Pelagius

ON SAINT PELAGIUS,

MARTYR AT CORDOVA IN SPAIN.

A. DCCCCXXV.

PREFATORY COMMENTARY.

Concerning the writers of the Acts, around the kind of death differing, the translations and the cult.

Pelagius, Martyr, at Cordova in Spain (S.)

BY D. P.

Ambrosius Morales of Cordova, Royal Historian, having published in the year MDLXXII the works of D. Eulogius, Martyr of Cordova, of the Christian commonwealth and especially of the history of the Saints most excellently deserving, The Acts published by Ambrosius Morales having enumerated by him the Martyrs, subjoined a few who, not many years after, under the same impious Kings of the Arabs, suffered; beginning from D. Eugenia, of whom we treated on the XXVI of March among the Omitted, because nothing yet is clear concerning her ancient cult. Then proceeding to S. Pelagius, he prefaces thus: Two years after D. Eugenia, that is, in the year of the Lord's nativity DCCCXXV, on the XXVI day of the month of June, which in that year fell on a Sunday, at Cordova D. Pelagius was crowned with a martyrdom most celebrated throughout the whole church of Spain even to this day. Of whose glorious triumph the fame, although it spread illustrious also to foreign regions, and penetrated forthwith even to Saxony, a most remote region; and there moved Roswitha, a most renowned Virgin, to describe and celebrate the victory of this most holy Martyr in a heroic poem with signal proclamation; and our own ancient historians make mention of him; and many churches throughout Spain, in their Matin Lessons, retain the series of his Martyrdom: yet I will here append that history of the Martyr which (as will appear in its place) seems to have been written in the very days of the martyrdom, by one who then lived and was present.

[2] from the most ancient Cardeña Ms. It is contained in a very ancient codex, written in Gothic letters on parchment, which was once in the distinguished monastery of S. Peter of Cardeña, of the Order of S. Benedict, near Burgos, the most noble city, and is now preserved in the Royal one of S. Lawrence at the town of the Escorial. The codex also of the holy Church of Toledo, the Sanctoral, called Smaragdine, exceedingly ancient, has the same history of S. Pelagius in the same words. We have seen it also in the old Sanctoral of the church of Tuy: for there the people of Tuy concelebrate with solemn pomp in the Sacred rites the native Martyr and their own citizen. Hence therefore Prudentius Sandoval, in the Antiquities of the Church of Tuy, and from a similar one of Tuy by Sandoval. himself Bishop of the same in the year MDCX, reprinted it taken immediately thence: then others and others from one or the other; but either in the vulgar idiom or in a more contracted style; and finally word for word again John Tamayus de Salazar, in his Spanish Martyrology, whom it will not irk us to imitate. But since everywhere all things had been most corruptly written, besides that many things seemed obscure, which was of those times; we, says Morales, in whatever way we could, changing almost nothing, have emended them. We have therefore collated both the edition of Morales and of Sandoval; and have learned that the emendation of the former contained itself wholly within scribal errors, proper to the Spanish dialect, as "devacati" for "debacchati." But very few others, rightly and according to the author's sense changed, the diversity of the Reading will prove, in three places only to be noted in the margin.

[3] In the Cardeña Codex this title was present: The Life or Passion of S. Pelagius the Martyr, In that one was present the name of Raguel the Priest. who suffered in the city of Cordova, under King Habdarraghman, on the VI of the Kalends of July: and in the margin was added, Raguel the Priest was the teacher (doctor) of this Cordovan Passion. This Morales thinks is to be taken as if it were written, Raguel the Priest of Cordova was the writer of this Passion: then he notes that this Raguel lived in the very time of S. Pelagius, so that he could have seen his Martyrdom: for he asserts that he heard from the companions of that same Martyr, bound together with him, the things which he writes concerning his illustrious sanctity … He speaks also of the burial of the holy Martyr, as though the body and head still remain at Cordova, in which not all things are equally certain, without any mention of the translating of the body which had then been made; although nevertheless between the Martyrdom and the Legation of King Sancho, sent to ask back the same, only XXXV years intervened. The companions are not silent, says the author at num. 4, and fame is not silent: but nowhere does he indicate himself to be present: and where he says that the body was laid apart, he makes us doubt whether he wrote with sufficient certainty, that one of the ministers raging upon him cut off his arm at the root, another cut off his legs: Roswitha narrating the matter far otherwise, and differing from the relation of Roswitha, and as if the Martyr were cast by a balista across the walls and the river, and found unharmed, only diminished in his head, the rest of his body being plunged into the river: which, cast up to the bank without the head, the fishermen found, and elsewhere afterward others the head; whence afterward it happened that the faithful doubted whether both, or at least one of the two, were truly of S. Pelagius.

[4] who flourished under Otto II in Saxony, Roswitha, or Hroswitha, otherwise Roswid, with a name formed from feeding horses, or from the red and white colors, lived in the monastery of Gandersheim of the Duchy now of Brunswick among the Saxons, which in the year DCCCXLII Liudolf, Duke of Saxony, founded, and Altfrid, Bishop of Hildesheim, enriched: and because she wrote the deeds of the Emperor Otto the first, by command of Otto the second, being not only powerful in Latin verse, but also learned in Greek; Trithemius in the Chronicle of Hirsau referred her to the year DCCCCLXXX, and as to the kind of death, used a more distinct author, after which Otto the second yet lived three years, and Otto III began to reign. And Gandersheim, by the rivers Weser and Leine, is an easy ascent for merchants coming from Spain, so much so that some one of the Saxon traders, who was then present at Cordova when the matter was being done, could write or report into his own country things equally certain or even more certain, as to the manner, than any of the Cordovan Christians, to whom it was less safe to be present at such spectacles, as being more exposed to the envy and suspicion of the Barbarians. Thus far therefore the narration of Roswitha ought not to be suspect; granted that she had less distinctly known the age of the Martyr, and the space of time spent in prison, and the kind of it; and so believed him to be the son of a Duke of the Christians captured by the Barbarians, who had been the cousin of their Bishop; nor cared or knew to name the temples at which the Relics were buried.

[5] though less informed about other matters. I know not whether Roswitha was yet born when the matter was being done at Cordova; and so she could scarcely have written about S. Pelagius before the year DCCCCL, and rendered in verses the things which she had received written in a semi-barbarous manner. But she could, from her own imperfect and rude conception concerning the affairs of the Cordovans and the Saracens, give to both, when Cordova was being taken, a King; and to the Saracens also, whom she heard to be held Pagans, feign them Idolaters; errors easily to be pardoned in a Virgin living so far away. We, as we received it, so we give it from the edition of her Poems, Her Poem is here reprinted, but more emended. procured at Nuremberg in the year MDCI by Conrad Celtes, the first laureate Poet in Germany: who however did not correct all the printer's errors, frequent in such matters; but left many to be emended by us by conjecture, as will appear from the margin, laden with indications of the erring ancient writing: for we think this pertains to fidelity. Without corrections of this kind, Tamayus, having obtained a transcript from Bolland, reprinted most things unemended; nor did he labor in the Notes, Another who wrote from the relation of Raguel, to teach the reader what difference there was between the narration of Roswitha and of Raguel. Concerning her, what I think, I have already explained; concerning him also I have begun to say, that he was neither present at Cordova, although by birth perhaps he was a Cordovan, and therefore was believed to have explored the matter more diligently; nor does he seem to have written anything, but, wishing to write, for some church which had embraced the cult of the new Martyr, taught the things which he knew or thought he knew.

[6] But whether his relation was written before Roswitha elaborated her poem in Saxony, he seems to have written for the Church of Tuy, I shall not easily say: one thing I seem able to define, that he did it not very long before the year DCCCCLX, since the writer thus begins, In those times when a most savage tempest had arisen against the Christians, which words

are apt to indicate a notable interval of time. More uncertain is for which Church this Passion was first written. The Author indeed thus invokes the Martyr, Be a patron to the Church, and cherish it with unwearied protections, which thou seest serving thee with the dutiful service of its vows, that it may have thee before God as a Patron, whom Galicia holds as sprung from her, but Cordova holds glorious which first received the cult of the Saint, by the blood of Martyrdom. Yet such was not the state of the church of Cordova, groaning under the yoke of the Moors, that it should dare to compose an Office for a Martyr slain by them, and to celebrate him more festively. Therefore the particle "but" I shall interpret, although; and I shall suspect that in the church of Tuy, for whose Bishop he had been given into captivity, was the beginning made of publicly invoking him. For such a suspicion is favored by this, that besides the history of the Passion, found also elsewhere, in that alone was found, and therefore probably composed, a whole proper Office with a Mass, such as Sandoval caused to be printed: where at first Vespers thus in the Hymn: as of its own citizen:

Lo, holy Martyr, youth Pelagius, receive the prayers of the faithful of Tuy, and bear the vows of each one… As thou art by birth of Galicia, and by suffering standest of Cordova, supplicate Christ for us, bringing forth heavenly joys.

[7] Moreover how quickly he began to be honored, through those kingdoms which the faithful Spaniards held to the North and East, quickly spread far and wide, the Moors holding all things, and those the better and greater, to the South and West, sufficiently appears from the instrument of a certain Blasius, which Prudentius Sandoval, in the book of monastic foundations, num. 2 p. 46, produces, confirmed by Garcia Sancho, King of Navarre, in the Era DCCCCLI, that is, in the year of Christ DCCCCXXXIII, only the eighth after the Saint's contest. For in it there is granted to Genesius, Abbot of S. Aemilianus, the church of S. Pelagius, churches soon being built. with a certain inheritance joined to it, in the village of Solium of the province of Rivogium, pertaining to old Castile. Another much more celebrated, under the invocation of him and of S. John the Baptist, was built in the city of León by King Sancho, the first of this name; after he had sent in the year DCCCCLX to ask peace and at the same time the body of the Saint from the Cordovan tyrant; into which afterward, in the seventh year following, his son Ranimirus III brought it. And Tamayus indeed, producing an old, as he calls it, Poem, wishes it to be believed, that it was

The fourth day of the Kalends of December reckoned, when León received the sacred pledge. Translation to León in the year 967 on the 28th of November? But the Poems of Tamayus have so often been convicted of falsity, not to say of fiction, and will so often henceforth be convicted, that all ought to be suspect. And in this place too the style easily betrays its novelty. Wherefore concerning the day I shall begin to believe, when Tamayus shall have produced the testimonies of old Breviaries and Calendars: which here he does not do, being one who would do it after his manner if he could.

[8] Nor indeed was it long permitted to the city of León to enjoy that good thing: another to Oviedo in the year 985. for in the year DCCCCLXXXV, for fear of the barbarians threatening the city, with all the things which the citizens held dearer there, it was translated to Oviedo. Yet our Ribadeneira, although he does not deny that the body was then carried elsewhere, says that it was first brought to Oviedo in the year MXXIII on the VIII day of November, on which namely King Ferdinand celebrated some translation of it. But the monastery, says Morales, which was first built at León by King Sancho for laying up the body of the Martyr, Now several churches are sacred to him, when it had been destroyed by Almanzor laying waste the whole city; after the restoration of that city and the monastery, gave place to receiving the body of the divine Isidore (in the year MLXXIII); and from that Divine one received a new name. But the former loss is abundantly enough compensated by many others and those magnificent works which today we see throughout the regions of the Asturias, of Galicia, and of old Castile. Cordova alone (as though the Saint no longer pertained to her, whose Relics were translated elsewhere) was slow in this kind of Office until the year MDLXXXVI, when the Bishop of the city, Antonius de Pazos, a Galician by nation, under the name of his fellow-countryman Saint instituted and founded a seminary and college of Clerics, which his successors afterward confirmed, and, a new endowment being constituted, because the former was litigious, established anew, as Martin de Roa testifies, in the Life of this Saint among others of the Cordovan Saints of the year MDCXV. The church of Oviedo moreover, equally as that of León, with the monastery of Virgins adjoining it, was before similarly of S. John the Baptist: but now it is also called of S. Pelagius on account of the presence of his body: which name those who pronounce it more contractedly in the vulgar tongue render Sampayo, whence among the surnames of the Spaniards that one is used among the Portuguese, as also the patronymic Paëz, derived from Payo.

[9] The remaining churches throughout Spain, says Morales, with a few exceptions, concelebrate his annual festivity, and the cult almost everywhere throughout Spain: as their Rituals and Calendars sufficiently teach. But among foreigners that name was very late received into the sacred Annals: for they err who name Usuard, a Writer older than the Saint himself. A few perhaps, and those most recent, and manifoldly interpolated copies of him, and indeed with the name of the place corrupted, thus make mention: At the city of Longina, S. Pelagius the Martyr: which the Ms. Florarium and the Brussels Carthusians followed. the name late inserted in the Martyrologies of foreigners, Molanus corrected it, and put Cordova. Then Maurolyco and Galesinius inscribed the Saint in their Martyrologies, as though he had suffered in the city of León. Following these, the first Roman Revisers thus wrote: At León, a city of Spain, S. Pelagius the youth, who for the confession of the faith, by command of Abdaramen, King of the Saracens, cut to pieces limb by limb with iron pincers, gloriously completed his martyrdom. But Baronius, when, having read Ambrosius Morales and the Thesaurus of Truxillo for preachers, he had learned nor without errors, that the body of him who suffered at Cordova was now at Oviedo; advised that the first word be changed, and that there be written; At Cordova in Spain. It might also have been changed, what is there said, cut to pieces limb by limb with iron pincers. Nothing of this kind is read in the Life, or in the cited authors Morales and Truxillo. That the Saint was ordered to be hung upon Iron pincers, the Acts have, and to be drawn briskly up and down; but that here pincers are understood to be forks (furcae), erected after the manner of a rack, the matter itself declares, and these have nothing to do with those pincers concerning which Baronius discourses in his Annotations.

[10] The first author of such an opinion seems to have been John Vasaeus, in the Chronicle of Spanish Affairs, completed about the year MDLI; the passion also late inserted in the published Legendaries, where, reducing to a compendium both the relations of Raguel and of Roswitha, he so understood the words of the former, as if the tyrant had ordered that they should cut Pelagius, drawn tight with iron pincers, limb by limb. Next to him comes John Basil Sanctorius, in the Flos Sanctorum (so the Spaniards call the Legendaries) first published at Saragossa in the year MDLXXVIII, which seven years later we have reprinted at Bilbao, where it is said that the tyrant ordered, "que lo atenaceassen, hasta que la alma le saliesse de las carnes," that is, that they should tear him with pincers, until the soul went forth from the flesh; and he says this was done from the first hour even to the evening. Older Legendaries of this kind do not seem to have had the passion of Pelagius, either in the common order through the year, or among the Extravagantes, as they call them, related. For that which is with us, published at Seville in Spanish in the year MDXXII, has nothing of S. Pelagius: nothing also that which came out at Lisbon in Portuguese in the year MDLXXXV, collected by command of the Archbishop of Braga by Didacus de Rosario. John de Marietta, in the Ecclesiastical history of Spain, published at Cuenca in the year MDXCVI, did indeed insert the Passion of S. Pelagius in book 2 of the Martyrs not Pontiffs, chap. 77; but concerning the pincers he was silent, the difference among these as to the duration of the torment. and only wrote that the Martyr was bound by the executioners to a wooden stake for the torments and tortured, from the tenth hour even to night: the same has Alfonso Villegas in the work printed at Saragossa in the year MDCXXVI, or perhaps earlier at Valladolid twelve years before; and from the third hour to the evening, he says, the butchery at the stake was continued; but no other than that which is described in the Latin Acts: just as neither had Peter Ribadeneira, our somewhat more accurate one, described any other; who does not even mention the stake, but the rack, applied before the dissection of the members. Yet he too says that from the first hour after noon for whole six hours the torment lasted; whereas the Acts say it was consummated at the tenth hour: so that the hours seem to be reckoned by the author from sunrise to sunset, after the manner perhaps then in use among the Saracens also in Spain.

ACTS

From the relation of Raguel, the contemporary Priest.

Pelagius, Martyr, at Cordova in Spain (S.)

BHL Number: 6617

BY A CONTEMPORARY AUTHOR.

[1] The Prologue; An illustrious example of any work is then held, when the text of its narration has well kept the course begun: because from this most of all there is advanced to the praise of the proving * which follows, if the last things have not differed from the first, so that what was the cause of the begun beginning, may also be for the completion of the work to be accomplished. And although our writing strives to set forth the martyrdom of its most faithful witness, yet it is not disjoined from the beginnings, where the punishment prepared stood ready for the Christian peoples. Whence the Lord is to be prayed, that He grant us a beginning of speaking unto His praise, which, the work being consummated, may have no discord at all: that at length he may resound outwardly on the tongue, who was the author inwardly in the conscience.

[2] Therefore in those a times, when a most savage tempest had arisen against the Christians; On behalf of his Bishop uncle it came to pass that the enemies of all Spain moved against Galicia; that, if it could be done, it being utterly subverted, an external dominion might possess all the faithful. But the divine help did not at all desist, repressing the temerity of those coming unduly against His own. And so when the aforesaid enemies had come to a certain place b, against them the army of the Christians ran out, and the two sides met one another. The custom moreover of the King of the faithful Christians is, a captive at Cordova, that he have his Bishops together with him in the expedition. And so, the battle being joined, the people of God was so turned to flight, that even the Bishops c themselves with some of the faithful were held captive: among whom there was one named Hermoygius, who, bound with iron, remained shut in the prison of Cordova. Now, because divinely the judgments are various toward those whom almighty God calls to the heavenly kingdoms; the Saint is given as a hostage: this Hermoygius the Bishop, weary of the straits of the prison and the burdens of the iron, gave as a hostage for himself his own nephew, by name Pelagius; this hope also being retained, that, he departing, he might send captives, by whom he could redeem this nephew.

[3] But the wonted benefits divinely were at hand, which so illumined this Pelagius, who, purged by the affliction of the prison, that he held the prison as a proving, or a file of the daily mishaps, without which human frailty cannot live; that thereby also he might bring upon himself this dungeon for the washing away of sins, who before, while he was placed in his own country, though a boy, could not pass his life without

the leading of incentives; since hardly can a man placed in honor please God, when each one wishes to claim for himself the things that are his own. Whence the Lord says that narrow is the way which leads to life, but broad and spacious that which leads to perdition. Matt. 7. 13. Indeed, the more easily one may slip down from prosperous things to the depths, so much the more fitting it is for each one to be carried upward to lofty things through harsh and rugged paths: nay rather, whence he stands as one resembling death, thence he is the more opportunely associated with the court of the Angels.

[4] Therefore this most blessed Pelagius, examining all these things divinely inspired into him, from the 10th year of his age according to what the tokens of him relate, lived warily in prison, where he had been shut up at about ten years of age. Moreover, his companions are not silent as to how he conducted himself there, and fame is not silent either. For he was chaste, sober, quiet, cautious, watchful in prayers, assiduous in reading, not unmindful of the Lord's precepts, a seeker of good conversations, free from evil ones, not given to laughter. For he had chosen for himself Paul the Apostle as his master, watchful in doctrines, urgent in supplications, sharing in straits, not failing under pressures. Wherefore he was skilled in reading and ready in doctrine: he began to shine forth with wondrous virtue; for such was his manner of life; and likewise his answer, by which (he being reluctant) if at any time perchance some chatterer of an unlike faith was present, he went away refuted. *

So moreover he kept integrity in mind and body, so that you would think him to be one premeditating nothing but a future martyrdom: inasmuch as he gave such tokens as in no wise admitted heavenly joys. Who indeed would not extol with applause such a disposition, which the most beautiful outward appearance, by the prerogative of one paradise-born, had already adorned? To him truly there remained within Christ as instructor, who without was the illuminator of his form: so that even by the appearance of his countenance he might celebrate that master who without doubt was ruling within a worthy pupil.

[5] He also purifies his vessel, preparing a worthy dwelling-place, especially by chastity, in which after a little while he might rejoice as a bridegroom; and laurelled with sacred blood, he might be joined to himself and to his embraces, a servant worthy of honor among the courts of the Saints; so that, enriched more abundantly with a double crown both of virginity and of passion, he might bear a twofold triumph over the enemy; since he both abhorred riches and yielded not to vices. Therefore deservedly he attained to a double prize, who together with his attendants had trodden underfoot the foul enemy. But S. Pelagius, remaining strong in resisting promises, and indeed praiseworthy in not yielding to vices: by however much in the meantime that ancient enemy, crested with his wickednesses, strove to ensnare him, now openly, now silently; by so much, by the cunning of his own malice, was the weak one cast down beneath his very feet (God assenting). And these things being probably done through the circle of three years and a half, on a certain day perchance the attendants of a certain Royal d youth came, who announced to their Lord the more comely beauty of this most blessed Pelagius's countenance. At thirteen years he is praised to the King for his form, Nor without cause was he beheld as beautiful without, because by the Lord Jesus Christ he was more beautifully loved within. In this way foolish men and ignorant of the truth thought to overwhelm in the whirlpools of vices that form which our same Lord promised should stand at His right hand among the choirs of the holy Virgins; the wretches not at all understanding that one cannot go against the Lord, who could not make even his own hair white or black.

[6] and he is set before him amid the banquets: Which fame meanwhile, becoming known to the King's ears, pleased him exceedingly well, but not rightly: since God's servant Pelagius appeared beautiful even in the straits of prison. The King therefore, placed amid banquets, sent officers, to set before his sight, to be beheld, the future victim of Christ. But since to almighty God all things remain possible, words are fulfilled by deeds, and the headlong attendants seized God's servant Pelagius with chains; so that as they grated in the King's hall, when they were being struck off, the tumult of the chains was heard. Therefore those blind in mind, rejoicing to offer to a mortal King him whose soul Christ had already espoused to Himself by an inseparable bond, presented him to the King's sight, clad in royal robe, muttering in the ears of the most blessed boy that his beauty was being led to so great an honor. To whom forthwith the King said: Boy, solicited to apostasy, I will exalt thee with the fasces of great honor, if thou wilt deny Christ, and wilt say that our prophet is the true one. Dost thou not see with what and how great kingdoms we are possessed? besides I will add to thee a numerous abundance of gold and silver, the best garments, precious ornaments. Thou shalt take besides for thyself whomsoever thou shalt choose from among these young recruits, to serve thy ways according to thy wish, but I will also offer courts to dwell in, horses to use, delights to enjoy. Moreover, I will lead forth from the prison as many as thou shalt ask, and on thy parents also, if thou wilt, summoned into this region, I will confer immense dignities.

[7] he nobly refuses, But truly saint Pelagius, despising all things, and understanding them to be worthy of ridicule, said: These things which thou showest, O King, are nothing, and I will not deny Christ; a Christian I was, am, and shall be; for both all these things have an end, and pass away with their spaces. But Christ, whom I worship, knows not to have an end, who has no beginning at all: for He Himself is the one who with the Father and the Holy Spirit remains one God; who made us out of nothing, and contains all things by His power. Meanwhile, when the King wished jestingly to touch him: and offers himself to martyrdom. Away, dog, said saint Pelagius; dost thou think me like to thine effeminate ones? And forthwith he tore the garments which he was wearing, and set himself as a strong athlete in the wrestling-school; choosing worthily to die for Christ, rather than basely to live with the devil and to be defiled with vices. But the King, thinking that he could still be persuaded, ordered his recruits to soothe him with persuasive allurements, if perchance by apostatizing he might acquiesce in so great royal pomps. But he (with the Lord helping) stood firm, and remained intrepid; proclaiming himself only a Christian, and saying that he would obey His precepts through the ages.

[8] The King, seeing his most fervent spirit persist against him, Therefore variously tortured, and understanding himself to be spurned in his desires; goaded by anger, said: Suspend him on iron pincers, e and tightly lifting him up and down alternately, set him down, until either he breathes out his soul, or denies that Christ is the Lord. Which the blessed Pelagius passing through with brave spirit, stood intrepid, who still in no wise refused to suffer for Christ. When the King saw his immovable constancy, he ordered him to be cut limb from limb with the sword, and to be cast into the river. The ministers, having received which power, he is cut limb from limb: raged with such monstrous mockeries against him with drawn dagger, that you would think them to be composing sacrifices out of him whom it was necessary should be immolated, they being unaware, in the sight of our Lord Jesus Christ; and who already remained chosen in heaven, still suffered harshly on earth. For one cut off an arm from the root, another cut off the legs, another did not cease to strike the neck.

[9] Invoking Christ he dies, Meanwhile the Martyr stood intrepid, from whom drop by drop the blood trickled, flowing forth instead of sweat; invoking meanwhile none save the Lord Jesus Christ, for whom he refused not to suffer, saying: Lord, deliver me from the hand of mine enemies. Whom indeed the divine power did not forsake, making him a Confessor in the punishments, and under the point of the sword a Martyr glorious in heaven. Moreover, the hands which he lifted up to God, those most wicked men cut off with the sword. Amid which the most blessed Pelagius, wearied, gasped: and because there was none present who might pity men, he invoked God alone. The strongest athlete indeed cried out, but the Lord, present, presided over the contest, and he is buried by the faithful. saying: Come, receive the crown, which I promised thee from the beginning. Amid these things his spirit migrated to God, but his body was cast into the channel of the river. But after this the faithful were by no means lacking, who sought it, and bore it honorably to the tomb. Whose head indeed the cemetery of S. Cyprian holds, but his body the ground of S. Genesius. f

[10] O martyrdom truly worthy of God, begun at the seventh hour, but consummated in the evening of the same day! Who shall ever be able to compensate such a gift with any discourses? For in return for the squalor of the prison, the glory of heaven was rendered to him; for temporal straits, he merited the gifts of heaven; for the homeland which he left, he possesses the paradise which he desired. He dismissed indeed parents and brothers, but now he has the Angels as companions. Everyone (says the divine word) who leaves father, or mother, etc., for my name's sake, shall receive a hundredfold, and shall possess eternal life. Matt. 19. 29. He endured the sword on his limbs, who now obtains the kingdom of the heavens. O most blessed witness Pelagius, Epilogue. who amid delights and threats dost confess Christ, and wilt not yield to flatteries; choosing rather to die for the truth than to live in the world and lack justice; and whom Christ already had in the lot of the elect, thou wouldst not yield to the promises of the lost. Whence, we beseech thee, holy Martyr, be patron of the Church, and cherish her unwearied with thy protection, whom thou seest serving thee with the dutiful observances of vows: g so that it may have thee as Patron before God, whom Gallaecia * holds as native-born, but Cordova holds glorious by the blood of martyrdom. Therefore this most blessed Pelagius suffered at about thirteen and somewhat more years of age; at Cordova (as has been said) in the city, Habdarraman being King and reigning; namely on the Lord's day, at the tenth hour, h on the sixth of the Kalends of July, in the Era 963 i, our Lord Jesus Christ reigning, who lives and reigns with God the Father, in the unity of the Holy Spirit, one God in trinity, world without end. Amen.

NOTES OF D. P.

* in citiis reads: incentivorum * Gallaecia. * proficit * reputatus

OTHER ACTS

By Hroswitha the Nun, written in the same century.

From the Nuremberg edition of the year 1601.

Pelagius Martyr, at Cordova in Spain (S.)

BHL Number: 6618

BY A. HROSWITHA.

PREFACE.

[1] Illustrious Pelagius, most valiant Martyr of Christ, And good soldier of the King reigning through the ages, Look upon Hroswitha, the poor little one, with gentle piety, Me, thy little handmaid subjected to thee with devout mind: Who with my mind worship thee, and bring forth a song also from my breast: And cause the dark cavern of my scanty breast to be watered from supernal dew, Now more merciful to me; That I may worthily mark with my pen the wonders of thy praises, And thy famous triumph, And how nobly thou didst conquer the world bloody with death, Having purchased the shining palm with thy blood.

* Now thou shalt fall more mercifully — that is, restoring what was corrupted by the carelessness of the copyist, I shall proceed further, for the reader's sake, to correct like things with like liberty, the reader being nevertheless forewarned in the Margin or in the Notes.

CHAPTER I.

Cordova subdued by the Moors, the kingdom of Abderrhamen there, the victory over the Christians.

[2] In the western parts shone a bright ornament of the world, An august city, new, proud with the fierceness of Mars: Which Hispanic colonists held well-cultivated, the renowned city of Cordova, Cordova, wealthy, called by a famous name: Renowned in delights, splendid also in all things, Greatly filled with the seven streams of Wisdom, a And likewise ever illustrious with perpetual triumphs: Once it had been well subject to the just Christ, And brought forth to the Lord children whitened by baptism. But warlike valor suddenly changed The well-founded laws of the sacred faith, by scattering the error Of the wicked Dogma, and harmed the faithful people. For the perfidious race of the untamed Saracens Assails by war the hardy colonists of this city; A man also of the illustrious one snatched the kingdom's lot for himself, And extinguished the good King b washed by baptism, but seized by the Saracens, Who formerly bore by merit the royal scepters, And subdued the citizens for some time c with just reins.

[3] By the hostile sword having now overcome that one, And the rest of the little people conquered after so great a slaughter; The leader of the barbaric race, the contriver also of the battle, A man perverse enough, profane in life and in rite, At length claims for himself the lot of so great an empire; a tyrant set in command, And settles his wicked companions in the laid-waste countryside, Filling the mourning city with not a few enemies. And he polluted the old mother of the pure faith With barbaric rite, intermixing certain (miserable to tell!) Pagans d among the just colonists; That they might persuade them to dissolve their ancestral customs, And to grow foul together with them in the profaned shrine. But the tender flock, to be ruled by Christ the shepherd, Soon spurned the sad command of the perverse tyrant, Saying that it preferred to die, and to guard the Law even by death, Rather than foolishly to live by serving new sacred rites. Which the King e having learned, he perceived it would not be without harm to himself, in vain soliciting the Christians, he grants them peace; If he should bring to all alike of the very rich city, Which he had begun so often to assail with the struggle of strong battle, The bitter destruction of death upon the citizens. On account of which decree, first changing it, he soon sanctioned A fixed law, with the dogma published, of this kind: That whosoever should prefer to serve the eternal King, And, faithful, to keep of old the customs of the Fathers, Should do this with permission, with no penalty afterward as avenger; This condition alone being carefully observed, That no citizen of the aforesaid city should presume Henceforth to blaspheme f the gods, fashioned of gold, Whom the Prince worshipped, whosoever should hold the scepter, Or sooner to submit his head to the drawn sword, And to bear the final little sentence of death. raging in this alone against those who blasphemed their law. These things being thus arranged, with feigned peace it rested, The faithful city, overwhelmed indeed by a thousand evils so often. But if any whom the fire of Christ's love kindled, And the thirst of martyrdom persuaded to corrupt with words The marbles which the Prince, adorned with diadem, a suppliant With prostrate body venerates with Sabaean incense; These he straightway condemned at length with the penalty of the head, But, their souls washed in blood, they sought the heavenly ones.

