Forty-two Martyrs in Persia

CONCERNING THE HOLY FORTY-TWO MARTYRS IN PERSIA

The Forty-Two Martyrs in Persia (Saints)

[1] There is a great consensus of almost all Latins in assigning the birthday of these holy Martyrs to March 10, but no particular notification of the time, city, province, persecution, or any name is provided. The Saints inscribed in the sacred calendars: These things are indicated almost everywhere: In Persia, the birthday of the holy Martyrs, forty-two in number. So Usuard, Ado, Notker, Bellinus, Maurolycus, Galesinius, the Old Roman Martyrology of Rosweid and the present one of Baronius, along with very many manuscript Martyrologies. In the Martyrology of Saint Jerome published at Paris they are called forty-seven Martyrs, but in our manuscript twenty-two Martyrs, and more correctly with others in the Luccan and Blumian copies of the same Saint Jerome they are recorded as forty-two Martyrs. The manuscript Florus in the supplement to Bede agrees, and so do others generally. Concerning the various persecutions raised in Persia we have treated frequently, and that Assyria itself, subject to the Kings of Persia, was included under Persia was stated on January 21 in the Life of Saint Anastasius the Persian. Wandelbert once praised them with this couplet:

A band of forty-two coheres in blood, Whom slain in savage Persia alike we celebrate.

[2] Ancient manuscript codices of the said Martyrologies free us from a scruple that troubled us, lest these forty-two Martyrs should be the same as those reported by us above on the sixth day, who were captured at Amorium and killed in Syria. distinct from the 42 captured at Amorium and killed in Syria. For they too are forty-two Martyrs in number, very famous among the Greeks, almost unknown to the older Latins, inserted by Molanus in his additions to Usuard. Galesinius and Baronius followed, who as different Martyrs inscribed them on both that and this day in the Roman Martyrology: and rightly, since the Amorian Martyrs were killed by the Saracens around the year 861, before which time by a full century and more our copy of Saint Jerome had been written, as we have frequently indicated.

CONCERNING SAINTS PALATINUS, FIRMIAN, AND RUSTICUS, MARTYRS, AT NICOMEDIA

Palatinus, Martyr at Nicomedia (Saint) Firmian, Martyr at Nicomedia (Saint) Rusticus, Martyr at Nicomedia (Saint)

In the Martyrology of Saint Jerome, after the Persian Martyrs have been listed, three Nicomedians are added, concerning whom the Luccan copy has the following: At Nicomedia, of Palatinus, Firmian, and Rusticus. In the manuscript codex in our possession, Names in the Martyrologies. Firmanus is read: with this omitted, the Martyrology of Saint Jerome published at Paris reads thus: At Nicomedia, of Palatinus, Rusticus, Pion. But the first reading is confirmed by the printed Martyrologies of Rabanus and Bede: At Nicomedia, of Palatinus, Firmian, and Rusticus. To which is added the title of Martyrs in the Richenberg manuscript, and at Galesinius and Ferrarius. The Tournai manuscript of Saint Martin: At Nicomedia, of Firmian and Palatinus. In the Aachen and Blumian manuscripts only Palatinus appears, who in Greven in the Auctarium of Usuard is written as Palastinus. On this same day in the cited Martyrologies of Saint Jerome, codices, and other ancient manuscripts, those who suffered at Nicaea are listed, Gorgonius Palatinus and Firmus. Other men called Palatinus. Thus also on February 22 we presented thirty-two Nicomedian Martyrs indicated by their own names, of whom the first and leader of the rest is Euterius Palatinus, as if he were so called because he served in the palace, or was enrolled in the Palatine military service, which we also established concerning the said Gorgonius, if perhaps there was some repetition of this name. Meanwhile we consider this Nicomedian Palatinus to have been so called by his own proper name, because he is either placed before the rest, or is admitted into the society of the other two by the conjunction "And" as a distinct athlete. The one who was substituted in place of Firmian in the Martyrology of Saint Jerome published at Paris, Pion, is omitted by us, whether Pion should be added because he does not seem to be established as different from Pion or Phion of Smyrna, listed in the same Martyrology on this day and again on March 12, ascribed to these by the fault of copyists.

veneration on March 2. Again on March 11, Rusticus and Palatinus are listed in the Liege manuscript of Saint Lambert, and Firmian is joined to them in the ancient manuscript of Saint Maximin.

CONCERNING SAINT VICTOR THE MARTYR IN AFRICA

Victor, Martyr in Africa (Saint)

[1] Possidius, the disciple of Saint Augustine, from whose learned pen we have his Life excellently written, composed an Index of the books written by Saint Augustine, in whose last chapter he indicates his Sermons, and indeed those composed concerning various Saints, where among other titles he proposes this one: On the Birthday of Saint Victor and on a verse of the one hundred and fifteenth Psalm, His memory from Saint Augustine "Precious in the sight of the Lord." Who this Saint was remains unknown to this day. We presented in January nine Saints by the name of Saint Victor who suffered in Africa, two in February, and shall present many in the other ten months, besides those who are called Victorius or Victorinus: but so far we have not found any ancient Martyrologists who would cite this sermon of Saint Augustine. In today's Roman Martyrology, so that his name and memory might not perish, he has been inscribed on this day, March 10, in these words: in the Roman Martyrology. In Africa, of Saint Victor the Martyr, on whose solemnity Saint Augustine delivered a discourse to the people.

[2] Masinus in his survey of Bologna assigns two churches of the city of Bologna Whether his relics are at Bologna. in which on this day some memory of Saint Victor is recalled, because some relics of Saint Victor (whether this one or another he does not explain) are preserved. The first of these churches is called Saint Mary de Gratia, which is commonly called the church of the Scholars, because they are accustomed to assemble there before they begin their studies: and it was assigned in the year 1456 to the Fathers of the Fiesolan Congregation. The other church is that of the Conventual Friars of Saint Francis, in which we ourselves saw very many relics of the Saints exquisitely adorned.

CONCERNING SAINT MACARIUS, BISHOP OF JERUSALEM, AROUND THE YEAR 335

HISTORICAL COMMENTARY.

Macarius, Bishop of Jerusalem (Saint)

Section I. The time of his See. The Orthodox Faith defended against Arius.

