came venerably, persuaded that he was the Apostle of their nation, because another of the same name, but far older than him, the Bishop of Schleswig, had preached the faith among them. But suspicion concerning Davinus is increased by his name itself, no more Armenian than the name of Frigidianus is Irish; as it is an Italian diminutive of the name David, just as Tobias the Younger we have seen called Tobinus by the people of Pavia on May 10, treating of S. Job; whose body and that of both Tobiases they say were with themselves. But the name of Davinus could have been added to the Saint, for the cause of hiding; just as many on pilgrimage are wont to be called with a changed name; and so this in no way prevents that he was truly Armenian.

[18] But these things being said in passing, I come to the last translation of S. Davinus, of which the printed Italian narrates this. In the year 1646 D. Ignatius Gigli, at present Dean, intent on increasing popular piety and amplifying divine glory, In the year 1646 the body was clothed with a pilgrim's garment, ordered the Saint to be again put down from the high altar, where he remained hidden from the eyes of his devotees; and found the body in entirely the same state in which his predecessors had found it; and legitimately recognized determined that it should be placed back in the same place; with this difference, that the body, before naked in the chest, should be clothed in the habit of a pilgrim; and that what had been earthen should be made of cypress, and covered with cloth woven with gold; and restored to the marble chest, through a transparent crystal in it, might satisfy the eyes of those desiring piously to contemplate. The said earthen chest the same Lord Dean wished to benefit the sick, by placing it at the major door of the church, whence all might pour water, blessed in the customary rite; with the same success, with which water once poured over his hand preserved a dying boy among the living. For why should not that one, and into the cypress chest which through momentary contact had attracted virtue, participate in it, the guardian for so many years of the whole body? That this might stand by perennial memory, sculpted in marble, with letters smeared with gold, this title is above the said earthen vessel. This earthen vessel, whence now water is piously administered to the sick, kept the treasure of the body of S. Davinus, by the work of Alexander II Supreme Pontiff for 585 years; until Ignatius Gilius the Dean, intent on increasing piety, commissioned it to be placed here for this use in the year 1647. the earthen vessel transferred to the use of blessed water These things I was able to observe, I Francis Maria Florentinius, on the 15th day of July 1646, and to note hastily: which when he excuses, I believed it was permitted to me to render the impromptu phrase somewhat more elegant; just as he himself would have done, had he wished to fit his testimony to the press, written only for private memory.

[19] Present at this act, the same elder Florentinius, not only took care to bring back to the light the Epitaph, hidden for many years, just as I have exhibited it above; but also with peculiar zeal observed the state of the whole body then inspected, and left it consigned to letters, in nearly these words composed: The body of this Saint is whole as to the bones, Florentinius accurately describing it, and especially the head; but in many places the flesh appears altogether dried up; and with only the muscles and skin preserved, it retains its former form somehow. One of the arms is missing, and the right thigh likewise, and one foot. The cranium, above bared, in the place of the coronal suture, retains the trace of a deep blow; perhaps inflicted with a mattock, when the diggers were working at digging up the body, of which they believed they would find nothing except bare bones; but with the head whole uncovered against hope, they then more cautiously proceeded in removing the rest of the earth, and so the body remained safe: which although by the lapse of time it has suffered some alteration; yet there appeared, even after nearly six hundred years, as Florentinius writes, in the head itself, the eyes with their tunics, but dried up: the nostrils, not consumed, but perhaps in the first burial pressed down and dried up by the weight of the incumbent earth; he notes the great wound inflicted to the head, the upper lip, almost consumed, by which it happens that all the teeth appear: but the lower lip is entirely whole, with the chin and especially the right cheek: the right ear also pressed down, but whole: such finally is the whole face, that those to whom he was known alive, if they were present, perhaps even dead he would be recognized: yet the hair and beard nowhere appear.