Subjected for a long age to pagan Kings: Until in our times a certain one of the King's stock By chance received the kingdom of his fathers, Worse than his fathers, stained with the luxury of the flesh, Called Abdrahemen, g proud with the splendor of the kingdom, Who did not act toward the worshippers of Christ after the manner of his parent; Weighing the above-mentioned judgment of the faith, Nor did he sufficiently dissolve by piety the unjust decree Which the author of crime, the perfidious ravager of the city, Sanctioned, while he overcame the faithful King by war. But revolving in his mind, keeping also in his deep heart … h hatred against the Christians; He often drenched the fields with innocent blood, Consuming the holy bodies of just men, he begins a persecution, Who burned to compose sweet praises to Christ, And to reprove with words his foolish gods, And moreover with such pride the sacrilegious one boasts himself in the hall, Heaping up at length deserved penalties for himself, That he believed himself to be the King of Kings; And that all nations gave their necks to his command, And that no people was filled with such fierceness As would dare to attempt his troops by war.

He heard that thence in remote places dwelt a race, Situated in the region of Galicia and proud in war, A worshipper of Christ and a rebel against idols; Which continually attempted to spurn his laws, Refusing to be willing to be subject of old to wicked Lords: Which the King having learned, he boiled with a demon's anger, Bearing in his heart at length the ancient bile of the serpent; And for a long time he revolved the disgrace with inflamed heat, Pondering in his mind what he should do against such enemies. At length, the plot now perchance laid bare to all, He addresses the lordly Nobles of the very rich city, Barking forth such little words from his pestilent beak: It is not hidden that Kings i succumb to our empire, And that all nations live by the governance of our laws, Which the deep Ocean encircles. But what confidence holds the captive Galicians I know not, that they should spurn the bonds of our little grace, with an armed host: And at length be ungrateful for their old piety. It remains that we seek again with armed arms The rebel Galician enemies, harrying them by chance, Until, laid low by our weapons through the ages, Unwilling, they submit their necks to our chains.

[6] After he boasted these things, and recounted the cause of his plot; He ordered the common crowd to run together with gathered troops, and having obtained victory he leads away captives. Equipped at length with the various signs of arms; That he might go to destroy with him the faithful race, And he displays his face with jeweled helmet, Placing iron coverings on his wanton limbs. And when with such pomp he sought the aforesaid place, And first attempted the race in battle; Forthwith indeed he obtains so great a triumph, That now twice k six Counts, together with the l Prince, captured, He ensnares, and binds with tight chains. With these losses of the Nobles prepared with great fierceness, The most faithful race yielded conquered to its enemies, And is subjected to the unjust yoke of the perverse King.

NOTES OF D. P.

* quodnam * satis * nam * licito

CHAPTER II.

Pelagius given as hostage to the barbarians, confidently turns away the King's flatteries.

[7] Then, with the treaty restored again as at the first, a The twelve bound Counts proceed in bonds, In place of his aged father (rather, Uncle) Together with the captured Ruler of the captured little people. Who sooner are loosed, their bonds being undone, Redeemed by a numerous price from their own treasure:

But the leader's price was doubled by the King's command, And beyond what he could pay out from his own treasures. And when for his own cause he was offering to the greedy King The precious things which he had been wont to have at home; about to seek a supplement for the ransom, By chance a little of the appointed gold was lacking. Which the King perceiving, and revolving fraud also in his mind; Said that he would not dismiss the leader, dear to the people, Unless he first fully paid him the appointed tribute; Not so much thirsting for the gold which was lacking from the price, * As longing to give to death the Ruler of the people. To whom there had been b a son of illustrious stock, Composed in his whole body with a most splendid form, Pelagius by name, comely with the splendor of his form, Prudent in counsel, shining with all goodness: Who, c the boyish years now scarcely passed, Had reached the first flowers of youthful age.

[8] And when he knew well enough that the King would be harsh to his father, With such a voice he caresses his mourning parent. S. Pelagius asks to be given as hostage, O my dear father, receive my words willingly, And what I advise, perceive well with ready sense. For I know that thy life decreases with old age, And that thy sinews are utterly emptied of their own strength, Nor canst thou bear even any slight labor. But I shall rule with sinews strong enough, And for a time able to submit to harsh Lords; Wherefore I advise, with prayers and coaxings I shall beg, That thou set me down to the King, thy dear son, Until thou be able to pay the whole price; Lest thy gray hairs be cut off by tight bonds.

[9] And the elder in turn said with stern voice: Cease to speak such things, sweetest son, cease, Lest by grief thou lead my gray hairs into Tartarus. Does not my life so much depend on thy safety, And without thee am I able to live no span piously? and with difficulty obtains it. Thou art all my glory, thou the great glory of thy parents, And thou art also the sole hope of the little people subject to us. Wherefore it is better that I leave my dear homeland, And, bound, penetrate proud Spain, d Than to give thee in bonds, the hope of my aged life. Pelagius therefore did not bear his father pursuing these things: But he soothes with words the mind of his dear begetter, And compels him by coaxing speeches to be willing to what he urged. The venerable begetter at length consented to the prayers, And handed over his son, the poor little one, to redeem himself.

And joyful returned, and as victor revisited his homeland. No one believes this was done for the King's merits, Because so fair a pomp at length was conquering: But rather by the secret judgment of the just Judge, That the people, duly chastised by so great a scourge, Might bewail the deeds of all their own guilt; Or because Pelagius, to be slain for Christ's law, Should perchance seek the place where he could give himself to death, And pour forth a stream of blood for Christ, Expending his soul, well-purified by death, to the Lord.

[11] After the savage King touched the wealthy city, Bearing an illustrious triumph from the conquered race; he commits Pelagius to a foul prison: He commanded the excellent friend of Christ To be plunged, bound, into the black darkness of prison, And, nourished on delights, to be fed with little food. For Cordova keeps a foul place under a vault, Forgetful of light, and consigned to darkness, Which is said to be the greatest cause of grief to the wretched. There Pelagius, the surpassing nursling of peace, Is shut up, the wicked command of the King compelling. There therefore the foremost men came diligently, Soothing the youth's mind for piety's sake: Who, when they had seen the comely countenance of the captive, And had tasted the little words of his most sweet mouth, then by those who had seen, Smeared round with the honey of rhetorical speech; They wished to release such a form from bonds, And these things they urged upon the King now holding the scepters. For they knew the very chief head of the happy city To be corrupted with Sodomitic vices, To love ardently the youths fair of face, And to wish to join these to his own friendship.

For Pelagius's sake they urged such things upon the King. It does not befit thy scepter, then, most valiant Prince, That thou shouldst command a comely boy to be harshly punished, And to bind the tender sinews of an innocent hostage. If thou wouldst behold his most splendid form, And at least taste his honeyed speech, How thou wouldst desire to join to thyself such a youth, And to take him into the rank of the first soldiery, That with his fair body he might serve thee in the hall. The King, softened by these words, constrained by this voice, Ordered Pelagius to be plucked from his hard knots, orders him to be led to him honorably, And the whole body to be cleansed with pure washing, And his glad limbs to be surrounded with purple covering, And his neck to be adorned with jeweled metals; That he might be a fair soldier in the well-built hall Of the Caesar. Then, this proud command urging, Forthwith the Martyr is brought forth from the black caverns, And is set, adorned with the royal robe, in the hall.

[13] And when he was placed in the midst of the palace-men, He surpassed his robed companions with the splendor of his countenance: Upon whom all marvel with eyes turned, Now at the face of the youth, now at the sweet words he speaks. At the first sight the King too, suspended upon him, Burned to love the form of royal stock. At length he commanded the exceedingly-to-be-loved Pelagius By chance now to be placed with himself on the throne of the kingdom, but by him, when he turns away the kiss, That he might become the fuel of his fire, diligently joined to himself, And with submissive forehead might offer dear kisses, For affection's sake embracing, as it were, his neck. For the soldier of Christ does not endure such love Of a Pagan King, stained with the luxury of the flesh, Nor, jesting, did he lend his ear to the royal mouth. Turning away his face with great scorn at the refusal, And speaking with his excellent mouth, e he said such things. It does not befit a man, washed by Christ's baptism, To submit a sober neck to a barbaric embrace; Nor a worshipper of Christ, dyed with sacred Chrism, To snatch the little kiss of a foul demon's slave. Therefore embrace in thy heart with leave the foolish men, Who together with thee, fatuous, appease their gods with turf; And let those be companions to thee, who are slaves of an idol.

Soothed the to-be-loved youth with soft words. O wanton boy, dost thou boast that thou canst freely Spurn the so gentle clemency of our authority, And boldly mock our gods so often? Nor does the present loss of thy youthful age move thee; And how, perchance, thou wilt bereave thy mourning parents? Our worship urges blasphemers to be tortured, To subject them to death, to have their bellies and throats pierced; Unless they yield, and spurn the blasphemous reasoning. Wherefore by paternal exhortation I admonish thee, That thou spare such words of savage reasoning, And bear together with me a steadfast love of mind, Nor attempt after this to offend our command, But with great zeal keep my sayings to be followed: Because I cherish thee in my heart, and wish also to venerate thee; Thou alone shalt shine before all the ministers of the hall; That thou be as a second in the proud kingdom, by my granting. This he said, and with his right hand pressed the Martyr's mouth, Embracing with his left the sacred neck held fast, he is struck with a blow. That so he might at least touch one little kiss. But the cunning Witness confounded the King's sport, And suddenly sought the royal mouth with brandished fist; And drove so great a blow upon the downcast features, That the blood, without delay dripping from the wound made, fouled the beard, and likewise soaked the garments.

NOTES OF D. P.

* pretii * sed * molliter * dicens * monet * nostri * vos * vestros * tanto

CHAPTER III.

The Saint's martyrdom; the body found; the head proved by a miracle of fire.

Ordered Pelagius, the nursling of the heavenly King, To be cast across the walls, hurled by a machine-sling, a Which often pierces the warring enemies with stones. That the noble witness, dashed against the everlasting river, b * Which flows round near the city with vast wave, Might suddenly crack limb from limb, and broken perish. The ministers by chance obeyed him commanding such things; And soon they built at length an unheard-of punishment, Casting Pelagius to be martyred by the sling, Far across the greatest walls of the famous city. But although huge rocks, standing in the way on every side, Should drive the most sweet body of the falling witness; Nevertheless Christ's friend remained unharmed. Surely it came sooner to the royal ears, That the body of the dashed Martyr could not be cut, the body being unharmed: Which he had ordered to be fixed on the sharp crags of the bank. Here, more offended, because he had been utterly conquered, Soon he ordered the head to be cut off with the drawn sword, And so to carry out the final little sentence. At last the lictors, trembling at the Royal commands, then, beheaded, he is plunged into the river. Soon cut off the faithful witness of Christ with the sword, And believe that the extinguished corpse should be kept by the waters. c

[16] Now the soldier of the King, death overthrown, eternal, Victor flies through the stars of the star-bearing heaven, Sweetly led down from heaven by Angelic hymns; And of the true Judge, placed above the stars of heaven, * At the right hand he fittingly received the shining palm, The Soul is crowned in heaven. For the slaying of his martyrdom completed with a praiseworthy end. Nor is he defrauded of the prize of fervent love, By which he expended himself in bonds for his father's life, Leaving his homeland and his subjected race. At length no little tongue is able with pious words To bring forth the laurel-crown, gleaming with heavenly light, With which, well-preserved, he shines for his virginity, Joined to the troops received in the heavenly seat, Modulating to the Lamb the song "Amen" everlastingly.

[17] After the lictors, following the King's decrees, Entrust the noble enough spoils of the extinguished corpse God providing To the bosom of the waters, and fix them among the rocks, That the sacred ashes should be without a worthy tomb; Christ, who suffers not to lose His own Saints, Nor that even a little of the head's hair be plundered; Endured not that the faithful witness should remain in the water; But provided for him duly a worthy little place, Which should keep the sacred limbs in a Saint's tomb. For fishermen, cleaving the waters with oars, And taking the wave-roaming flocks with various snares, Saw the body on the farthest shore of the strand Tossed amid the loud-sounding waves of the Martyr. the fishermen find the body cast on the bank, Discerning this from afar with their wary pupils, There they spread sail more quickly, and lifted the body. Nor now do they know the form of the venerable person, Because the limbs had been smeared with purple blood: And the excellent head lay torn off far from the river, But yet this they understand, and with ready breast believe, That this man, whoever he was, was falling for Christ's law; For there these alone are condemned to the capital Penalty, who, dyed with the sacred wave of baptism, Fear not often to reprove the King's sacred rites.

They recognized the ruddy face of Pelagius;

They burst into such voices with pitying breast: Alas, he lies lifeless, the sole hope of his own race! And the glory of his homeland lies foul without the honor of a tomb. Do we not know that we can sell for many shekels * Ever the little bodies of holy men who have suffered, Whom the cutting off of the head had shown to be faithful? And who that is praiseworthy would doubt that this is the body of a Witness, Which lies miserably a trunk without the honor of a head? When they had spoken these words, they placed the pious limbs in the ship, And more quickly with sails turned they rowed at length and bear it back into the city, to be sold to the Christians; To the port of the city famous among all peoples. Here too, the keel now drawn up, they came forth, And secretly sought the monastery consecrated to Christ, Venerable within the not-small walls of the city, Bearing the corpse of the extinguished Witness, venerable to the lands, to be sold at length for a great price. Which the faithful crowd received rejoicing with hymns, Celebrating the sacred obsequies after the manner with sweet songs; And bountifully gave to the sailors a price beyond what was asked, Burning to purchase the body of the beloved Saint.

[19] This being now purchased with no small gift of price, A rich plot of earth is chosen for keeping the limbs: In which, the tomb being repaired, with final pomp, at whose sepulchre, when miracles grew frequent, The sacred fragments are buried under a mound of soil: Which soon the greatest Ruler of the star-bearing hall Commanded to shine with gleaming signs at the tomb: That, as the blessed soul reigned in the heavens, With equal little glory the dead limbs might reign. At length the little people, gathered, seeing from the city Those beset for no little time by various diseases, Their foul limbs there cleansed of rottenness, Made whole freely, with no payment for health; For it hesitates to believe a Saint untried in merit to be of such worth That for his sake such great miracles should come to pass.

[20] At length the Chief of the monastery d and Ruler of the people, Treating the best medicines of sound counsel, to remove the doubt about his true sanctity, Perceived that the High-throned must be entreated with devout mind, That now graciously, with His wonted piety, openly He might uncover the secret cause, the doubt being removed. Which soon persons of both sexes desire More sparingly, and, joined together of their own accord for three days, With sweet hymns they pressed on, and with sacred prayers also. These vows being surely performed with devout mind, They felt the gentle King of the poles to be softened By their little prayers poured forth with zealous murmur, And inclined to the judgment of the doubtful cause. And quickly they cause a threatening furnace to grow hot, The fires being set on with all effort.

[21] And while the hearth raged in the ample bosom of the furnace, they pray that God make a sign by keeping the head from the flames, Soon the servants of Christ took up the severed head, Stroking such little words with coaxing tongues: Pious King, noble Ruler of the starry hall, Who knowest to discern all things by just judgment, Cause the merit of this Saint to be proved by fire: And if he be upheld by the honor of so great goodness, That from his merits these gifts of health should come to pass, Make the flame not touch the little skin of his forehead: And render likewise all the hairs of the crown unharmed; But if perchance it be established to be of lesser merit, Command that for a sign at least the surface of the skin be harmed, According to the nature of frail flesh, destined to perish.

They entrust, with the fire-vomiting waves at least rising up. And at length, after the space of one full hour, They lift this very head out from the rapid flames, Examining with their eyes whether it bore harm of the heat. Which now had shone more splendidly than pure gold, Wholly without smell and without so great heat; Hence the faithful crowd, with upturned countenances, praised they venerate a new Patron. Christ the High-throned with modulating song: Who so often made the dead fragments of the constant Witness Shine with such great signs for His own sake. And, laying these worthily in a venerable mausoleum, Surely it suppliantly venerates them with worthy honor To the end, the common folk rightly believing in the well-known one, And ever rejoicing in the Patron given from heaven.

NOTES OF D. P.

"Hurled by a wall-sling across the walls" — that is, to be cast forth.

* Parenis reads: perennis * locati * pro * receptus * seclis * quonam

APPENDIX OF D. P.

Concerning the venerable Hermoygius, S. Pelagius's paternal or maternal uncle, and the Translations of the body.

Pelagius Martyr, at Cordova in Spain (S.)

BY D. P. AS AUTHOR

[1] As the 10th century proceeded past its half, under the Leonese Kings Ranimirus III and Alfonsus V, The Chronicle of Sampyrus of Astorga, a contemporary, there began to flourish in their court Saint Pyrus, as he signs himself, in Aegidius Davila, or even, and that more usually, Sampyrus and Sampirus, made afterward Bishop of Astorga; that he was still this (as the same Aegidius testifies) is established for the year 998. This man wrote of the affairs done in his own time up to the year 972, in a little work edited twice among other similar ones by Prudentius Sandoval, Bishop of Tude, and previously often cited by the same in the Antiquities of the church of Tude, edited in the year 1610. The first passage of Sampyrus bearing upon this matter reads thus: Again the Cordovan King, with other Hagarene Kings, and with many armies of Saracens, came against King the Lord Ordonius to the place which is called Mudonia; and contending among themselves and moving battle, many of ours fell there: and, as David says, various are the events of war. After this, in the third year, an innumerable host of Saracens came to the place which is called Mohis. concerning the disaster in which the Saint's uncle was captured Which being heard, the Pamplonan King Garsea, son of King Sancius, sent swiftly to the Lord Ordonius, that he might help him against the lines of the Hagarenes. The King indeed proceeded with a great garrison: and they met one another in the valley which is called Juncaria: and (as is wont) sin hindering, many of ours fell; also two Bishops, Dulcidius of Salamanca and Ermogius of Tude, were there taken, and brought to Cordova: and for this Bishop Ermogius there went in as hostage his sister's son S. Pelagius to Cordova. Then they put him in prison, who afterward came to martyrdom.

[2] Hence there became known to us both the place of the battle joined in Galicia, but confused with the memory of another in Catalonia; and the name and see of his Bishop, for whom S. Pelagius went as hostage. It is probable, moreover, that the holy Martyr was brought up at Tude with Ermogius, it indicates his name and the Bishopric of Tude. and so that he can be venerated as a citizen by the people of Tude, though that he was also born there, which Sandoval holds, needs more distinct proof. Rightly, however, does Roswitha exaggerate the heavy age of the captive; since to a certain donation made by King Ordonius II and his wife Elvira to the monastery of S. Peter of the Mountains, in the era 936, that is the year of Christ 898, Hermoygius held this See in the year 898, Hermoygius, Bishop of the See of Tude, subscribes, and the disaster in which he was captured pertains to the year 921. Meanwhile from that document it is manifestly proved that Brandanus erred, and Cardosus who followed him, when from a charter of a certain Favila, made in favor of the Lorvão monastery among the Lusitanians, in the era 951, that is in the year 913, and so he was not Prior of Lorvão in the year 913; they will have it that the Prior Hermogius subscribed there was afterward made Bishop of Tude (which ours was many years before) and thence conclude that he, with his nephew, was Lusitanian, and indeed born at Coimbra, where the family of the Sampayos flourishes; as if this had taken that name in memory of its kinship with the holy Martyr: which is ridiculous, since the appellation ought rather to be reckoned derived from some place of possession bearing the name of S. Pelagius, as many other like ones. Equally frivolous is it, nor is there cause why he should be believed a Lusitanian, what argument is taken from a certain old Lorvão Ritual; where it is read: On the V of the Kalends of September we celebrate the feast of S. Pelagius the Martyr, with triple lights, majesties and crowns; not of that one who, born of this homeland, fought at Cordova for the faith of Christ on the VI of the Kalends of July: for there is set a single light and he is not crowned, etc. For there the phrase "born of this homeland," with respect to the one venerated in September, who is thought to have been brought forth at Constance in Suevia, otherwise neither ought nor can be understood than from Spain.

[3] From the year 898, then, or even earlier, Hermoygius was Bishop of Tude, but he withdrew to a monastery founded by himself, concerning whom afterward Ordonius and Elvira, Kings of Leon and Gallaecia, testify in Sandoval, in the era 953, that is in the year of Christ 915, that it was handed over to his lordship, the monastery of S. Christopher built by him in the territory of Tude, in the place called Labrugia Rivolimia: in this, moreover, Hermoygius himself, the Bishopric laid down, seems to have withdrawn, where he lived to and beyond the year 951, in which to the celebrated charter of S. Rudesindus, for the monastery of Cella-nova, there subscribed together both Vimera Bishop of Tude, and Hermogius Bishop (without the title of the See now abdicated) and Confessor: where, still living in the year 951, which Sandoval notes pertains, not to the memory of the barbarian captivity, but to the declaration of the monastic profession; since Dulcidius Bishop of Salamanca, fellow-captive of Hermogius, likewise subscribes there, and yet does not call himself Confessor. Moreover, as Hermoygius is believed to have lived in the said monastery, so also to have died there, with the opinion of sanctity. There certainly was buried, according to the tradition of the place, some Bishop of Tude, commonly held a Saint by all the neighbors, although they knew neither his name nor his life; and he lies in the chapel of Our Lady, altogether most ancient: but who rather than its Founder? and there buried, though not venerated as a Saint, Yet because this is not fully established, and still less the ancient cult, the Archbishop of Braga wished in the year 1560 that eminent monument to be leveled with the common pavement; yet he did not wholly take away the veneration of him, if indeed any there was and is. But because the day of his death is unknown, Tamayus chose to refer him on the same day in his Spanish Martyrology, on which his holy nephew is venerated, under this eulogy: In the church of S. Christopher in the territory of Braga (for to this it afterward passed, when, with the whole valley or river of Limia, it was made of Lusitanian jurisdiction) the deposition of S.

Hermoigius, Bishop of Tude, who after the passion of his nephew S. Pelagius withdrew to the Silos monastery: such as Tamayus makes him on this day. from which, with some Monks as companions, he built the monastery of S. Christopher, where he passed his life most holily; and at length, translated to eternal glory, he breathed forth for the ages a glorious odor of holiness. Thus he, not noticing that from what is said above, and from what is established in Yepez, whom he describes in the Notes, the monastery of S. Christopher was built much earlier than S. Pelagius underwent Martyrdom: nor that the mere prerogative of a more elevated tomb, which could be given to a founder, is a sufficient argument of public cult in the Church, such as is required for someone now to be inscribed in the Martyrology as a Saint, and therefore we hold it enough to call Hermoigius Venerable.

[4] But the nephew, not long after his death, began to be venerated as such, King Sancius asks for the nephew's body in the year 960, and to be honored among the Christians with churches and altars dedicated to him, as we have already sufficiently shown above. So swift a diffusion of cult, moreover, is doubtless to be ascribed to the miracles, begun at once to be wrought everywhere at the invocation of the Saint. Therefore Sancius King of Leon, first of this name there, entered upon a salutary counsel, together with his wife Tharasia, and with his sister Queen Geloyra, that they should send messengers to the city of Cordova, to ask for the body of S. Pelagius the Martyr, who had received martyrdom in the days of Ordonius the Prince under the King of the Arabs Habdarragman. And while they sent the envoys, together with Velasco Bishop of Leon, thither for peace and for the body itself of S. Pelagius, King Sancius, having set out from Leon, came to Gallaecia. Thus Sampyrus writes for the era 998, which was the year of Christ 960: but Tamayus adds, on the III of November, that King Sancius indeed obtained the body of S. Pelagius (for he was dear to Habdarragman, ever since that time when, sick with dropsy or monstrous fatness, he had gone to Cordova to seek the help of the Arab physicians, by whom he was also healed), but, carried off by death, he did not see the holy Relics arriving.

[5] The cause of the delay seems to have been Habdarragman's death, which his son Ranimirus obtains in the year 967 and translates to Leon, befalling at the same time, whom Alhaca succeeding protracted the business of the translation, until he had elicited conditions of peace convenient to himself: nor perhaps did the King himself, now not secure of the gift granted, importunately press on, being occupied in building a church and monastery in honor of the Saint, in which to receive him. Meanwhile he himself also died in the year 967, leaving the kingdom to his five-year-old son Ranimirus III, under the guardianship of his mother and aunt: by whose efforts peace was quickly concluded, and the sacred Treasure which was sought is brought to Leon. This is testified after Sampyrus by Rodericus of Toledo, bk. 5 ch. 11, writing thus: He, by the counsel of his mother Queen Tarasia and of his aunt Geloyra the Nun, according to his father's embassy, made peace with the Arabs; and obtained the body of S. Pelagius, for which his father had sent, and placed it in the monastery which his father had built for this, in the church of S. John the Baptist, founded by his father, Mariana says that this monastery formerly bore the name of John the Baptist and of Pelagius, now sacred to D. Isidore, after his body was obtained by a similar embassy from Seville in the year 1073: but he who described this translation, as we gave it on the IV of April, num. 13, names only the church of S. John the Baptist: because, namely, before S. Isidore was brought to Leon, S. Pelagius had been taken away thence to Oviedo: when and how this happened, receive from Ambrosio Morales.

[6] At the time when the Christians feared the dire devastation of Almansor, King or Leader of the Arabs, in his second coming, which in the year 985 is laid waste by the Moors, namely in the year 985, the Leonese city being abandoned, with the sacred vessels, writings, monuments, relics of Saints and bodies of Kings, they translated them to Oviedo, the seat of the Kingdom before Ordonius II. Concerning which matter Pelagius Bishop of Oviedo writes thus, who after Sampyrus continued the history of those times. When indeed, says he, the Leonese and Astorgan citizens had learned that that plague was to come upon them, they took the bones of the Kings, which were buried in Leon and Astorga, together with the body of S. Pelagius the Martyr, the body being taken away to Oviedo, where it is venerated to this day, and entered the Asturias, and in Oviedo in the church of S. Mary most worthily buried them; but the body of S. Pelagius they placed upon the altar of S. John the Baptist. Thus far Pelagius, who ordered that Oviedan exemplar to be written together with his own and Sampyrus's history, to give to King Alfonso the conqueror of the Toledans, namely at the beginning of the 12th century; for he died in the year 1106, having gained Toledo in the year 1086, and he himself was still living in the year 1111. Morales, however, proceeds.

[7] And although that Monastery was founded in veneration of S. John the Baptist, now nevertheless it is called by the name of S. Pelagius, in a silver casket and is inhabited by sacred Virgins of God. The holy body of the Martyr, above the high altar, in a silver casket nearly four feet in length, most decently reposed, I suppliantly venerated, in that holy legation, with which by command of the Catholic King Philip II I was charged. And I indeed would believe that the holy Martyr was raised thither by King Ferdinand the first of this name, and honored with a rich tomb in that manner. For I saw in the same monastery the diploma of that King written in Gothic letters: We, slender servants of Christ, Ferdinand King and Sancia Queen, to you, translated by King Ferdinand in the year 1023. our distinguished Lords and Patrons, the Forerunner and Baptist John, and also the last Martyr Pelagius, whose body lies entombed near the hall of the holy Savior, of the see of Oviedo; in honor of Jesus Christ Himself and for love of this holy Martyr, [as] God inspired in our hearts, and through this thy handmaid and bondwoman, my wife Sancia, He sent that we should restore for the better that same cemetery, where the very little body of the most holy Martyr rests; [so] at length we came into this holy place with Bishops and our offspring and all the Magnates of our land: and we made a wondrous translation of that holy Body, that it may rise on a higher summit, whose soul exults in a more sublime rest … Made known on the V of the Ides of November, in the Era 61 after the thousandth, that is in the year 1023.

[8] In this diploma I think it is not idly to be passed over, that Pelagius is called the last Martyr, He, when he calls him the last Martyr, as if after his death the persecution of the Christians at Cordova ceased: which is also made probable by the tyrant's advancing age and the friendship cultivated with King Sancius; trusting in which the same King did not even hesitate to expose his own person to him, and to go to Cordova for the sake of medicine. But when I turn my mind to the series of seventeen Bishops of Toledo, persuades us that the persecution ceased in him, reckoned in the Mozarabic Canon (concerning which below), ordained before Bernard, the city being recovered by the Christians in the year 1085, of whom the first is Julian, the second from him, who is venerated on the VIII of March, and flourished before the irruption of the Saracens, and died in the year 690; I am compelled to believe that Habdarrachman, made gentler to the Christians by the merits of S. Pelagius, with the commendation of his friend the King supervening, granted to them that they should have a Bishop at Toledo, to whom not only should be subject the six churches which by the pact remained to them there, but also all the other Mozarabs in his whole empire.

[9] Nor does Tamayus deter me from this opinion, whatever Tamayus may say to the contrary, who, on the XXV of October, continuing the series of the Toledan Archbishops alone, with almost no interruption, from the times of the Apostles down to his own age; and stating that this second Julian, who is the third in his reckoning, died in the year 865, eighty years before Pelagius. For that whole series and Chronology of Tamayus rests on a certain Chronicle, recently fabricated under the name of Julian Archpriest of S. Justa, as if he had woven it out down to the year 1133. I could easily reckon as many forgeries of that Chronicle as articles, did not Tamayus himself write, on the 3rd of April p. 469; following the Chronicle of Pseudo-Julian, We see everywhere in these Adversaria of Julian (I add the Chronicle too) so many inanities of glosses, that we should be compelled to swallow iron rather than them. For who (to put the example in Julian himself) would patiently bear that a Bishop, subject to the Saracens, and feeding his poor sheep only by sufferance and amid a thousand straits, should be sent to the Synod of Worms in Franconia, and to the General VIII at Constantinople? especially when all the names of the Bishops present at this latter are accurately expressed, no Julian appearing there, not only among the Westerns, of whom only three were present, with the title of Pontifical Legates: but also among the Easterns? Who would believe that the same, such Toledan Bishops, celebrated at Toledo, under the eyes of the Moors, Synods not only diocesan, but even National from all Spain?