[1] The most holy Bishop of the Church of Jerusalem, Macarius, is proposed on this day in the calendar of the Roman Martyrology, who endured very many labors for the Church of God in defending it against Arius and his followers, and hung the triumphant banners of victory against heresies in various temples at Jerusalem, built through his cooperation by the Emperor Constantine the Great and his mother Saint Helena. Eusebius Pamphilus, He is created Bishop in the year 314. who lived in his time, in his Chronicle assigns the beginning of his episcopate under the Consuls Volusianus and Annianus, which is the year of Christ 314, in which same year Saint Silvester the Pope received the Roman Pontificate on the Kalends of February, of whom also Eusebius had treated before the same Consuls, since he began the year earlier in the manner of the Easterners, and then added: Macarius is established as the thirty-ninth Bishop of Jerusalem. Theodoret agrees with this calculation of ours in book 1 of his Ecclesiastical History, chapter 3, with these words: At the same time Silvester held the governance of the Roman Church, successor of Miltiades... And the episcopate of Jerusalem after Hermonas was bestowed upon Macarius, who rightly called Macarius on account of his virtues. on account of his blessed way of living and the manifold goods with which he was adorned, truly answered to his name; namely that he should be called Macarius, or Blessed.

[2] The Arian heresy was sprouting at that time, having arisen a little earlier from the faction of Meletius, the Egyptian Bishop: which became especially known, as Idatius writes, under the Consuls Gallienus and Bassus, or the year of Christ 317, when Saint Alexander, Bishop of Alexandria, having held a council, expelled the obstinate Arius with his followers from the city, having written seventy letters on this matter to various Bishops, and as Saint Epiphanius asserts in Heresy 69, he wrote among others to Eusebius, Bishop of Caesarea, who was still alive, an adversary of Arius, and to Macarius of Jerusalem... and others. But Arius, having written letters to all the Bishops, excluded from everywhere, was received only by his supporters: of whom the chief was Eusebius, the very elderly Bishop of Nicomedia. To him Arius wrote the letter reported by Theodoret in the said book 1, chapter 5, to which he adds that those opponents were called Philogonius, President of Antioch, and Hellanicus of Tripoli, and Macarius of Jerusalem: and these were falsely charged because they had said that the Son of God was both eternal and before the ages, and a participant of the same honor as the Father and consubstantial with Him. counted among Apostolic men: Saint Athanasius, Bishop of Alexandria, praises this defense of Saint Macarius in his first Disputation against the Arians, where he asserts concerning him and the other orthodox Bishops that they have the sincere and simple characters of Apostolic men. He was able to have known these things well at the Ecumenical Council held at Nicaea in the year 325: where among the Bishops of Palestine, Macarius of Jerusalem subscribed first. he attends the Council of Nicaea Concerning the order in which he sat among the other principal Bishops, Bellarmine offers his conjecture in book 1 on Councils, chapter 19. among the first In the Catalogue of the holy Bishops through whom the holy, great, and universal Synod, assembled at Nicaea, sent to all the Churches throughout the whole world those things which were established by them through the Holy Spirit in it, after Hosius the Legate of the Roman Pontiff and Alexander the Bishop of Alexandria, he condemns Arius, in the third place writes Macarius of Jerusalem with Eusebius Pamphili, Bishop of Caesarea in Palestine, to the Churches in Palestine, Arabia, and Phoenicia, as those things are read on page 471 and following in the royal edition. The heresy of Arius was condemned in that Synod, and controversies about the celebration of Easter and other matters were resolved: among which was the preeminence of the Sees of Alexandria and Antioch prescribed by the sixth canon, and what is then added by the seventh canon concerning the See of Jerusalem in these words: he is honored with the esteem of the See. Since the custom has prevailed and ancient tradition that the Bishop of Aelia should be honored, let him have the consequent honor, saving the proper dignity of the Metropolis. The Metropolis was Caesarea in Palestine, whose Bishop Eusebius is mentioned with Saint Macarius in the above-related Catalogue of Bishops. But the honor owed from ancient tradition to the See of Jerusalem is explained in the Synodal letter of the next Ecumenical Council held at Constantinople to Pope Damasus: in which, in view of its antiquity, it is considered the Mother of Churches, founded there by Christ the Lord.

Section II. The industry of Saint Macarius in building the Basilica of the Lord's Resurrection and in the Finding of the Cross of Christ. The time of death; sacred cult.

[4] After these things done at the Council of Nicaea, the Emperor Constantine, as Eusebius writes in his Life, book 3, chapters 25 and following, the most blessed place of the Lord's Resurrection

place which is at Jerusalem, he considered it his duty to make illustrious and venerable to all, and doubtless greatly incited by Saint Macarius, to whom he wrote a letter reported by Eusebius at chapter 30 in these words: Victor Constantine, Maximus Augustus, to Macarius, In the letter of the Emperor Constantine written to him, then, as was said previously in the same place, Bishop of Jerusalem. So great is the grace of our Savior that no abundance of speech seems to suffice for the narration of the present miracle. For that the monument of His most sacred passion, long hidden beneath the earth, should have lain concealed for so many years' space, until, with the common enemy of all removed, it should shine forth for His servants who were vindicated into liberty, truly surpasses all admiration. For even if all who are considered wise throughout all the lands, brought together into one, should undertake to say something worthy of this matter's dignity, they would not seem to me to be able to aspire to even the smallest part of it. For the credibility of this miracle so far exceeds every nature capable of human reason as divine things surpass human ones. Wherefore this one thing is always my principal and chief aim: that, just as the faith of truth grows more famous by new miracles each day, so also the minds of all of us may be incited to the observance of the most holy law with all modesty and concordant alacrity. Since I trust that this is most evident to all, I would especially wish you to be persuaded that nothing is more important to me than that that sacred place, which by the command of God I am relieving of the most foul addition of an idol as if of a heavy burden, and which from the beginning was holy by God's judgment, and afterward became much more holy when it brought to light the faith of the Lord's passion -- that place, I say, we should adorn with the beauty of structures. [he is appointed architect for the building of the Basilica of the Lord's Resurrection:] It is therefore fitting that your prudence should so arrange and take care of each thing necessary for the work, that not only the basilica itself should be the most beautiful of all that exist everywhere, but also the remaining parts should be of such a kind that all the structures, however excellent, of individual cities may easily be surpassed by this one alone. And concerning the underpinning and elegance of the walls, know that I have entrusted the care to our friend Dracilianus, acting in place of the Praetorian Prefects, and to the Governor of the province. For our piety has ordered that the artisans and workmen, and whatever they shall learn from your prudence to be necessary for this work, should be dispatched immediately through their diligent solicitude. And concerning the columns and marbles, whatever you shall judge by your own inspection to be more precious and more useful, take care to write to us: so that when we learn from your letters how many and of what quality are needed, they may be procured from everywhere. For it is more fitting that he who surpasses all places in the world