[20] the state of each member, The throat and surrounding parts are whole. The right elbow with the hand, deposited separately in a silver case, around its middle and at the outer part of the hand is clothed with flesh; as also the index finger, still whole. But in the inner part of the hand appear the heads of the muscles, which are called tendons; as also in the other hand: but in both hands some fingers are missing, perhaps torn off by indiscreet devotion. Those that remain whole in the right are two, and the smallest in the left, are recurved: not as they are wont to be curved in the dying, but as in the act of a hand lifted up to pray, or grasping something with them. The whole body and chest exudes a pleasing odor, not however soft, nor aromatic, but unknown: and altogether similar is the odor of the arm, in the silver case so long shut up, which most certainly I deserved to perceive, the wondrous odor of all, though a sinner unworthy, when I kissed it over the bare flesh. The body's stature is large, even greater is the measure of the head with preserved proportion, corresponding to that great purple hat, which is placed on the heads of the faithful each year, and is found in no way worn down hitherto. In the same chest besides certain other things were found fragments of linen and silken garments, woven with gold, especially part of a full-silk sleeve striped with gold: also a light silken white cloth spread on the body; and certain other things, and another in the manner of a sepulchral linen of silk, variegated with many colors. Also a traveling staff, hollow within, divided into four or five parts, which could be joined to each other; but at the lowest there could have long clung an iron point, for the protection of the bearer. Finally a wooden crutch, of a cubit's length, the testimony of some wondrous cure.

[21] On July 29 the body was exposed on the altar conspicuous: I return to the context of the Italian printed, interpolated for the sake of hearing Florentinius. On the day, as is said there, of the 29th of July and the same Lord's Day, the sacred body appeared in the church, above the high altar, within a crystalline chest, surrounded with clouds artificially woven and a choir of Angels flying among them; two of which also, placed on either side, seemed to offer incense; as if repeating the obedience of thurification which they once had borne to his first tomb. To these was added a huge abundance of burning candles, and through those crystals into the hearts of the citizens transfused rays of the purest devotion. The beautiful face of the church, now splendidly embellished with new ornaments, excited passersby to a desire of seeing the inner adornment: which truly was so great, Mass is sung before it, as on such an occasion magnificence and religion could confer. Nor were there lacking among the artistic paintings, eulogies of equal erudition, ingeniously expressed in Latin sentences, to explain some more illustrious miracles of the Saint. Meanwhile came the hour of the more solemn Mass: at which appeared the most Excellent Lord Rectors of the city, with that piety and devotion toward the Saint, which has always been proper to this Republic, suppliantly invited and asked by the Dean; who clothed Episcopally sang the same Mass, with four choirs of most skilled musicians singing together.

[22] On the following day, with Vespers sung with equal solemnity, the sacred body was carried around through the city processionally, in the same crystalline chest: to bearing which, besides the more noble Priests designated for this, and on the 20th [sic, 30th it is carried in procession.] their work and shoulders were lent by certain Lord Armenian merchants, who, admonished by the same Lord Dean, had come hither from Leghorn to the number of twelve, with their Consul D. Antonio Borgii, and with the same affection of devotion, with which their elders had been wont to revere the Saint of the same nation as themselves. To them also was conveyed the honor of bearing above the most glorious body the baldachin: in which ministry they no less edified the souls of the watching citizens, than they themselves displayed by mouth and habit signal and cordial piety. The same finally, with generous liberality, with Armenian merchants from Leghorn accompanying; offered one hundred forty pounds of wax; and dismissed with great satisfaction, they left a chirograph, signed with their own hands and Armenian letters, of the sum of two hundred scudi, with which a lamp would be fabricated, to burn continually before the Saint. The frequency of the people running together from everywhere was among the greatest, which were ever seen in this city in this century. But what miracles on this occasion were performed by S. Davinus, what graces divinely conferred on those piously invoking him, although they have been many, yet are concealed by reverent silence, until according to the sacred rites of the Church they have been examined and approved.