[10] In vain therefore does that Pseudo-Julian boast himself, in comparison with whom we shall esteem the diptych of about the year 1280. that, born at Toledo, and made Archpriest of S. Justa, under Archbishop Bernard; he accompanied this man to Rome, and brought many books from Italy and Gaul, and by his and the King's favor surveyed many libraries, where he found series of Bishops of Spain and of Narbonese Gaul, and often also transcribed the Toledan Councils. For all these things, said and written with equal confidence of lying as the former, are believed so much the more justly, as the more manifest and dense the impostures occur throughout the whole work. The Author is, however, in enumerating the Toledan Bishops the less tolerable, in that, putting the very diptych of the aforesaid Canon verbatim at the beginning of his Chronicle, as if inserted in his presence in the Missals of S. Isidore, six of which are kept in the churches, he dares to invent so many names not recorded there: whereas yet that diptych, for reciting at the Canon of the Mass, is held by us written about the year 1280, or perhaps even much earlier, though with names successively added up to Sancius II being supplied. Meanwhile the authority of his Diptych with us is deservedly the greatest; and so much the greater, the more sincerely its writers acted; who, seeing that they could not weave a certain series of Bishops before the times of the Moors, preferred to omit it, and to name only Julian I, who was venerated at Toledo as the chief Patron.

ON THE DAY OF S. PELAGIUS

THE MOZARABIC OFFICE.

From an old Ms. of the Church of Tude, Collated with the present-day one of S. James the Apostle, and the Gothic one of S. Eulalia Virgin and Martyr.

Pelagius Martyr, at Cordova in Spain (S.)

FROM MANUSCRIPTS

When Gothic barbarism, infected with the Arian error, had occupied Spain, snatched from the Roman Empire, it is wonderful how much was disturbed in sacred things even among the Catholics. As soon, then, as that race was converted from the heresy, The rite of the sacred services ordained by S. Isidore, under their king Recared, brother of S. Hermenigild the Martyr, the Bishops meeting in the year 634 in the Council of Toledo, committed the care to S. Leander of Seville, that he should ordain some one form of the sacred services, which all should hold; which the race so constantly

did, being a race tenacious of rites once received as well as of customs; that not even when nearly all Spain was reduced under the power of the Moors did it cease to hold that form, those who, preferring their ancestral homes to liberty, with the Bishops and the more noble citizens betaking themselves to the mountains, chose to live among the barbarians, retained somehow among the Mozarabs, being permitted by them to profess Christianity; and because they were mingled with the Arabs, they got the name of Mixtarabs, commonly Mozarabs, among the other Christians. And so their Parish-priests, of whom there were six at Toledo, holding as many parishes assigned to them by the barbarians, from that pact under which the city had been surrendered, strove to keep entire, as they had received it, the rite of the sacred services begun to be ordained by S. Leander, and perfected by his brother and successor S. Isidore.

[2] But as nothing in human affairs is perpetual, and the Roman Order itself often received various changes, so also that ancient mode of the Gothic Liturgy, what change it underwent, which is kept to this day at Toledo by some, would easily be perceived to be somewhat altered through so many centuries, if there were present an abundance of old and recent exemplars, by which it might be permitted to compare the Isidorian times with present-day usage. But of those things which Francis Ximenes Cisneros, Cardinal of the H.R.E. and Archbishop of Toledo, caused to be re-copied in the year 1502, I have nothing published except the Office of S. James the Apostle, after the Life of Ximenes by Eugenio de Robles, published in Spanish in the year 1604: but of those things there is held only the part of the Gallo-Gothic Missal quite recently, that is in the year 1680, printed at Rome among other similar ones, under the care of Joseph Maria Thomasius; among which two, in a manner intermediate, and composed in the 10th century, there occurs the Office on the day of S. Pelagius, as far as it can be understood from that collation, which Sandoval found in a very old Codex of his church of Tude, and exhibited to be read among its antiquities. It pleases me, however, to compare those three among themselves, with no account taken (which perhaps you will wonder at) of that Missal which we have, published in the year 1551, by command of John Martin Siliceus, Archbishop of Toledo. For although the title calls it a Mixed Missal; as to the order of the Mass, however, it is wholly Roman, and has nothing Isidorian; which can also be recognized from the most learned work lately published by John Mabillon on the Gallican Liturgy; where those two Thomasian Missals are copiously illustrated, although it was brought to us too late for us to be able to be much helped by it, except by revising things written long before, and in revising occasionally interpolating.

§. I. The Vesper Office.

[3] I come to the matter: and beginning from that which is entitled "At Vespers," and being about to use the Notes ℣. ℞. A (by which are indicated the Versicles, Responsories, Antiphons) common with the Roman Breviary; I shall add that the Mozarabs have their own Lauds (Laudae), for which I shall put L: and P, what is there marked with a small stroke, I shall use the simple one; I think, moreover, that it denotes the words which are further to be said in common by the People. I warn that none of these appear in the Tudensian Codex, and so must be supplied in thought, with respect to the same things placed in the Office of S. James. The common beginning, with the ordinary Psalms, Lauda. Kyrie eleyson, Christe eleyson, Kyrie eleyson. Our Father, Hail Mary. The whole in secret. In the name of our Lord Jesus Christ, light with peace. ℞. Thanks be to God. The Lord be ever with you. ℞. And with thy spirit. None of these appear in the Tudensian Ms., and that (as I think) because they are common to any Office to be begun, although perhaps very ancient; except the Hail Mary, which must have come in a few centuries ago: as Mabillon teaches in the Preface to the V Benedictine century, num. 123. I believe also that here are not noted the Psalms to be sung for the course of the Vesper Office, because it would be evident to all that they are to be sought from the Psalter. After the Psalms, moreover, to which the Roman Order subjoins a Chapter with a Hymn, the Mozarabs have something more for James, and the Tudensians for Pelagius: take both of these to be compared with each other.

Of S. James.

L. There is risen up in darkness a light to the upright in heart. P. The Lord is merciful and compassionate and just. here the Lauda is to be subjoined, such as you see another for S. James, ℣. He made straight the way of the just, and prepared the path of the Saints. P. Merciful, etc. The Lord be ever with you. ℞. And with thy spirit.

Sonus. The souls of the just are in the hand of God, and the torment of death shall not touch them. Alleluia. ℣. In the sight of the unwise they seemed to die, and their departure was accounted misery: but they are in peace. ℞. Alleluia. The Lord be ever with you. ℞. And with thy spirit.

Ant. I will give to my Saints a kingdom in Jerusalem: for the tree of life is in the odor of ointment. P. And they shall not labor, neither shall they be wearied. ℣. They that trust in the Lord shall be as mount Zion: he shall not be moved for ever that dwelleth in Jerusalem. P. And they shall not labor, neither shall they be wearied. ℣. Glory and honor be to the Father and to the Son and to the Holy Spirit. P. World without end. And they shall not labor. The Lord be ever with you. ℞. And with thy spirit.

L. I will require the blood of the Saints, another for S. Pelagius. saith the Lord. P. And I will dwell with them in my kingdom. All. All. ℣. The Lord is faithful in his words, and holy in all his works. P. And I will dwell, etc. ℣. Glory, etc. P. And I will dwell, etc.

Of S. Pelagius.

I have stuck to thy testimonies, O Lord: put me not to confusion: I have run the way of thy commandments, when thou didst enlarge my heart. I have chosen the way of truth, thy judgments I have remembered. Alleluia. The just shall be in everlasting remembrance: he shall not fear the evil hearing. Alleluia, All. II. His heart is ready to hope in the Lord, All. All. III. The same (I suspect is to be repeated, "In remembrance," as above, up to) All. The just shall flourish like the palm-tree: he shall grow up like the cedar which is in Lebanon. Ps. Blessed is he that understandeth. The just shall be in everlasting remembrance: he shall not fear the evil hearing. All. All. All. Ps. Blessed is the man that feareth the Lord. There are in the order of Psalms the 40th and the 111th, which seem to be here noted, as to be recited entire: and yet such do not appear at the Vespers of S. James, which is surely a great difference.

[4] This is taken up by a Hymn proper to each Saint, These so brief and so ordered Lauds or Vesper Praises have nothing proper of the Saints themselves, yet I have placed them here to represent the form of each Mozarabic Office, taken perhaps from the common of the holy Apostles and Martyrs. The Hymn, which in each Office is sung as the only one, and of S. James indeed begins thus.

O Word of God, brought forth from the mouth of the Father, creator of things, and true beginning, perennial author, light, origin of light, born from the womb of the glorious Virgin, Christ, thou our true Emmanuel: and through ten other strophes one descends to the twelve Apostles, as twice-six lamps, placed upon the Candlestick of Christ; and by name to the sons of Zebedee, and especially to James, for whose cause the whole Hymn is composed. The Vespers of S. Pelagius, moreover, has such a Hymn.

Immense Founder of heaven, mayest thou now mercifully regard these vows of suppliant prayers, thou the same who ever remainest.

This fostered people sings to itself a chief Patron, thy witness Pelagius, and finally a Collect also proper. who merited the eternal kingdom.

* Who, a little child in age, tramples down the hostile enemy; despising the perishable kingdoms, he comes to the heavenly ones. Whom neither the flatteries of the world, nor the ferocity of the sword, prevailed to entice, that he should deny thee the Lord. For he spurned for himself the gold offered by the tyrant, and fled at the same time the banquets and the pompous delights. For having assailed the Prince, he ceased not to praise Christ: for whom he feared neither to die, nor shrank from being beheaded. Etc. There follow five lofty strophes; two of which, more expressly signing the Saint's homeland, I gave in the preceding Commentary.

[5] The Hymn is followed by a Collect of this kind. Attend, O Lord, in these feasts of thy servants, and heap up the vow of those seeking the patronage of thy illustrious Martyr; that while we join our joys to his triumphs, we may exult with him in infinite gladness. An Oration of this kind, or (as it is here called) Supplication, is found also after the Hymn of S. James, and at the end there is added ℞. Grant, eternal almighty God. Kyrie eleyson. ℞. Christe eleyson. Kyrie eleyson, and finally this Capitula (for so it is called, in the feminine singular) is noted to be recited of the same Apostle (of S. Pelagius none proper is held, with a Capitula, probably to be taken from the common order, if indeed any is always needed, which I confess I do not know): Subject, most Clement God, our necks to thy yoke, that we may bear thy burden, which to those who love is light, with such desirable devotion, as James thy Apostle, dragged to his passion by the rope twined about his neck, was full of joy; and by this miracle so pricked the heart of the one mocking him, that he made him, instructed in the Sacraments of the faith, to come to the glory of Martyrdom: and so he himself afterward, in confession of thy Son, his head cut off, slain, fell, coming to Him in peace, for whom he sustained this passion. For He is thy only-begotten Son, who gave his soul a redemption for many: through which mayest thou, God the Father, command our sins to be spared. Our Father who art in heaven. ℞. Amen. with the Lord's Prayer, Hallowed be thy name. ℞. Amen. Thy kingdom come. ℞. Amen. Thy will be done, as in heaven so on earth. ℞. Amen. Give us this day our daily bread. ℞. For thou art God. And forgive us our debts, as we also forgive our debtors. ℞. Amen.

[6] These being thus chanted, the Presbyter is bidden to add: Delivered from evil, ever confirmed in good, may we deserve to serve thee, our God and Lord. Put, O Lord, an end to our sins: give joy to the troubled, grant redemption to captives, health to the sick, and rest to the dead. Grant peace and tranquillity in all our days. Break the boldness of our enemies. Hear, O God, the prayers of thy servants, of all faithful Christians, on this day and in every time. Through our Lord Jesus Christ, etc. ℞. Amen. And the Presbyter again, Humble yourselves for the benediction. The Lord be ever with you. ℞. And with thy spirit.

Benediction Of S. James.

May Christ God, Son of God the Father, whom James, leaving his father in the boat, followed with the whole intention of his heart, and with the solemn Benedictions, make you unceasingly to cleave to his footsteps. ℞. Amen.

And He who through this Apostle converted worshippers of demons to the faith; may He grant us, spurning the vanities of the world, to love Him in truth. ℞. Amen.

That you may be remunerated by the protection of him whose passion you this day venerate. ℞. Amen.

Through the mercy of our God, who is blessed,

and lives, and rules all things world without end. ℞. Amen.

The Lord be ever with you. ℞. And with thy spirit.

L. Everlasting joy upon the head of the Saints. P. Let praise and gladness lay hold upon them. All. All.

Of S. Pelagius.

By the intercession of His illustrious Martyr may the Lord bless you with perennial benediction. Amen.

May He willingly accept our vows; and, appeased, pardon our crimes. Amen.

Whosoever most solemnly venerate this day, may you rejoice with the same Martyr in the heavens. Amen.

℣. Blessed are they that keep judgment, and do justice at all times. P. Praise and gladness. ℣. Glory and honor be to the Father and to the Son and to the Holy Spirit. P. Praise and gladness. And these being said, there is subjoined a Collect proper to S. James.

[7] which a Collect closes. O Christ, whose virtue and power so shone forth in thy Apostle James, that, the throngs of demons being sent forth by him in thy name, he merited powerfully to command them; do thou defend thy Church from the assault of adversaries: that, overcoming adversities by the virtue of the Spirit, she may complete in deed the doctrine of him whose example of pious passion she this day honors. ℞. Amen.

In the Tudensian one of S. Pelagius there is indeed a Collect, but without any mention of the Saint, in this manner, "Our glory." Our glory, our God, grant us that we may glory in thee without end: and those whom thou hast made lofty by the exultation of the head, we beseech thee make secure by the consummate salvation of the whole body. May thy magnificent loftiness lift up our abjection, that we who from tender years are raised by thy humility, may merit to be carried up to the heavenly things by thy exaltation. Amen.

Through thy mercy, our God, who art blessed, and livest and rulest all things world without end. ℞. Amen. The Lord be ever with you. ℞. And with thy spirit. In the name of our Lord Jesus Christ may we be perfected with peace. ℞. Thanks be to God. And so from the common order the whole Vesper Office is finished.

* "tenendo" reads: temnendo * "fugasq;" reads: fugitque * "vetuit" reads: veruit * here the Priest strikes his breast.

§. II. Matins of S. Pelagius from the Tudensian Codex.

[8] Mabillon, in the Dissertation on the Gallican Cursus, which he added to the books on the Liturgy, Matins among the Mozarabs now very brief, ch. 1 num. 16, says: Among the Mozarabs, at least the more recent, the Nocturnal prayers are very brief (we call them Matins), consisting of certain Antiphons and Responsories, likewise a Hymn and a Canticle, which is other than the Canticle of Zachary except on the feast of the Forerunner, just as the Canticle of B. Mary at Vespers is never said except on the feasts of B. Mary. In the other Canonical Hours certain Psalms are recited, with the Lauda, Sonus, and Antiphons also added. The Vesper and nocturnal Offices are closed by the Lord's Prayer, which is recited in a raised voice, the people responding to each petition, Amen, except to "Our bread," etc., where the response is, "For thou art God"; at the end, "In the name of our Lord Jesus Christ may we be perfected with peace": to which the People responds, "Thanks be to God." … This Breviary in the edition of Cardinal Ximenes is entitled, The Gothic or Mixed Office according to the Rule of B. Isidore: but I fear that such a rite, as is described in that Breviary, is not so ancient that it can be referred to the times of Isidore. For it is established from his Rule ch. 7 that … formerly it had Psalms and Lessons too; In the Nocturnal Vigils first three Psalms are to be recited, then three Masses of Psalms (which word sometimes signifies a Lesson, sometimes a Collect or Oration, and now and then a Dismissal; but this place Mainardus rightly interprets of a Collect), the fourth of Canticles, the fifth of the Matins Offices. On every Sunday or on the Festivals of Martyrs single Masses are superadded … But the Lessons from the Old and New Testament are recited at the time of the Office on daily days; on Saturday and Sunday, however, they are pronounced from the New only. All these things differ greatly from the common Breviary of the Mozarabs, in which there are no Psalms, no Lessons at the nocturnal Vigils. Thus Mabillon: who previously, in bk. 1 on the Liturgy p. 16, in assigning the differences among the ancient Liturgies, sets this as the last; that in the Mozarabic, namely the old Isidorian, the Acts and Lives of the Saints are read, not in the Gelasian or Ambrosian. Of these things Robles has nothing concerning S. James; but as if nothing were done concerning him in the Nocturnal Office, or at least nothing which to which in the Office of S. Pelagius which was not set down in the Vesper one, from this he passes immediately to the Mass. Not so the Tudensian Codex concerning S. Pelagius, in which all things are proper, and the very Lessons concerning the Passion of the Saint are proposed.

[9] Antiphon. All the impious have surrounded me, and they have not troubled me, because God is with me; there are had three proper Antiphons for many dogs have surrounded me. Or. By the intervention of thy most blessed Martyr, guard us, O Lord, from our enemies, while we either take up the urgency of contending, or shun the pit of peril. Show forth as liars those who infest us with malignant hatreds; while thou benignly cleansest away the stains which they fix upon us. Amen.

Ant. Pelagius in prison cried out to God, the praise of God in his mouth. The Lord heard him, his voice ascended into His ears: and gave him help from the Most High … with as many Orations. Or. Lord God, who to thy illustrious Martyr, after the victory accomplished, didst grant the power of the kingdom; place about us the perpetual guard of thy defense: that to those to whom the felicity of reigning is not due, the faculty of sinning being taken away, the security of resting in thee may be conferred. Amen.

Ant. His aspect was white, his countenance also angelic, in the faith of the Lord he died. All. All. All. … Or. Be thou our strength, O Lord, and everlasting praise, who art shown praiseworthy in the triumphs of thy Martyr, and while in him thou carriest out the fortitude of conquering, by his intercession mayest thou obtain in us salvation and the fullness of virtues. Amen.

Ant. They smote the little child, and they numbered all his bones, and they scattered them through the tempest of water; for the God of Israel took him up. Alleluia. I am fixed in the mire of the deep, where there is no foothold, and the tempest has overwhelmed me. For God, etc. These things being thus premised, there follows the history of the Life or Passion to be recited, such as has been taken hence at the beginning after the preceding Commentary. The Lessons, moreover, are recited from the Life, After the Lessons I believe that Psalms were to be recited, if all things were done according to the old Isidorian Rite, and that they were in place of those which we recite at Lauds, and among these a Canticle, one of those which the Roman usage has divided through the order of the week: then the Psalms with a Canticle of which, however, there is no mention in the Tudensian Codex, because they do not properly concern the Saint. Only to the conclusion of this Office is subjoined an Antiphon: Deliver me from men of blood, and a Collect. O God of my salvation; deliver me, O Lord, from men of blood; and from the weapons of the enemies defend me propitious with thy shield. Or. Send us, O Lord, from the heavens invincible help, and reduce to disgrace those who trample upon us; that we may rise up free to the Matins Office, and faithfully pay our vows to thy Holy name. Where by the name of the Matins Office I can understand nothing other than that which now follows.

§. III. The Office at Mass, and first at that which is called of the Catechumens.

[10] The Confession being made, as is done in the Masses according to the use of the Toledan Church and after the Roman manner, The Antiphon or Introit. the Introit is said, common to any Mozarabic Mass, in this manner: Our help is in the name of the Lord. ℞. Who made heaven and earth. Blessed be the name of the Lord. ℞. From this time forth and unto the world.

Of S. James.

Thus saith the Lord, I took thee, and I was with thee. Alleluia: And I made for thee a great name. All. All. ℣. Blessed is the man that feareth the Lord: he delighteth exceedingly in his commandments. P. And I made for thee a great name. A. A. ℞. Glory and honor be to the Father and to the Son and to the Holy Spirit, world without end. Amen. F. P. And I made for thee a great name. A. A. Through all ever world without end. ℞. Amen.

Of S. Pelagius.

Thy waves, O Lord, have passed over me; and I said, I am cast away from before thine eyes. ℞. I cried out of my tribulation. The blessing of the Lord, hasten unto the reward of the just. ℞. Blessed art thou, O Lord God. Blessed are they that keep and do justice at all times. All. Remember us, O Lord, in the favor of thy people, visit us with thy salvation, that thou mayest be praised with thine inheritance at all times. All. Praise ye the Lord in His Saints. All.

[11] The Tudensian Codex here notes the word "Hymn": nor do I doubt that the Angelic Hymn is understood, The Angelic Hymn, the Gloria. Glory to God in the highest, which Robles here exhibits whole from the Roman, and which Authors note to be sung by the Mozarabs in every Sacred service. After the Amen, moreover, in the Roblesian copy there is bidden to be said again, Through all ever world without end; and there follows an Oration; of S. James indeed the same which is the last at Vespers, "O Christ, whose virtue and power": of S. Pelagius, however, thus: We invoke thee, The Collect of the Saint, eternal almighty God; and with what praise we can we give thanks to thee, who strengthenest our faith by the virtues of thy illustrious Martyr; grant, we beseech, that thou join the grace of thy benediction to this Matins solemnity, and lift up this thy exulting people, through his suffrages, to the eternal things. The Benediction, To the Oration succeeds the Benediction of the Presbyter, in this manner: May the eternal King, the Lord Jesus Christ, bless you, who glorified His Martyr. Amen. By his intercession also may He hear your prayers, whose sacred solemnity you this day celebrate. Amen. May He increase your faith, receive your vows, forgive your sins, and grant you all to enjoy eternal rest. Amen. Blessed is the man, All. who has fulfilled, All. his desire, Alleluia. And these Benedictions, which in the Office of S. James appear no more, are taken up by an Oration, another Collect. O God, who hast made for us the holy solemnity of this day illustrious by the passion of thy most blessed Martyr, be present to the prayers of thy family, that we may be joined, by the merits and intercession of him whose feasts we this day celebrate, to those things which we desire to imitate. Amen.

[12] The Lesson from the Prophets, In the Office of S. James, in which, as I said, the aforesaid Benedictions are not made after the Amen, subjoined to the first and only Oration, the Presbyter is bidden to say in the midst of the altar, concluding the Oration itself; Through thy mercy, our God, who art blessed, and livest, and rulest all things world without end. ℞. Amen. The Lord be ever with you. ℞. And with thy spirit: which and other like things I think are only omitted in the Tudensian Codex, because they are of the order common to all. Hence one proceeds to the Lessons, of which the first Prophecy for S. James is from the Book of the Wisdom of Solomon. ℞. Thanks be to God,

namely from ch. 4 ℣. 7, "The just man, if he be prevented by death," up to ℣. 16. For S. Pelagius, however, under the same title, there is prescribed a Lesson, namely from the book of Ecclesiasticus ch. 23 ℣. 27 (for this and other similar ones come under the name of Wisdom in the Missals): "Son, in every work believe in the faith of thy soul," etc. And in the Office of the Apostle "Amen" is responded, and again is said, "The Lord be ever with you," and there is sung in chanting what is called the Psallendum.

Of S. James.

Thou hast set, O Lord, upon his head a crown of precious stone. ℣. In thy salvation, O Lord, he shall exult exceedingly: and, with the Psallendum interposed thou hast given him the desire of his soul, and thou hast not defrauded him of the will of his lips. P. A crown.

Of S. Pelagius.

Save me, O Lord, for the waters are come in even unto my soul. I am fixed in the mire of the deep, and there is no foothold: I am come into the depth of the sea, and a tempest hath overwhelmed me, up to "Hear me, O Lord, for thy mercy is kindly toward me." Thanks be to God. Attend to me and deliver me, for I am troubled, up to, etc.

[13] You see here the form of the greater Responsories, such as the Roman Cursus uses after each Lesson: but the Mozarabic only after the First and the Third. from the Apostles, But, that one may proceed to the second, the Priest or Deacon says, "Make silence"; and for S. James indeed there is recited a Lesson of the Acts of the Apostles. ℞. Thanks be to God: it is recited, moreover, from ch. XI vers. 27: "In those days there came prophets from Jerusalem to Antioch," and it is continued up to vers. 5 of the following chapter, on account of the slaying of the Apostle related there. For S. Pelagius there is noted indeed the Epistle of Paul the Apostle to the Corinthians I, but there ought to have been noted his second to Timothy, as is plain from this beginning: "Dearest, the Lord stood by me and strengthened me." And finally, the benediction being received with "The Lord be your peace," the Lesson of the holy Gospel is intoned; for S. James indeed, according to Mark, ch. X ℣. 32, concerning the two sons of Zebedee. "In those days Jesus, taking again the twelve, began to tell them the things that should befall him," etc. But for S. Pelagius the Gospel according to John is written; whereas it ought to have been written according to Matthew. For it is from his Chapter XXIV, "At that time our Lord Jesus Christ spoke to his disciples, saying (℣. 45), Who, thinkest thou, is a faithful servant and prudent?" The Lauda of the Saint. The Lesson, moreover, is concluded by "Amen," and "The Lord be your peace"; and there is subjoined a Lauda (we should call it a Responsory) for S. James, thus: Alleluia ℣. Behold my servant, I will uphold him: my elect, my soul hath been well pleased in him. Alleluia. For S. Pelagius the same is done, but moreover there is added: I the Lord have created thee, and I have said to thee: I have chosen thee, fear not: the needy and the poor seek thee, and thou shalt exalt them in the Lord thy God. All. The Lord hath called thee unto justice, and holding thy hand, he hath exalted thee, and constituted thee for a light of the nations, that thou shouldst open the eyes of the blind: that the people destroyed and laid waste may invoke me; and thou shalt exalt them in the Lord thy God. Alleluia.

[14] At this place, says the Rubric in Robles (for it is pleasing to add also the rest of the Offertory, The Offertory although nothing concerning the Saints is done in it.) At this place, I say, there is set another Missal, which is called of the Offerers (Offerentium), at the corner of the Epistle; and then the Priest offers the Host with this Oration. And it is to be noted, that the Orations which are marked with this sign *, are to be read in the Missal of the Offerers: and those marked with this sign ☞, in the Missal.

Or. May this oblation be acceptable to thy Majesty, almighty eternal God, over the Host, which we offer to thee for our guilts and crimes, and for the stability of the holy Catholic and Apostolic faith, [and] its cultivators, through Christ our Lord. In the name of the Fa✠ther, and of the Son, and of the Holy Spirit. Amen. Letting down the paten over the Corporals.

[14] Then he takes the Chalice, sanctifying it thus: In the name of the Fa✠ther, over the chalice. and of the Son, and of the Holy Spirit. Amen. Or. We offer to thee, O Lord, the chalice, for blessing the blood of Christ thy Son: and we beseech thy clemency, that before the sight of thy divine Majesty it may ascend with an odor of sweetness. Through the same Christ our Lord. He places the Chalice upon the altar, and takes the cruet without sanctification, and places it over the chalice, saying. Or. This oblation, we beseech, O Lord, appeased admit, and pardon the sins of all the offerers, and of those for whom it is offered to thee. Through Christ our Lord. Here he says, In the spirit of humility, as in the Roman Office.

[15] Afterward the Presbyter says, Help me, Brethren, in your prayers, and pray for me to God. ℞. May the Father, and the Son, and the Holy Spirit help thee. Sacrificium. The just shall shine like the splendor of the firmament, and like the stars of heaven giving the brightness of light, so shall the just shine. ℣. In perpetual eternity. Here he takes water in his hands, and says in silence over the Oblation with three fingers, In the name of the Father ✠ and of the Son, and of the Holy Spirit, [who] reignest God world without end. ℞. Amen. The Priest bows himself before the altar, and says in silence this Oration. I will come to thee in the humility of my spirit; I will speak to thee, who hast given me much hope in fortitude. Thou therefore, son of David, who, the mystery being revealed, didst come to us in the flesh, open by the key of thy cross the secrets of my heart, sending one of the Seraphim, who with that glowing coal, which was taken from thy altar, may cleanse my sordid lips, may unclouded my mind, and supply matter for teaching; that the tongue, which serves the benefit of neighbors through charity, may not sound the fall of error, but resound without end the proclamation of truth, through thee, my God, who livest and reignest world without end. Amen.

* "Martyre t. ill" reads: Martyris tui illustris * here "m. solennitatis gratior" reads: huic matutinae solennitati gratiam * "illustris"

§. IV. The Masses of the saints Columba and Pelagius, as they are had in the old Missal books, distinct from the Canon.

[16] When Sandoval found the title "Mass" at the end of a page, The beginning of the Mass strictly so called, but the following page began with these words, "An illustrious and exalted day," he could not persuade himself that this was the beginning; he would have hesitated in nothing, I think, had he seen either the Gothic Missal, of which above, and which here we shall compare with the Tudensian one; or the entire tenor of some Mozarabic liturgy, such as we have hitherto compared from the treatise of Robles with the Tudensian Ms., which has nothing of those things which pertain to the Offertory, which is wholly sought from the common order; nor does it concern the Saint, nor is it a part of the Mass strictly so called; as is plain from the Roman Order; where, after the Oblation of bread and wine and the things pertaining thereto, follows the Preface of the Mass, as if here first beginning. Which, that it may appear more clearly, it pleases me to compose the single parts of the Mass of the Saints or of the Season, such as are had in the Gothic Missal, with the Mass of the Tudensian Codex, for in both the parts of the Canon, common to all Masses, are equally omitted.

[17] The Mass strictly taken, then, is begun (as it is there set) not from the Preface, but from a preamble Oration, proper to the Saint or the Season, of S. Eulalia, which is inscribed with no other title than "Missa," or, "Here begins the Mass," with the previous "The Lord be ever with you"; and, the response being, "And with thy spirit." Of S. Eulalia, moreover, it is recited thus. Let us beseech, dearest Brethren, almighty God, who consecrated the prudent virginity of so great a one, joined to faith, with the summit of glory; that through Him by whom Mary was made a mother, Eulalia was made a Martyr; the one happy by the effect of bearing, the other by dying; the one fulfilling the office of the incarnation, the other seizing the example of passion; the one believing the Angel, the other resisting the enemy; the one chosen through whom Christ should be born, the other through whom the devil should be conquered; with suppliant oration let us ask, that He may hear B. Eulalia praying for us and … by her help we may be plucked from every stain of sins; through our Lord Jesus Christ His Son, living and reigning with Him, and with the Holy Spirit, world without end. Amen. Behold, moreover, of S. Pelagius something similar.

[18] An illustrious and exalted day, which the sacred blood of the holy Martyr Pelagius consecrated for us, and of S. Pelagius. which his passion brought in, his merit exalted, dearest Brethren, let us celebrate with the vows of an intent mind, and let us extol it with the applauses of virtues: on which indeed this most blessed Martyr laid down the tunic of the flesh, and obtained the glory of heaven; and so, taken into the number of the faithful, born of the stock of Christians, dying for Christ, he ascended the supernal throne. For this man, having endured the straits of prison, fettered with the burdens of iron, did not cleave to the flatteries of the world; but for these he purchased a kingdom, to be ended by no ages. For the appetite of the world had perished from him, the love of the world had departed; because, conquered by no punishments, he was content to succumb to human frailties. For shut in the dungeons, while his fellow-companions lived voluptuously, this man in one and the same manner kept his body untouched, and directed the gaze of his unwearied mind to God alone. This man, therefore, dearest ones, let us invoke for help with God, that by his merits we may deserve those things which our own merits take away from us, and our accustomed crimes deny us. Let us therefore lay aside what we ourselves have ill committed, by living in the persuasions of the devil, and by falling away from the divine precepts. And because we trust not in our own merits, let us beg the suffrage of this Martyr; who, cut off by the sword, obtains the glory of everlasting blessedness, by the help of the mercy of our Lord, who lives and reigns world without end. Amen.