Bishop and Confessor. The same is found in Hermann Greven in the Auctarium of Usuard and in Canisius in the German Martyrology. Greven again asserts that according to some he is listed on March 12. Ferrarius also lists two in his General Catalogue when he has the following: In Scotland, of Saint Kessog the Bishop. In the region of Lennox, of Saint Makkessag the Bishop. For the first he cites Canisius, for the second the Scottish Martyrology, namely that of Dempster, whose words he transcribes. He seems to wish to assign the former to the Irish: and it is surprising that he is not listed by Colgan, although he is said to have been born in Ireland and to have come to present-day Scotland. Our Henry Fitz-Simon inscribed him in the Catalogue of the principal Saints of Ireland and calls him Bissogus. What we append below from the Aberdeen Breviary as a eulogy is the beginning of longer Acts which have perished: in which Kessog is noted in the title as being commonly called Makkessage.

THE BEGINNING OF THE LIFE

From the Aberdeen Breviary.

Kessog, Bishop in Scotland (Saint)

BHL Number: 4650

[1] son of a King in Ireland, of the city of Mamon, Kessog, an illustrious Confessor of Christ, drew his origin and name from the city of Mamon and the lineage of the illustrious Kings of Ireland: who from his boyhood, at the beginning of his earliest age, is recorded to have been famous for miracles of virtues, and to have been a help to many in various infirmities. Indeed the father of this holy man, while he willingly ruled the aforesaid city with the royal diadem and scepter, out of the love of charity and affection which he had continually had toward the other co-rulers of the same country, invited them to feast with him and strongly encouraged them to bring their sons with them. The aforesaid Kings therefore, he walks with two sons of Kings: with their two sons, very handsome in body, whom they undoubtedly loved dearly, set out toward the city of the aforesaid King: whom he received with all reverence and honor, with great triumph and the blare of trumpets and the sound and noise of musical instruments, rejoicing, and drew them to himself most amicably. And when the said sons of the Kings were passing by a certain lake together with Saint Kessog, still a youth, for the sake of recreation, a quite wonderful event occurred. For these three sons of Kings, walking alone together, whom, submerged in the lake, two by mere chance, while swimming in the lake, were drowned, and Kessog alone escaped alive, who secretly reported each thing to his father. Hearing this, a certain man named Elinthus, a citizen of the same city, feared lest from this a greater evil might arise between such Kings: desiring as much as he could to mitigate the grief of the Kings over the death of their sons. Nevertheless, excusing the Blessed Kessog, weeping, he announced to the same Kings the entire sequence and lamentable outcome of the event. When they understood what had happened, so that he might avert the anger of the royal parents, they were affected with such great fury that, if they did not have their sons alive, they solemnly vowed to give the entire city and kingdom of the said King of Mamon to fire and the worst destruction. The blessed Kessog therefore, lest he should fall into any hatred of those Kings or of his own father, and grieving and thinking about the overthrow of his city and his father's kingdom by the said Kings, he raises them by his prayers. by his father's urging and persuasion, prostrated himself in prayer to God: where he persevered the entire night until cock-crow. Where at last the heavenly messenger, gazing upon the man of God, roused him, saying: Kessog, arise quickly from prayer, famous for other miracles, because the Lord has heard your prayers: for the sons of the Kings, for whom you have prayed, are coming back to life and are well: and when he awoke, he delivered them with all humility to the said Kings, from which they obtained no small joy. Meanwhile very many other miracles were performed through the same man of God, he rests in the church of Lus: which are described at greater length in his Life. At last, full of grace, he penetrated the heavenly skies, and was delivered to solemn burial in the Church of Lus, and there he rests.

CONCERNING SAINT DROCTOVEUS, ABBOT OF THE MONASTERY OF SAINT GERMANUS AT PARIS, AROUND THE YEAR 576

Droctoveus, Abbot of the Monastery of Saint Germanus at Paris (Saint)

[1] The most famous monastery in Paris of Saint Germain des Pres is visited, now of the Congregation of Saint Maur of the Order of Saint Benedict, formerly founded under the name of Saint Vincent the Levite and Martyr by King Childebert, son of Clovis the first King of the Franks: whose funeral was celebrated when the church was dedicated by Saint Germanus, Bishop of Paris. Saint Droctoveus, subsequently appointed Abbot, holily died there on this March 10, Sacred cult, inscribed in various sacred calendars, concerning whom Usuard, a monk there, in his Martyrology has the following: At Paris, the deposition of Saint Droctoveus the Abbot, disciple of Blessed Germanus the Bishop. Labbe in the Martyrology of Franco-Gaul calls him Chroctoverus. With a longer eulogy, and taken almost from the Life or History of Aimoin, Saussaye celebrates him in the Gallican Martyrology. The same is inscribed in their Martyrologies by Maurolycus, Galesinius, Felicius, Canisius, the author of the Florarium, and the Roman Martyrology agrees. In some calendars he is also venerated on the day before under the name of Droctonius. also among the Benedictines: Among the Benedictines he is listed by Wion, Dorganius, Menardus, Bucelinus. But presently in the Life at number 5 it is said that when this man was a monk under Abbot Saint Germanus, Saint Benedict was not yet known in those parts. They do well nevertheless when they venerate those Saints who lived in those monasteries which afterward adopted the rule of Saint Benedict.

adorned, crowned with a man of outstanding holiness, namely Germanus, powerful in the lineage of nobility, At Autun who, like a cedar in Lebanon and like a cypress on Mount Zion, spurning the lowest things and embracing the heavenly, was striving toward the lofty heights of virtues. And since his leaves, namely his words always green with truth, brought healing to all, under the discipline of Saint Germanus, and his fruits, namely his works, were sufficient for those in danger of hunger, the excellence of so great a man sounded with no small noise in the ears of Nectarius, the Bishop of the aforesaid city. In the same city there is a notable monastery of Symphorian, the witness of Christ, by Saint Nectarius who formerly suffered martyrdom under the Emperor Aurelian, appointed Abbot of the monastery of Saint Symphorian, who, like a rose stained with purple blood of beauty and exceptional fragrance, having obtained heaven by his merits, lies buried in the same church. Since his blessed soul, joined to the heavenly citizens, sings together in jubilation to the Thunderer, by the heavenly disposition which glorifies His Saints even in this life, deservedly the company of brothers of the Monastic Order continually sings before his mausoleum sweet-flowing songs of praise to the eternal King. Over these brothers, therefore, Germanus was appointed Pastor by the aforesaid Pontiff, and was consecrated Abbot, worthy both in name and in merit.