[23] To this also makes that, what in the praised Codex was most recently subscribed in Italian words, in this sense. Jesus, Mary. On the 30th day of July, 1646 at Lucca. We the undersigned, in Armenian and Italian characters, declare, as they themselves left attested by their own chirographs, that on the recent past day we were present at the function and translation processionally made of the most glorious S. Davinus, the Armenian and our fellow-countryman; and sufficiently and fully we recognized him as such, and were by the most Illustrious and most Reverend Lord Ignatius Giglii, the most worthy Dean, with the highest benevolence and honor permitted to apply our hands in carrying both the most glorious body and the baldachin. But we give thanks first to the divine Majesty, then to the Saint himself, that they inspired the said most Illustrious and most Reverend Lord, that he should make known to us for the greater part the miracles performed by the same Saint: for whose knowledge we believe ourselves obligated, not only ourselves, but also any other men of our nation, who being at Leghorn or elsewhere, on account of their occupations could not come here, but through us mediating they shall come to know the same; the whole of our country, and our nation diffused on every side. Amen. Then follow the Armenian subscriptions, and afterwards the Italian, in this manner.

I Coggia Zaffar, of Coggia Sinan, of Sisi in the East near Aleppo, affirm. I Bairam Cilibi, of Coggia Mapscia, of Caesarea of the East, affirm. I Coggia Budache, Catergiolis, of Caesarea of the East, affirm. I James Cilibi, of Coggia Varicamesciae, of Ingurbi of the East, affirm. I Coggia Alexander, of Coggia Carsar, of Torrit, affirm. I Coggia Bagori, of Usumus Jaramos, of Caesarea, affirm. I Coggia Ponos, of Bogos, of Smyrna, affirm. I John, of Coggia Morattus, of Smyrna, affirm. I Matthias Liorgius, of Smyrna, affirm. I Antonio, son of Peter Borghi the Florentine, as Consul of the Eastern Armenian nation, affirm all, and translated into the Italian language from Armenian the premised twelve names: I saw and was present, on the day and place aforementioned, and signed myself with my own hand.

✠ Antonio Borghi aforesaid.

[24] in Armenian and Latin language, There stand also other Armenian names, with translation into the Italian language in the following manner.

Coggia Serchis, of Aslam, from Vor near Persia. Coggia Aslam, of Paul Borcosis of Chaisseria. Coggia Esai Mussos, of Noschevanor. Coggia Marias, Lechdi, of Vam.

These came together with Lord Alexander, of Coggia Corsar of Toratt aforesaid, to see the body of the glorious S. Davinus, on the 22nd day of October of the year 1646: but they came to this expressly from Leghorn. Ignatius Gigli the Lucan Dean.

In these the word Coggia is a proper title of Merchants, as signifying Rich to the Armenians.

[25] I return to Franciotti; for there remains something which I should note in the image of the Saint, which he prefixes cut on a wooden tablet to the Life printed by him, just as he prefixes his image to other Lives of Lucan Saints. That represents a very aged old man, of great leanness and prolix beard, clothed in a long tunic and ample pallium, with an even more ample hat on his head, Image of the Saint in Franciotti from which on either temple hangs a long and large infula, but above on it is seen sewn a Cross of another material, such almost as is that of the Knights of S. John of Jerusalem, or (as they are now called) of Malta; which Cross extended to the very edge of the brim, pervades the whole surface of the hat, almost in that manner in which John Beccus, Patriarch of Constantinople, is represented to me in the Euchologium of James Goar page 113, the one who in the year 1277, a Synod having been celebrated, condemned the schism, and, constant in the truth once received of Catholic unity, has the appearance of an aged Bishop, under the schismatic Andronicus preferred to yield his dignity, in the year 1284, and to lack liberty, dying in prison, than to return to his vomit. That you may better conceive that similarity of both hats, Reader, behold here both images sculpted together. Seeing these, and believing that some ancient and true effigy of S. Davinus shone forth to Franciotti, but you may convict this of falsity before the seen body you are vehemently deceived, and easily you will suspect that Davinus came altogether aged and died, perhaps even was a Bishop of his nation. But suspend your mind a little, and inspect the true delineation of the body partly whole, just as the younger Florentinius sent it to us most accurately delineated, and such as I saw it in the year 1661. For I am deceived, unless you judge with me, that you see the cadaver of a robust young man, and indeed still beardless: then truly, just as the present habit makes nothing sacred to be opined; so neither in the old will anything such have appeared, the form of the hat will teach, which the Saint brought to Lucca, where it is even now preserved, with the hat. such as I have caused here to be hung within the chest at the feet, plainly common and lay.