[19] There follows the Collection of S. Eulalia. O God, who to thy holy Martyr Eulalia, with the Collects of the Saint, for punishment didst grant glory, for death life, for infirmity virtue, for passion a crown; grant, that as she exults in glory, so we may rejoice in thy mercy; and may merit, by thy giving, to obtain pardon in eternity. Through our Lord Jesus Christ. There follows a similar one of S. Pelagius. Eternal almighty God, who without any preceding merits callest sinners to thee, and mercifully enrichest thy servants; do thou prolong for us this thy most blessed Witness Pelagius as Patron; who for thee, his blood poured out, merited to come to an incomparable reward. May the faithful one have, by thy granting, care of the flock; he who feared not the torment of passion, and was not silent of the truth to the perfidious King. He, glorying in the name only of thy Only-begotten, may approach thee as an unwearied intercessor for us; that amid the hardships of the world, we may lack vices, and cleave to no enticements of deceptions: and so through this thy Martyr, may we have thee, Lord, as

propitious, so that, by thy wonted piety, thou mayest deign to make the manifold fruits of the offerers, and the rich returns of the crops. Let us therefore be cast down by no falls from thee; let us be called away by no scandals, we who are altogether unable to emerge from the foulnesses by our own strength. Wherefore we beg thee to be gracious to us, who hast made us to thy image, and reformed us through the dipping of baptism; by thy aid, who livest and reignest world without end. Amen.

[20] after the Names, The Collection after the Names of the Martyrs and of those at rest (Pausantium), concerning whom below. Of S. Eulalia this is it. Let us suppliantly beseech, dearest Brethren, God, who conferred upon his holy handmaid Eulalia a glorious and unfading crown, that, by the divine mercy granting, we may obtain pardon by her prayers, we who merit not glory. May He also deign to remunerate our dear ones, who have gone before us in the sleep of peace, with the blessedness of perennial age, and the grace of perpetual light, through our Lord Jesus Christ His Son, living with Him, etc. To these, in the Mass of S. Pelagius, responds what follows: Bestow propitious, immense God, upon the vows of thy Church suppliant, the suffrage of thy Martyr Pelagius, whom thou beholdest how eagerly she brings her own gift to the altar. For one silently pours forth sighs, another bursts into tears with compunct mind; this one too simply prays, that one ceases not to sweep the pavement with his cheeks: but of both, thou, O God, beholdest the minds, and provest the consciences of each. Therefore, we beseech, make pleasing to thine eyes that which human misery somehow brings compunct. Truly with naked conscience who can stand before thee, whom the Saints tremble at, and the manifold assemblies of the Blessed shudder before? Wherefore we believe and bowed-down beg, that thy mercy may go before us, both by conferring upon us a return to thee, and by bestowing eternal rest on the faithful departed; that thy unwearied grace may hold both, whom thou seest to be trembling before thee with their own conscience. Amen.

[21] The Collection at the Peace. O God, discusser of strifes, seeker of peace; whose it is, as of piety to join the disjoined, so of love to bind together peaceably the sundered; do thou now, O Lord, knit us in peace, we obeying the dogma of thy Apostles, and at the Peace. adorn us with charity, sanctify us with chastity: and we who have merited to have an example from the passion of B. Eulalia, may merit, anger being conquered, to obtain the triumph, through our Lord Jesus Christ. Thus in the Mass of the aforesaid Saint: but for the Mass of S. Pelagius read consequently thus at the kiss of Peace, which you see is by this rite premised to the Canon; whereas in the Roman it, placed after, is premised to the Communion. Coming to thee, O Lord, we slender servants, whom by office the debt compels to commend all the faithful; may we in no way incur our own deserts; but, by thy granting, may we merit to escape the crimes we have committed. Hear, we beseech, the prayer of the Church of Tude, which thou by thy will dost taste in honor of thy Martyr Pelagius, and meet the prayers of each one, who hast made this Martyr, resisting vices, worthy to be in thy sight. May he bring, we beseech, our obedience before thee, who pleased thee by his passion. May he succor the wretched piously, deliver the prostrate assiduously, who confessed thee before the unfaithful Prince. Who indeed of us will easily dare to lift his eyes to thee, whom the labor of conscience presses, the fall bows down, foul custom unbecomingly bends, and slow remission of mind also does not allow to lift up the mind; but, what is worse, impels to do unlawful things impudently? Bowed down therefore we beg thee, that to all in common he may be present as Patron; in what manner, by thy favor, the dissenting may retain peace, and the peaceable the unwearied unity of charity. Amen.

[22] The Immolation of the Mass, by the Mozarabs called Illatio, by the Franks of old Contestatio, by the Romans called the Preface of the Mass; after certain alternating words of the Priest and Minister to be sought from the Ordinary, thus proceeding in the feast of S. Eulalia. It is meet and just, right and salutary, that we should always and everywhere give thanks to thee, O holy Lord, Father almighty, eternal God; and praise thee in all thy works: who by the gift of thy grace didst adorn thy handmaid Eulalia with a nobler stigma of mind, that she might keep unharmed in herself the beauty of thy image. Worthy truly the companion of thy Son, who in her tender sex bravely entered upon war, and beyond the opinion of human virtue offered herself to endurance by the zeal of thy love; who, in the likeness of thy precious Only-begotten, poured out her blood under the testimony of good confession, and burned her uncorrupted flesh in the flames into the odor of most sweet frankincense. She goes to the tribunal of the bloody Governor unsought; about to gain a kingdom, about to despise punishment, about to find what she sought, about to see Him confessed; not trembling at the sentence, not doubtful of the crown, not wearied of the rack, not distrustful of the reward. She is interrogated: she confesses; and with a mighty miracle thy Majesty received the exalted spirit of the Virgin, which it took up through the flame, through a dove: that by this prodigy the Virgin and Martyr might ascend into the heavens, where on earth thou the Father hadst shown thy Son: through whom the Angels praise thy Majesty; and the Archangels cease not to cry out, saying, Holy, etc.

[23] A similar Illatio of S. Pelagius is thus deduced: It is meet to give thanks to thee, almighty God, and fair enough and holy, very also fitting, and ever profitable for us, it is suitable; through Jesus Christ thy Son, our Lord, through whom indeed this Martyr Pelagius neither clung to the whirlpools of vices, nor yielded to the shameful deeds of delights; but ever stood intrepid to thee, to whom before his passion, enlightened, he strongly served. For this man, sprung from the western region of Spain, had Gallaecia as his native soil; but at Cordova, Christ granting, he received a conspicuous martyrdom. And because by various occasions, by the hidden and secret counsel of God, the Elect are caught up to heaven; there existed without doubt an open cause of the action, by which Tude received as Patron, rejoicing, this thy Martyr, suffering in body at Cordova. There was indeed Pelagius's paternal uncle Hermoygius, a Bishop, held in the prison of Cordova, who, that he might escape the peril of the dungeon, gave for himself this boy, witness, nursling; whence, with him escaping, this Pelagius was received into prison, who was to be a Witness for the truth; where, hindered by the harsh burden of iron, he in a manner premeditated the future martyrdom, whose mind often intently penetrated heaven. And although he still humanly disposed to return to his homeland, yet by no means did he soften from the rigor set before him, because he thought the prison to be a steep place for penance: for he had applied a daily manner of psalm-singing, to whom so great a grace of Christ was present within as an illuminatrix. But thou, in whose heart-strings hidden thou thyself in good time hadst sounded, "Hear, O daughter, and see, for the King hath desired thy beauty"; the tyrant outwardly dared shamelessly to love this one, thinking him apt to be fit for his vices. But he stood indeed intrepid, to whom thou wast not wholly lacking within. For, summoned, coming, and being persuaded that he should prefer to deny Christ; forthwith he spurned for himself all the kingdoms offered. And proclaiming the same Christ our Lord with free voice, he said, Keep, O King, the gifts to thyself alone with thy lost ones: for that I cannot acquiesce in thee, He warns me within, who is God. For I have a God, whom thou, wretched one, knowest not, to whom all things bend the knee, who promised to the Saints a kingdom and to the lost eternal punishment. But, because through many tribulations it behooves us to come to the kingdom, I am ready to perish by whatever destruction thou wilt. To whom the King; O, said he, boy, either deny Christ, or thy limbs shall receive the sword, and harshly amid the punishments shalt thou breathe out thy soul. Whence Pelagius, I am a Christian, and have been, and shall be: therefore I fear not to die. Him standing bravely, after many punishments … the sword cut limb from limb, who amid the torments ceased not to confess Christ … O truly a Martyr in heaven, because thou wast a witness on earth! Most clement favorer, meet the vows of us. Through thee may the fallen come to penance, the ignorant to doctrine, the sick to health, the dead to rest. Wherefore bowed down we beg, eternal God, through this thy Martyr, favor us propitious, clement meet our entreaties, ever be present pious to the gifts offered to thee, to whom by merit we sing, Holy etc.

[24] The Masses are not extended further in the Gothic one which I mentioned: but they proceed from the order common to all; nor (as in other Missals) does there anywhere follow a Postcommunion: but by the rite of the Mozarabs the Tudensian codex tends further; and after the SANCTUS, it prescribes these things also to be recited: This hymn, O Lord, in the highest by the Angels, this hymn by all the Saints is sung beforehand on earth. Truly holy, truly blessed is our Lord Jesus Christ, thy Son: by whom Pelagius was strengthened, that he should neither fear to die, nor, being interrogated, be silent of the truth, being persuaded in vain by the Governor, that he should receive the copious gifts of the kingdom, and deny Christ, and so keep his body for the King to be honored. Whence we beg through his intervention that these gifts and offerings be kept, and that the sacrifices placed upon thy altar be enriched with manifold benediction; in what manner everyone who shall taste of these gifts, may through thee … be defended from adversities … in honor of thy Martyr Pelagius, who, helped by thee, overcame the punishments, conquered the terrors, feared not to bear the sword, by which he merited to reign with thee without end. This is thy servant, O Lord, chief in the contest, wary in life, strenuous in doctrine, praiseworthy in death, sublime in the kingdom: through whom we beg to have thee propitious, that thou mayest pluck us from the hand of the devil, and make us partakers of thy kingdom. Thou knowest, O Lord, how much the ancient enemy lies in wait for us. But let him have none of us whom he may gain, whom one mother the Church glories to have washed by the wave of regeneration. May the grace of the eternal gift flourish in us, by which these gifts may be sanctified, and through whom, being sanctified, they may be received; and may the oblation overflow in our inward parts, as the holy Martyr of thine Pelagius more manifoldly profited unto the crown.

[25] There still follow other things, which (which we lament) are had only gaping with very many lacunae in the Tudensian codex, the leaves there being either eaten away or worn off; we gather nevertheless, from those which survive, certain things making a more entire sense: among which there occurs an Oration, which in the Mass of S. James below at num. 32 is named the "Post pridie," that is, "Before the Consecration": because this is effected by the words pronounced and prescribed by Christ, "The day before he suffered," as the Roman Canon expressly has. That Oration after the "Pridie," in the Tudensian, begins thus: Receive, almighty God, the prayers of this most faithful assembly, which daily, bowed down, commends itself to thy sight: that it may have this thy most blessed Martyr Pelagius, whom it celebrates with ready obedience, as an intercessor with thee, to whom thou didst deign to grant the palm of martyrdom… Cut away, we beseech, the hard heart-strings of our mind,

and water its dryness with the abundance of blessing,

so that, by your favor, our free

life may serve you… by the merits of the most blessed Martyr Pelagius…

and we who have no confidence in good works,

by the keeping of his festival may obtain * pardon of our sins.

Now the following Prayer

seems altogether to have the form of a Post-Communion.

Yet no such prayer is prescribed in the Mass of S. James below among the propers,

as is here done: O God, the wonderful

splendor of all the Saints, who hast commanded the present and honorable

Martyr to be proclaimed; grant

to thy people the instruction of joys; that we who

keep this day, and sing with the voice, may truly receive

the gifts of the heavenly kingdom. Amen…

* we ought

* flesh

* glory.

* this

* in ending

* of the human age

* with these

* for indeed

* uncelebrated

* for

* making supplication

* broke forth

* with these

* of bavride

* peaceful

* offers

* leaning,

* our

* both

* grace

* trembling

* of the flesh

* chaste

* to come to those praying

* fighting against vice

* our obedience.

* prayer

* prince

* eye

* with gore

* curved

* unlawful, shameless

* thence

* let it hold back

* he would invade

* I came together

* uncle

* Cordova

* about to make

* truly

* O Christ

* of nature

* he had dared

* to love in return

* persuaded

* brought in

* it remains

* who will say

* spread open

* for indeed

* he will have aided

* us

* and therefore

* washed

* by which

* whose

* obtained

* voices

* with words

§. V. The Mass of S. James edited from the Toledan Manuscript by Eugenius de Robles.

[26] For the clearer understanding of the foregoing fourth Paragraph,

the form of the entire Mass will serve, edited by

Robles, and already often cited in what precedes. It takes its

beginning from the Prayer of the Saint, the same which above at

num. 7 is the last in the Vespers, and at num. 11 the first

in the Matins Office before the Mass, O Christ, whose

power, etc., so that it is likely that the same Prayer,

which is set forth in the books of the Sacraments at the beginning

of the Mass, prevails through all the Hours of the ecclesiastical Office, as much

as in the Roman cursus. Then after the response Amen,

the Priest says: Through thy mercy, O our God,

who art blessed, and livest and rulest all things

unto ages of ages. ℞. Amen. The Priest says,

lifting up his hands. Or. ℞. Holy, Holy, Holy,

Lord God, eternal King, to thee be praise and

thanks. The Priest: Let us hold in mind in our prayers

the holy Catholic Church: that the

Lord may in mercy vouchsafe to enlarge it in faith,

and hope, and charity. Let us hold in mind all the fallen, the captives, the sick,

and the pilgrims: that

the Lord may mercifully vouchsafe to look upon, redeem, heal,

and strengthen them. ℞. Grant, eternal

almighty God. Afterward the Presbyter says.

Or. Recognizing Jesus calling us to himself, Another Prayer most beloved Brethren,

who, calling to himself his most blessed James

his Apostle, mending the nets in

the ship, afterward by his spiritual

doctrines admonishes and teaches us, that asking

in faith we should in no wise hesitate: with all devotion

of mind let us entreat the same Lord with tears;

that our petition may obtain for us from him

to fulfill those things, which we have learned in the very Apostle's

teaching. ℞. Amen. Priest Through thy mercy,

O our God, in whose sight

are recited the names of the holy Apostles and Martyrs, Confessors,

and Virgins.

℞. Amen.

[27] The Priest says: The Priests offer to the Lord God

an oblation, our Priests, the Roman Pope

and the rest, for themselves, for all the clergy, and the peoples

of the Church entrusted to them, or for the whole

brotherhood. Likewise all the Presbyters offer,

the Deacons, the Clerics, and the peoples standing round about,

in honor of the Saints for themselves and for their own. ℞. They offer

for themselves and for the whole brotherhood. The Priest

says. The Diptychs of the Saints to be named under the Mass, two tablets, Making commemoration of the most blessed

Apostles and Martyrs, of the glorious

holy Mary the Virgin, of Zacharias, John, the Infants,

Peter, Paul, John, James, Andrew,

Philip, Thomas, Bartholomew, Matthew,

James, Simon, and Jude, Matthias, Mark, and

Luke. ℞. And of all the Martyrs. The Priest says.

Likewise for the spirits of those at rest: Hilary,

Athanasius, Martin, Ambrose, Augustine, Fulgentius,

Leander, Isidore, David, Julian, likewise

Julian, Peter, likewise Peter, John servant of God,

Visitanus, Viventius, Felix, Cyprian, Vincent,

Gerontius, Zacharias, Genapolus, Dominic,

Justus, Saturninus, Salvatus, Bernard, Raymond,

John, Genebrunus, Gundisalvus,

Martin, Roderick, John Gutierrez, likewise Sancius,

Dominic, likewise Julian, Philip, Stephen,

John, likewise John, Felix. ℞. And of all

those at rest.

[28] Annotation. Let me be permitted to interject a few words,

and to consider this Toledan Diptych. First

it occurs that the first tablet ends with the Apostles, and certain things observed concerning these and that

is a sign to me that S. Isidore wished only those, together with the Baptist

(whom indeed Christ himself canonized as a Martyr

in Matthew and Luke), with his father Zacharias,

and the most holy Queen of Martyrs, to be named

in the Canon, although many others were not lacking,

even in Spain illustrious Saints: and that posterity,

revering this restraint of S. Isidore, did not dare

to extend that tablet by adding any others whatsoever.

But in the other tablet of Those at Rest I note,

that only six more illustrious Doctors are named: to whom pious posterity

added S. Leander, and S. Isidore himself;

but the Church of Toledo added Julian, its Bishop

and Patron; and I know not what David,

but probably one singularly well-deserving of it

perhaps from the first Goths brought back to the Catholic faith,

powerful in the time of King Recared, by whose liberality

the Metropolitan church, fallen under the Arians, was

restored. So the matter remained until the times of the Saracens:

who, when they had judged that to the Mozarabs, remaining

among themselves, but long deprived of the care and consolation

of Bishops, at last some one was to be granted, who

should look after all those remaining in their empire,

by ordaining Presbyters, who otherwise had to be consecrated secretly among

the Galicians and Asturians, for the Churches enjoying

freedom of the Sacred rites by agreement; and they consented

that those should ordinarily reside at Toledo, where six churches of this kind

there were, and more Christians than anywhere else.

But when these Mozarabic Bishops successively departed

from life, their names also were inscribed in this Diptych,

from Julian II down to Sancius

II inclusive, under whose successor Ferdinand,

ordained about the year 1335, when the dignity of the Mozarabic

rite had grown cheap, and even in those very six parishes which I have mentioned

was scarcely any longer retained; the care of

inscribing others was omitted, especially if the very exemplar whence

these were printed was ancient, and not capable of more names,

which could be placed before the names of the eight principal

benefactors there already inscribed: for indeed

no one of those was Bishop of Toledo after

Sancius II.

[29] The Presbyter says after the Names. Or. May there live

in us, O Lord Jesus, After the names. the preachings of the doctrine of thy Apostle James,

by which we are taught that he is blessed

who is willing with equanimity to bear the temptations brought upon him:

that, while we most patiently endure present

evils, in peace and charity

we may now and forever live with thee without end.

℞. Amen. The Priest says. Because thou art the life of the living,

the health of the sick, and the rest of all the faithful

departed, unto the eternal ages of ages.

℞. Amen. At the Peace. Or. Receive, good Jesus,

At the peace. on this birthday of James thy Apostle, the vows of those offering;

and grant refreshment to the spirits

of the departed; that by his intercession with thee, both

to the living and the departed the grace of thy mercy may be granted;

by whose doctrine the whole company of the twelve tribes

* sojourning is instructed. ℞.

Amen. Because thou art our true peace and unbroken

charity, * who livest with the Father, and reignest

with the Holy Spirit, one God unto ages of ages.

℞. Amen. The Presbyter says, lifting up his hands.

The grace of God the Father almighty, the peace and love

of our Lord Jesus Christ, and the communion

of the Holy Spirit, be ever with all

of us. ℞. And with men of good will.

Then he says. As you stand, make peace.

℞. My peace I give to you. My peace I commend

to you; not as the world gives, peace I give

to you. ℣. A new commandment I give to you; that you love

one another. Let it be repeated. My peace I give

to you. ℣. Glory and honor to the Father, and to the Son, and to

the Holy Spirit. P. My peace, etc. Meanwhile,

while the Choir says, My peace, the Priest receives

the peace from the paten, saying thus: Have the kiss

of love and peace, that you may be fit for the most holy mysteries

of God.

[30] Afterward the Priest bows himself with joined hands,

and says: I will go in to the altar of my God. ℞. To

God who gives joy to my youth. The Presbyter

places his hands over the chalice, and says; Ears

unto the Lord. ℞. We have them unto the Lord. He raises

his hands and says: Lift up your hearts. ℞. Let us lift them

unto the Lord. With joined hands bowing himself into the midst of the

altar he says. To our God and Lord, Jesus

Christ the Son of God, who is in heaven, let us render worthy praises

and worthy thanks. And he raises his hands

on high. ℞. It is meet and just. And afterward

the Presbyter says: It is meet and just that we should always

give thee thanks, The Illation. O holy Lord, Father almighty,

eternal God, through Jesus Christ

thy Son our Lord; in whose name

the chosen James, when he was dragged to his passion,

healed a paralytic crying out to him,

and by this miracle so compelled the heart of one mocking him:

that, having instructed him in the sacraments of faith, he made him

come to the glory of martyrdom. So he himself

afterward in confession of thy Son, slain by the striking off of his head, lay dead:

coming to him in peace,

for whom he sustained this passion. For he himself is

the only-begotten Son, who gave his soul

the Father, command our sins to be now spared, to whom deservedly

the hosts of the heavenly army cease not to cry out

thus saying. The Choir responds. Holy, holy,

holy Lord God of Sabaoth. Full

are the heavens and the earth with the glory of thy Majesty. Hosanna

to the Son of David. Blessed is he who comes in the name

of the Lord, Hosanna in the highest. Holy, Holy, Holy,

Lord God. After the Sanctus. The Presbyter says. Truly holy,

blessed is our Lord Jesus Christ

thy Son, whom James, having left Zebedee his father,

so followed; that, loving him steadfastly,

he became chosen, pure in life, blameless in conscience,

approved in doctrine; finally so commending

knowledge by his work, that for him he perished with his head

cut off, who he knew had laid down his soul

for himself and for all, Christ the Lord,

to whom be honor and glory, unto ages of ages.

Amen.

[31] Then in silence with joined hands bowing

himself before the altar, The Canon of the Mass. the Priest says. Or. Be present,

be present, good Jesus, Pontiff in the midst of us,

as thou wast in the midst of thy disciples; and

sanc✠tify this oblation ✠, that, being sanctified,

✠ we may receive it through the hands of thy holy Angel, O holy

Lord and eternal Redeemer. Our

Lord Jesus Christ, on the night in which he was betrayed,

took bread: and giving thanks, he bles✠sed

and broke it, and gave it to his disciples saying: Take

and eat.

This is my body, which shall be delivered for you.

This is the cup of the new Testament in my blood,

which shall be poured out for you and for many unto the remission of sins.

Here the covered chalice is elevated with the small veil.

As often as you shall drink it: do this in

✠ commemoration of me. ℞. Amen.

As often as you shall eat this bread and

drink this cup: you shall announce the death of the Lord,

until he come in brightness ✠, from the heavens.

℞. Amen.

[32] Or. Subject, O God, our necks to thy yoke:

that thy burden, which to those who love is light, After the Pridie.

we may bear with such desirable devotion, as

James thy Apostle, with the rope bound about his neck, was dragged

joyful to his passion; that, sanctifying these things, which

we offer to thee, thou mayest bless us by the receiving of this

Host. ℞. Amen. Priest By thy granting,

O holy Lord, because thou createst all these things very good for us,

thy unworthy servants, dost make them frui✠tful, Here the Priest signs himself,

dost give them life, ✠, dost bless ✠, and grantest them to us:

that it may be blessed by thee our God unto ages of ages.

℞. Amen.

[33] And then the Presbyter takes the body of the Lord from

the paten, and places it upon the uncovered chalice, and says

in a loud voice on all days, that is on Feast days and

Sundays, except in places where there is a proper Antiphon,

at the breaking of the bread. The Lord be

ever with you. ℞. And with. The Faith, which with the heart

we believe, let us also confess with the mouth: and the Priest raises

the body of Christ, that it may be seen by the people, and the

Choir says the Creed, two by two, that is: The Creed. We believe

in one God, the Father almighty,

maker of heaven and earth, of all things visible and

invisible the founder. And in one Lord

our Jesus Christ, the only-begotten Son of God,

and born of the Father before all ages;

God from God, light from light, true God

from true God; begotten not made, consubstantial

with the Father, that is of the same substance with the Father;

through whom all things were made, which are in heaven, and

which are on earth: who for us men, and for

our salvation came down from the heavens, and was incarnate

of the Holy Spirit from the Virgin Mary,

and was made man; suffered under Pontius

Pilate, was buried, on the third day rose again. He ascended

to the heavens, sits at the right hand of God the Father almighty;

thence he shall come to judge the living and the dead,

of whose kingdom there shall be no end. And in the Holy

Spirit, the Lord and giver of life, proceeding from

the Father and the Son, with the Father and the Son

to be adored and glorified, who spoke

through the Prophets. And in one, holy, catholic

and Apostolic Church. We confess

one baptism for the remission of sins.

We await the resurrection of the dead, The Fraction.

and the life of the world to come. Amen.

[34] After these things the Presbyter breaks the Eucharist in

the middle, and places the half part on the paten, and

of the other part makes five particles, and places them on

the paten: and afterward takes the other part, and makes

four particles, and places them on the paten likewise in

order, as is here shown. And straightway he carefully cleanses

his fingers: and with the Chalice covered makes the Memento for the living.

Then approaching the Lord's Prayer [now

to be said, the Priest says:] Let us pray. By

thy Apostle James, O Lord, teaching, we are forewarned:

that if any of us lacks wisdom,

let him ask of thee, who givest to all abundantly, and

upbraidest not; but because we desire to come to thee;

through Christ, who is thy power and wisdom,

we prefer above all to do this; beseeching thy Clemency,

that through him, who has been made with thee our

advocate, both thou mayest make us come to

thee; and the prayer, which by the Lord himself teaching

we have learned, thou mayest permit to enter to thee,

as we cry out from the earth. The Our Father. Our Father, who art in

the heavens. ℞. Amen. Hallowed be thy name.

etc. [as at Vespers n. 5 and after; ℞. But deliver

us from evil, the Priest says. Delivered from evil, confirmed

ever in good, etc. as above num. 6 and]

℞. Amen. He takes the particle, Kingdom, from the paten,

and puts it into the Chalice, saying in a lowered voice.

Holy things to the holy, and the Conjunction of the body of our Lord

Jesus Christ be to us who receive and drink

unto pardon, and to the faithful departed may it be granted

unto rest. And he covers the Chalice, and says:

Humble yourselves for the blessing, etc. as above num.

6 and after; The Lord be ever with you, and

℞. And with thy spirit. The Priest says to

those approaching Communion, Taste and see how

sweet is the Lord. Alleluia, Alleluia, Alleluia.

℣. I will bless the Lord at all times: The Communion.

his praise shall be ever in my mouth. Alleluia, Alleluia,

Alleluia. ℣. The Lord will redeem the souls of his servants:

and he will not forsake all who hope in

him. Alleluia, Alleluia, Alleluia. ℣. Glory and honor

to the Father, and to the Son, and to the Holy Spirit, unto ages of

ages. Amen. Alleluia, Alleluia, Alleluia.

[35] This said, he takes another particle, Glory,

the next one, and says thus. The heavenly bread from the table

of the Lord I will receive, and the name of the Lord I will invoke.

He says the Memento for the dead, holding that

particle over the Chalice, and having made [✠] he says: O Lord

my God, grant me so to receive the body and blood

of thy Son our Lord Jesus Christ,

that through it I may merit to receive the remission of all sins,

and to be filled with thy holy Spirit,

O our God, who livest and reignest unto

ages of ages. Amen. And then: Hail forever,

most holy flesh of Christ, forever the highest

sweetness. Here he says thrice, Lord I am not

worthy, as in the Latin Office. And he takes that particle,

Glory, and all the rest in order,

and takes the Chalice saying: Hail forever, heavenly

drink, who to me before all things, and above all things

art sweet. The body and blood of our Lord

Jesus Christ guard my body and soul,

unto life eternal. Amen. And at the Ablution he says

this prayer: O Lord my God, Father,

and Son, and Holy Spirit, make me ever to seek

and love thee: and from thee through this holy

Communion, which I have received, never to depart,

because thou art God, and besides thee there shall be no other unto

ages of ages. Amen. [Here perhaps they are communicated

if any have approached: for the Choir follows, and

sings.] Refreshed by the body and blood of Christ, thee

we praise, O Lord. Alleluia, Alleluia, Alleluia.

[36] Here the Missal which is called the Offerentium is removed,

and another Missal is placed at the Epistle corner,

and he says the following Prayer. The body of our Lord

Jesus Christ, which we have received; The Postcommunion. and his holy

blood, which we have drunk; may it cling to our

inward parts, O eternal almighty God; that it may not

come to us for judgment, nor for condemnation;

but may avail for the salvation, and remedy

of our souls, unto life eternal. ℞. Amen.

Through thy mercy, etc. The Lord be with you.

℞. And with. [Finally, where in the Roman rite is Go, the Mass

is ended, in the Mozarabic is said.] The solemnities are completed

in the name of our Lord Jesus Christ,

may our vow be accepted with peace. ℞. Thanks

be to God. At the end of the Mass is said. An Antiphon in praise

of the glorious Virgin Mary: Hail Queen, Mother

of mercy; life, sweetness, Antiphons of the Blessed. and our hope

hail. To thee we cry, the exiled sons of Eve:

to thee we sigh, mourning and weeping in this vale of tears.

Turn then, our advocate, those

thy merciful eyes toward us,

and after this exile show unto us Jesus, the blessed fruit of thy womb.

O clement, O

pious, O sweet Virgin Mary. ℣. Pray for us,

O holy Mother of God. ℞. That we may be made worthy,

etc. ℣. From sudden and unforeseen death. ℞.

Deliver us, O Lord. The Lord be with you. ℞. And

with. Let us pray. Grant us thy servants,

we beseech thee, O Lord God, perpetual health of mind and

body, etc. This done, he gives the blessing saying;

In the unity of the Holy Spirit, The Blessing. may

the Father and the Son bless you. At this blessing the Priest

turns himself to the people, and blesses them; and doing nothing

else, he goes to the sacristy. [As was also done

in the Roman rite before there was introduced the universal

custom of adding another Gospel, especially the

beginning according to John.]