[5] The venerable Father, therefore, renowned for the proclamation of holiness, admonished the sheep committed to him sagaciously, corrected them prudently, tolerated them patiently, and invited them cheerfully to the pastures of eternal life: who among the rest whom he devoted to Christ both by exhortation and by example in their training, a monk exercised in every virtue: he strove to distinguish the most blessed Droctoveus with the monastic habit, and admitted him to his discipleship: whom he piously, as a truly most pious man, nourished, and according to the norm of the holy Fathers, namely of Anthony and Basil (for the Scepter-bearer of this Order, namely Blessed Benedict, was not yet known in those parts), he taught him to live, handing over to him the duties of obedience, instilling the gentleness of patience, repeating the purity of continence, exhorting him to follow the path of justice, teaching him to embrace the virtue of prudence, commanding him to be distinguished by the firmness of constancy, persuading him to moderate himself with the calmness of temperance. Among all things he also admonished him to keep the way of humility, all of which the most holy man perceived with attentive ear, and pondered in his mind more frequently, and also fulfilled in practice more attentively. He was therefore the gleaming flower of innocence, powerful in shrewd simplicity and vigorous in sincerity of spirit. Being moreover the diligent imitator of his master, he more frequently wasted his flesh with fasts, a diligent imitator of Saint Germanus tamed his body with vigils through the night, and afflicted it with excessive cold. The plectrum of his tongue always resounded with the Davidic instruments, and he tirelessly reread the precepts of Christ: and thus enriched by divine gift with virtues, like the scent of a full field which the Lord has blessed, he was fragrant to all with a holy odor.

Aedua is the city of Augustodunum, the capital of the Aedui, a people well known to Julius Caesar and other ancient writers.

Saint Nectarius the Bishop attended the fifth Council of Orleans in the year 547. He is venerated on September 13.

The feast of Saint Symphorian falls on August 22, on which day he is said in the Roman Calendar to have completed his martyrdom in the time of the Emperor Aurelian.

Alalagnia, jubilation. In Greek alala is an interjection of those jubilating, hence in Greek alalaxo, I cry Alala, and alalagmos, which is here called alalagnia, or better alalagmia: unless perhaps it was written thus by a scribal error for Alleluia, a voice well known in the Apocalyptic jubilation and most widely used throughout the world in the more festive ecclesiastical song.

Aimoin, book 1, On the Deeds of the Franks, chapter 24: Thence Germanus was taken up by the venerable Pontiff Nectarius as Abbot at Saint Symphorian. Which things are said in the same words by Fortunatus in his Life on May 28.

Rather he was then growing as a young man, as will be said on March 21 in his Life.

CHAPTER II

The occasion for the building of the temple and monastery of Saint Vincent, now of Saint Germanus at Paris.

[6] Moreover, at that time the illustrious King Childebert held the Frankish kingdom in his dominion, who, a torrent of beauty and a fountain of outstanding abundance, was also a mirror of piety and equity. Recalling indeed the saying of the wise man, that the redemption of a man is his own riches, King Childebert most pious. he did not consider it of more importance to amass a great store of treasure than to distribute it for the needs of the poor. He was therefore subject to Christ, raised against enemies, dear to Christians, hateful to the faithless. But the humble and those obedient to him he exalted, and the insolent and rebellious he crushed with his strong right hand. To the religious and those sincerely serving Christ he showed himself not as a prince and lord, but rather as a most faithful servant. When therefore the most blessed Germanus met this man, not by chance but, as is rather believed, by heavenly direction, and the multitude of the people extolled the proclamation of his holiness, the most Serene Prince, rejoicing in the Lord, immediately elevated the holy man to the Episcopate of the See of Paris. For Eusebius, Bishop of the aforesaid city, had very recently died. He appoints Saint Germanus Bishop of Paris: Thence there was the greatest jubilation of the Church, which saw itself endowed with such a Bishop. The common crowd rejoiced, which had been committed to such a Ruler. Happy Lutetia, applaud, for while you shine with the glory of Dionysius the blessed, you are also enriched with this most precious gem.

[7] As time went on, therefore, Childebert attacked the kingdom of the Iberians with a strong expedition, joining to himself his brother Clothar, he besieges Saragossa: who, having assailed the city of Saragossa, surrounded it on all sides with a strong military force. But the besieged citizens of the city, since they could not resist so great a multitude, committed the hope of their salvation to Him who by prophetic oracle exhorts each one, saying: Call upon me in the day of tribulation, I will deliver you and you shall glorify me. For turning to the Lord and proclaiming a fast for themselves, also clothed in sackcloth, with the tunic of blessed Vincent the Martyr, formerly Archdeacon of the same city, they went around the walls of the city with hymns. Women also, clad in dark mantles, placing ashes on their heads, by citizens devoutly praying to God with disheveled hair followed the rest of the crowd, wailing with excessive lamentations. And since they had so entirely placed their hope in the Lord that it was said that there the fast of the Ninevites was being celebrated, there was no doubt to anyone that the Lord, having been moved by their prayers and the intercession of the holy Martyr, would free them most swiftly from the imminent destruction. Nor did this deceive them. For the enemies, not knowing what the besieged were doing, while they saw them processing around the city walls, thought that they were performing some kind of sorcery, and having seized one of the citizens, they began to inquire more carefully what this was: who said, We are carrying the tunic of Blessed Vincent, and we beseech the Lord to have mercy on us by the prayers of the holy Martyr. he receives the stole of Saint Vincent, When this was reported to the most pious King, his most gentle heart being turned to mercy, receiving the stole of the holy Levite and Martyr from the citizens of Saragossa as a most welcome gift, together with his brother he returned to his native soil.