[26] This delineation was accompanied by a letter, which rightly will close the present Appendix, That inspected again in the year 1689, a witness of today's state, in which the holy body is wont to be shown. On the 5th day of June of this year 1689, I diligently perused the body of S. Davinus, with the most Reverend D. Martin Giglio Dean of the same church standing by (you would say that this Deanship is bound to the family of the Gigli, as if from the beginning, for this is now the fourth occurring to us); and before the most learned Canon Arneus Saminiatius; and I noted that it had been replaced in the cypress chest (which fills another marble one, constituting the altar) adorned within with attalic and red silk, and from the front part closed with transparent Venetian crystals; over which a curtain of cloth, woven with silver and blue silk, is drawn; then the chest is shut with movable grates of gilded wood. The body is clothed with a short tunic, of very thin silk, of janthine or violet color. About the shoulders and breast a cloak, not of skin, but of silk, is superimposed on the garment, fitted in the manner of pilgrims, of the same silk and color: to the left side of which adheres a sea-shell, as pilgrims returning from the shrine of S. James of Galicia are often wont to bear. The legs and feet are clothed with stockings of textile silk of a vine-color. again most accurately he is described: An amice, painted with various flowers with needle, hangs from his neck in the manner of a collar; also a golden plate, hung by a silken thread, bearing the image of the Crucified, perhaps the gift of some devout man. About the loins the body is girded with a wholly silken belt of flame color. The head is covered with a hood of villous purple silk, and is supported by two cushions of attalic work, of which the upper is of white color, the lower of violet. The length of the traveling staff, of old wood hollowed within, is about seven palms; but of the body, as now it lies in the chest, no more than eight. Which when I marveled, mindful that my father had written that the man had been of lofty stature; I detected that the bones of the legs had been somewhat shortened, because the venerable body exceeding the length of the high altar, otherwise within it could not aptly be placed: but who knows whether by the same, I might almost say barbarous piety, something was not also taken from the dorsal spine: which also two Canons still surviving affirm; and to them agrees the measure of the earthen chest more than three ells, which is credible to have been proportioned to the body.

[28] with things equally preserved in the chest. In the aforesaid chest, another little chest, ornamented with silk and gold, is seen, surrounded by crystals, in which I think are preserved ancient fragments of garments and the other things, which before the new ornament covered the sacred body. Near to this a crystalline vessel is placed. The hood which is preserved outside the chest and shown, is made of wool, seamless and villous of red color. But lest in anything the son seem to contradict the father, and the delineation sent from him seem to discrepate from his report; from a later letter sent to me I note the following words: When my father noted with the pen what you have read at number 19 and 20, the right elbow with the hand was indeed kept in the silver case, and on the festivity of S. Davinus was shown to the people, and was offered to them for a kiss: but when the sacred body, as I have said, was ornamented with more elegant garments, to be publicly exposed to the veneration of all, and thereafter also on certain particular occasions to be offered to the sight of more honorable persons, devoutly asking for it; the hand with the bone of the elbow was placed back in its place, and bound with thinner silver filaments to the rest of the arm; and only the smaller bone of the elbow remained in the said silver case, and thus on the festivity of the said Saint alone now it is wont to be exposed.

[29] The earthen chest, in which the body of the Saint at first lay, of the length of which I have said above, is placed at the right side of the major door, and is preserved in honor, outside with Carrarese marbles, but with an iron, The earthen chest itself, to what use it now serves. but gilded grate, surrounded: and on the feast day of the Saint himself it is filled with water, which to those devoutly asking is offered to be drunk. But above the chest itself overhangs a marble tablet, written with golden letters in this manner: This earthen vessel, whence now water is piously administered to the sick, kept the treasure of the body of S. Davinus, by the work of Alexander II Supreme Pontiff, for 585 years; until Ignatius Giglius the Dean, intent on increasing piety, commissioned it to be placed here for this use, in the year of the Lord 1647.