[37] Thus far the form and order of the Mass, instituted by the first

Apostles of the Spains, [This rite having been observed everywhere throughout Spain down to the year 1085,] and perhaps by S. Paul himself,

never varied in its substantial formulas

(for this is persuaded by the constancy of that nation in holding fast to things

once begun, far greater than among any other

nations whatever), to which S. Isidore seems to have added the Prayers

Post Sanctus and Post Pridie: for of such,

being proper to each Saint, none appears anywhere else

prescribed. Nor did all Spain use any other rite,

until in the year 1085, Toledo having been recovered,

Alfonso VI King of Leon and Castile, persuaded by his wife

Constantia, and Bernard the Bishop-elect of Toledo, by the authority

of Gregory VII, introduced the use of the Roman

or Frankish Liturgy; the people and Clergy being as unwilling

as Roderick the Archbishop of Toledo relates,

only 125 years later, in book 6 chapter 26; and

then, afterward, with the indignation of the subjects, abolished, he says, all weeping and grieving,

there grew up the proverb, Where the Kings will, there go

the laws… He adds however, that in some

monasteries the Toledan or Mozarabic Office was for some time

preserved: concerning which see those treating

more accurately, John Vaseus, in his Chronicle

at the year 717; and Alvarus Gomez, in his book on the deeds

of Francis Ximenes; and in Spanish Eugenius

Robles, in the compendium of those same Deeds,

printed about the year 1604, who treats this

matter most at length from chapter XIX to the end,

through the following XVII chapters; the principal of which Margarinus Binius took care

to render into Latin, and inserted

into volume 2 of the Auctarium of the Bibliotheca Patrum, of the Paris edition

of the year 1610.

[38] Robles also treats accurately of the six churches

of the Saints Mark, except in 6 churches, Luke, Sebastian, Torquatus,

Eulalia, and Justa, in which the Isidorian rite

had so long endured even among enemies; and from Gomez

he teaches that, even after the rites were changed elsewhere, this

prerogative was left to those same by the King and Archbishop Bernard;

that whereas of the other churches, especially

the parochial, the limits of each were

defined for each by streets and houses; to those six alone none were prescribed:

but to each the Mozarabs and their descendants were assigned,

wherever it happened that they dwelt within or outside

the city. But little by little,

says Gomez, those families failing, that rite

also began to fail; and the Roman, even in

those six churches, began to be introduced: and at last

it came to pass that, only on fixed and festal days,

sacrifice was offered in them by that rite, namely from the death of Sancius

II, which occurred in the year 1285; and from the year 1285 nearly obsolete, until the aforesaid

Francis Ximenes undertook the care of restoring the Mozarabic

rite; and having employed men

skilled in that matter (Antonio Rodriguez of S. Justa, Alfonso

Martini de Yepes of S. Eulalia, and Hieronymus Gutierrez

Curate of S. Luke) he first took care that all the books,

in which those sacred rites were contained, should be reduced

to the form of common letters,

and expressed in printing types.

Which being published,

at the farthest part of the Metropolitan temple,

toward the West, in the little chapel of the Body of Christ,

he built a chapel of fairly elegant structure,

in which he constituted a College of thirteen Priests, with the addition

of three ministers, whom he called Mozarabic

Companions; provision being made by the institution of 13 Mozarabic Chaplains, and having furnished them with suitable yearly

revenues he constituted them under the patronage

of the Chapter of Toledo: he charged them moreover,

that it should be their solemn duty to offer sacrifice by that rite each day,

and to chant together the hourly

prayers: to whom

he willed also that the Priesthoods of the six Mozarabic churches should pertain,

which, as often as it happened that they were vacant,

the Priests themselves should choose, on whom the

Archbishop should confer them.

[39] Thus therefore those sacred rites were restored by Ximenes

and rescued from destruction: who daily perform obsequies for their restorer. in memory of which restoration

erected in the middle of the chapel. So Gomez.

Vaseus adds, that the same is done at Salamanca, on certain fixed

days, in the chapel of the Doctor of Talavera,

which is in the peristyle of the chief temple; Robles

moreover also teaches, that those Toledan Chaplains, on each

day except Sundays, after each Mass said by that

rite, renew the grateful memory of their Restorer, who died in the year 1517,

by praying well

for his soul through this. ℞. I know, O Lord, that nothing

on earth is without cause. P. Because man is born

to labor, and the bird to fly. ℣. But I

will entreat the Lord, and to him

I will address my speech. P. Because man, etc.

Let us pray. Let us beseech with all supplication our pious

and merciful Lord Jesus Christ,

that he may mercifully vouchsafe to place

the spirit and soul of his servant, Francis Cardinal Bishop, in the place

of light, among the ranks of the Blessed.

℞. Grant, eternal almighty

God, Kyrie, Christe eleison, Kyrie.

Our Father. The whole secretly. Or. To thee, O Lord,

we commend the soul of thy servant, Francis

Cardinal Bishop; that, having died to the world,

he may live to thee, and the sins which through the frailty of worldly

converse he committed, do thou wipe away by the pardon

of thy most merciful kindness. Through Christ

our Lord. ℞. Amen. The Lord be ever

with you. ℞. And with. In the name of our Lord

Jesus Christ may his soul, and all the souls

of the faithful departed, through the mercy of God,

rest without end in peace. ℞. Amen.

* of those commemorating

* lives with thee.

OF S. WAMBERT MARTYR.

IN THE MONASTERY OF S. PETER AT DIVES,

OF THE DIOCESE OF SÉES IN NORMANDY.

NINTH OR TENTH CENTURY.

His cult, and the place of the ancient cult.

Wambert Martyr in the Diocese of Sées in Normandy (S.)

BY D. P.

Dives is a not contemptible little stream,

watering lower

Normandy, and distant five leagues from Caen,

The Church of S. Peter at Dives near the Ocean,

having a monastery of the Benedictine Order,

constructed in honor of the

most blessed Mary the Virgin, Mother of God,

and of S. Peter the Prince of the Apostles. So Arthur

du Monstier, a professed friar of the Order of Recollect Minors

at Rouen, in the excellent work to which he gave the title Neustria

pia, intending to treat of all and

each of the Abbeys and Priories of the whole of Normandy,

and of the rectors of those holy houses,

privileges, and other things in any way pertaining

to them. Concerning Dives he begins to treat

at page 496 and consequently narrates the foundation of the place,

from its own Manuscript; and among other things he relates from it,

that there was a certain Priest of venerable life, Gislemar, according to the prophecy of Gislemar the Parish-priest

who in the church of B. Peter, from whom also the place

had taken its name, for many years had ministered in the

Office of the Presbyterate. He, on a certain day, when

he was speaking with the inhabitants standing round according to custom;

You see, he said, how despicable this place is,

how of almost no name and honor.

I tell you, that it is yet to come, that

you shall see in it a community first of Holy Nuns,

and afterward of religious Monks serving

God.

[2] How these things came to pass, by the work of the noble Matron

Lescelina, widow of William Count of Eu (this

man was the bastard brother of Richard II Duke of Normandy)

under the years 1040 and 1066, see there more at length

set forth: this suffices to have adduced for confirming

the conjecture, erected into a monastery by which I am moved to suppose that the aforesaid S.

Wambert, whose body once rested in the said Abbey,

was a Presbyter of that place, and in the time

of the Norman irruptions into Gaul, in the ninth

or tenth century, suffered a bloody death, and therefore

was honored by pious posterity with the title of Martyr. Knowledge

of him was first suggested to us by Edmund Martène, the head and body of S. Wambert M. are venerated

Presbyter of the Congregation of S. Maur, in his work on the Ancient

rites of Monks, where in book 6 treating of the Feasts

of June, on the 6th of the Kalends of July he indicates, in the Ordinary

of S. Peter upon Dives (which from the Preface is understood

to have been written in the year 1273) that there is noted the feast

of S. Wambert Martyr, to be solemnly celebrated

in Copes; with the second Nocturn, a Memorial

and Matins of the holy Martyrs John and Paul;

and before the Greater Mass a procession to be made

is described in these words: The Priest about to celebrate

Mass with Stole and Maniple shall carry

the Head of S. Wambert: then two in Copes

shall follow, bearing the bier with the body, with holy

water, the cross, candlesticks,

and incense going before, and the rest pertaining to this. But

when they shall have come to the door of the Galilee (that a porch

is noted by that word, by others a Gallery, Cange judges in

his Glossary, and the testimonies which he produces indicate that it was a name

very well known to Monks.) When, he says, they shall have come

to the door of the Galilee, let them all pass beneath

the bier, and so coming into the Choir, let the Cantor

begin the Office of the Mass.

[3] Thus far the whole, but most evident, knowledge

of the ancient cult; of which, that no part reached the aforesaid

Arthur, must be attributed not to his lack of diligence, hitherto unknown even to the writer of Neustria pia, but

rather to the long lapse of time and the changes even of sacred

things; through which it has come to pass

that in this age no memory of Wambert survives;

nor would it survive, had not Martène brought forth from the darkness

the old Ordinary of the monastery. For the diligence of Arthur,

in turning over books printed in type,

was altogether admirable, as one may know, not only

from the work of Neustria pia, but most of all from his

Franciscan Martyrology and the Sacred Gynaeceum, a man otherwise most diligent. so often

cited in our work and to be cited hereafter, where most accurately

he alleges the places of all Authors, in which

even merely the name of the person there praised occurs. Would that

in these he had used less liberty, in adding

to each the title of Blessed (male or female), and some knowledge

to be ascribed to each day in those authors whom he cites

found! Now, since he is found to have first defined the days

according to his own judgment, nowhere else found; how

can we not grieve at this, and make known to those who do not know

his practice, lest they go on to err

believing that true Birthdays are noted by him? If, following the example

of Thomas de Herrera, who wove the Augustinian

Alphabet, he had arranged the men of his family and women,

illustrious in the fame of sanctity, in Alphabetical

order; with the same labor, and with greater advantage and satisfaction

both of his own Religious Order and of all others,

he would have made a work most worthy of all praise. And this

anyone would do who should wish to introduce such an order into that work,

nothing else being changed, and omitting the title of blessedness

and the number of the day, where it cannot be proved from the cited authors

or otherwise.

OF SAINT ANTHELM

BISHOP OF BELLEY IN GAUL

OF THE CARTHUSIAN ORDER.

IN THE YEAR 1177.

PRELIMINARY COMMENTARY.

On the Life written by a contemporary, and the recent Elevation of the body.

Anthelm the Carthusian, Bishop of Belley in Gaul (S.)

BY G. H.

[1] Bellica or Bellicium, commonly Belley,

an Episcopal city of Gaul, the capital

of the territory of Bugey, distant two thousand paces

from the river Rhône, had

in the XII century of Christ, among its

Bishops, S. Anthelm, taken from the Carthusian

Order: Writers of his deeds. whose virtues are extolled by

the Writers of this Order, and chiefly Peter Dorland,

in book 4 of his Chronicle chapter 34 and the three following;

and Theodore Petreius, in his Notes or Elucidations

upon the Chronicle of the said Dorland; likewise Arnold

Bostius the Carmelite, on the Illustrious Men of the Carthusian

Order, chapter 4. And it is everywhere indicated, that his

deeds excellently done are extant in Laurence Surius at

this XXVI of June; but he prefaces that he has changed his style,

and edited most things in paraphrase. We were

ourselves in the year 1662 in the great Carthusian house itself, kindly

received by the Most Reverend Father General; and by his

Scribe the Reverend Father John Chauvet: who promised all

diligence to send us, what he knew yet survived of monuments

concerning the Saints of his Order.

And no more liberal in his promise than prompt in execution,

soon in the following year 1663, The Life from a Ms. by a contemporary author. he sent us

the Life of that holy Bishop taken from an old manuscript

of the House of Meyriat, somewhat more accurate

than the other which Surius had, who asserts it was edited by

the already praised Scribe agrees with him, prefacing that it was faithfully described

by his companion and contemporary.

The author also himself in the Prologue confesses, that he merited

to be edified by his companionship or visitation.

[2] John Molanus, in the first edition of the Auctarium

to Usuard, wrote, that the said Life is held in manuscript

at Louvain, A Memorial in the Calendars. among the Canons Regular of the monastery

of S. Martin, and gave this eulogy to the Saint: Likewise

of the holy memory of Anthelm, Bishop and Confessor,

of the Carthusian Order, who from Prior of the greater

Carthusian house, having been made Bishop of Belley, was renowned

for innumerable miracles, among which he restored to life a boy

drowned in the waters. The author

of the manuscript Florarium had preceded, and Greven or the Cologne Carthusians

in the Auctarium of Usuard printed in the years 1515 and

1521. There followed Canisius in the German Martyrology,

Baronius in the Roman Martyrology, and with

in the second part of his History of Bresse and Bugey

at page 24 and following treats of the same S. Anthelm,

where from the Catalogue of illustrious men of the Carthusian Order,

found among those of Meyriat, he brings forth these words;

S. Anthelm, from a Carthusian made Bishop of Belley,

not unequal to the great Apostolic men. The same

is exhibited by the following diploma of Falco the Archbishop

of Lyons. Falco, Minister of the Church of Lyons,

to his beloved Brother Anthelm Prior of the Carthusian house, Administration of 2 monasteries given to him: and to all

the Priors serving under the Carthusian Order,

and the Brethren who are with them, to obtain

the reward of Poverty from the Lord. The House of Portes

and the House of Meyriat of your Religion,

according to your wish and petition, in accordance with the tenor and confirmation

of your Order, as shall be decreed by the common counsel

of the Chapter, we grant and

deliver to you and your successors in perpetuity

to be corrected. S. Anthelm was Prior of the great

Carthusian house from the year 1139 down to the year 1151,

in whose time, about the year 1140 and the next following,

Falco presided over the Church of Lyons as Archbishop.

The same letter of Falco you will find in the chronographic

series of the Bishops of Belley, which

the same Guichenon, eight years before the aforesaid History,

that is in the year 1642, had brought to light;

where after the Epitome received from Surius he adds; The same

S. Anthelm's tunic is even today preserved in the Carthusian house

of Portes.

[3] The Saint himself wrote a letter to Louis VII

King of the Franks, printed among his letters in Du Chesne,

in volume 4 of the Writers of the history of the Franks at page 650,

His letter to King Louis VII. in this manner: To his most excellent Lord

Louis, by the providence of God King of the Franks,

Anthelm, humble Minister of the Church of Belley,

so to rule the earthly kingdom, that in the heavens

he may be able to reign with the Saints. From the time when, Most Illustrious

King, the sublimity of your Serenity deigned to visit

the smallness of the Carthusian House, by showing

us your presence, in the little chest of

our breast, with such love as we could, we

received it. For then, so to speak, in our

inward parts you were incorporated, and indeed you shall not easily be plucked out.

Now also by the will of God, I know not whether

disposing or permitting, having been designated such as I am

Bishop of the Church of Belley, holding in our prayers

the memory of you, we pour forth prayers

for you and for the stability of the kingdom to God.

Therefore we suggest to your Magnificence, that you should not trust

in human favors more than in yourself,

that you imitate mercy and judgment, kindness and gentleness,

and the like; which indeed

are the marks of Royal dignity. For the rest, we supplicate your Majesty, that to a certain nephew

of ours according to the flesh, studying at Paris, for the love of God and

of us, you would deign to assist him with the means whereby he may be sustained and attend

to wisdom. Farewell.

[4] The Elevation of the body took place in the year 1630, on this

XXVI of June. This someone, a spectator and participant of the deed,

described in French; The history of the elevation in the year 1650. and four years afterward it was printed in Latin

at Brussels, and dedicated to the Founders of the Carthusian house of Lisbon

in Portugal, by a fellow-member and

participant of their Order, I. G. à R. from the Lyceum of Belgium,

I understand Louvain, and I interpret the initial letters

of the name as Joseph Geldolsus à Ryckel,

Abbot of the Canons Regular of S. Gertrude at Louvain,

from whose learned pen we afterward received the history

of S. Gertrude herself, variously illustrated in the year

1637. How much he was a lover of all Religious,

and especially of the Carthusians, perhaps the Fathers of Louvain

still remember; and how he was as it were aggregated to their Order,

and made a participant of all their merits, by letters patent

on that matter. I, from that labor of his,

to which he prefixed a Compendium of the Life of S. Anthelm,

and at the end a supplicatory prayer, cause only

the history of the Elevation to be reprinted, and I warn that witnesses are cited

in it both elsewhere, and at num. 14 Francis Monyer,

Canon Theologal of Belley, who during

the very ceremony delivered a Panegyric oration on the Saint;

and Francis Genard the Capuchin, one of

the Episcopal Commissioners, for examining the equity

of the supplication made to the Bishop, for persuading

the Elevation itself, perhaps the author of the French Relation

itself, otherwise unknown to us: into which Relation at the

ninth number we have inserted two Episcopal Decrees, together

with the Process, related by Guichenon, in the series of Bishops

at page 117 and 124.

THE LIFE

By a contemporary and intimate author.

Sent to us from the great Carthusian house.

Anthelm the Carthusian, Bishop of Belley in Gaul (S.)

BHL Number: 0560

BY A CONTEMPORARY AUTHOR.

PROLOGUE.

[1] We know, that the Gentiles of old were wont to set up

images of their ancestors, The Acts of the Saints to be written, sculptured or

painted, that posterity beholding them

might be incited to seek the virtues or

the glory of probity by the examples of valiant

men; but the faithful worshipers of the true God, more firmly

and more openly and far more worthily, took care to extol

with the praises of writing (which is incomparably more excellent

than all sculpture or painting) the most invincible

contests and most excellent triumphs of the holy

Fathers, both of the Blessed Martyrs,

and the glorious struggles of the holy Confessors

and their long conflicts with the enemy, their virtues

also and the marks of their miracles, and to hand them down to the memory

of posterity. Nor undeservedly:

for if those, of whom we have spoken before, and the virtues to be praised, eminent in however

great power, seem worthy of praise;

these surely are altogether to be honored, praised, glorified

and venerated, to the praise, glory and honor of God, who wrought

in them. Those conquered enemies; these conquered the whole

world; those, mortal and weak men; these subdued

the immortal and strong; those acquired riches and perishable

possessions; these acquired unfailing treasures and a kingdom to be possessed

without end. their patronage to be implored. It is therefore necessary

for us, that we should entreat them with such devotion as we can,

venerating them, that they may be ever and everywhere

patrons and defenders to us, that in whatever

part of his kingdom we may merit to be inscribed.

[2] Let us therefore praise that God who is wonderful in his Saints,

giving thanks, who in our

times also openly showed forth B. Anthelm, The author lived under S. Anthelm. Bishop

of Belley, made equal in merits to the rest

of the Saints; glorifying his Saint by manifest

signs and frequent miracles far

and wide. Concerning whose life and holy converse

(lest we be charged with negligence, who merited to be edified

by his companionship or visitation)

I, though slight in understanding and insufficient for such great things,

yet from love of him, desiring to have him as my

Patron, in a poor style indeed, but with faithful

mind and devout, although I am not able to write worthy things,

will attempt to write of many things at

least a few: trusting not in myself,

but in him, who opened the lips of a brute beast to

speak, and makes the tongues of infants

eloquent.

The Chapters found in the Ms. we here give together, to which

correspond at the side the numbers of our division.

CHAPTER I.

Secular boyhood, then the Carthusian life, and the Procuratorship of the Great Carthusian house.

CHAP. I.

[3] Of lofty and great lineage, of parents

illustrious in the world, happy in such offspring, that is of a father

named a Anduinus, Born of noble stock, of the Castle of Savoy

which is called b Chignin, of a mother from the most noble

forebears of her country, c B. Anthelm

was born, who studied to serve God devoutly,

whom it pleased; and who was noble by birth, was made

nobler by the servitude of Christ. This boy therefore, after

it seemed time, by the disposition of God who provided for him,

was handed over by his parents to be

instructed in sacred letters. And when, now grown up, he appeared

of good disposition; excels in learning and grace, the Lord had poured upon him

such grace, that he was pleasing to all, and was loved

by all who knew him. But although he was now

pleasing to God, yet he did not at once take care to walk religiously, allured

by the blandishments of the world favoring him;

for he did not yet provide for the last things,

the careful thought of which draws one back from sins.

Which indeed I reckon to have been done by the wisdom of God,

who orders all things strongly and sweetly: that from this,

that he was drawn to Christ by the heavenly Father from abundant

worldly prosperities, he might be ascribed to so much the greater

merits of sanctity.

[4] Therefore, having been admitted into the Church d of Geneva and of Belley,

Provost of the Church of Geneva, in a short time he grew great in the revenues of lands

and churches, in honors too and

dignities; so that he was preferred to men of more advanced age,

even to the gravest old men. For

in the Church of Geneva he was ordained Provost and Secretary:

and when he possessed very many things,

he took care not to gather riches, but to bestow them and honorably

to expend them. For he was delighted (as is the manner of such

as desire to have esteem) allured

by praises and human honors, but not captured by them.

But illustrious men passing through or arriving,

both religious and secular, reverently

receiving and drawing them, he honorably provided for,

and most dutifully exhibited the other fitting services.

And so, according to the saying of the Wise man, more useful

than a kingdom, he had acquired by his merits innumerable friends far

and wide: he is reckoned hospitable and liberal. one too much more useful

than the rest he is said to have had, namely to have ever been pious

to the poor and afflicted. And it is certain

that one virtue, whoever shall have had it, leads to the other

goods; especially charity, without which the other

virtues are nothing, of which almsgiving is the greatest

member; which whoever follows, gains for himself the love of God

and ineffable treasures, temporal

advantages too and long days; makes for himself

faithful, sure, great and perpetual friends.

This man, of whom we treat, although vain and

entangled in temporal things, took the utmost care to flee

doing anything dishonest. Let these few things sent before

about his secular life suffice: now let us relate of those things

which truly make one blessed, as far as God shall

deign to grant.

CHAP. II.

[5] When now he was approaching the time, in which he was to be

conformed to Christ, to become a perfect man, He curiously visits the Carthusians,

in the measure of the age of the fullness of Christ;

he began to visit the places of the religious, especially of the order of the Carthusian house,

to examine their life and willingly

to hear them: not yet however from emulation of their

manner of life, but from a certain curiosity. The servant of God

was indeed admonished by those whom he visited,

but who would have hoped that he could easily be converted, to whom

so many things prospered, and higher things than he had attained

were being prepared? But when, with certain

of his contemporaries accompanying him, he had gone to f the Hermitage of Portes,

in the house of Portes, for the sake of visiting the Brethren there serving God;

and had heard a word of salvation from Dom g Bernard the venerable Prior,

and the memorable Prior had begun (by whose hand innumerable

men were converted from wandering errors to God, and

placed in various places) and likewise some Brethren, to exhort him greatly

to conversion, promising by the grace of God the eternal kingdom,

he did not acquiesce,

but asking prayers for himself, and recommending himself to their prayers, he asks to be prayed for:

and bidding farewell he departed. And when

he had come down to the lower h house, he was detained

by the Brethren, and by Boso the Procurator, a man of marvelous

industry, his kinsman, until the morrow.

[6] So in the morning, going back up, he again saw

the Brethren, he passes the night in the lower house, and it was permitted him to examine all the cells:

and when they had perceived his heart softened,

thinking it the time; repeating the word concerning contempt

of the world, the Prior and the Brethren exhort him, that small

things for great, few for many, false for true,

things perishable for eternal, harmful for healthful,

and death for life, allured by exhortation, he should not doubt to exchange

the world for God. What more? Seized by the Spirit

of the fear of the Lord, strengthened by the Spirit of counsel and fortitude,

suddenly changed (being soon to be a friend

of God) casting away all things of the world, cleaving

to God alone, he wholly gave himself to be devoted

to his service. And without delay; straightway asking mercy

with the grace of God. And when they exhorted him, that having prosperously

disposed his affairs he should not delay to return, he asks to be admitted,

and should set a day; reckoning not unfittingly according to

the saying of the Lord, that he who has once put his hand to the plough

must not look back, lest he be

less fit for the kingdom of God, he answered: This day

is the day for remaining with God perpetually: there is wherewith

debts may be paid, and there are faithful friends to dispose

of all things. So having taken the habit of religion rejoicing,

with piety and devotion and great fervor

he conversed, and he receives the Habit. and in the regular disciplines

and the observance of the order proposed in a short time was instructed

and made perfect.

CHAP. III.

[7] At that time, when the house of the Carthusians lacked Monks,

especially upright men, (for it had

very few) Dom Hugh Bishop of Grenoble,

virtues, Sent to the great Carthusian house, k the successor of B. Hugh, who afterward

was made Archbishop of Vienne, with great

prayers at Portes urged, that S. Anthelm,

then a novice, should be conceded and dismissed to the Carthusian house.

Who being received, took care constantly

and undeviatingly to carry out the Rule of the proposed Order,

and to offer to God of himself more victims: so that his life

afforded an example to the other Religious; he accurately observes the statutes of the Order:

but it seemed impossible to them to imitate his zeal,

who ceased not to exercise himself

beyond human measure: which indeed he himself could not do,

unless the power of God, working through him, wrought

in him. He passed nights in frequent vigils, he gave himself

to prayer and reading, holy meditation, and the praises of God

day and night assiduously. Yet to the labor

of his hands, (lest he should ever be idle,

for the Scripture says, Idleness l is the enemy of the soul)

much more however he applied himself to spiritual things.

He had such abundance of tears,

that in his prayers and meditations, he abounds in the gift of tears, to which he unceasingly

applied himself, whether for the remembrance

of his own or others' sins, or for the afflicted

or any necessity whatever, or for desire of the heavenly

kingdom; from the inmost affection of his heart, from his eyes

rivers flowed abundantly as from a fountain. In the church

also, when they chanted the divine Offices,

torrents of tears burst forth for him: but at Mass,

offering his whole self to God as a holocaust,

wholly spiritual, he wholly clung to God.

Very frequently day and night beating his breast,

bending his knees or prostrate with his whole body kissing

the ground, he humbled himself. He daily struck his back

and sides with frequent strokes of the rod; he afflicts his body:

so that, by inflicting blows upon blows, never

was his flesh found without bruises, never his skin

whole. The assiduity of his cell,

abstinences, silence, obedience, and the other

institutions of the Order he kept inviolate.

CHAP. IV.

[8] When the servant of God exercised himself in such

and greater holy zeals, which we are not sufficient even

to mention; Constituted Procurator the Prior with the Brethren, judging not

without reason that his industry in the care of external things

would be necessary, constituted him

Procurator: which obedience, lest he incur the fault of

disobedience, humbly receiving,

he administered prudently and vigorously. Whatever harmful

or useless things he found, or if perchance they should arise,

he did not delay to cast them away, to demolish what was contrary,

to correct what was dishonest, to keep the Brethren from unlawful things.

If he found anyone dissolute, vagrant or negligent,

he busied himself to amend him by arguing, rebuking, correcting;

nor did he allow anyone to deviate from the Rule. thus he attends to external things, To the poor and needy, according to

the piety divinely implanted in him, he had great compassion

with the affection of charity: refreshing the hungry with food,

giving garments to the naked, consolation to the wretched and

afflicted, indeed spending even himself.

While he attended diligently to these and similar things,

yet more diligently to the quiet of the cell beloved by him

and its tranquil labor, as to a nurse

and mistress of all, most devoutly,

he assiduously had recourse. that he might none the less care for the internal. And thus he fulfilled the ministry of Martha, good indeed, but

laborious, in such a way that he did not desert the part of Mary,

which she had chosen, the best part.

So solicitous about many things, that he might cleave to the one thing necessary,

which he had begun; unfailing

in both: for both abstinences, vigils,

corrections and the other things mentioned above he multiplied.

These things are wonderful: for to man indeed of himself

impossible, but the sole bestower and

author of all good things, when he has given the will, adds also

the power.

NOTES OF G. H.

a Surius has Arduinus.

CHAPTER II.

Made Prior of the Carthusian house, and afterward of the House of Portes, he affords illustrious examples in both.

CHAP. V.

[9] But when the time was disposed by God,

in which he should render to God a more copious fruit not so much of himself

as of very many others; Made Prior of the Carthusian house,

the most devout man, the one who was then Prior yielding,

nay rather compelling, with the Brethren,

is taken as Prior of the Carthusian house. There had been Prior of the Carthusian house

worthy of eternal memory b Guigo a venerable man,

who, on account of the grace of mellifluous doctrine

divinely conferred upon him, obtained this prerogative,

that he is named the Good Prior by those who

speak of him. He imitates the deeds of Prior Guigo: He established the mode of religion of the Carthusian Order,

and fixed limits; for he himself wrote the Rule,

which out of humility he called the Customs;

he instructed his subjects, teaching by word and

by example, with careful and vigilant care; with sobriety

and honesty he religiously disposed the things pertaining to him;

and counseling usefully all who consulted him:

for he was a prudent man and of marvelous

quickness of intellect. We have made mention of this memorable

and venerable man for this reason,

because the servant of God Anthelm studied to imitate him,

and according to his institutions made his subjects

to live, and took care to rebuild what had fallen. For the Order

had grown lukewarm after the death of the said

Prior, nor was there the fervor of religion

or the rigor of discipline that had been: because there were lacking men

strong in spirit, from the time when that company of blessed Saints

merited to receive the reward of their labor, very few surviving, on one and the same day or

hour, c crushed by the mass of snows

rushing down from the highest mountains upon their cells.

[10] The new Prior therefore studied to renew the old things,

of morals rather than of buildings; but also what

the ancient religion of the holy Order had suffered of detriment, he restores all things to the norm of the Rule,

to restore to the formerly instituted Rule.

If he found any Brother negligent or contumacious,

he busied himself to amend him by admonitions, blandishments, precepts, threats,

corrections; but the incorrigible

he did not doubt to remove from their midst.

For certain ones, not enduring sound doctrine,

who seemed great to themselves, of malignant mind,

quarrelsome, dared to resist him: not bearing

whose arrogance, lest they disturb peace and quiet,

he did not delay to expel them. Under his

hand therefore and discipline, persevering and making progress,

the regular institutions were undeviatingly kept;

not only in that house, but also in the other places of the same

Order: by the Prior himself persuading, the Carthusian

Order flourished, grew and was multiplied.

And if perchance to a few it seemed of too great

austerity or strictness toward subjects; yet the more,

who were of sounder mind, rejoiced in such a Father,

and were delighted by the exercise of holy

zeals; nor was there anyone who dared to oppose his

rectitude.

[11] And while he sought the salvation of all, yet he did not despise

his own flesh: for of his two

brothers according to the flesh whom he had, he receives into the order his brother and his father: by his admonitions

he drew one after himself to Christ (for the other

had preceded him in the same way) after whom

he brought back his own father to the same penance.

Happy Father! who, bound by the threefold cord of sons,

followed Christ after them, nay rather with them!

Happy, I say, who merited to have such sons! likewise the Count of Nevers. who, despising

and for their Father an eternal one! To the odor also of his

good fame and of the house of the Carthusians there flew

the magnificent and powerful Lord William Count

of Nevers, and drawn by the greatest devotion

came to the Carthusian house; and having scorned so ample

and magnificent a County, by the hands of Anthelm,

he was made a Convert of the Carthusian house, d and with a praiseworthy

and holy end was buried in the same cemetery.