[8] Coming therefore to Paris, in a suburban place which was formerly called Lucotitius, he hastened eagerly to build a church in honor of Blessed Vincent. The same illustrious King had formerly defeated Amalric, King of the Goths, on account of his sister, having defeated Amalric, King of the Goths, whom the same Amalric, with the consent of both brothers, namely Childebert and Clothar, had taken in marriage: but since he was of the Arian sect, while the venerable Queen frequented the thresholds of the Catholic Church, her husband afflicted her daily with various insults: whom, as we have mentioned, the most Christian King, overpowering by the law of war, having recovered his sister from the city of Toledo, from Toledo he brings a Cross, where the same Amalric had his seat, he carried off a golden cross adorned with precious gems, and also in the work of Solomon, as it is said, thirty chalices, five patens, and also twenty cases of the Gospels: Chalices and other things, all of which, as a prince truly devoted entirely to Christ, he preferred to distribute to the Church rather than to keep for his own use.

[9] By the grace of the life-giving Cross, therefore, the Church of the most holy Martyr, where he deposited it together with other most precious ornaments, he arranged to build in the form of a Cross. To describe the wonderful work of this Basilica seems to us superfluous: he builds a temple in honor of Saint Vincent, namely how it was distinguished by windows, supported by columns of the most precious marbles, in what manner it was adorned with gilded coffered ceilings under a curving vault, and also how the walls, as befitted the hall of Christ, shone with the splendor of golden-colored painting, with a beautiful mosaic pavement laid below. The very roof of the basilica, primarily of gilded copper bronze, reflecting the rays of the sun, glowed with such fiery brilliance as to dazzle the eyes of onlookers with its excessive brightness. Whence, on account of its excessive beauty, not undeservedly was the house itself formerly called metaphorically the hall of the gilded Germanus by the common people. book 2, chapter 11 But lest anyone should be incredulous of our assertion, let us bring forward adorned with a poem by Saint Fortunatus: what the most eloquent man Fortunatus published in his works about this house. For he says:

If the structure of the Solomonic temple be remembered, Though equal in art, this one is more beautiful in faith. For whatever things were formerly enclosed there under the veil Of the Old Law, here they stand open and revealed. That one indeed flourished, interwoven with various metal: This one shone, gleaming, stained with the blood of Christ. That one was adorned by gold, stones, and cedarwood: Here a more venerable honor gleams from the Cross. That old one stood built of perishable metal, This house stands made firm by the price of the world. A splendid hall rises with marble columns; And because pure grace abides, greater beauty is within. It first captures the rays, adorned with glass windows, And by the artisan's hand has enclosed the daylight in art. With the courses of dawn, the wandering light fills the ceilings, And shines with its own rays even without the sun. This pious King Childebert in outstanding honor Gave to his people gifts that will not die: Wholly adhering in his affection to divine worship, As a soldier of the Church he amplified its wealth. Our Melchizedek by merit, both King and Priest, As a layman he completed the work of religion. Governing public rights and preserving the lofty palace, He was the singular glory and model of Pontiffs. Going hence, there he lives by the honor of his merits: Here too he will be perpetual by the praise of his deeds.

[10] With these things thus mentioned (namely about the beauty of the wonderful work of our church, which afterward, our sins demanding it, almost perished not once but twice by fire in the time of the Danes), let us continue the rest in the order begun. This place, therefore, the Most Serene Prince, enriched with very many and precious ornaments, he donates it together with an adjoining monastery to Saint Germanus, and also with the most abundant resources of estates, delegated to the most blessed Germanus, Bishop of the city of Paris. And earnestly beseeching the most holy Bishop that a flock of the monastic order should be established there, after the governance of the kingdom which he had administered -- alas! -- for a short time, long vexed in a wondrous manner by fever in the city of Paris, he dies. on the tenth day before the Kalends of January he happily departed to reign with the heavenly Prince. How blessed the Republic would have been, if it had been able still to keep a Prince of such great piety. But since the life of the just is not on earth but in heaven (for to the saints to live is Christ and to die is gain), it is to be lamented that he was so quickly snatched from the earth; but consolation comes from the fact that he passed to better things.

[11] At his funeral rites, therefore, not only the neighboring populace of both Orders, but also the bordering and outermost peoples from all sides came in innumerable numbers. Saint Germanus dedicates the church, It was pressing -- for it was indeed

for indeed it was the most sacred day of the Lord's birth, and to the presence of the King, whom they did not yet know had departed this life, a very great multitude of both Bishops and Princes and Nobles had assembled. Seeing therefore such a great multitude of people, the blessed Germanus thought it better to dedicate the church committed to him on that same day: and when he had first disclosed to all the reason for this matter, and while he observed with exulting spirits that all were assenting to his most benign will, with the holy Bishops assisting him, namely with many Bishops, Nicetius, Archbishop of Lyon, and Praetextatus, Bishop of Chalon, Eufronius, Bishop of Nevers, Felix of Orleans, Domitian of Chartres, Victorius of Le Mans, in the year of the Incarnation of the Word 559, he consecrated the aforesaid church in honor of the life-giving Cross and of the nourishing Vincent, Levite and Martyr. in the year 559.

[12] And because, as was stated above, the same basilica had been built in the form of a Cross, it contained four altars, of which the principal altar he consecrated in honor of the holy Cross and of Saint Vincent the Martyr, and in it four altars, where he also deposited his stole, which the glorious King Childebert had carried away from the Spaniards; and the one toward the north in veneration of the holy Martyrs Ferreolus and Ferrutio; furthermore, the one toward the south under the title of the holy Martyr Julian of Brioude; and also the one toward the west he consecrated to the Lord in honor of Saints Gervasius and Protasius and the boy Celsus and the holy Martyr George. Toward the southern side also a certain oratory had been built in honor of Saint Symphorian the Martyr, where the same sacred man of God, Germanus, afterward ordered himself to be buried. and two oratories And toward the northern part there was an oratory consecrated to the Lord in veneration of Saint Peter the Apostle, where, as will be shown in what follows, the Lord formerly performed every night an unusual miracle on account of the special merit of the holy Apostle. he celebrates the funeral rites of the King. When therefore the solemnities of the dedication were completed, with an arrangement befitting the King, with all the people standing by, the funeral rites are completed by the Bishop and the other Prelates, with every age and sex indulging in tears. But lest we perhaps give sorrowful funeral lamentations to the glorious Prince, whom the tearful voice of rich and poor alike was bewailing, we must desist from mourning for one of the Saints.

Childebert began to reign on the death of his father Clovis on November 27, 509, together with his three brothers, becoming himself King of Paris.

The same things about his episcopate and his predecessor Eusebius are read in Aimoin, book 2, chapter 18.

Saint Dionysius is venerated on October 9.

This military expedition is narrated by Gregory of Tours, book 3 of the History of the Franks, chapter 29, by Aimoin and others, and we presented it on January 22 in the Life of Saint Vincent, page 398.

It is called Locatitius in the diploma of King Childebert, about which shortly.

Amalaric was the son of Alaric, defeated by Clovis.

Rather with the consent of four brothers, as Gregory suggests in book 2, chapter 1, he married Clotilda shortly after the death of Clovis.

All these things are contained in Gregory, book 2, chapter 10.

All these things are narrated at length in the diploma of King Childebert, which is found in the ancient editions of Aimoin, and in that which James Brulius had printed in the year 1603 with a full explanation, as also in the Antiquities of the city of Paris. The diploma was given in the 48th year of the reign of Childebert.

Aimoin, book 2, chapter 29, says that he died in the 49th year of his reign, the church not yet being dedicated. But Marius in his Chronicle asserts that he passed in Indiction 6, in the 17th year after the Consulship of Basilius. This is the year of Christ 558. We count the beginning of his reign at least from the year 510, as is also clear from this.

Saint Nicetius is venerated on April 2.

There is some difficulty here, because this Praetextatus was not the Bishop of Chalon, since Saint Agricola then presided over that Church, as will be established from the Acts to be given below on March 17. We think he is Saint Praetextatus of Rouen, whose Acts we gave on February 24.

Eufronius was rightly placed by Claudius Robert in the Gallia Christiana, but the Sammarthani do not explain why they deleted him.

Of the three Bishops, Felix of Orleans is placed; the other two are missing from the catalogues, so it seems that in these cases, when only the names were had, the places or episcopal Sees were not correctly added: or the catalogues are still held to be incorrect.

Rather 558, as we have already proved.

In the diploma of Childebert the donated relics of Saint Ferreolus are listed. Saints Ferreolus and Ferrutio are venerated on June 16.

Saint Julian of Brioude, who suffered under Diocletian, is inscribed in the Roman Martyrology on August 28; his relics were also then donated.

Relics of all these were deposited there, indeed of both Nazarius and Celsus, who are venerated on July 28, just as Gervasius and Protasius on June 9, and Saint George on April 23, whose arm Brulius reports is preserved there, page 180.

CHAPTER III

The virtues and death of Saint Droctoveus, the appointed Abbot.

[13] Although therefore by a long series of discourse, yet necessary for this work, we have digressed from our begun subject, Saint Droctoveus is appointed Abbot of the monastery built there: let us now turn the intention of our discourse back to the same. The blessed Germanus therefore strove with no idle diligence to organize the place delegated to him by the aforesaid King. For establishing there a flock of monks perpetually serving God, he appointed as their Father one of his own disciples, about whom we began our account at the beginning of the discourse, namely the blessed Droctoveus. But lest perchance an occasion should be given to other Bishops of the same city in this matter, namely that through the succeeding courses of time they should presume to appoint there an Abbot whom they wished, or that they themselves or any other person of whatever dignity except the royal Majesty should presume to dispose of anything there; he procured that a privilege of immunity should be written by his own hand, and he strove to corroborate it with the authority of King Clothar and the attestation of the Bishops or noble men who had been present at the solemnity of the church's dedication.

[14] The venerable man Droctoveus therefore managed the care of the flock committed to him with watchful diligence. For just as Paradise, pleasing with fruits of joy and various flowers, so filled with an abundance of virtues, he ministered the nourishment of doctrine to all, and gave an example by pious works. a man endowed with every virtue, In his sacred breast indeed wisdom had placed its seat, and therefore he knew whence to bring forth things new and old, anointed also with the oil of the Holy Spirit, whose anointing, as the Apostle says, teaches us about all things. 1 John 2:27 By the sweetness of his speech he consoled the sorrowful, confirmed the doubtful, relieved the afflicted, made peace with enemies, tolerated the wicked, and diligently reminded the pious to ascend from virtue to virtue. Armed also with the love of God and neighbor, like a transparent fountain irrigating a multitude of trees with overflowing waters, he watered the hearts of his hearers and taught them not to turn aside from the commandments of God; but rather he persuaded them to keep His law in their hearts. He utterly avoided avarice and generously relieved the want of the wretched. He was cheerful in giving, remembering that apostolic saying, that God loves a cheerful giver. 2 Corinthians 9:7

[15] This most blessed man, therefore, established by the Lord upon Zion, His holy mountain, preached to all, as we have already indicated, he instructs his subjects. His commandment, and walking along the path of justice, and also guarding against the stumbling-block of iniquity (for the light of God, as Job says, shone in the tabernacle of his mind), he revolved in his pious mind the oracle of the Psalmist: Your word, he says, is a lamp to my feet and a light to my paths. Job 18:6 Psalm 118:105 Nor was he useful to himself alone, but he strove to benefit whomever he could. For he was like a city set upon a mountain, and like a lamp not placed under a bushel but set upon a lampstand. He cared for the brothers committed to him not as strangers but rather as sons. He sagaciously corrected those who transgressed, and cheerfully exhorted those holding the right path not to stray. Commanding obedience to his subjects, he first strove to accomplish in practice what he had commanded. The evil of disobedience, which brought upon all mortals the ruin of death, he leads by example: he drove away from the company of his own by admonitions and corrections; commanding them to avoid pride, he held forth in himself an example of humility. Commanding his subjects to embrace the purity of continence, he restrained in himself every movement of the flesh by heavenly help: for he always feared lest, preaching to others, he himself might become a castaway. He was sparing to himself but generous to others, not seeking his own things but rather the profitable things of others. He cared for internal matters, and did not neglect the concern for external ones. Of what great patience he was, it is not within our power to set forth: he never devised evil against anyone, but showed to all, as much as he could, what was good. Nor was he broken by any adversities, nor lifted up by prosperities: he was always one and the same, because he always rejoiced in adhering to one God. Psalm 72:28. Singing with the Psalmist: But for me it is good to adhere to God, to place my hope in the Lord; he surely kept the law of God in his heart, and therefore his steps could not be supplanted. Finally, now worthy to be presented at the banquet of eternal happiness, on the sixth day before the Ides of March, carried by the hands of Angels from the mire of this world, he reigns in the stars with Christ without delay, certainly happy. He dies on March 10: The same glorious man of God, the sacred Droctoveus, was buried on the western side of the basilica, behind the altar of Saint Germanus, he is buried. where by his divine power benefits are manifoldly bestowed, to the praise and glory of the name of Christ, who with the Father and the Holy Spirit lives and reigns God through all ages of ages. Amen.