[12] Meanwhile the holy man was the author and instituter

of many good customs of the Carthusian house. He wishes nothing to be lacking to his own,

For he instituted, that of those things which the Rule

required nothing, however dear it might be,

should ever be lacking to the Brethren: but however

much they cost, he excludes women, all things should be prepared to be administered

at appointed times. He enlarged the limits of the Carthusian house

and bounded them; and the women whom his predecessors

up to that time had not been able to forbid to enter the limits,

he totally excluded from the said boundaries. The workshops

or buildings, as it seemed good, some

he improved, others he changed for the better;

others he constructed new. An aqueduct,

with much and wearisome labor, he constructs an aqueduct. causing it to be built

with long channels; he directed to the cells of the Monks

and the kitchen and the other workshops such an abundance

of waters, that by the continual fall of the flowing

water the supply sufficed for the mill, then

established there. By these and many other things, which it would be too

long to investigate, disposed and accomplished by him,

the Carthusian house is proved to have made much progress

in spiritual and temporal things. But although he was such

and so great that one could hardly be found who

could be compared to him according to either man;

yet, thinking that he did nothing, nay rather fearing that he had wasted

his time, seeking the secret of quiet

and contemplation, and to sit quietly with

Mary at the feet of the Lord, he took care to procure mercy

from the office of the Priorate.

CHAP. VI.

[13] When therefore the man of God Anthelm had with all diligence

and solicitude, vigorously and religiously, governed

the house of the Carthusians in the Priorate for twelve years; After twelve years of governing

since he had one Monk a man of wondrous

sanctity and devotion, namely Dom

Bishop of Lincoln) preferring

to obey rather than to command, to be subject rather than to preside,

substituting him for himself, or procuring that he be substituted by the Convent,

with the greatest joy he returned to the solace and continual

habitation of his desired cell. he abdicates the Priorate:

There how much grace in spiritual

contemplations he daily drew, and how much sweetness

of spiritual discourse from the mutual gathering

of the Brethren coming together he sometimes imparted,

let no one expect to be explained in letters; since

not even he himself, if present, could express it in words.

But when his successor and the whole house and

Convent looked to him, [and none the less he cares for the vigor of the Order and sustains it by counsel.] and sought counsel

in things to be done; he never denied them help nor

counsel: nor did he ever cease to rebuke dishonest things,

or to correct disordered things; and of the whole

Order he himself was the corrector, keeper, protector

and defender, as long as he lived, ever.

As though he himself had constructed the whole Order, and had

begotten the persons of the same; so concerning them, lest anything

should proceed against the institutions of the Order or the salvation of souls,

he was solicitous. Had this one alone not been

but, as we see of certain other Orders,

it would have flowed away too much with a slack lap. What shall I say

of the Order, when he had continual solicitude also for other

Religious, lest they fall? For by holy

correction and exhortation we know that many holy places,

which had fallen into ruin, made progress in the amendment of life and

the increase of religion.

[14] There was then (as has been said above) in

the Hermitage of Portes the first Prior g Dom D.

Bernard, Bernard the Prior of Portes a holy man who received the man of God Anthelm into the Order.

How great a man of merit he was with the Lord,

and how worthy of memory, many

wonderful things, nay rather miracles to be called, which both

in his life and after death he wrought, and besides

other holy works, which he exercised in spiritual

matters, manifestly testify. For he himself

constructed the place; he acquired most ample circuits of land;

he most vigorously governed the house, and filled it with most abundant

goods: he himself was the diligent

care of the Brethren and the regular discipline: good morals in

the whole house and pure religion proceeded from him:

he had a generous hand in Christ and stretched out to give

to the needy: he fostered many places most

religious, insufficient to themselves, with frequent and great

benefits, which, had he not aided them, not standing even

until now, would not have stood. This man, I say,

such and so holy, now worn out

with senile age, wishing to rest from the labor of external things,

that he might more attentively give himself to God; and at the same time judging it unworthy,

that he should always have dominion; chose at length

to be subject rather than to preside. Having therefore laid down

the burdens and the name of Prior, he procured that D. Anthelm

be substituted for himself, he is substituted: and reverently asking

obtained it; fearing lest otherwise the Order should grow lukewarm

from its fervor, under whose hand

he knew it could not slacken from regular discipline.

CHAP. VII.

[15] Anthelm therefore, for the good of obedience,

though against his will, compelled to receive

the Priorate, the governance in spiritual and temporal things

was committed to him. How he governed the things committed

to him, it does not seem very necessary

to recount, since above his qualities

and morals have been expressed. Yet it is not

to be passed over in silence, that the house, which he found abounding

in very many temporal goods,

by lending these took care to heap up with better

expenditures. he distributes grain among the poor farmers: For when he had found a heap of money,

of grain too and of every kind of legumes,

and heaps of provisions, and full granaries; he began

to think that things thus piled up, by remaining, were of no worth, unless

he should lend them out at Evangelical usury. But there was

scarcity of bread and great want, which, as the time

of harvest approached, men, now plucking

from the new fruits, tempered; but in those mountains

except those reserved by the divine mercy

of the Hermits themselves: nor did the said farmers

have what they might eat, or what they might sow.

Weighing which the provident lender, caused the extracted

grain to be distributed to them; some more,

some less, as it seemed expedient; having for his sole surety,

who does not lie, God,

sure that he would receive what he had lent with inestimable usury.

Having received therefore their distributed portions, the poor

praised God, who through his servant

had bestowed on them such great benefits; and those who thereafter

sowed from it, we believe were not frustrated of the hope of abundant

fruits.

[19] After these things, putting his hand to the thousand gold pieces

which he found, likewise a thousand gold pieces and superfluous ornaments, he divided among the poor religious of various places,

both of his own Order and of others. The ornaments

too of the Church which were superfluous and other

various furniture not necessary to his house he likewise imparted

to needy religious places.

But neither growing torpid in idleness, he exercised great labor

in enlarging the possessions of the House. For

of the woods, of which the House itself has a great

abundance, having made great clearance, he opened up a breadth

for creating meadows, and rendered the fields open to

agriculture: of trees too of various kinds

he caused a copious grove to be inserted and planted.

And the Brethren loved him with filial love, on account of his affability he is greatly loved:

because they found him far holier and more kindly

than they believed: for sweet in eloquence, gentle

in converse, in words familiarly full of holy mirth,

and showing himself to subjects a humble Brother,

not a Prelate; to the aforesaid Dom

Bernard too he deferred greatly, preferring

him to himself; and when he came reverently rising,

he never let him be dismissed, even if Bishops or

Abbots were present, or persons of however great rank.

But toward the afflicted, how great was his piety,

and how great his compassion over the troubled, and

finally how great his liberality to all both great

and small, by the example of one deed, that

I may pass over the rest, can not unfittingly

be added.

CHAP. VIII.

[17] At that time the Count of Forez

ravaged the city of Lyons taken by guile, he receives and feeds the Archbishop of Lyons with his people.

and depopulating all things demonstrated the rage

of his malignity especially against the Church. For

when the Clerics, God being propitious, had escaped his

hands, like fugitives and exiles, kindled

with wrath he overturned their Houses. But the Lord h

Eraclius, Archbishop of the said city, and the venerable persons

of the other dignities, went to the Hermitage

of Portes, where they had been wont to come

to consult about great affairs, but after

receiving consolation concerning this kind of misfortune from

him, the magnanimous and strong man in the Lord

Anthelm added, saying: Do not, my Lords,

turn aside elsewhere, or wander in straying; but remain here:

but if for your affairs you have gone out,

return hither: for we will provide for your persons

with your Presbyters and Clerics, as long as it shall be necessary:

for this too will be very

pleasing to us, and more honorable for you. Some

of them going and returning,

others diligently remaining, with generous expenditures,

with cheerful grace, the necessaries of sustenance were diligently

ministered; until in a short time, not

without a great miracle, by the will of God, the enemies being expelled,

the Clerics returned to their own.

CHAP. IX.

[18] At length when the servant of God perceived himself too much

occupied in temporal administrations, After two years, absolved, he returns to the Carthusian house.

and on account of the impediment of the part of Martha,

the leisure of Mary, which with his whole heart

he panted after, to be hindered; scarcely

the space of two years having elapsed, since he had gone to the Hermitage of Portes,

leaving the Priorate, to which the necessity

of a command had compelled him; he hastened to the safe

and ever-beloved refuge of the cell at his mother Carthusian house:

where, although in dwelling he ever

desired to be separated with himself from human conversations,

yet many and great men (for his name

was heard far and wide) had recourse to him

for counsels of the soul, and brought back fruit

copious and the greatest consolation.

NOTES OF G. H.

CHAPTER III.

Labors undertaken in the schism for Alexander III. The Bishopric of Belley conferred long against his will. Acts against the concubinaries.

CHAP. X.

[19] At that same time, when a great schism

had arisen concerning the Pope in the Church of God;

Anthelm the emulator of all goodness and justice, In the schism of the Church

for the defense of Catholic unity, with steadfast

mind as a strong champion in Christ, is known to have labored

manfully against the schismatics. For when

the Cardinals of the Roman Church and the whole

Curia together had elected and constituted a Alexander supreme

Pontiff; b Octavian, who

had been first among the electors, blinded by diabolical ambition,

invaded the Apostolic See in

fact; and the Church, which was more execrable,

upholding the party of Pope Alexander III handed over to the Imperial power. For he was

lineage, and had many followers and

abettors; but to the Catholic Prelate, few

indeed, but better and sounder, adhered.

And when almost the whole Church, in doubt,

wavered, and all Christendom likewise

was shaken by a great whirlwind of faith; the Carthusian

Order in the western Church before all, as

became manifestly known, adhering to Pope Alexander,

and preaching and confirming him to be the true Pontiff,

took care to obey him in all things.

[20] But who was the worker of this matter? Anthelm,

with a man of remarkable eloquence and very

learned in the Scriptures, c Geoffrey his associate.

These are they, who labored most, that

the long-wavering Priors of their Order should profess obedience to the Catholic

Pontiff: these are they, who

most many Prelates of the Ecclesiastical Order

with their subjects, prone or doubtful in the schism,

calling them back from devious error, made

to adhere to the Catholic Pontiff; reproving the reprobate,

condemning the guilty, and execrating the

schismatic with his abettors. To the Emperor therefore,

who wished that the supreme Pontiff should be created only by his

election, he is excommunicated in vain by the Antipope. it was made known, whatever

the true worshiper and defender of the faith Anthelm had

wrought: on account of this he was held in great hatred by him,

had not the power of cursing or of blessing,

he was condemned by execration. The Carthusians

therefore and Cistercians going before,

Pope Alexander soon merited to have the Church, in the parts

of Gaul, Britain and Spain, obedient.

CHAP. XI.

[21] But the peace of the Church not yet being restored, when

the servant of God Anthelm was hiding much in

the recesses of the hermitage, studying to give himself to God and to himself; he,

who makes the light to shine in darkness, not wishing the lamp

to lie hid under a bushel, studied to set it

upon a candlestick. For when the Church

of Belley had been bereaved of its e Pastor,

the more powerful part of the Canons elected a certain youth

noble by birth, Two being proposed for the Bishopric of Belley, handing over to him the Episcopal

House; but the other part contradicting,

elected a certain Monk, sending to the Lord

Pope f who then was tarrying in the parts of Gaul,

that he might confirm him as Bishop to them,

led by a certain Sigibodus, a most eloquent

and crafty man, not unlearned in the knowledge

of various writings, by whose ornate and

polished words he soon merited to have the Curia favorable to him.

But when both elections had become known to the Pope,

consenting to neither, neither admitted by the Pope, he condemned

the first, and decreed that the second too should be annulled.

But while he deferred to give an answer to those who had come,

because he hoped that others too would come, so

the business remained suspended.

[22] S. Anthelm is elected The Clerics therefore of the said Church remaining thus

divided in their votes, certain of them more moderate,

few however, to whom neither election

was pleasing, busying themselves to bring back the rest to concord,

studied to elect that great Anchorite Anthelm.

His sanctity is commended, his discretion and affability,

and his religion is exalted beyond measure. What more?

All assent, all rejoice; even the first

Elect himself with his friends, for he was a kinsman

of his. And so he whom the Lord had elected to this very thing

from eternity, is elected by men

at the predetermined time: but because

they knew that he could not be torn from the hermitage without great force,

they studied to hasten to Pope Alexander for confirmation,

while he meanwhile lay hidden in the hermitage, with the joy and approbation of the Pope.

and was wholly ignorant of what was being done concerning himself

by others. Who when he had heard their election,

rejoiced beyond measure, saying that they

would be happy with such a Pastor, and that this counsel

had been granted from a divine purpose. But Sigibodus,

who had not yet departed from the Curia, and thought all things

had happened to him according to his will, strove to destroy

so holy an election; asserting by many

arguments, that his ought to stand, but that this should be utterly

reproved. But blandly admonished by so great a Prelate

and entreated, since he could not resist him,

at length he gave his assent even unwilling.

[23] Led forth from his hiding These things therefore accomplished, the Lord Pope by Apostolic

authority confirming the said election,

commanded and enjoined the aforesaid

Anthelm, that he should by no occasion fail to undertake

the care of the Church of Belley, to which he had been elected.

The same thing he commanded to the Prior and Convent of the Carthusian

Hermitage, that they should hand him over to the

Legates demanding him, and by the virtue of holy

obedience compel him, if otherwise he refused to go.

And when Anthelm knew the matter, and that those

who wished to bring him had arrived; withdrawing himself

through the recesses of the said hermitage and disposing to hide himself,

he sought the refuge of flight: nor understanding

that the business was being conducted by God, by avoiding the necessary

ministry, he wished to obey his own

will. But the Brethren searching him out,

and finding and leading him forth, with difficulty compel him to come

into the Convent. They report to him the commands of the Lord Pope,

they hand over the letters; the Prior orders by precept,

the Legates entreat in the person of the whole Church

of Belley; the Brethren admonish, that the care,

to which, by God's disposition, he had been elected, he should

not refuse to undertake, nor by persevering in his own

should he wish to resist the divine will.

[24] But what should the holy man do, who by the counsel

of the Psalmist had given himself leisure and had seen how sweet is

the Lord? Ps. 45, 11. he resists greatly, Who according to Jeremiah had sat solitary,

and by keeping silence had been raised above himself,

what should he do? Inebriated and suffused with the love of God,

he refused all things; in so arduous a work he

protests that he neither knows how, nor wishes to be occupied,

and that he will never go forth from the hermitage:

and while he said this weeping, nor could he in any wise

be bent to undertake such a burden; the Priors and Brethren

speaking craftily, said to him: One

of two things, Brother, lies upon you, either by the mandate of the Apostolic

Prelate to undertake the enjoined ministry;

or you must yourself go to him,

who after he shall have known your will, will by no means

burden you with such a load. also to Pope Alexander; Led therefore by this hope,

he set out on the journey to the Pope, the Legates not deserting

him. Arriving there, by the Prelate

and the whole Curia he was venerably received: for they knew

that he was of great merit with the Lord.

But when it came to the colloquy,

Anthelm said he had come for no other reason, except

that he might find mercy; nor that he ought to be compelled in any

way to that, which he knew was expedient neither for himself, nor

for the Church, which he was being asked to carry out.

And he began to accuse himself in many things, to proclaim himself

unlettered, an idiot, and unlearned;

and dishonest, useless, and unworthy to undertake such

nor ought he to be compelled against such a resolution unwilling.

[25] And when with great prayers and weepings he implored

mercy, the supreme Pontiff answered him: admonished by whom he acquiesces, Do not, son, do not feign occasion

or pretend excuses, which are not seemly;

since we know your industry by which you shine.

Why now is your spirit shaken by

inert pusillanimity? You must obey:

what I have written, I have written. Heed the Scripture saying;

It is as the sin of immolating to idols, not to obey;

and as the sin of soothsaying, to refuse to acquiesce. 1 Reg. 15.

How great is the virtue of obedience, which

you professed and held, you ought to consider; who,

having professed to deny yourself, and to follow Christ,

are necessarily bound to follow not your own will, but his.

By such and similar things he took care

to lead and soothe the athlete of Christ, made pusillanimous

and fearful. Which things heard, confused he was silent,

nor for reverence of the Father did he presume further to resist

or to excuse himself. He is therefore consecrated on the sixth of the Ides of September,

on the Nativity of Blessed Mary, on g Sunday,

by the Prelate of the Apostolic See Alexander; he is consecrated on the 8th day of September.

and he remained in the Curia for some days, the Pope himself

there was talk of many things, he frequently

brought forth fitting testimonies from the Scriptures; whence

those hearing said; This man is not unlearned and

unlettered, as he strove to assert, but a prudent

and learned man: who when he was solicitous to withdraw

from the Curia, thanks indeed being given, the Pope

dismissed him in peace, endowed with honorable little gifts,

with his blessing.

CHAP. XII.

[26] But when he was restored to his Church,

and with great solemnity and joy enthroned in the Episcopal

Church; As Bishop he lives in the manner of a Monk: the regular observances

and gravity of morals and constancy of virtues,

and likewise the other exercises of his religion

he by no means omitted, nay rather took care

to increase. For the Divine Office, not in his chapel

or in a secret place, but in the greater Church

with his Canons he humbly frequented.

Almost every day he offered the saving Host to God,

through too great devotion commonly filled with abundance

of tears. All marveled,

contrary to the custom of human felicity, that a man

advanced from lowliness to the heights, had grown more

in humility than in dignity, more in devotion than

in dominion. But no less did he begin to be zealous for the salvation

of his subjects, for whose help he knew

himself promoted. For the ministers of the Sacred

Orders, he wishes the Priests to be honored, and especially

the Priests, asserting them worthy of the highest honor,

he commanded to be venerated with all reverence by his hearers;

preaching to them, commanding and persuading,

that without note of crime, as good dispensers

of God, they should study to show themselves honest and chaste,

for celebrating so great a ministry.

But far otherwise was the servant of God informed of them,

for which, grieving, he remained sad.

For certain of them, which it is even a shame to mention,

were publicly noted as concubinaries,

but others were defamed with the guilt of adultery.

[27] In the first year therefore of his Ordination, in

with prayers, he admonished them, saying in this manner:

Hear me, levitical stock, sacerdotal

germ, sanctified offspring, Leaders and Rulers

of the sheepfold of Christ: hear me entreating you

and at the same time admonishing. Of how great dignity, and of how great

honor your holy ministry is,

you ought to observe; as the most blessed Apostle

Peter said; A chosen race, a royal Priesthood

you are. 1 Peter 2. You are mediators between God and men,

you are gods among men, you are called

Angels: you on the altar consecrate and

handle, what the Angels adore and fear. But

when the prerogative of honor is shown, fitting merits

are required: for it is fitting, that

the sacerdotal dignity be so kept by you; lest,

which God forbid, you happen to hear that dreadful

word, Man, when he was in honor, did not understand,

he is compared to the senseless beasts of burden,

and is made like to them. Ps. 48. 13. For what grieving and

with groaning heart I say, there are certain among you,

who have the name of this honor in the ear,

and the crime in the hand; the deific profession, and the unlawful

action; the lofty rank, and the deformed excess:

who do not fear to lodge the son of the Virgin Mary

with the uncleanness of Venus; who

like Priests do not stand at the altar, but

rather like butchers in the shambles, or buffoons

in a common place. Let it suffice for such hitherto

what they have done: let them study, I beg, to amend their life

for the better. For although they ought to be deprived of the goods of the Church

and of their order, nevertheless,

awaiting amendment, for now I postpone to punish

the guilt. But those who shall not be willing from this to

amend themselves, I shall not spare to strike them with a strict

sentence: for I do not wish, you who are such, to communicate

in your sins. Spare yourselves and God will have

mercy on you. But in the second year, when

many entangled in the dregs of lust did not take care to chastise themselves,

He punishes the obstinate. but rather went on always wrapped in infamous

dregs; he deprived six or eight Priests

of their order and benefices; and thus what by

the leniency of gentleness he could not correct,

by the harshness of just severity he studied to amend.

NOTES OF G. H.

CHAPTER IV.

Zeal for justice and Ecclesiastical immunity, the contrary excommunicated; goods conferred on various monasteries: miracles.

CHAP. XIII.

[28] Since the man of God had beheld not a few

malefactors and robbers, not only in his diocese,

nay rather in the whole County of Savoy, He excommunicates the violators of Ecclesiastical law:

who did not fear to molest and offend his own and his goods,

and also the Priests, Clerics,

widows, orphans and poor; he alone, when no one

yet of the Prelates had presumed to do it, in

coercing their presumptions, more steadfast even by the terror

inflicted by them, without hesitation and perseveringly

running hither and thither, brandished the sword

of the spirit with all freedom against the raging and roaring,

or those offending in any of the aforesaid;

handing over the contumacious to satan with solemn anathema,

that the spirit might merit to be saved.

For of however great power they were, to no one

against justice did he defer or spare; even if

he should have had to suffer martyrdom, which he greatly desired.

By whose magnanimous audacity, and also

by the guardianship of protecting Angels, and the armor

of divine power itself, the broken and penitent

yielded to him even unwilling; but the rebellious

and violators of Ecclesiastical law, and those insolently presuming

on their own power, and through the swelling

of their mind sometimes saucily bursting out into threats,

bound by anathema by him, he never wished

to absolve, unless they had merited by worthy satisfaction

to be absolved.

CHAP. XIV.

[29] Hence it is, that, when the Count of Savoy

Priest of his to be seized, from the Count of Savoy he rescues a captive Priest, and the Bishop had asked

that he be restored to him, nor had been able to obtain it; he excommunicated

the provost of his, who had seized him, with all his

house. But when he had heard, where

the Presbyter was held; he sent one to snatch him,

namely the Bishop of Maurienne the Lord b

William; who having found him, admonished the Provost,

who was present, to release him. He refusing,

the Bishop taking the Presbyter from custody,

led him forth, the Provost contradicting

and crying out: I, he said, do not resist you,

but the Lord shall know, who has taken from him his captive.

But afterward when it was intimated to that Priest,

that ambushes were being made for him, that again

he might be seized, he took the refuge of flight. Which certain

of the Provost's servants perceiving, and he avenges him slain from ambush. prepared in ambushes,

met him with swords; and while he

defended himself, gravely wounded by them, within

claimed that certain regalia in the possessions of the Church were

owed to him: although on that same occasion he would not dare

to do injury in the same or exaction, while Anthelm

the Bishop lived.

[30] Concerning the aforesaid therefore when the Bishop had

called him to account, indignant he began the more to threaten,

asserting that he would no longer suffer, that he should not obtain those things which

he asserted to be of his right. But when

he again admonished him, excommunicating the Count; and threatened him with the sentence

of Excommunication, unless he renounced the calumny,

and made satisfaction to God for the death of the Priest,

as far as it pertained to him; the Count

spurning his admonitions, answered that he could be excommunicated

by no one, since from the supreme Pontiff

he held a confirmed privilege on this. And without

delay, he did not fear to excommunicate that great Prince,

even with him present. Who

all kindled in wrath, when he threatened him with evils,

and those who were with him said, that

for such use of temerity against a Prince he should at once

be punished; he, made more steadfast, the sentence being repeated,

separating the obstinate one more attentively and expressly from Christ

and from his body, which is the Church,

handing him over to satan, bound him more strongly with the bond

of anathema.

[31] But those who were present, fearing for him, were astounded,

while he himself remained intrepid. c But when

the said Count had intimated to the Prelate of the Apostolic See,

that contrary to the privilege granted to him,

he had been excommunicated by the Bishop of Belley; the Lord

Prelate through the Archbishop of Tarentaise d Peter

and another Bishop commanded him, whom refusing to absolve, that

he should not delay to absolve his most dear

son the aforesaid Count, whom he had rather rashly excommunicated;

enjoining the same, that if he would not

(for he knew the man's steadfastness) they themselves should not delay

to absolve him. The mandates therefore being delivered,

and admonished with many words, that to the supreme Pontiff

he should obey out of duty, and appease the Prince angry with him

by absolving him, he answered: He who has been justly bound,

ought not to be loosed, unless for the charity injured

the injurer penitent make satisfaction; even if not worthily

according to merits, yet mercy occurring, he may merit to be restored

to the Catholic Church: the same being absolved by the Pope, for neither

to B. Peter was power so attributed, that he should loose

things not to be loosed, or bind things not to be bound.

How much less therefore to us? Know therefore most certainly,

that from a sentence once justly pronounced I shall not

be moved, but shall hold it firm, unless he make satisfaction for

the offense. Then the Bishops dismissed him, nor according to

what had been enjoined them, did they presume to absolve

the Count. But when the Lord Pope had learned it,

he absolved him; commanding the Bishop, by Apostolic

authority, that the Count was absolved. he gives up the Bishopric: Moved

therefore in mind the man strong in Christ, and bearing

ill that so great an injury against Ecclesiastical indemnity

should pass unpunished, having left the Cathedra

desiring to sit solitary, that he might give himself to God alone,

he sought again the beloved rest of the cell.

[32] But the Lord, who had drawn him to that burden

and honor, did not permit him to remain there longer. to which by the Pope's command being restored, For when the Church of Belley

and all that country were desolate at his absence,

his Clerics interpellating the Pope, by Apostolic

letters compel him to return again; and so

leading him back, they receive him with due honor.

But the aforesaid Count, not holding himself for

absolved, did not presume to enter the Church,

until, humbled before the man of God himself, and promising

to make satisfaction, restored to the Church, he was

absolved by him. Whom although he ever greatly e loved,

even when he removed him from the Church; promising to make satisfaction he absolves him:

but now more earnestly and familiarly, both with sweet

colloquies, and with hard goads of words

he took care frequently to exhort him to good.

But when he saw him negligent, that he would neither

fulfill his promises, nor wish to correct his evils, but rather

to increase them, he began to call him to account on these more harshly,

and to reproach the evils which through him or under him, by his

permission were done, and to demand the faith which

by pact he owed as promised to him.

For these things the Count was stirred up against him with the greatest hatred;

protesting that there was no man under heaven, but he rebukes him as negligent.

whom he held so hateful. He threatened

him greatly, and scarcely containing himself, thought

to inflict evils on him; but he revered him,

greatly deferring to his sanctity even unwilling: but if anyone

had inflicted evil on the same, it pleased him well enough.

But when at some time the Bishop had called him to account

concerning satisfaction for the committed guilt and the other

things aforesaid; the Count said to him, that he was prepared to answer

by the law of the forum. To whom the Bishop: You (he said)

cite me by the law of the forum; I cite you by the law of heaven, and I appoint

the last day before the just Judge

God.

CHAP. XV.

[33] But while so faithfully and diligently, according to

mercy and truth, S. Anthelm bore the care of the Priesthood; He takes care that the rigor be kept by the Carthusians,

no less did he give himself to his former

religion, and attentively and solicitously took care, lest anywhere in the whole Carthusian

Order the rigor of the holy constitutions should bend,

and the fervor grow lukewarm; for at his

nod the eye of the Priors was directed, and the disposition

of holy affairs rested with him. And to the house of the Carthusian house

the holy man more often returned, and remained

in the manner of others in a solitary cell, which was ever

kept empty for him without an inhabitant: in which he meditated

and prayed, was refreshed with food, and took

sleep; and there he exhibited not the majesty of a Bishop,

but the subjection of a humble Monk.

With a hair-shirt, as always, he was covered to the skin; over this he veiled

his tunic in the middle with an undergarment of fur. frequent among them, as one of themselves,

His bedding was only this: a coarse cloak, a pillow,

and skins. Except for the Pontifical ring, from

the custom of the Carthusians in nothing at all

did he differ. The Church chiefly at the night hours,

and the refectory on feast days he frequented: on

Sundays after supper with the other monks

he proceeded to the door of the refectory with silence and gravity,

where one loaf to each, for

the food of the whole week, was furnished by a brother stationed within.

The religious places too domestic to himself

more frequently visiting, and an exhorter to advancement, the Brethren being called together

he set forth the mellifluous words of God,

narrating for their instruction the examples of great

men whom he himself had seen, of

whom he had heard. Then with great cheerfulness and humility

each in succeeding turns, either

he called near himself, or himself moving from his place sat beside them,

conforming himself to all, deferring no more to the greater

than to the lesser: and thus by familiar and sweet

exhortation, he animated them to perseverance and advancement

in the delightful resolution: and asserting

that he himself needed their work, that they might pray for him,

he suppliantly entreated. And to whatever

congregation of the servants of God he had come, he asks the prayers of each: he begged

with humility and prayers to be received as a

Brother, for through all the Houses of the Carthusian Order

he merited to obtain this very thing.

[34] If it happened that he was present at councils or any Ecclesiastical

or secular affairs whatever,

no Bishop, he confidently rebukes the magnates, no person however

great there was, who would dare to set himself above him:

for all revered him, even

the Roman Curia. If he saw anything vicious or worthy

of reproof in anyone, of however great

authority or power he was, he did not doubt to rebuke;

so great was the zeal in him for souls and

for the honor of God. But how merciful and pious he was

over penitent sinners, he kindly receives penitents: those know

who confessed to him, and through his hand

they merited to be reconciled to God. For, suffering together with them out of all his bowels of compassion, from the flood of tears which he poured forth in sorrowing for them, declaring that they had obtained pardon and the grace of God, he advanced even those who were greatly hardened in their sins to penance and to a better life. But toward the poor, or the wretched and the afflicted, who showed himself more devout or kindly than he? who had more compassion upon them, or was more solicitous concerning their need? Job 31. he cherishes the needy, After the example of blessed Job, he did not remain a stranger out of doors; his door lay open with a generous and liberal hand to the needy; for, besides a moderate sustenance, he distributed everything in alms to the poor and, as much as possible, to religious places. For loving two Congregations of the poor with a certain special prerogative, he had claimed them to himself by lavish alms, to be sustained in all things necessary; namely the handmaids of Christ, the widows together with the virgins, leading an eremitical life in the place which is called f Buntzis; especially the religious women and the lepers: and the congregation of lepers living under a rule, which the devout Guigo, knight of Christ and of wondrous humility, established and built in the place which is called Inter-saxa, g upon the bank of the Rhône. These two Houses the holy man frequently visited, and solicitously bore the care of their souls and bodies; for he was very greatly delighted by their conversations, the most chaste man not dreading approach to the women, and the most pure man not avoiding familiarity with the lepers.

[35] But when the man of God, by occasion of a certain business, had come to Geneva, a certain Burgremundus, a friend of his, with great entreaties merited to have him as guest. And when they had sat down together, by the sign of the Cross he frees a woman from barrenness, the Bishop said, Where is the Lady? I wish to see her: and when she had entered, he exhorted both of them concerning the faith of marriage and lawful love, and concerning good deeds and the fear of God. The husband answered him: Lord, all prosperous things proceed for us; but, what we most desire, we lack offspring. Then the Bishop, calling the woman to himself, made the sign of the Cross upon her forehead and said as if in jest; In the name of our Lord Jesus Christ make me a son. Therefore by the virtue of the holy Cross faith followed the command, and the effect followed the faith: for a little after, conceiving by her husband, within a year they rejoiced together over the son born to them. and he heals a man struck by a serpent. But on another day, while the servant of God was making a journey, a certain man, struck by a serpent, the venom being spread through his body and turned into a swelling, was tormented by exceeding pain, in fear of approaching death; and when the Saint had come to the place where the sick man lay, those who were present asked the man of God to halt a little, seeking counsel from him as to what medicine might be applied to the sick man. Then he, tearfully having compassion on the man, the sign of the Cross being made over him, the venom being at once put to flight, the whole swelling and pain were taken away without delay. But he charged his companions that they should not presume to make this manifest to anyone, asserting that this was granted by the faith of those who asked it, not by his own merits. For a thief does not more fear to be caught than the holy man feared to be praised; and thus in his life he fled from working miracles as from a certain plague, lest he should be believed by others to be other than he reckoned himself.

ANNOTATIONS G. H.

CHAPTER V.

His illness, devout death, and miracles.

CHAP. XVI.

[36] In that year, therefore, in which the servant of God departed from this life, there was a severe famine and miserable want. Then certain congregations of the Saints, set in great necessity, In a public famine he aids the wretched: he helped with his benefactions; and the multitude of poor flocking together from every side he sustained, until the time of harvest, with daily alms. It seemed wonderful to all whence he had so great a store as he was bestowing. Now he had determined a day up to which he wished to continue the alms; therefore, with the Lord—who was preparing to lead him back from the exile of this world to his fatherland—awaiting that he might fulfill his vow; on the last day of his persevering alms, appointed and discharged, called by the Lord, he passed from labor to rest. And so, the end of this passing life now drawing near, and the beginning of the eternal, seized by an acute fever, for which he had faithfully labored, drawing nigh, seized by the fever which is called acute, lying in bed by the force of his sickness, although at times he wandered in his words, yet, questioned concerning necessary matters, he answered reasonably and discreetly. His people therefore wept, moved more by piety than by grief, because they felt that his death was rather to be rejoiced in than to be mourned. But to those imploring his blessing and counsel, he was eager to impart this; and wishing all good things upon all, he did not cease to admonish them with holy words. But being admonished, while his weakness grew worse, to make a testament and distribute his goods to whomsoever he would, he answered: Far be it from me to make a testament, He refuses to make a testament: who, so far as concerns my mind, have in no way ever possessed, or possess, anything that I would reckon to be my own; but rather it belonged to the Church which I governed. Up to now I have had the enjoyment of the things committed to me through the ministry of the Priesthood, and the license of administering them: but now, because it is not permitted to enjoy them, neither does it behoove to administer them.

[37] But they began to ask him that he would be willing to remit the offense to the Count, against whom he had a complaint. Unless the Count repents, he refuses to forgive, This he asserted he would never do, unless the Count himself should dismiss the calumny which he was practicing, and should give his pledge that he would make no exaction upon the possessions of the Bishop or the Church; and moreover, recognizing his fault, should repent of the murdered Priest. When they judged that this must be told to the Count (for he himself was in the village), there was no one who dared. But there were present, from the Brothers of the Charterhouse, two noble by birth, but nobler in humility and firmness of faith; namely Aymo, a man once magnificent and powerful in the world, and Girardus, his equal in virtue. These, approaching the Prince, were eager to make known to him what they had heard; counseling him that, by dismissing all calumny, he should strive to implore the pardon of so great a Father; whereby, having received his blessing, he might not undeservedly be able to reckon himself happy. Hearing this (God counseling him in this, and the merits of the holy Father interceding, who indeed desired his salvation), seized by fear and compunct in heart, he burst into tears; and at once coming to him, having confessed his own fault, he dismissed all calumny; he promised also that he would defend the Church, prepared to confirm this by oath: and humbled before the holy man, and imploring pardon, he blesses the penitent, he obtained grace. And the man of God, laying his hands upon him and blessing him, said; May Almighty God, Father and Son and Holy Spirit, grant you the bounty of his blessing and grace, may he make you to increase and be multiplied, and your son. And yet he had only one daughter, not a son: and his son, although as yet he had none. and when it was suggested to him that he should name the daughter, not the son, supposing him to be in error; a second and a third time he distinctly repeated, and your son. Which prophecy we know to have been fulfilled by a son born to him not long after in time, a son born to him as we have said, namely Thomas. But to his Clerics, who sought counsel from him concerning their salvation, Concord commended to the Clerics, he admonished them concerning mutual charity and concord, and unity in the bond of peace, and thus, the glorious contest of his course being accomplished, the glorious Confessor of Christ Anthelm attained the eternal prize.

[38] he died on the 26th of June: When therefore the obsequies which were fitting had been completed around him, amid Litanies and Canticles, on the sixth of the Kalends of July he departed to the Lord, in the year of his age more than the seventieth, but of his Episcopate the fifteenth. b But when from the darkness of this world he passed to the perpetual light, the Lord did not suffer his Saint to lie hidden, by open signs of miracles. While his venerable exequies were being celebrated, and while the sacred body was being laid in the sepulchre; with the eyes and devout minds of all who were present intent upon him, a marvelous and glorious sign appeared, such that no one may doubt it is to be equaled to the raising of the dead. There were in that very place where he was buried, he is buried beneath the Crucifix, namely in the entrance of the Choir, on the left side beneath the Crucifix, in a narrow Chapel before the altar, three lamps extinguished, accustomed to be lit by night, not by day, except on the chief solemnities; but the celebration of this funeral was illustrious, indeed not of a funeral, but of a triumph. For all at once see, by a divine miracle, c the fire grow up in one of those lamps to flame, with the 3 lamps kindled of their own accord. and flash with immense light, all being astonished and marveling at these things. Behold, they perceive with their own eyes the other two also likewise kindled, and all together shining more than usual with brightness: but there was one, which a certain usurer supplied, which was not kindled. A clamor for joy arises in the church from all, and exulting greatly they blessed the Lord in his saint. There run together from every side both citizens and strangers, to so marvelous and holy a spectacle, unheard of; and together with them Count Humbert, and his father-in-law d Girardus of Vienne, and not a few Illustrious men who were with them. Nor undeservedly did the holy man, a worshipper of the Trinity, appear adorned with so joyous an honor of light, by the sign of three lamps; he who is known to have fulfilled the commandments of God in heart, mouth, and deed; in faith, hope, and charity. But the aforesaid Count, when he had seen such marvels, trembling, at once departing, left the Bishop's house, which he had already entered and claimed to himself with those who were within.

CHAP. XVII.

[39] Out of many miracles, a few are brought forward: But in the aforesaid Church of Belley, by the merits of S. Anthelm, many miracles were wrought; which, both because of the negligence of those present and of those upon whom they were bestowed, have not been written. For since daily miracles succeeded miracles, men were rather turned to amazement than took care to announce anything to posterity through writing. But how could those things easily have been gathered in writing, which because of their multitude and frequency could not

be remembered? For with crowds flocking together from every side to his sacred and venerable body, innumerable benefits are continually granted to believers; sight to the blind, walking to the lame, health to those burdened with the mass of divers sicknesses, and many other things desired according to the faith of those who ask: of which I shall subjoin four or five, in memory of these and of the rest; the remaining miracles I leave to be narrated by others who were present, or upon whom they were bestowed.

[40] In the territory of Grenoble there was a certain noble man, fearing God together with his wife, whom Anthelm, the lover of all good, had loved. a barren woman conceives, He, his wife remaining long barren, desired to have children. But when both had heard so great a fame of miracles, the Lady said to her husband: I will go to our Lord S. Anthelm, for I believe that, his sepulchre being humbly adored, he will obtain conception for me. And when she had come there with firm faith and devout hope, prayer being made and having returned home, she merited in a short time to obtain offspring by her own husband.

[41] A certain noble youth, not yet distinguished by knighthood, a youth mocking the sick and himself made sick is healed, hated the holy man, because perhaps he had at some time rebuked him for his excesses. He, when one day he had passed before his reverend sepulchre, and saw the sick lying there; reckoning their faith to folly, went on incredulous and laughing aloud: and suddenly, vexed by a strong and intolerable burning of fevers, he supposed he would die forthwith. Then at last, being corrected, he began to repent, and being borne by the hands of his people to the sepulchre of the Saint, humbly asking pardon, he made vows and went away delivered.

[42] Another noble youth also, laboring with a hard hemitritaeus, that is, a daily together with a tertian fever, and at the same time with epilepsy, that is, the falling sickness; when he had drunk of the wine wherewith the sacred Body had been washed, was at once delivered. and an epileptic. By the drinking of which wine, many others also were delivered from divers sicknesses.

[43] A certain merchant, returning from a foreign region, when he had reduced everything—his wares being sold—into the price of gold and silver and a very great quantity of silk, while he was crossing the river Rhône; the horse, upon which was all his substance, fell from the boat into the said river thus laden. A merchant, his horse together with his wares being submerged, At first those present saw it, while it was snatched by the force of the stream: but, by its great weight straightway sunk to the depths of the gulf, it was no longer seen. But when, frustrated of his labor, despairing of recovery, he ceased to seek it, after a vow made to the Saint, (for there is there a certain abyss.) the name of B. Anthelm being heard, and the miracles which were done through him, led by hope and faith, he came to the mausoleum where the body of the Saint rested; and placing a candle which he had made in his honor, he watched and prayed; he offered gifts, he made vows. When morning came, after the divine mysteries were celebrated, trusting in the Divine clemency through the prayers of the most pious Confessor, he came to the place from which he had departed in sorrow, made more cheerful by good hope, his sadness mitigated e … Wonderful to tell! The horse which he had seen afar off snatched away, restored from the depths to the heights, from the lower regions to the upper, he finds the horse itself dead, but the wares still dry, he found in the harbor; and he found all his property hanging from the carcass, and the silk in no way wet or harmed. Therefore, having recovered—not doubting that it was by the merits of B. Anthelm—the goods for which he had toiled with much labor; making light of the loss of the horse alone, giving thanks to God and to the most pious Confessor, he went away rejoicing.

[44] In the countryside which is called Fictiliacum, f distant six miles from the town of Belley, a three-year-old boy drowned in the waters, a certain little boy of about three years, his mother being occupied with other things, having gone out of the house and proceeding farther off, began to wander hither and thither. But at a later hour, the mother, recalling her pledge, looking around on every side and not seeing him, trembling with anxious mind, solicitously searching far and wide for a long time, sought him; and at last, descending to the channel of a brook flowing past, she found him fallen into the gulf. Seeing him from afar moved by the water, supposing him to be still living, she burst into this cry: O God and S. Anthelm, I ask my son from you. And approaching and lifting him, and finding him dead, her hair torn and her garments rent, lacerating her cheeks with her nails and beating her breast with her fists, she filled the whole valley with mournful cries, crying that she was wretched and wishing to kill herself. The mournful father runs up, the neighbors run together to so pitiable a spectacle, condoling with the wretched parents. And when, having been carried home, he was long cherished and did not grow warm, and they felt no vital breath in him, and now the day was inclining toward evening (for it was morning when he died), they prepared to carry him out, taken up for burial. But the mother forbade, and testifying said: It shall not be so, but I will carry him to B. John and to my Lord B. Anthelm: for I believe that by their merits the Lord will restore to me my son, whom the deceit of the enemy took from me, my sins so requiring. As she urged this vehemently, the father together with her, taking up the little body, with the neighbors accompanying, placed it, carried into the Church of Belley, before the sepulchre of B. Anthelm.

[45] There was present from the city itself a multitude of men and women, who had followed them into the Church, whom the wretched lamentation and faithful prayer provoked to tears. he is raised at the sepulchre of the Saint. But after a little while the boy began to move, the mother trembling and drawing herself back from him, and awaiting the issue of the matter: at last he uttered certain faint wailings. And after a small interval, no one approaching him and all being astonished, he arose; and taking up a staff which was beside him to the measure of his little body, walking, he turned himself to the sepulchre of the Saint and sat down. Then, addressing his mother and the others standing around, he began to speak unharmed, having no ill, and untried by so great a peril. There is joy and gladness for all, with admiration and fear. The parents weep for joy; all are moved with piety. The clergy and the nobility convene with the common people, all rejoice, with exultation praising and magnifying God, who through his Saints works such marvels: whose dominion and power does not cease nor fail, through all ages of ages. Amen.

[46] Rejoice, Church of Belley, with the whole country, illustrated and supported by the excellent patronage of so great a Father: rejoice, citizens and kindred, because him whom in this life you merited to have as Pastor, Exhortation to render worship to S. Anthelm. much more now you have as protector and pious intercessor with God. Rejoice you Canons most of all, who possess so great and so excellent a treasure, by which enriched you shall not be in want; if only you know how great and of what kind, and how greatly to be venerated. He himself will not cease to provide for you in perpetuity: through him, God granting, you shall have all prosperity and the grace of God, unless perhaps (which be far from it!) you be negligent concerning him. It behooves you therefore to love, cherish, and venerate him with all your effort; if truly you love God, if you take care to please God: for the Saint himself, of whom we speak, pleases him, to which he himself, the best rewarder, invites you, since he deigns, as is manifest, to adorn him with wondrous virtues and signs. Whom God honors powerfully and magnificently; do you take care to honor, insofar as human frailty avails: he who desires to have you as companions, let him have you as devout servants: whatever honor shall be expended by you upon him, will be yours. He can confer nothing upon you, nor you upon him: he needs not your help, who enjoys the highest good. To render honor to the Saints is nothing else than to honor God himself, who is in them, and whose members of the body they are. For although this glorious Confessor was of great merit, in his life he resolved to flee miracles, as if a certain plague, lest he should be esteemed a Saint. For he had no glory from himself or in himself, but in the Lord; and he judged it more unworthy than just for himself, a sinner, to presume such things, although the wondrous greatness of the virtues and holy works—great miracles of God working through him. And although he hid himself, yet many through his merits felt relief of their troubles; as we have briefly related some above; although in the Church of Belley by his merits many miracles have been done, and are frequently done, which through negligence have not been written; but neither, because of their multitude and frequency, can they either be comprehended in writing or retained in memory. For with crowds flocking together from every side to his venerable sepulchre or body, innumerable benefits are granted to the faithful: sight to the blind, walking to the lame, health to those burdened with the mass of divers sicknesses, and many other things desired by those who ask in faith.

There follow the Verses affixed against his sepulchre.

This narrow place is where lie the limbs of the Bishop Anthelm, whose praise is the adornment of this shrine. Him, after the cloistered life, the Charterhouse Showed forth such to the world and to God, that with a pure breast, He might be given as a Father to the people of Belley, by the radiance of the highest Phoebus, He to whom they gave themselves as if to a mother. Joining the office of Martha with the art of the spirit, By doctrine he fed, by life he cherished, by prayer he washed. This pious one shines with innumerable signs worthy of faith: In which may he himself be faithful, I pray, O Bishop, be a star to me Through the darkness of the world; drive out the swarms of vices, Under your guidance, after the course, may I be borne hence upward to the stars. Amen.

ANNOTATIONS G. H.

HISTORY OF THE ELEVATION OF THE BODY.

Set forth in Latin from the French at Brussels.

Anthelm the Carthusian, Bishop of Belley in Gaul (S.)

FROM MSS.

CHAPTER I.

The occasion of the Elevation requested, and the Process preceding it.

[1] A certain vision preceded, which gave occasion to this Elevation of S. Anthelm, After a vision made to the sacristan, and it was such. The sacristan was keeping watch upon the greater cupola of the church: when suddenly he hears a noise, as of a passing crowd. Looking down from the lofty scaffolding, he sees the church full of flashings. And astonished at the light so unusual, when he had cast his eyes up and down all around; he beholds a crowd of venerable persons, proceeding in order with torches through the basilica of S. John. And when they had taken their stand opposite the tomb of S. Anthelm,

with bowed countenance they exhibited profound reverence to the tomb, and presently disappeared.

This indeed was urgent, but the occasion of the translation which I here append was more urgent. The year being reckoned 1630, happy, auspicious, and having borrowed for itself immortal renown from this Elevation: in which the Most Reverend and Most Illustrious Lord John de Passelaigue, not so long before inaugurated Bishop of Belley, to the affection of John the Bishop wishing, after the manner of his forefathers, to consecrate the beginnings of his Prelacy with some celebrity, and to inaugurate his Pontificate happily, resolved to choose for himself some Patron, out of that most blessed universality of all the Saints: nor did any one seem nearer to him than S. Anthelm, his fellow-countryman and predecessor. But neither did he judge that he could elsewhere know such present Patrons as those of the same race as S. Anthelm, and his fellow-members—the Prelates once of the Church of Belley, Fathers and professed of the same Order, the Pontiuses, Raynalds, Artalds, Bernards, Bonifaces b: of whom some came after S. Anthelm, others were contemporary, and all, finally, drew virtue and skill almost from him. While he was thinking these things, the much Reverend men, the Dean and Canons of Belley, supplied as it were certain torches: offering to him a supplicatory petition for a new apotheosis or solemn Elevation of S. Anthelm. The tenor of the petition is such.

[2] To the Most Illustrious and Most Reverend Lord, Lord John de Passelaigue, Bishop of Belley, Prince of the Holy Roman Empire. the Chapter of Belley concurring, together with the Syndics, Humbly set forth the Dean and Canons of the Cathedral Church of Divine John the Baptist, and the Syndics of the city of Belley, that the venerable body of S. Anthelm, chosen Bishop of the people of Belley from the Order of the Carthusians, has hitherto lain in the said church in an unseemly tomb, covered with smoke, squalor, and the webs of spiders; perhaps never, or too late, to be restored to the honor due, had he not manifested himself most openly by most renowned and shining and infinite miracles, but most of all by the city so often preserved from the disease of pestilence raging through all Gaul, and by health restored to many afflicted in various ways. Not unmindful of which benefits, and lest they themselves should pay the penalties of the offenses of their elders and of so great negligence; they have resolved to restore the merited honors to so great a man, the most worthy Bishop of Belley, it asks that the body be elevated and translated, their most deserving Patron and Lord, as to a tutelary Deity; lest he himself lack his own altar, since the Saint is most certainly held by all to be such; and may be known to be such by the authority of the most holy mother Church, which neither knows how nor is able to err; and that his feast day be solemnly celebrated every year, both in this and in other dioceses. Wherefore they earnestly demand, and humbly supplicate you, Lord Bishop, the emulator and most deserving successor of the holy man; that you would order and take care that his sacred Body and Relics be duly raised, honorably laid up in a comely casket, and given to his chapel; for the public benefit and the greater glory of God, who rejoices to be venerated in his Saints. Thus signed: I. Vallon, Dean; I. Mermetius, Archdeacon; Perre, Treasurer; Constantin, Sacristan; Salteur, Archpriest; du Poysat; H. des Escelles, Precentor; I. Bondon, L. de Sayssel, Reydelet, I. M. Borsier, De Maillans, Des Roys, Mellieret, Tricaud; Mellieret, Consul; Gariod, Consul. To the supplicants the answer was in these words. and before appointed Commissaries Let there first be a diligent and sincere inquiry concerning the truth of the things contained in the above-written supplication, especially concerning the identity of the body. For duly and fittingly inquiring into which things, we commit the Venerable Man Master Benedict Jantet, our Vicar General; and the Reverend Father Francis of Chambéry, otherwise Genan, a Capuchin, Professor of Sacred Theology and Preacher; and for receiving the acts, and a public Notary and the depositions of witnesses juridically cited and produced, Master Claude Ribod, Royal Notary; who shall all give corporal oath into our hands, that they will conduct themselves with all circumspection, diligence, fidelity, sincerity, and zeal, concerning a matter of this kind of the gravest importance. Which things being duly, canonically, and juridically performed, let all be consigned into our hands. Given at Belley, on the c 19th day of the month of May, in the year of the Lord one thousand six hundred and thirty. John, Bishop of Belley.

[3] In the name of the Lord Jesus Christ, Amen. In the year from the Nativity of the same our Lord Jesus Christ, one thousand six hundred and thirty, in the thirteenth Indiction, on the twentieth day of the month of May, but in the eighth year of the Pontificate of our most holy Lord Pope Urban VIII. Before us, Benedict Jantet, Doctor of Canon Law and Vicar General of the Diocese of Belley; and Brother Francis of Chambéry, Capuchin Preacher, requested to execute the mandate of the Bishop, and Professor of Sacred Theology; at the instance and requisition of the venerable Lord John Reydelet, Canon of the Cathedral Church; and of the honorable and discreet man John Carrel, Procurator in the tribunal of Bugey, gathered in the house of habitation of the said Vicar General; there appeared the same Venerable Lord John Reydelet and the discreet John Carrel: who exhibited to us a petition on the part of the Reverend Lords the Dean and Canons of the Cathedral Church of S. John the Baptist, and also of the Respectable Lords the Syndics of the city of Belley; setting forth and requiring, that the venerable body of blessed memory S. Anthelm, formerly Bishop of Belley, by the authority of holy Mother Church, granted the title of sanctity for the holiness of his life and renowned for miracles, be more honorably reposed, given to a particular chapel, the deputed Procurators prove, and his feast be solemnly celebrated every year, with the decree of the Most Illustrious and Most Reverend aforesaid Lord, Lord Bishop of Belley; concerning the truth of the things contained in the said petition being first inquired into, especially concerning the identity of the body of the said S. Anthelm, for which he commissioned us, above-named, on the nineteenth day of the present month and year. To us likewise the same Venerable Lord John Reydelet, and the honorable and discreet John Carrel exhibited the mandate of their appointment, to procure and prove the things contained in the above-said petition in the name of the said Lords: which, with the above-said petition and decree, we ordered to be inserted here, and transcribed word for word. At last they earnestly asked us, that we would deign to attend to the commission enjoined as soon as possible.

[4] Willingly assenting to which petition, in the same hour we charged the said procurators that, if they have anything ready for the proof of the things contained in the said petition, they should produce it. the holiness of the person, Obeying the commands, for the proof of the first article, namely, that S. Anthelm of blessed memory lived holily, was commonly held a Saint, and that by the authority of the most holy Mother Church he merited to obtain the title of Saint, they asserted it to be clear by the following. First, that he lived holily, they brought forward into the midst the book of R. P. Theophilus Reynaud of the Society of Jesus, which he entitled Of the Saints of Lyons; in which, describing the life of S. Stephen Bishop of Die, formerly a Carthusian, about the middle, making mention of S. Anthelm, he proclaims him distinguished by holiness of life and the glory of miracles. That he was commonly held a Saint, they offered Surius, an approved author and one making faith, who, describing the Lives of the Saints, and narrating his life, adorns him with the title of Saint on the twenty-sixth of June, in the third volume. That he obtains it by the authority of holy Mother Church, they prove from the Martyrology, which they produced, in which on the twenty-sixth of June these words are read: Likewise the memory of S. Anthelm, Bishop of Belley. From which authorities it is clearer than light that S. Anthelm lived holily, is a Saint, and the identity of the body, and was declared a Saint. Coming afterward to the second article, namely, that that body, resting in the Cathedral Church of S. John the Baptist on the right side before the door of the Choir, is truly the body of S. Anthelm; before the said Lords Procurators proceed to fuller proofs, they earnestly required, that we would deign to betake ourselves to his sepulchre; whose situation, state, and form, with the votive offerings affixed, they asked to be described.

[5] Without delay therefore we directed our way to the Cathedral Church of S. John the Baptist; to which when we had come, the said Lords Procurators indicated to us the tomb of S. Anthelm, before the doors of the Choir on the right hand of those entering; which we found to be of stone, about two feet in breadth and six in length, with an ancient effigy of the Bishop of gypsum somewhat disfigured in the face, having above it a little iron chest, and around it, in square work, wooden lattices, armed in the upper part with iron points; this tomb is moreover decorated with an imperial canopy of divers color, having on the left column from the front part an inscription of this kind: D.O.M. To B. Anthelm the Thaumaturge, the strenuous vindicator of Ecclesiastical liberty, seventh Prior of the Greater Charterhouse, and likewise seventh General head of the whole Order, Prince of the Holy Empire, forty-third Prelate of the City of Belley, first Lord, and most pious tutelary patron of his little client, his Lord and God. And from the right column on the same front part the following Epigram or tetrastich hangs. Unharmed hitherto through wars, fires, plagues, This Belley confesses, O Anthelm, that it owes to you. And that no thanks be unreturned to your gifts, Your city consecrates perpetual honors to you by vow. And above are seen very many votive offerings affixed, for the greater part of wax. This description of the burial, as still entire, is plainly enough to satisfy for the proof of the body of S. Anthelm. Yet, proceeding to other proofs, the said Lords Procurators again produced Surius, who in the first miracle, of those which he recounts at the close of the Life of S. Anthelm, indicates that he was buried in the church of S. John the Baptist: and through the same Author it is established concerning the place, when he relates the miracle of the three neighboring lamps, divinely kindled at the time of the burial: and they indicated those lamps to us before the pulpit of sermons.

[6] At last for superabundant proof they added, that by public voice and report from the ancient tradition of our fathers, which being duly subscribed, this sepulchre is called the sepulchre of S. Anthelm: and that all who have recourse to his intercession here utter their vows, as they are prepared to prove by witnesses above all exception, and whom, canonically cited, they produce. Thus signed. B. Janiet, Vicar General. Fr. Francis, unworthy Capuchin: I. Vallon, Dean. I. Mermerius, Archdeacon. Perret, Treasurer. Vulliet. Constantin. Reydelet, du Poysat. H. des Eschelles, Precentor. Tricand. M. Borsier. F. Monnier. Bondon. des Roys. de Mallians. Carrel, Procurator. Ribod, Secretary commissioned. And such a process being reported to the Bishop, he answered by this decree. We John de Passelaigue, by the grace of God and of the holy Apostolic See Bishop of Belley, having seen the above-written informations and depositions, by which it has been established to us, and is most certainly established, that the true body of S. Anthelm Seignin, otherwise of Cheignin, of the Order of the Carthusians, formerly Bishop of this city and diocese of Belley, is that which lies in an ancient sepulchre somewhat raised from the ground, near the door of the Choir of our Cathedral Church of Belley, on the right; and that it has shone with miracles hitherto, as also now; and is worthy that it be more honorably placed; we decree, declare, and adjudge: and therefore we will proceed, the Lord aiding, to its Elevation and Translation, from the humble place in which it lay, to the chapel recently erected for a work of this kind, on the 26th day of the present month, on which its feast is solemnly observed in this diocese. Done

at Belley, on the 12th day of the month of June, in the year of the Lord 1630.

ANNOTATIONS G. H.

CHAPTER II.

In what manner, and with what pomp the Elevation was celebrated.

[7] The most worthy prelate named the 26th of June as the day for the Elevation, the natal day of S. Anthelm. The fame therefore of the Translation being spread far and wide, the 26th of June is assigned for the Elevation more hitherto always wished for than hoped (for the procrastination of it had nearly dashed all hope), forthwith stirred up the minds of very many, that each might honor the pomp as far as he could. It is incredible to tell how many and how great a number of people this fame called together, and as if by a resounding trumpet drew them to Belley. You would have seen men of every kind, sex, age, and condition hastening to the threshold of the Saint; to such a degree that the Basilica of S. John, however vast, did not hold all. But it was gone about more slowly in this ancestral ceremony of translation, because the Prelate, being prudent, judged it fitting the tomb opened the day before to explore first the trustworthiness and constitution of the tomb. Lest therefore anything should be done tumultuously, the day before he proceeded to the public Act, he ordered the sepulchre to be opened. And so, fitting witnesses being called for this, the Dean, Canons, and Syndics, and others, he ordered the sepulchral stone to be raised. with a most sweet odor And presently, as if the day had breathed forth galbanum or stacte, a most sweet odor began to be diffused from his crypt. And indeed that place breathed forth purple roses, a witness of his prayers; which, as we read in the Apocalypse, can rightly be called vials full of perfumes; and they were a certain pledge of that spiritual sweetness and grace which overflowed throughout that whole day, it exhibits the body: Moreover, in that position was found the most holy clod, in which had been laid the figure with the Pontifical crozier at the side; with the mitre, although somewhat eaten away at the head; with the remaining Sacerdotal vestments likewise, but almost consumed. Finally his chalice and incense-box, laid up apart under the sepulchral arch, were seen: the virtue of all which, if men had been silent longer, the stones would have cried out.

[8] What then was the feeling of the surrounding assembly, beholding such things? when it was clothed with new vestments, It was altogether far more eager than the excessive admirers of profane antiquities are today: who, if they fall upon statues or ancient colossi, coins or other monuments of Grecian antiquity, it is monstrous to tell how greatly they are astonished. But it seemed worthy of much greater admiration, that after so many years of burial, as if unexpectedly revived, S. Anthelm was restored to his Colleagues: since it was doubtful to no one whether he himself were the one who was seen. For although from some preceding (as is likely) attempted opening of the tomb at another time, something had been worn away from the vestments and the body, yet concerning the identity there was doubt to none. Therefore with all reverence, the old garments being removed, he is clothed with new ones. The Colleagues of the Chapter gave the mitre: Sebastian Possat clothed him with his more august chasuble: and thus arrayed, they carry him over into another mausoleum. He himself testifies, who was present, Monyer, Canon and Theologian Panegyrist; that this Elevation of the sacred clod was carried out with so great a feeling of souls, that Belley had seen nothing similar or equal from time immemorial. He dares to say (but perhaps by a freer trope) that the ground was steeped with tears, the air was animated with sighs, that no ornamental gardens ever exhaled so sweet an odor, as those Relics drawn out from the sepulchral darkness.

[9] Meanwhile a new little coffin is prepared, which the Religious of the Visitation of Belley had so subtly fitted, it is placed in an adorned coffin. and adorned with so many little jewels (as the author Gennand says), that it could be said of it, The work surpassed the material. And when he was carried over from place to place, and thence into the aforesaid coffin, the provident Prelate charged the Procurators that they should call all the bystanders as witnesses, and that the things which were done they should refer into the Acts by the hand of an Actuary. Which they also did expeditiously, and the instrument was signed by the hand of M. Laurence Vianius, for the Translation Royal Notary. I had almost passed over, that the same most prudent and most religious Prelate, in order to adorn the pomp, did not omit to summon the Priors of four neighboring Charterhouses. For he was studious of this above all, that he might represent a living and breathing image of S. Anthelm in the prior of the Portes. For he had so persuaded himself that it would come to pass, that all, seeing those Fathers, would think they beheld S. Anthelm revived, two Priors of the Charterhouse are present. especially when they saw the Father Prior of the Charterhouse of Portes, whose Novice Anthelm had been; and thence the seventh General of the whole Order. And so indeed he had purposed in his mind; but only two were present, the Lord Prior of the House of Portes and the Father Prior of Pierre-Châtel: the other two, inasmuch as this word had reached them too late, were not at all present. Nevertheless one was equal to all, the Father Prior of Portes, whose venerable gray hairs, and countenance wholly composed to piety, seemed to have made that day and the whole ceremony honorable.

[10] But to return to that from which we have digressed, the Relics, decently reposed in the coffin, were covered with the cloths of the Imperial canopy. Vespers are sung, Meanwhile the Prelate withdrew into the sacristy, to order the solemnities, ceremonies, and whatever pertained to the adornment of the translation. He therefore appointed first, that Vespers and Compline should be solemnly chanted by the Precentors alternating their turns and by two Choirs; for which also he called from Chambéry most excellent Musicians, and that at his own expense. He appointed moreover that a vigil be celebrated: and so he divided the night into four Vigils. In the first (which began at the eighth hour, and was to be ended at midnight) he wished four Canons, four honored Presbyters, with some Chaplains and Musicians to be present; to whom it was enjoined, that they should first sing together the first Nocturn, and Matins by parts. with Lessons taken from the Epistles of the Apostle to Timothy and Titus. In the second Vigil, that is from the tenth hour of the night to the twelfth, he designated an equal number of Canons, Presbyters, and Musicians, who should sing together the second Nocturn; the Lessons were taken from Surius, who published the Life of S. Anthelm. In the third Vigil, namely from the hour following the twelfth until the second, as many Ecclesiastics carried out the Psalmody of the third Nocturn, with the Homily of B. Pope Gregory upon the Gospel of Matthew, A certain man going into a far country. In the last finally, namely from the second hour until the fourth, they sang the pre-dawn Lauds. The night being spent in this manner, a little after the fourth hour, Prime is sung and Terce. At the fifth Francis Monyer, Canon and Orator of Belley, ascended the rostrum, who discoursed so copiously, strongly, and sweetly concerning the illustrious merits of S. Anthelm before God and men, that he is to be believed to have then surpassed even himself. This Oration (which also is extant) being delivered, the Most Reverend Prelate inaugurated the consecration of the altar, which he had erected as a repository in the new chapel, the Chapel is consecrated. at his own and his colleagues' expense, with the office and ceremonies proper to the Translation. Then they went to the place in which the Relics of S. Anthelm rested. But before he elevated them, he gave a sign to R. P. Francis Gennand the Capuchin, that he should speak to the people. His theme was taken from the occasion and the matter at hand, concerning the life and virtues of S. Anthelm, concerning the identity of the body, concerning the miracles, and other things. again a sermon is delivered, At last he concluded, and said that by his merits the blind see, lepers are cleansed, the dead rise, demons too are cast out, and that there truly applies to him what the Church sings in the Hymn:

At whose sacred tomb frequently The limbs of the languishing, now to health, and after the panegyric By whatsoever disease they had been afflicted, Are restored.

Finally he exhorted the sick, the afflicted, the fever-stricken, that they should flee to the tomb of the Saint with faith and trust, and expect aid (almost certain). This sermon pleased, both in substance and in phrasing, also in the affection and accent with which it was pronounced.

[11] A city-encircling Procession received the sermon; which the Scholars with their Regents and Prefects adorned, a procession is instituted, the Sodalities of the sacrosanct Rosary, the Sodalities likewise of the Most Holy Body of the Lord; the most devout Capuchin Fathers, the Friars Minor; a great crowd of secular Priests whitening in surplices, the Dean and Canons clothed in most precious vestments. Four Canons bore the bier open, not covered: for it behooved to be done thus, that satisfaction might be made to the people most thirsting to see: who urged and sought nothing more, than to see their most holy Prelate revived, as if after four centuries and more, drawn out from the dark circuit of the sepulchre. Before and behind followed innumerable people with torches of virgin wax. In the center of the pomp was present the Most Reverend, clothed in Pontificals. His Acolyte preceded, bearing the crozier before him: his Deacons and Subdeacons at the sides, his Almoners in surplices adhered to him, bearing the train: finally his whole household in most decent garb immediately followed his steps. The Syndics and Aldermen of the city, also several Officials of the Praetorium, who constitute the Body of justice; likewise others (whom they call Elected) Officers of the Salt-works; besides, a very great throng of noble men and women, from the surrounding places, even the most remote, were present: finally the people of Belley closed the column. But the devout Confraternity of S. Anthelm turned upon itself the eyes and mouths of all the Orders. and a Confraternity is erected, This was on the right hand and on the left around beside the bier, and crowded the sides of the Ecclesiastics, not without notable modesty and gravity joined to piety. All these armed their right hands with a virgin torch, about to make envy for the radiance of the sun (be pardon given to the word). A truly conspicuous troop, which by its splendor, excellently arrayed for piety and the glory of D. Anthelm, kindled as many as beheld them: the flower of Belley, the ornament of all probity, a new column reverend above all in age and dignity, following others in a most fitting series, those whom we have mentioned, the Sodalities of the most holy Rosary and of the Body of Christ. All these illumined with their pre-dawn torch, or were almost close to the very bier. Yet all the other Orders had yielded the right of nearer place to these, because they seemed to be honorary attendants given to S. Anthelm by God.

[12] These city-encircling rites being finished, Mass was most solemnly sung. and the instrument of the deed done is drawn up. At its expiring, the bier was placed back upon the altar, upon coverings cast over of cloth of the same color, very broad there, and more beautiful than elsewhere. Finally Sext and None of the day being consequently sung, every one

honored with the most sweet reward of his piety, withdrew to his own home. And the Bishop signed the authentic instrument of the deed done in this tenor: In the name of the Lord. Amen. In the year of salvation 1630, on the 26th day of June. We John de Passelaigue, by the grace of God and of the holy Apostolic See Bishop of Belley, Prince of the H.R.E., according to our decree, declaration, and ordinance of the 12th day of the present month and year, and in execution of the same, coming to our Cathedral church in Pontificals, with the venerable Dean and Chapter of our said Cathedral church assisting us, and many others both regular and secular with a very great multitude of people; the tomb in which up to now the body of S. Anthelm, Bishop of the people of Belley, lay, being opened by our command, the sacred Relics of the said Body, clothed and adorned in Pontificals, found therein for the greater part adhering among themselves, gathered up by us with that reverence which was fitting, and laid up in a new casket, we have devoutly reposed and placed in the chapel and upon the altar consecrated by us to the name and memory of the same S. Anthelm, with the solemnities required in such cases, to the greater glory of Almighty God (who rejoices to be venerated in his Saints). In faith of which thing we have caused the present, subscribed by our own hand, to be drawn up and subsigned by Master Claude Ribod, royal and public Notary, taken as our Secretary in this matter, and to be fortified by the affixing of our seal. Given and done at the place, day, and year aforesaid. John, Bishop of Belley. Ribod, Royal Notary taken as Secretary.

[13] As S. John, by surname Chrysostom, after his decease restored to his church, and placed in his Chair, the peoples acclaiming to him: Take, holy Pastor, take your Seat, answered; Peace to you; may S. Anthelm himself, who now, vindicated from dust and putrefaction, treads upon the head of the serpent, likewise impart the same to you, O people of Belley, after his Elevation; peace, I say, of times and of breasts; and after the courses of this life are run, the immortal reward, for the so many heaped-up and exaggerated honors with which you have accumulated him. Apostrophe to the people of Belley. God is able to restore to your Church what it merits, namely the Evangelical hundredfold, and to increase the increase of the fruits of your justice. And who can likewise so glory in himself, O Belley? you who have raised up your dead one from the lot of death, from the dust of burial, in the word of the Lord God? This is he who cast down the petty kings to destruction, and easily broke their power: Who was inscribed in the judgments of the times to soften the wrath of the Lord, to reconcile the heart of the father to the son, and to restore your tribes. Blessed are you who saw him, and were adorned in his friendship. We live by life only, but after death our name will not be such. For by divine threat, we are still food for the serpent eating the earth, and at every moment in suspense concerning our salvation. For what remains, after the manner of an orator, after the arguments, I shall call you as witnesses of these his miracles, which I here recount.

CHAPTER III.

The miracles renewed at the invocation of S. Anthelm.

[14] Francis Gennand the Capuchin, and Monyer the Canon, recount a few out of many; which I report on their faith. The City preserved from the plague once, And first, the benefit which they celebrate, which is the benefit of benefits, is the perpetual safety of the town of Belley under the protection of D. Anthelm, and its security from pestilence. This was manifestly evident most especially in that year, in which the royal army was returning from the Allobroges. For when in the municipality of S. Maurice a most atrocious plague was raging, through which the passage lay, the ranks being loosened, and very nearly all returning sick with companions and camp-servants lost, some touched by wasting, others by certain plague; soon as they took their stand in the territory of Belley, immediately the sickness being driven off, they recovered breath from their infirmity. When the cohorts of D. Riberac and of Pampadou, and again leaving the city of Casale, were passing through the Piedmontese region laboring with a contagious disease, that they might quarter at Belley, where also they remained whole months; the arrival of these struck the people of Belley, because a constant rumor had preceded, that they brought a most certain plague wherever they penetrated. And so when they could not turn them away, they fled to the patronage of their tutelary Saint Anthelm. Nor in vain: since, God and S. Anthelm having mercy, the garrison, the citizens, and indeed all the other soldiers who took their stand within the borders, escaped the contagion; none at all, or certainly very few out of so great a number, being lost. About the same time Barbara, and a family devoted to the Saint. wife of the noble man George Ferrand, Lord of Cortin, Royal Counselor, was a woman singularly devoted to S. Anthelm, on account of his most present aid, which she had frequently experienced. She had a son, whose body had enormously swollen. And when the malady grew worse, a surgeon was called, that he might declare what he thought of it. He, the circumstance of the swelling considered, said, as the matter was, that it seemed to him St. Anthony's fire, or certain plague. But the mother, in no way moved, fled to the aid of S. Anthelm, to be reconciled to herself and her family. Meanwhile she orders the ulcer to be opened with a lancet, from which presently purulent dregs and clots of sweat so copious, not without most bitter pangs, followed, that he laid down his soul in the bosom of his mourning and afflicted mother. But to that miracle must be referred this, that none at all of the household, from contact with him, incurred any fault of health or peril of death.

[15] A poor little rural woman, sprung from the village of Genevre, situated not so far from the Abbey of S. Sulpice, There are delivered, a woman possessed, named Claudia Mornier, already from a four-year period, as was believed, possessed (nor did her gestures, and countenance degenerating into all foul things, declare anything else of her), was admonished by the Prelate of Belley, that she should fly to the monument of S. Anthelm. Nor did she harden her heart at this word; but she set out, and arrived there on the 24th of July. On the morrow she was present at divine service: which while a certain Capuchin Father was performing it near the sepulchre of S. Anthelm, suddenly after some agitations she relaxes into sleep: but when she awoke, she found herself quiet, and not subject thereafter to any gesticulation. Wherefore in thanksgiving she celebrated a nine-day fast, and visited more often the chapel in which the body of S. Anthelm rests. a bewitched girl, In the place called de Regina there was George Faguet, who had a four-year-old daughter bewitched, subject to so many convulsions, that frequently she was held for dead. Often for whole four months she was tongue-tied, and became utterly mute. What was the afflicted father to do for her? Already he had spent on physicians a good part of his property, and yet had found no remedy: and so he vows her to S. Anthelm, and three days after the binding of her tongue was loosed, and her health was wholly restored. On the 17th of August he came to Belley, and a song of deliverance was sung for her. S. Gregory the Theologian, the orator on Cyprian, a frenetic, speaking of the dust of the holy Martyr, says: The dust of Cyprian can do all things: which he repeatedly said on the occasion of the miracles, which were done to his title. The same I would almost say of the dust of S. Anthelm, which, gathered at his sepulchre on the very day of his Translation, and hung upon the neck of a thirteen-year-old frenetic boy, was for his health. Here I might deservedly insult his tormentor, the evil spirit, with the words of S. Jerome himself; You have often been tortured by this most vile dust. But lest I be too long, I add no more.

[16] An honored man, Anthony de Fraxino, surnamed from the bridge of Bonvicini, on the 4th of November, an apoplectic, 1629, was attacked by a grave disease, with which he was also afflicted continuously up to the 22nd of June 1630, by whose vehemence intensifying itself he wholly lost his sight. Three days after he falls into apoplexy, which horrendous convulsions accompanied, to such a degree that the front of his head turned to the back. Feeling therefore that nothing more remained to him than the funeral, he called upon S. Anthelm with his heart, because he could not with his voice. His faithful wife likewise, seeing him set in this struggle, vowed him to S. Anthelm, promising that she would offer to the Saint a torch which would equal his stature, if her husband were restored to life. A wondrous thing! he who was already thought a corpse, began to breathe, and to lift his eyes upward, to behold the bystanders, to hear and return familiar voices. Finally within four days he takes up his pallet, rises, and walks, who for whole eight months had been rolling upon it. On the eleventh day from his convalescence he came with his wife to Belley, and there discharged what he owed. Marinus, son of M. John Begginot of Belley, had scarcely touched the thresholds of life, when suddenly he is overwhelmed by a catarrh; by which gravely oppressed, half-alive, cold, and rigid, he was left for the space of half an hour: neither care, a dying boy; nor cure availed: whatever finally was deliberated in common for his relief. The mother, seeing the boy soon to be a corpse, devoted him to S. Anthelm, in whose honor also she pledged a Mass and a torch. Scarcely had she uttered the vow, and behold the catarrh in a moment subsides, the boy returns to the breasts of the nurse, safe and sound. likewise an apoplectic, Martin Retiot, sprung from the village of Toye, of the parish of Arbignieu, touched by a most grave apoplexy, so that not even with eyes open did he recognize the bystanders, was struggling amid grave straits. His son-in-law Benedict Angelier devoted him to S. Anthelm, promising that he would offer a Sacrifice at his altar. And indeed that whole day and the night following he was set amid the greatest straits, up to the hour of the Sacrifice: when, restored to himself, he returned to the offices of life, expiated his conscience, and refreshed himself with the sacred Synaxis, nor did the sickness hold him thereafter beyond four days.

[17] Humberta Drivet, daughter of Louis Drivet the Savoyard, nineteen years old, laboring with deafness and diarrhea, was most vehemently tormented by a defect of the ears and by diarrhea; to such a degree, that her parents, the hope of her health cast away, prepared a bier and the rest necessary for the funeral. The father however, not unmindful of the old benefits of S. Anthelm, vows that he will bring her to Belley, if she be restored to her former health. God and S. Anthelm heard the vow; and forthwith she who had been deaf recovers her hearing, so that she could now say; You have given joy and gladness to my hearing: and so within a few days, her health perfectly confirmed, she came to Belley with her stepmother Jaqueline Grossi, for the cause of the vow. An honest man, esteemed at home and abroad, Peter Norbalier of Campagne, a lame girl, had a daughter four years old, but destitute of the faculty of walking: which afflicted the parents. When therefore it was published abroad that the Translation of S. Anthelm was to be celebrated on the 26th of June, the parent of the girl could not present himself at Belley on that day, but went to the nearby temple of Campagne, where raising firm faith in God and S. Anthelm, he earnestly prayed for the health of his daughter: and presently, when he had satisfied the ardor of his heart, he returned home; and he saw his daughter, whom he had never and nowhere yet seen erect on her feet, coming to meet him. The Reverend Lord Curate of Haran, there are healed an afflicted shin-bone, roused by the fame of the future Translation of S. Anthelm, came to Belley:

and although his shin-bone was afflicted, yet he penetrated through the most crowded throng and arrived as far as the coffin, in which the body of S. Anthelm had recently been placed. So great was his hope and trust of obtaining the benefit, that he even crept forward, where another, vigorous and stronger, would perhaps not have reached. And so when he stood before the sacred bier, he applied his shin-bone, and it suddenly subsided; and when he had withdrawn to the side, the bandage being drawn off, he inspected his leg, no longer livid and purulent as before, but clothed with new skin.

[18] Claude Renaud, of the parish of S. Symphorien in Dauphiné, touched by sciatica in the left thigh, sciatica, was tormented with so bitter a pain, that he was little distant from the graver contagion of impatience or despair. You would have seen him from time to time roll upon the ground in mud and filth, smite himself, beat his breast and his sides. Admonished at last that he should lift his mind to God and S. Anthelm, he made a vow to the thaumaturge S. Anthelm: which he also fulfilled. While therefore he hears Mass more devoutly in the chapel before the sacred Relics of the Saint, he swears that the pain at once remitted. And without delay; having obtained most full health, leaving there his crutches as a votive offering, he returned to his own home glad and cheerful. That the matter was thus done is established by the public instrument drawn up concerning it on the 22nd of June 1631. Benedicta, daughter of M. Stephen Mouton, the paralysis of two, rural Commissary of the village of Bregnez, of the diocese of Belley, eighteen years old, had already for two years been dissolved by paralysis, and so destitute of the use of her limbs, that besides her tongue no member was left free to her. The parents, who tenderly loved her, on account of her prudence and excellent disposition, had passed over no remedy untried, by which they might heal her: but the fatal and insuperable malady yielded to no remedy. She was carried to Belley to the tomb of S. Anthelm, where she was admonished, that she should first expiate her conscience, which she immediately performed. She repeated her nine-day exercises there twice, and more frequently was fed at the sacred Eucharistic table. Which being completed, perfect health followed. This miracle, as most attested, was celebrated through the whole diocese of Belley. another of 14 years: Peter Boysset, of the parish of Poncin, had a daughter of fourteen, paralytic, utterly destitute of the faculty of walking and speaking: whom, a vow being made, he commended to God and S. Anthelm. Scarcely had he finished the words; the girl walked forward and spoke; and the parent, having set out for Belley, discharged what he had promised. The Castellan and Syndics were employed as witnesses.

[19] a mute and maimed girl, About the same time there came to Belley, bound by a vow, Geofrida Guinet, sprung from Dauphiné, bringing with her a little four-year-old daughter, mute and maimed. For whom when the Priest performed service at the altar of S. Anthelm, and had offered a wax candle (which Arnald the parent had sought from Lyons); all being astonished she arose; and, what no one had ever seen, she walked; she went forth beyond the threshold; and with tongue loosed gave thanks to God and S. Anthelm on the 17th of May 1633, in the presence of her fellow-tribeswomen Margaret Obert, Claudina Garapprit, Matthea Guetat, and others. Claudia, a girl nearly blind, daughter of the respectable man Adam Montey of Belley, had wholly lost her sight, sinful humors flowing down into her eyes. Whom when her mother had brought to the tomb of S. Anthelm, she immediately recovered her sight. A certain other, poor in income, but rich in trust in God, whose name is not disclosed, a blind man, on the very solemn day of the Translation of S. Anthelm likewise recovered his sight. Whence he began to be filled with so great a joy, that as if snatched by a certain enthusiasm, running through the most crowded throng, he made no measure to his rejoicing, the clapping of his hands, and the narration of the miracle obtained. and a blind woman, Antonia Laynat, widow of Stephen Boz, the light of her eyes wholly lost, vowed a vow to S. Anthelm: brought to whose tomb she duly expiated her conscience, and took the Eucharist; and her prayers completed, she returned to her own home, with good hope of health to follow: for she could not believe she had done anything in vain. And indeed she was not defrauded of the desire of her lips: but while she is still on the way, she received the office of sight, and even more amply than before. the pain of a pupil. Perretta Barbara of Albergement, gravely afflicted in the pupil of her eye, performed nine-day exercises of prayers around the tomb of S. Anthelm. Who before she returned home, found herself perfectly cured.

[20] Francisca du Puissat, wife of the noble man Marc du Plastre, Lord of Veyrins, Several healed of various fevers, had already for three days labored with a continuous fever. But when she had fled to the memorial of S. Anthelm, and had taken care that a Sacrifice be offered at his altar, not long after she was perfectly cured. M. Laurence Vianus, Royal Actuary and citizen of Belley, had already for several months suffered the heats of a malignant fever: against which remedies sought from every side had availed nothing. It was suggested to him, that he should order a Sacrifice to be offered for him at the tomb of S. Anthelm (for it had not yet been elevated). On the following day, by the instinct of his counselor, he ordered it to be celebrated at the altar which was nearest the tomb. But the one about to sacrifice lacked a minister, whose place Vianus himself supplied up to the Hour of the Elevation, when he most vehemently began to tremble, and wholly as if to depart from himself. Looking around therefore, when he saw no one whom he might substitute for himself, except a certain old man from among the chief men of the city; nor durst he interrupt him, that he should succeed him in the ministry of the Priest; he had to struggle against the force of the disease, up to the end of the Sacrifice. Wonderful to tell! the Sacred Service ended, the fever also had its end. Ennemunda Coletta, wife of M. Peter Tetemps of Rumilly, was held by a violent, hot, pestilent fever, and so malignant and dangerous, that as many as ministered to her were likewise breathed upon, and feverish together with her, and in peril. Admonished at last by a devout Capuchin Father, that she should devote herself and her whole family to S. Anthelm, whose Translation was celebrated on that day; immediately she devoted herself and her own, and after the vow health returned.

[21] Joanna Borsier of Belley, wearied by the long accesses and recessions of a tertian fever; likewise others. when she had implored the patronage of S. Anthelm through the previous frequenting of penance, prayers, and the Sacraments (in whose honor also she took care that a Mass be celebrated), soon after the Sacred Service she perfectly recovered. But far the most illustrious is what I here add. A woman the most noble and most known of the whole province, after enduring the quartan heats of an autumnal fever of many months, came to Belley to the memorial of S. Anthelm: to whom after she had singularly commended her life and health, on the very day on which the heats were wont to recur, she mounted her carriage, that she might return to her own people: but the good God would not confound her from her expectation. Soon therefore as she departed from Belley, the fever also left her. M. Michael Pellicier, Castellan of Transserre in Dauphiné; and Gaspar Pellicier his son, Advocate in the Court of the Parlement of Grenoble; both were gravely afflicted, the latter with pleurisy, the former with fever; and so dangerous was his state, that their life and health were held as despaired of, nevertheless the patronage of S. Anthelm prevailed against the disease and the imminent death, to whom they presented themselves bound by a vow at Belley on the 23rd of April 1631. A noble man in Dauphiné, having for whole nine months striven to drive off a quartan fever by prayer and price, had availed nothing. And so, made a suppliant to S. Anthelm, he vowed that he would set out for Belley for the cause of the vow. He was delivered, but he failed: the fever returned, but the vow being restored, perfect cure followed. Joannina Grenier, of Belley, had labored for nine weeks with an autumnal quartan fever. She had tried various remedies, but in vain: at last as a suppliant she courts the patronage of S. Anthelm, and that she might reconcile to herself his more certain aid, in his chapel she poured out the heat of her heart, and within herself her soul; with so great an ardor of faith and charity, that soon she obtained what she most desired.

[22] Unless the study of brevity compelled me to impose an end, I could stuff several pages with the bare names of those who were cured by the aid of S. Anthelm: yet it will be enough to have touched briefly upon a few more here. Stephana Savigni of Lyons, delivered from fevers. Other miracles. Philibert de Boursier de Rothenad, likewise free of the quartan. Laurence Migieu, and Claude du Rochatz, given up by the Physicians, drawn back to life. An anonymous man, judged a leper by the judgment of a physician, is cured. M. Francis Reydelet Advocate, and Laurence Migieu are witnesses, that a flagon was filled, by an intervening miracle, with the wine necessary for the Sacrifices, on the 28th of June 1631. Sister Claudia des Anges, Nun, wonderfully delivered from a colic affliction. Claudia de Bouvent snatched from the jaws of death. Amatus de Migieu, dropsical, given up, recovers. Antony Perrier rescued from a grave bodily ailment. Henry Poncin cured of an affliction of the belly. An anonymous noble woman, epileptic, healed. Peter Videt rescued from the waves by the aid of S. Anthelm. Francis d'Hyeres, almost suffocated, breathes without harm. Adriana Violet, from a precipice without injury falls gently. Finally several extinguished in their mother's womb, by the benefit of S. Anthelm brought to the waters of salvation, and innumerable others have experienced his aid.

APPENDIX

Concerning the reciprocal offices between the Bishop and the General of the Order, from Guichenon.

[23] Of the General of the Order, Because B. Anthelm was of the Carthusian Order, the General of the Charterhouse, in memory of so great an honor which the Order had received from the translation of the body of B. Anthelm, sent to John letters of congratulation, containing a participation in all the prayers and spiritual exercises, which I have judged not unworthy to append here, with his responsory letters, says Guichenon in his Chronological series, whom I will here gladly imitate. The first proceeds thus.

[24] Brother Justus, Prior of the Charterhouse, and General Minister of the whole Carthusian Order, to the Most Illustrious and Most Reverend Lord in Christ, Lord John de Passelaigue, to the Bishop seeking his prayers and those of his brethren Bishop and Lord of Belley, Prince of the H.R.E., salvation in Christ Jesus, who is Salvation and Amen. Behold, Most Illustrious Lord, a thing as it were marvelous has seemed to us, that you, whom God chose among the living as Pontiff, to offer sacrifice to him, to appease, to bless, and to pray for the people; yet you have not disdained to demand from us, although unworthy, and among the lower of the Levites, even the blessing of our prayers and suffrages; Since, as the Apostle says, without any contradiction, that which is less is blessed by the better. But in this we confess and marvel at your virtue of humility, which by prudent and pious meditation considering from the words of the same Apostle, that the law constituted all Priests as having infirmity, and therefore the necessity daily of offering victims first for their own sins, then for the people's; Heb. 7. 7, and 7. 27. thence also does not disdain to borrow a certain devotion from the other faithful Christians, and the aid of propitiation with God; that thus the Pastors may aid the people, and in turn the people the Pastors, as head and members, by the mutual aids of the works and prayers of Christians. But in this also we venerate your benevolence toward us, and with much honor we receive it, and at the same time the piety, with which you embrace our Order with a more inclined affection. Nor perhaps undeservedly, you who now justly occupy such a Pontifical See, in which seven Prelates professed of our Order

once worthily sat, and holily governed, which is glorious to our same Order. Among whom it is permitted to commemorate as the chief that great one, and light both of monastic perfection and of the Church, B. Anthelm; whose most holy body, lately long hidden in a common sepulchre, you have at last merited from God to draw forth and lift up, and to place higher in a holier place upon one Altar, your whole Clergy looking on; and from now daily venerating with the highest honor and devotion their once holy Prelate.

[25] he assigns the communion of good works Moved therefore by these just reasons, that we may endeavor to render a rich and firm testimony of our grateful and most humble affection toward your Most Illustrious Lordship, as far as for our condition we are able; by the tenor of the present, we impart to your Most Illustrious Lordship, according to your desire, indeed and command, the full participation of all our prayers and spiritual exercises. To which moreover, that the memory of the same may endure eternal among our posterity, we add and grant a perpetual Anniversary, to be inscribed after the form of the Order in the Calendars of our houses, under the day of your death (which may God most good make happy, and after the manner of the Saints). with an Anniversary. Meanwhile with hands lifted to heaven and heart expanded, we beseech God himself, that he would deign to favor in all things the pious vows and desires of your Lordship, and continually to add a manly spirit, to the emulation of the virtues and sanctity of your blessed Pontiff predecessors; that when that great Pontiff, who penetrated the heavens, Jesus the Son of God, shall appear, for your Pastoral care and solicitude duly discharged, he himself may grant you to enter into his rest, and that you may rest from your labors; and there may you be clothed by him with the stole of glory, and crowned in vessels of virtue, with a golden crown above your mitre, expressed with the sign of sanctity and the glory of honor. Given at the Charterhouse on the 12th of January, one thousand six hundred and thirty-three. Let them be sealed. Brother Justus, Prior of the Charterhouse. To which the Bishop thus answered.

[26] John, by the grace of God and of the holy Apostolic See, Bishop of Belley; to the Very Reverend Father in Christ, Lord Justus Perrot, Prior of the Charterhouse, General head of his whole Order, salvation and from the author of all good things the fullness of all grace and benediction. Blessed be God, which the Bishop gratefully accepts, who has not removed my prayer and his mercy from me, but has filled my desire with good things. For I have beheld from your letters of singular elegance the greatest piety toward the most blessed Prelate Anthelm, and the affection of your spirit toward his most unworthy successor; in which not only the full participation of all your prayers and spiritual exercises, but also adding a perpetual anniversary, after the form of the sacred Order in the Calendars of your houses, under the day of my death (which may God make happy, and after the manner of the Saints, to be inscribed), you have granted by exceeding charity. Far sweeter to me are these words above honey and the honeycomb; these I have remembered, and have poured out my soul within me. Blessed be your holy Angel, who suggested it to your pious breast; Blessed be our God, who persuaded it. Would that, as the present epistle, so refreshed by the abundance of the sweetness of your breast, I could send my mind to you! Without doubt then you would read most clearly, what the finger of God has written in my heart, concerning the love of you, what he has impressed upon my marrow.

[27] Truly not in word, nor in tongue (God knows), but in truth and deed, if the matter had borne it, I have always loved, cherished, and venerated your Reverence, and offers his affection to the Order. and the holy men serving Almighty God under your rule in spirit and in truth; I have done so up to now, I do still, I will do as long as the breath shall be in my nostrils. Therefore I embrace in the cords of Adam, in the bonds of charity, your whole most upright Order, and so most holy, and I venerate each of the Fathers as Angels of God; that as for those whom this world, which we unwillingly cultivate, is not worthy; therefore removed from the cares of this age, you wander more freely in the solitudes. But your solitude is not so singular to you, that it is not often permitted me to be with you in mind; nor do you, nearer the heavens, so despise this lowest world, that your supports are not from time to time transmitted to us. You are indeed dead to the world, but neither would I be ignorant of this, that your life is hidden with Christ in God; since from him through you, as frequently through your most Blessed (I will also say our) Anthelm, who dead to the earth lives to heaven, singular benefits are derived upon us. Therefore it will not happen undeservedly, if in you I shall observe several Anthelms; and him whom alone here in the most renowned sarcophagus we kiss, we may understand to be manifold, laid up in the tomb of your solitude. It remains, that buried together with Christ, whom in these days we behold suffering and dying with you; when he shall appear, who is your life, you may at the same time appear with him in glory; and may receive the laid-up crown of justice, which the just Judge will render to you in that day. Given at Belley, on the Wednesday of Holy Week, the twenty-third day of the month of March, in the year of the Lord one thousand six hundred and thirty-three.