Aimoin, book 2, chapter 20, toward the end has the following: The church therefore having been built and enriched with many estates and ornaments, he appointed an Abbot there named Autharius, a man of great nobility, to preside over those serving God there. And then in chapter 36 of the same book 2: After the death of Autharius, the first Abbot of the monastery of Saint Germanus, the venerable man Droctoveus, one of the disciples of the most blessed Germanus, was substituted in his place by the same holy Bishop, with the consent of the most glorious King Clothar.

Around the year 576 or the following. For Aimoin, book 3, chapter 16, having related the death of Saint Germanus, who is known to have died in the year 575 or at least 576, adds the following: At the same time, after the death of the most holy Abbot Droctoveus, Abbot Scubilio succeeded him.

James Brulius and Claudius Malingreus in the Antiquities of Paris, book 2, page 180, report that in the church of Saint Germanus the reliquary chest of Saint Droctoveus, the second Abbot, is still preserved.

CONCERNING SAINT ANASTASIA PATRICIA, IN EGYPT, YEAR 567

Anastasia Patricia, in Egypt (Saint)

[1] Great in both Empires was formerly the dignity of a Patrician, and, as seemed to Walafrid Strabo, next to the Caesars: you might infer that it was no less in the Imperial Gynaeceum from the fact that the Caesar Justinian, preludes to his shameful marriage with Theodora, raised that infamous harlot to the dignity of Patricia, as Procopius reports in the Anecdotes, chapter 8: until the Empress Euphemia, the sole obstacle to the unfortunate marriage,

should depart from life: and by a law passed, marriages with actresses and harlots were permitted to Senators. The same dignity was held by Antonina, wife of Belisarius: and with that title she is always called by Anastasius, writing about the things done against Pope Silverius by her and her husband to please the impious Theodora, in the year 535: but just as there were several Patricians, so also several Patricias: not only by reason of birth (since for this appellation to be singularly attributed to an individual, no regard is found in the Greek histories) but from a special prerogative of dignity: with which our Anastasia also seems to have been adorned by the Emperor Justinian around this same time, captivated by her character and beauty.

[2] But she was differently disposed than Theodora: and so indeed she easily escaped every stain of shame by her own virtue: Anastasia, suspected by the Empress, flees: but she could not at all escape the envy of the jealous Empress; who had long been accustomed to be driven by malicious jealousy to behave more savagely toward the women of the same theater: how much more when as the partner of the empire she administered everything according to her lust? Moreover, the great wealth and the great zeal for the Catholic religion in Anastasia could have been sufficient for that avaricious harpy, most hostile to Catholics (even if every other suspicion were absent), that she should not look upon her with friendly eyes. Therefore Anastasia fled to Alexandria: and there from the resources which she had been able to withdraw, she built a monastery at the Quintus: that is, in a village so called because it was situated within the fifth mile from the city.

has stood by me, and having prayed well for herself and her disciple, He who knows the condition of my life in this cave for the sake of His name, and this sickness and my afflictions, may He make the Spirit of the Fathers rest upon him, just as the spirit of Elijah rested upon Elisha.

[6] And the eunuch, turning to the Father, said: By the Lord, she forbids her body to be stripped: I beg you, Father: do not strip me after death of the garments that cover me; and do not reveal to anyone the condition of my sex and manner of life. And having received the sacred mysteries, she said: Sign me with the sign of Christ; and pour forth prayers to God for me: and gazing toward the East, her countenance in the cave radiated just as if a lamp were carried before her. Then she signed herself with the holy cross and said: Into Your hands, O Lord, I commend my spirit, and together with these words she breathed out her soul.

[7] And having dug a tomb before the cell, the Father, having taken off the garment he wore, said: Come, he said to the disciple, clothe the deceased brother from the upper part with that garment which she was accustomed to wear. When the disciple did this, the breasts of Anastasia indeed appeared like dried leaves, but he reported nothing to the Father, but the disciple recognizes that she was a woman. but when the body had already been buried and they were returning, the disciple said: Did you know, Father, that that eunuch was a woman? And the old man said: I knew, my son, but lest the matter should be spread abroad everywhere,

But when he saw that nothing useful was being accomplished, he stays with Bishop Arigius the young man's disposition began to yearn for better things, and he devoted himself to the task that, having set aside the trappings of the world, he might be joined to the company of monks. Having therefore secretly departed from his companions, then at Lerins content with two servants, he came to the monastery of Lerins. Where, leading his life for some time, since he by no means saw the others submitting their necks to the reins of regular discipline, he began anxiously to weigh where the approach of better counsel might open a way. Going forth therefore from there, he came to Blessed Columban as far as Luxeuil: and at Luxeuil. whom, when the holy man perceived he was skilled with a sharp intellect, he joined to his service and tried to instruct him in all divine admonitions.

[2] He is made Abbot, When therefore after Blessed Columban he was ruling the aforesaid monastery excellently, and instructing all in the discipline of the regular tenor, the cunning of the ancient serpent began to release the deadly poison of discord against him with noxious blows, stirring up the hearts of some of his subjects against him, who said that they could not bear the authority of his excessive fervor, and that they were not able to carry the burdens of a strict discipline. But he, shrewd in mind as he was, striving to offer pious remedies and to administer the drink of a salutary antidote, he instructs refractory subjects with pious admonitions by which the putrid infection might be cut away, endeavored to soften their swelling hearts: and having long corrected them, when he was unable to keep them with him, troubled in spirit with grief,

he wished that, when about to depart from the world, he might have his journey ready in all things: with a space of fifty days suspended, in which he might prepare for the coming journey. He foreknows his death under an obscure revelation. But the mind of the man of God did not clearly know whether this journey was the departure from life, or whether he was about to proceed to some other place. The man of God had prepared for both: he strengthened the enclosures of the monastery, renewed the roofing, reinforced everything; so that if he should depart, he would leave nothing weak behind: he tended to the vehicles in peace, fastened the books with bindings: he ordered the furnishings to be washed, the torn things to be mended, the damaged things to be repaired, the shoes to be prepared, so that all things might be ready. He himself, however, afflicted his body with fasts and vigils and prayers, so that he was never seen before to have labored so much in prayer: and lest it seem ridiculous to anyone, I will relate what the same man did in regard to me.

[9] When I had already spent a period of nine years in the monastery, and had often not obtained from him permission, at the request of my parents, to visit them, with no one thenceforth mentioning the matter, he said: Go quickly, He sends the writer to visit his parents, son, and visit your mother and brother in the morning, and return without any delay impeding you. And when I hesitated and said that a more opportune time would come soon -- for it was a time of excessive cold, the month of February -- he said: Hasten to set out on the journey I have told you about; you do not know whether it will be possible to do so afterward. Having therefore given as companions Blidulphus the Priest and Hermenoaldus,

Moreover, Aemilian, the architect of so great an advancement, full of rich exultation at its fruit, bearing copious sheaves of the Lord's harvest, was raised to eternal joy. These things Saussaye writes with magnificent amplification, unless he had some ancient Acts beyond the Life of Saint Furseus. Bucelinus, Bucelinus in the Benedictine Menologion transcribes Saussaye, whom he wrongly calls Charles, with a slightly changed phrase toward the end. Whether however he was of the Benedictine order, or whether rather Saints Furseus and Aemilian embraced the rule of Saint Columban or another Irish rule, can be investigated. Indeed Latiniacum, together with other monasteries likewise, is now connected to the order of Saint Benedict, Colgan. so that from this alone they can and ought rightly to venerate their earlier Saints. Colgan treats of the same Saint in the Acts of the Saints of Ireland on this tenth day of March.

CONCERNING SAINT HIMELIN, PRIEST, AT FENACUM IN BRABANT, IN THE EIGHTH CENTURY

Himelin, Priest at Fenacum in Brabant (Saint)

[1] About two hundred years ago there flourished among the Canons Regular of the monastery of Rouge-Cloitre in the Sonian Forest, two miles from the city of Brussels, John Gillemannus, who with the utmost industry and labor collected very many Lives of the Saints. Among these is the Hagiologion of the Brabantines, in the second part of which he published the Life of Saint Himelin the Priest,

Arnold Wion in his Lignum Vitae, and from him Ferrarius in his Catalogue, and he himself testifies about himself. That he was not only a disciple but also a companion in laborious preaching and glorious combat is most clearly established from that letter which Syus the Priest wrote to him, which, from ancient parchments, together with the Life of Blessed Ariald written by Andrew, John Peter Puricelli, Archpriest of the Laurentian Basilica, published in print; in which the following is found:

[2] on his account he risked his life three times: Moreover, concerning his death secretly carried out, who is better informed than you? Who for this gave yourself to the danger of death three times. For once you escaped, having been somehow captured: but on another occasion, because it was said that he was secretly detained in Travaglia, an impregnable fortress; inflamed by desire for him, having completed a long journey and crossed many mountains, you presented yourself before its very gates; and because you dared to look in, and were recognized for who you were, and therefore captured, and led into the highest tower of the same place, you were lowered through an opening with ropes into its very depths; which seemed to be more a tomb than a dwelling place: for the bed's support was mud, the pillow was stone: he endures a difficult prison; for there was no means by which one's bodily functions could be concealed, nor above a roof by which rain could be repelled. There indeed, on account of the excessive horror, your face and stomach so languished and withered that you could by no means taste the food lowered to you by ropes, and therefore in the middle of the night

who now rejoices with Christ, I have attempted to express many things, both concerning those things which you have omitted and those which you have said: which, sending them to you, I beseech you through charity that you carefully inspect them, and if they are true, bear testimony: for just as I had him as a master to command me to do these things; so I wish to have you as an asserter that they are true: so that even if the composition is rightly despised for its uncultivated speech as being the work of rottenness and a worm; it may be accepted out of reverence for two holy Priests, the one commanding and the other affirming. Moreover, that Andrew began this composition while Rudolf was still alive, and indeed before the November of the year one thousand and seventy-six, on whose twelfth day Locatellus writes that he expired, is clear from the preliminary letter.

[10] Not only that he had begun, but also that he had completed the work undertaken, those words seem to indicate by which, and completed it while he was still alive, after rendering an account of his name concealed throughout the whole book, he says: because in this there are very many things in words and deeds useful for edification; I pray that you grant it to the twelve monasteries over which the heavenly judge has placed you, for reading: so that when they hear what others in our time have said and suffered in defense of the truth, they too may be fired up to say such things and, if necessary, to suffer similar things for the same truth. but after Herlembald's death. However, the year was somewhat advanced when he began to write these things: for in chapter 16, speaking of Herlembald, who had been killed around the Easter festival of this year, he says: Many things,

and wished to restore the monastery to his monks, he utterly refused, asserting that he wished to imitate the life he had led in prison: and he added these things: For this I learned in that foul and prolonged prison: that nothing is better, nothing holier than solitude; and in it I intend greatly to learn and emulate the divine studies: for now free from the bonds of the world, with Christ the Lord helping, I shall allow no time to pass empty. The Abbot approved his plan, and all who were present approved it: and by his own will and the counsel of all, in a reverse of roles, another venerable man (who afterward, upon the death of Michael, succeeded in the Abbacy of Vallombrosa, he chooses to lead an eremitical life, and thus in the Generalate of the Order in the year 1370, and held that supreme rank for seventeen years), though unwilling (lest he should lose the sweetness of the repose which he had acquired by many labors), was appointed in his place; to whom this most blessed hermit John afterward wrote letters, containing exhortations and praising the eremitical life: for his name was Simon and he was a hermit of the cells.

[19] Thus therefore, seeking the hermitage of the cells with the highest hope of himself and all the monks, in which he performed severe penance; he advanced so quickly that he was a source of admiration and amazement to the other hermits. For some admired his continence, some his assiduity in reading, his vigils and fasts: and what he had learned in his long prison, he now voluntarily and willingly imposed upon himself: