Juvenal the Confessor

ON ST. JUVENAL THE CONFESSOR

OF FOSSANO IN PIEDMONT,

whose body there for four centuries has been believed to be

ST. JUVENAL BISHOP OF NARNI.

Juvenal Confessor, of Fossano in Piedmont (St.)

BY THE AUTHOR D. P.

CHAPTER I.

The pious zeal of the Fossano people with us for asserting the Narnian to themselves.

Fossano a city of Piedmont, between the Alps and the hills of Asti dominion, placed on the bank of the Stura, glories in the patronage of S. Juvenal Bishop of Narni; Once a Collegiate Church and the inhabitants assert, of the Canons

College under the title of S. Juvenal Bishop instituted in the neighboring municipality of Romanisium, together with his Body translated to their city; and so taken up as their principal Protector they have a Church dedicated to the Virgin Mother of God and to S. Juvenal. This Church, since previously was subject to Turin, in the year MDXCII received the Episcopal title from Pope Clement VIII, endowed with honest revenues by Charles Emmanuel Duke of Savoy. Francis Augustinus from the church, Bishop of Saluzzo, in the Chronological History of the Piedmontese region published page 103 the bull of this erection, in which Clement VIII the Collegiate Church of B. Mary and S. Juvenal, there existing, into Cathedral, under the same invocation, erected into Cathedral in 1592. for one Bishop of Fossano named.

In this Church was Canon Penitentiary and Vicar General the Very Illustrious and Reverend Lord John Niger, Doctor of both Laws and Apostolic Protonotary, who in the year MDCL, in Turin print, in the Italian idiom, published the Life and Miracles of S. Juvenal, first Bishop of Narni, Patron of Fossano and Titular of the Cathedral church, with a Summary of the translation of his Relics. We were further on both sides solicitous, we to obtain the said Life, he that it should be sent to us: nor on either side did the pious solicitude lack its effect: as appears from the letter which we received written by his hand on day XX April, of the year MDCLXVIII: but it is of this kind.

[2] From the letter of Your Reverences to the Fathers of this Province, on April XXIII of the next preceding year, whose Penitentiary John Niger, directed, I rejoiced profusely, that my book, on the Life and miracles of S. Juvenal first Bishop of Narni, published long ago in the year MDCL, has reached your RR.s, by the diligence of Father John Veracis; and that the same book has been set apart for May III. But because, as I hear, the Narnians, and with them Father Odo de Comitibus, perhaps suggest different things in regard to the true existence of the holy Body and Relics of the aforesaid Saint; therefore this little letter of my solicitude to your RR.s and other Fathers, writers of the excellent work of the Acts I send, supplicating both in my own and in this city's, indeed in the whole Province's name, asking, that according to your zeal and integrity you should exactly attend to those especially, having sent us his book on S. Juvenal, which I wrote with firm arguments on the aforesaid existence: from which as you will recognize, here at Fossano, under the most celebrated veneration of all this region, for four and more centuries, the holy head and body of S. Juvenal the African, first Bishop of Narni and Confessor and Patron of this city, truly and really to be held and have before the eyes. But at Narni in the Confession of the same Saint there exists nothing but small Relics, Episcopal insignia, and cult. Whence it would be hard to our Princes and Prelates, he asks our suffrage in the controversy with the Narnians; if the identity of our immemorial veneration and possession in your writing should be obscured. In this Cathedral also are preserved the bodies and names of the holy Martyrs Alverius and Sebastian of the Theban legion, and of some venerable Servants of God, as in my aforesaid book your RR.s will find, which to your writing, as the style demands, I commend. May God grant and your Charity, that all things grow to the glory of the Divine Majesty, the adornment of the Christian Republic and the augment of our cult, with that happy outcome and safety, which I supplicate for you with humble offering of my service.

[3] The Most Illustrious and Most Reverend Lord Clement Trottus, by the grace of God and the Apostolic See Bishop of Fossano and Count, now departed from life, in the same month and year and similar zeal of religious piety, the same does Bishop Clement Trottus, wrote to us in these words: They glow and stretch out their light to these shores, before they have been brought to light, what your piety and erudition gather in commemorating the deeds of the sacred Heaven-dwellers. Hence I am stirred, for my veneration and cult toward Divine Juvenal, first Bishop of Narni (whose memorable festivity of merits the universal Church recalls each year on day three of May), as Patron of this City of Fossano, and Titular of this my Cathedral, in which his most piously rests the body with the head, brought hither from Narni for full centuries most ominously. Hence, I say, I am called, that from you, what most earnestly to these mine I present, from the soul I demand, that the exceptional and likewise to be remembered merits of the same most worthy Heaven-dweller, you should illustrate with the bright flashes of your pen. I would suggest here how things are far from the truth, indeed from probability, what against the precious pledges of the same S. Juvenal, and the sacred relics existing with us, and for nearly four hundred years under inescapable documents, with most religious cult preserved, the unshaken truth of real existence and identity, the Narnians have lately, as if seeking a knot in a bulrush, and with them most lately Father Odo de Comitibus have objected; referring to the said book: unless to all these now abundantly and faithfully had satisfied Lord John Niger, Canon Penitentiary of the present Cathedral, in the book on the life and miracles of the same published, which I rejoice to you, by the work and solicitude of Father John Veracis, lately to have been brought: to which therefore I think nothing should be added by me, except that most firmly, under the protestation of every more worthy truth, the testimony of such my assertion I add: whatever further to the same matter could conveniently be brought, to your exceptional erudition, and prudence I leave to be illuminated and discussed. May God grant, that the sooner they shine on the candlestick, what so far you keep under the bushel; that seeing as soon as possible the faithful your writings of altogether sacred discourse, may glorify the Father God himself, whom your piety more abundantly proclaims wonderful in his Saints: with whom united at length we may all merit to be made consorts of eternal happiness, which to you with mind exerted having prayed, I most lovingly here at length subscribe myself most devoted to your very RR. Fathers, as a brother,

CLEMENT BISHOP OF FOSSANO.

[4] So great deigning of so venerable and religious a Prelate, joined with the estimation which of the same Most Illustrious and very Rev. Lord John Niger's erudition and singular fidelity rightly the most grave authority of the same Prelate had impressed on us; who asked to send the authentic documents of all, moved me, to whom this matter perhaps had been left, that among the first concerns about the May to follow after April I should take this up; and going to use minds so favorable for whatever might seem necessary, I should studiously revolve the said book. Noting therefore, that the acts of the pretended translation from Narni to Romanesium and hence to Fossano, and many other similar things were not found in the aforesaid book in the original phrase of the ancient monuments; modestly I indicated, from the reason and form of our work, that it was necessary to inquire into the very fountains, from which the said Lord Niger himself had compiled his history with more elegant style and culture. The suggestion was kindly received, and with great fidelity and diligence it was accomplished, that whatever could be had all things were transcribed in form, as we say, probative, and signed legitimately were transmitted in the year MDCLXXV on day VIII April under this form. in the year 1675

[5] Clement Trottus, by the grace of God and the Apostolic See Bishop of Fossano and Count, accedes to the archive to all and individuals about to inspect our present, we make known and by the word of truth attest; how, when by the very R. Father Daniel Papebroch, who with other Fathers of the Society of Jesus presides at Antwerp over collecting the Lives of the Saints, we have been admonished by his letter under XXIII December last past, that if we had any greater documents on the miracles, existence and translation of the body of S. Juvenal … whose relics in this our Cathedral from immemorial are preserved and venerated, we should transmit them. We therefore obeying the urbanity of the aforesaid Fathers, approached the archive of the said Cathedral, from which with the very RR. Lords Canons John Niger Penitentiary and Peter Anthony Viterbo I. V. D. Keepers of keys of the said Archive, Peter Viterbo Dean, and from there originals received he orders to be transcribed, Constantius Piola Cantor, Octavius Dalmatius Syndic, Caesar Magliano, William Magliano, Peter Lawrence Capellus Theologian, attending, we extracted the underwritten Acts and Legend or Summary of the life of S. Juvenal, which there are preserved as authentic: namely the original Codex of testimonial Acts, by the late Lord John Francis Boettus Notary of the above-said city, under days XXV May and XI June of the year MDCXX, and XXIX December MDCXXI, and XXX June MDCXXII, containing 17 folios; and also another codex written in ancient character, or Legend or Summary of the Life of S. Juvenal containing 18 folios … all properly arranged, whole and unharmed, which to the Rev. Priest Amedio Botto, faithful writer we have committed to be rewritten here.

[6] Then follow all the aforesaid, and many others, pertaining to B. Odinus Provost of Fossano, who died on July XXI, written by the hand of the aforesaid Amedeus. and the transcripts read again before him. After the transcription of which Acts and Legend, says the Most Illustrious and Reverend Lord Bishop, we returned to the same archive, and the above-said Acts and Legend or Summary holding in our hands, with the aforesaid Lords Keepers of keys Canons and persons attending seeing and hearing with us, the present Acts and Legend or Summary here above transcribed, containing 61 folios, and the transcripts read again before him equally whole and unharmed, we had read, in a high and clear voice, by the underwritten Chancellor of our Curia: and the same all things word for word to agree, and in nothing to disagree from the same originals we found and recognized; and with the same Lords Keepers of keys Canons and Persons seeing, the aforesaid Acts and Legend or Summary originals in the said Archive we placed back. We attest in addition that the above-said Lord Notary John Francis Boetus, by whom the aforesaid original Acts were received and manually subscribed, and also the witnesses who were applied to such Acts, have been and are of good voice, condition and fame, and to be signed. so that of their fidelity and truth doubt should not be made. Then several other things attested by the same Most Illustrious and Most Reverend Lord, which Lord Niger had touched in his book, concerning S. Juvenal or Saints Alverius and Sebastian the Theban Martyrs, whose Translation is celebrated on January XXVI, he concludes saying: And therefore, since the truth so holds, of the premised all things asked testimonials we have granted, and the present signed by our own hand, and fortified with our Episcopal seal we have ordered to be expedited by the underwritten Chancellor of our Curia. Given at Fossano in the sacristy of our above-said Cathedral, on day IV of the Month of April MDCLXXV.

M. Niger Chancellor.

[7] The Most Illustrious and Most Reverend Lord added a peculiar letter to me, in commendation of the history published by John Niger, under day VIII April; with which also the Community of Fossano, through its Syndics or Consuls, of its authority

added weight, wishing it attested, how vehemently they have this cause at heart, and on the same day thus wrote to us:

When it has come to our notice, that you, very RR. Fathers, The Syndics of Fossano add, with unwearied labor, the deeds of all the Saints, distracted in diverse and confused volumes, all into one to gather, and contexted in wonderful order to bring forth, that the more clearly than can be done in their time they may lie open to the eyes of all; wherefore some more worthy and clearer things about the Most Holy Juvenal our Patron and most safe Defender you require: We therefore, that we may extol his merits with all our strength, and not be silent of innumerable benefits, have judged worth the trouble at least these few words to say to you. Know therefore, most studious Fathers, that so great fame of his has spread, that to the sight of the holy body a frequent multitude of people from various parts of this Piedmontese Province runs, and each one narrates the miracles of the holy man, his prayers also: and proclaims the benefits received through him: indeed since so many miracles, with him interceding, God has worked in this our city, we confess that nothing better can be given to us nor wished … We pray therefore your Reverences, that in testimony of the truth, the writings and testimonials, which by the Most Religious Most Illustrious and Most Reverend our Bishop are sent to you, with serene face you should acknowledge, and believe such, as were described by the Devout very Illustrious and Rev. Lord Canon Penitentiary John Niger, in the Life of the same Patron; and together with the Discovery, Translation, and cult of SS. Alverius and Sebastian Co-patrons, the Life of our Most Holy Tutelary, to the praise of God, by these documents admonished, you should adorn. Wherefore the conclusion of the letter shall be, that God Most Good Most Great himself favor what is begun, that you may see the desired end with good auspices, as We omen, vow greater things, and auspicate firmer. Farewell, and live forever born for the good of the whole world. Fossano, on day VIII April MDCLXXV.

Most bound and most obedient Servants

Lelius Bava, Io. Steph. Bertinus, Syndics.

[9] To satisfy such enflamed studies of the Fossano people, first from the Italian I shall render into Latin (for they are written in Italian) the Acts of the most recent recognition and translation, in years, by the Most Illustrious and Most Reverend Lord aforesaid, made. Then the relation of the first translation from the Legend or Summary, similarly composed in Italian: which while is said to be written in ancient character, that they may have, as far as is allowed, sufficient, must be understood with respect to today's writing, which compared with the writings of the preceding century differs more, than the writings of the IX and XIV centuries differ among themselves: for as concerns the style, by which especially the ages of authors should be discerned, it is altogether such, that according to this it can scarcely be judged that the compilers of that Legend or Summary flourished before a hundred whole years.

[10] They are rendered in Latin, what they sent in Italian Excusing which the Very R. Lord Octavius Dalmatius, Canon and Syndic of the Most Reverend Chapter of the Cathedral Church; in the aforesaid year MDCLXXV, on day IV of the month of April, before the Most Illustrious and Most Reverend Lord Clement Trottus Bishop of Fossano and Count, and in his Palace of customary residence, appeared, and to the good end and to the greater firmness of the underwritten asked the witnesses to be examined, and to be pronounced as notorious, both other points, confirmed by sworn attestations, elsewhere to be inserted or touched, and that before the year MDXCIII this city and neighboring places were under the diocese of the Most Illustrious and Most Reverend Lord Archbishop of Turin, and on account of heresies and most known wars which were raging in this province, the said church of Fossano from Collegiate to Cathedral, and the town of Fossano into a city were erected, that souls might be better consulted; and therefore on account of the said wars and heresies and the distance of the archive of the Metropolis, everywhere and almost all the ancient writings have perished, as also has happened from the long duration of time…

[11] And the aforesaid Most Illustrious and Most Reverend Lord Bishop, having heard the above-said requisition, ordered upon the premises by the Rev. John Blasius Ronchinus, Cleric runner of this Cathedral, witnesses to be summoned from the elders of the aforesaid city, of good voice, estimation and fame, namely the Very Illustrious Lords Captain Major Philibert Opertus, of the elders of Fossano, of age 81 years; Captain Facinus Specialis, of age 80 years; Gaspar Melchior's Specialis, of age 69 years; Petrinus Niger, of age 76 years; Francis Bernardinus Palatia, of age 71 years; Captain Joseph Panaterius, of age 68 years; John Mary Viterbus, principal Doctor, of age 72 years; Francis Mary Paxerius, 70 years; Constantius Alexander, 75 years; and Petrinus Barotius, 70 years: who, by their oath, individually and singularly given, with Scriptures touched in the hands of the same Most Illustrious and Most Reverend Lord, conjointly and separately respectively deposed (in the Italian language namely) We are fully informed of the truth of all those things, which in the aforesaid requisition read to us are contained.

[12] Then to the individual headings proposed to them, of which elsewhere, replying, on the loss of the writings, containing the history of the first Translation, they reply nothing at all: yet at the end of their deposition, We affirm, they say, of all the premises (among which perhaps could be reckoned also the loss of the writings, inasmuch as also of this proposed by the Syndic had been) to be public voice and fame, asserting of these to be public voice and fame. and most ancient and unvaried tradition: because so we hear it said, both everywhere and popularly, and from our parents respectively, grandparents, kinsmen and friends: who the same things to us still youths so narrated, as if by most ancient tradition, not only in this city but in the whole province without variation received, and through public credulity, founded on more full documents which once existed. About all of which the above-said Lord Syndic asked public testimonials to be granted to him: which the aforesaid Most Illustrious and Most Reverend Lord Bishop ordered to be granted and granted: and I underwritten Episcopal Chancellor have received, and manually subscribed,

M. Niger Secretary.

And so the whole instrument, or rather most faithful collection of many instruments, is concluded, and made firm by the impression of the Episcopal seal; as in our Museum it is preserved, for the memory of posterity, and use also of other times, when of B. Odinus must be treated in July, and of SS. Alverius and Sebastian the Thebans, either as supplement to January, or to September XXII, where of S. Mauritius, Leader of the Theban Legion, and his companions.

CHAPTER II.

Instrument of the solemn inspection of the Body.

[13] On day 25 May, on account of the decreed restoration of the chapel, In the year of Our Lord MDCXX current, on day XXV May, in the City of Fossano, in the Cathedral church of SS. Mary and Juvenal. Let it be known to all, that since it has been decreed to rebuild and reform the chapel of glorious S. Juvenal Patron and Protector of this present city, in which rests the body of the Saint himself; and therefore it is fitting to remove it from the place in which it is now, that beginning may be given to the work, and the construction completed; it has been concluded between the Illustrious and Very Rev. Lords Provost and Canons of the said Cathedral, the Illustrious city of Fossano, and the underwritten procurators of the Most Illustrious Lords Counts Iacobus-Antonius, Peter-Francis, and Arduinus Valperga, of Rivara, and of S. Iulia, the holy body should be transferred into the sacristy of the same Cathedral, to the archive of the Most Illustrious and Very Rev. Chapter.

[14] On the present day fixed for doing this, appeared the Most Illustrious Lords John-Matthew Niger Doctor of Laws, before deputies from the City, Chapter, and Counts of S. Iulia, John-Joseph Stasius modern Syndics of the aforesaid Most Illustrious city of Fossano, by force of public mandate in the Council of the city aforesaid yesterday given to them; and the Most Illustrious and Very Rev. Lords John-George Vinea Provost, Geoffrey Taperellus Dean, Sebastian Palazza, Francis Isnardus, Leander Mallianus Syndic, and John-Paul Araudinus Archivist, Canons of the said Cathedral, both in their own name, and on behalf of the Most Illustrious and Very Rev. Lords Joseph Bava and John Carlone absent Canons, on the part of their aforesaid Chapter; finally the much Magnificent and very Rev. Lord John-Lawrence Cuneus, Priest and Rector of the Parish church of S. Mary of Salice, of this city Hierosolymitan Knight, and Mast. Claudius Dalmazzo, General Procurators on the part of the Most Illustrious Lords Counts of Valperga, Rivara, and S. Iulia, Patrons of the above-said chapel, making faith of their authority and procuration through the instrument requested by Mast. Bernardinus Marruchi of Rivara Notary, under date of day IV August MDCXVIII.

[15] All of whom unanimously consenting in the aforesaid deliberation for the execution of the proposed construction, for their part each exhibiting the keys of the iron grating exhibited the keys, with each respectively preserved, namely the Lords Syndics one, which was the City's; the Lords Canons another, which was the Chapter's; and Lords Cuneus and Dalmatius the third, which is of the said Counts Patrons: and they asked that with the same keys be opened the iron grating, which is above the altar of the aforesaid chapel, that thence be extracted the said holy Body to the aforesaid effect, under promise to be made to the said Procurators Cuneus and Dalmatius, that as soon as the work shall be completed the holy Body should be restored to the same place. Which when the Lords Syndics and Canons had promised, with the universal Chapter gathered, and before the Bishop and many witnesses, and a great number of citizens present, before the Most Illustrious and Most Reverend Lord Thomas Piolatus, Bishop of this City, and his Vicar General the Very Illustrious and very Rev. Lord Anthony Bava Doctor of Laws, ascended the aforesaid Lords Syndics and the Lord Canon Araudinus Archivist, and the aforesaid Procurators, by two ladders, applied to the iron cage which is above the altar: and each of them respectively, with each his own key, opened the lock of the grating responding to each key.

[16] The grating opened in this manner, the capsa thence extracted is, four feet long: the capsa is extracted from the place above the altar for whose extraction were lit torches and many candles, with the Clergy and people reverently saluting the Saint, the Clergy musically singing the Hymn, Iste Confessor. The capsa itself then by the said Lords Canons and their Provost was carried processionally through the church, under an umbrella made of golden cloth, while the singing of the aforesaid Hymn was continued. So they came into the Sacristy, and brought into the sacristy where when the aforesaid capsa was placed upon the table, the aforesaid parties asked, that by us Frederick Borgarellus ordinary Secretary of the Episcopal table and of the aforesaid Chapter, and John Francis Boetus ordinary Secretary of the Council of the said City, both Ducal Notaries and citizens of Fossano, public testimonials should be granted on the state of the aforesaid capsa and measure, and also of all those things which are held within for the perpetual memory of the matter.

[17] By force of which requisition, we the aforesaid Notaries and Secretaries testify, and grant testimonials thereon, accurately is described: that the aforesaid capsa is of length of four usual feet, high one and a half, and to similar

measure broad; compacted of walnut boards, firm, and closed with three iron strips, well nailed, and at the extreme edges with larger nails joined to one another, of which one is drawn through the middle of the said capsa, two others through both extremities. But on the front of the same capsa, two painted images are seen; one of B. V. Mary, sustaining her son in her arm, on the right; the other on the left, of some holy Bishop, holding a book in his hand. With the said Syndics, Chapter, and Procurators wishing it, in which opened is found an old little ark of boxwood, the larger nails were extracted, by which the strips were connected to the extreme edges: and within the same capsa was found a boxwood ark: which thence taken out and exposed upon the table, appeared bound around with a white leather belt, fastened by an iron buckle, having one and a half feet in length, and about a foot in width and a quarter; in colors and in its cover is observed painted a man, seated on a horse, with shield in right hand, and flowers in left, having written on his shoulders, S. Juvenalis Bp.: but on each side is expressed the image of a crowned woman: but that capsule is high almost half a foot, broad one.

[18] But this also being opened, was found to have a lock, but useless, so that for that reason there was need of the aforesaid belt; and in this a brick inscribed with the name of Juvenal Confess. and within it was found a particle of crimson Ormuzine cloth, covering the rest contained inside: and upon that Ormuzine cloth lay a part of a brick, one palm broad, on which is sculpted in great letters, (which if expressed truly were held, the very form of them could probably prove the greatest antiquity of the writing) "this is the body of Juvenal Confessor." Also to the cover of the said little ark, on the inner part, by little nails is fixed a schedule, with attestation of visitation made 1583, August 17. showing to be read writing, as follows: In the year of the Lord MDLXXXIII, on day XVII August, R. Father and Lord Jerome Scarampus, Bishop of Campania, Apostolic Visitor, visited this body of S. Juvenal Bishop, with the RR. Iafredus de Saluzzo Commendatary of S. Antony, Bartholomew George Penitentiary, Jerome Novellinus Canon, of Asti present, and the universal Clergy and people of Fossano most devoutly venerating, under the Most Holy Pope Gregory XIII, in his XI year, and the Most Serene Prince Charles Emmanuel Duke of Savoy.

[19] Likewise the bones wrapped in silk, The aforesaid Ormusine being lifted, were seen to it likewise wrapped many parts of bones, of the cranium, arms, tibias, and other smaller bones, decently composed. But under that Ormusine wrapping was placed a particle of linen cloth, of ashen and dark color; and within it cloves, and other little fragments as it were of aromatics or earthen mass: but at the side was placed a tiny pyx, with ashes. and within it a paper little tube, full of dust. All things further having been seen, read, and publicly recognized, in the presence of the parties and underwritten witnesses, the sacred body was returned to the church with due reverence, that there to the people awaiting might be given the faculty of seeing and kissing it; and finally placed in the sacristy, after the said little ark had been again closed with the aforesaid white leather belt and sealed with three seals, After this the closed and sealed capsule is enclosed in the archive. and by consent of the parties deposited in the Capitular archive there existing, where also is preserved the sacred head of S. Juvenal, and other bodies and Relics of Saints: which archive is closed by two little doors, of which one is fortified with two keys and locks, the other with five. With these closed by the Lord Mallianus Syndic and Archivist Araudinus, with the parties looking on and the underwritten witnesses; the Provost and Canons promised, that they would safely keep and have kept the aforesaid deposit and Relics; until with the construction finished, all things should be restored to the prior place; and they swore this with hand placed to the breast in the manner of Religious.

[20] To which act, beyond those above named, the Most Illustrious very Lords were present, and the names of the witnesses are described. Fr. Ascanius de Comitibus de Piozzasco and Schalengho, Commendatary of the most holy Lady de Salice, John Frederick de Marchionibus de Ceua, Charles Opertus de Domini Cerverienses Referendary, John Thomas Specialis, Captain John Francis Mallianus, Antoninus Bava, John Iacobus Paserus, Gabriel Borgarellus Controller of the City, Camillus Calcagranus, Bernardinus Niger, Antifortis Bertinus, Stephen Araudinus, Alferius Fabricius Caldera, Blasius Costafortis, Bartholomew Sarrachus, Antoninus Viterbus, Hortensius Dionysius, Alferius Bartholomew Marchisius, Antony Costafortis, Cosmus Bartholomew Boetus, Antony Panaterus, very RR. Lords Jerome Calcagranus, Barnabas Marchisius Sacristan of the Cathedral, Mast. George Forcus, and John Francis Dalmatius, citizens of Fossano. In faith of which etc.

CHAPTER III.

Instrument concerning the paintings found in the chapel of S. Juvenal before renovation, made in the year 1445.

[21] In the year of the Lord MDCXX on day X June, in the same place as above and before the same Notary, the aforenamed Syndics on the part of the City appearing, The deputies asking on June 10 Geoffrey Tapparellus of the Lords of Genola and John Paul Araudinus Canons on the part of the Chapter, and Mast. Claudius Dalmatius General Procurator on the part of the Counts Patrons of the chapel of S. Juvenal, say, that hand should be applied to the aforesaid chapel to be more magnificently and decently restored and adorned; which crumbling with its age, retains a slight and least worthy appearance for so venerable a deposit. But because in the same chapel are painted various acts and miracles of the aforesaid Saint, lest their memory perish, they require that I the aforesaid Notary and Secretary should transfer myself to the same chapel, that the remaining old paintings in the chapel of S. Juvenal be described, for recognizing and describing the paintings themselves, and concerning these to give testimonials in legal form. With which petition received, together with the said parties requiring me I went to the said chapel, which is on the left side of the choir: and there I proceeded to the description of individual paintings, in this manner as follows.

[22] First I granted and grant to the said parties testimonials, asserting that the said chapel is wholly painted, although the paintings, on that part which is nearer to the Sacristy, altogether corrupted by the humidity of the place, there is found expressed the coming of the Saint from Africa to Rome, retain no certain and distinguishable appearance of themselves. In the inner part, where is the iron grating, within which was placed the body of S. Juvenal, these paintings are seen. First on the right part of the chapel, depicted is seen the Saint, in the habit of a pilgrim, with a long staff in hand and rays around his head, to whom kneeling inclines a woman, in the habit of a widow. Which painting denotes the pilgrimage, which Saint Juvenal made from Africa to Rome, to visit the bodies of the Saints and pious places; and how he was received by Philadelphia, a noble and principal Roman matron: under which painting in old letters is written, How Saint Juvenal, Doctor of medicine, left Africa and approaching Rome… and other words which by antiquity consumed can no longer be read.

[23] On the same wall are seen other square paintings. In the first is the Pope with Papal crown on his head, sitting on a great throne, his ordination as Bishop with two Cardinals and two Bishops standing by: at whose feet is expressed the Saint kneeling in Episcopal habit, on whose head the Pope places the mitre: by which is denoted the act of Episcopal Consecration, although the inscription on account of antiquity cannot be read. In another square is depicted some holy Bishop, vested Pontifically in a pulpit, as if making words to a great multitude of standing audience, with the effigy of a city, under which written, City of Narni, and under that square, and the conversion of the Narnian people: How in his first preaching he converted the Narnians from idols to the Lord: and in the same square also are read these words: 1445 on the 27th day of June this chapel was painted, by me Peter de Pauca-palea de Salucis.

[24] In the third square is to be seen a city, besieged by armed men and horses prostrate on the ground, and above the wall of the city the holy Bishop, the siege loosed by his prayers, clothed Pontifically, and his Clergy assisting him with Pastoral staff and Cross, and Priests in Canonical habit. But this painting designates the miracle, done by S. Juvenal, when he freed the city of Narni from the siege of the Genoese: of whose inscription very little could be read. In the last finally square of the aforesaid right part is seen some holy Bishop, in the church imparting communion of the sacred chalice to many persons, in memory of the miracle which happened, communion of the inexhaustible chalice, when a little wine, only once poured into the chalice, sufficed for three thousand and more to be communicated. But neither could the inscription of this square be read.

[25] On the front of the wall of the chapel itself similarly four squares are painted, as follows. First a church open, in which appears an open monument, whence comes forth a holy Bishop, with mitre on his head, otherwise naked, in the act of flying: from whose body fall many drops of blood, and round about many armed men, and among them a certain kneeling Priest, who collects the blood fallen on the ground, and places it in a certain vessel under this inscription. The Saint coming forth from the tomb and dripping blood, How Saint Juvenal long after his death came out of the tomb, prepared for the defense of the people of the city of Narni, against the enemies who had invaded the city by deceit, and shed his blood miraculously. In the second square is exhibited a horse, having on its back a capsa; whom a Presbyter follows, the Presbyter carrying away the capsa, holding a rod in hand: by which is represented the carrying away of the holy body from the city of Narni by a certain Canon, wishing to lead it to Toulouse his fatherland: but the inscription is no longer legible.

[26] In the third square is painted a Queen with crowned head, and two men violently restraining a girl, from whom come forth two demons: also assist two Presbyters, having in their hands a certain capsa, and placing it on the head of the same girl. But under this square thus is read, the daughter of the King of England freed from a demon, How he freed the daughter of the King of England from a demon, by which she was tortured in the church of S. Mary of Champs. In the last square is seen a procession of Priests, Religious and many people preceded by a cross, in one part of which painting is seen a church with the above written of S. Mary of Champs. But the procession itself enters into a place or town above whose gate is written, translation of the capsa to Romanisium Romanisium. By which is explained the Translation of the holy Body made from the church of Our Lady of Champs to the town of Romanisium: for there appears in the same square the capsa placed on the shoulders of four Religious, with candles and torches lit.

[27] On the other wall, on the left part, are other squares: and then to Fossano. of which the supreme is divided, by one window; and in it is seen depicted a procession of Clergy, Presbyters, Canons and people, with lights and burning torches, the Clergy bearing on their shoulders one capsule: under which painting thus is written: How after the destruction of Romanisium the body of S. Juvenal was translated into

Fossano. likewise miracles, of the harmless fall, In another square is painted the construction of one church, with master masons and others working on the building: and from the high bridge of the same building seems to fall some man, whom in the middle of the air a certain holy Bishop holds back: and below this is the writing: How Saint Juvenal visibly freed Henry de Boa, falling from the bridge.

[28] of the resuscitated infant, In the third square is seen painted in the air a holy Bishop, and before him a certain man kneeling, in the habit of one praying: there also stands a cradle, in which lies a dead infant: which infant there also is depicted living, kneeling before the same Saint: by which is signified the resuscitation of a certain dead boy, through the merits of S. Juvenal, although only these words now are read. healings of every kind, How Saint Juvenal freed… In the last lower square painted similarly in the air is seen a holy Bishop, to whom a great multitude of people exhibits reverence, namely the maimed, lame, and other sick: by which are signified miracles wrought at the tomb in such healings of the sick. And in the same square are also seen one ship and one trireme, and ships saved. in the sea agitated by winds: but there is also in the air the holy Bishop, in the form of an Angel and the act of helping the said ships; in memory of certain Christian ships, freed from a sea storm by the Saint: yet the writing which is below, cannot be read, as corrupted. Finally the whole roof of the chapel is also painted, with images expressed there of the four Doctors of the Church.

[29] These paintings further were recognized by the noble Mast. John Matthew Dionysius of 71 years, and witnesses heard about the antiquity of the said paintings, Mast. Antony Panaterus merchant of 50 years, Mast. Juvenal Costaforte of 50 years, the Most Illustrious very Lord John Thomas Specialis Counsellor of State and Referendary of his Highness of 50 years, Lord John Bapt. Paserus of 52 years, Lord John Francis Marchesius son of the late Matthew of 35 years: who with Scriptures touched between my hands as Notary attested that they knew and that it was true, that from their first age respectively they had always seen these paintings in the same Chapel: which they firmly believe to express the life, miracles and acts of the glorious S. Juvenal Bishop of Narni, Patron and Protector of this city: because they heard this from their elders respectively; and it is public voice and fame, with no one ever doubting, much less dissenting. About all of which, thus found and done, I the underwritten Notary made public testimony before witnesses, present to all and asked, namely the Noble Mast. Bartholomew Sarrachus, and Mast. Anselm Ansaldus, and very Rev. Mast. Barnabas Marchisius, Priest and Sacristan of the said Cathedral, of Fossano; and the Most Illustrious Lord Lawrence Nazarius de Villafalletto, ordinary Doctor of this city.

[30] In the same year, day, and place, before the same witnesses, the aforesaid Mast. Claudius Dalmatius, [is proven from the insignia there painted the right of Patronage of the Counts of S. Iulia in the Chapel.] Procurator of the Most Illustrious Lords and brothers Counts of Valperga, Rivara, and S. Iulia, to prove the right which the said Lords, as heirs of the Lords of S. Iulia of Fossano, have in the Chapel of S. Juvenal; asked of me the above-said Notary testimonials, that in the aforesaid Chapel are seen the anciently painted insignia of the S. Iulian family, namely a red shield, distinguished by a white band, in which a black line plays. And therefore I attest that on the inner front of the same Chapel, is seen a great painting of the aforesaid insignia, and two other similar ones above the capitals of the columns of the same Chapel. Which insignia the aforesaid LORDS witnesses, with Scriptures touched between my hands as Notary, attested and swore to be the insignia of the family called of S. Iulia, which is an ancient and noble family of this city, and everywhere as such known and esteemed. About which etc.

CHAPTER IV.

Instruments concerning the Translation of the Body in the year 1621 and its repeated inspection in the year 1622.

[31] On day 29 December In the year MDCXXI on day XXIX December, on the feast of the Translation of S. Juvenal, in the Cathedral church of the city of Fossano. Let it be known to all, that since in the year MDCXX on day XX May was done whatever the instrument related in chapter 2 contains, and here again is briefly recounted; and since now the aforesaid construction has been completed, and a place in the altar of the said Chapel fitted, for the secure custody of the said holy Relics; the Most Illustrious and Most Reverend Lord Agaffinus de Solario of the Counts of Moretta, modern Bishop of this city, ordered that the said Relics on the present day, before the Bishop and Deputies, feast of the same Translation, be placed in the place of the aforesaid altar; therefore the Council of the said City, by decree made on XXVI of this month, committed to the Lords Syndics, that they should assist the recognition of the said deposit and its replacement, and of all should take care to make a public Instrument. To which mandate obeying the Lords modern Syndics, Lord John Iacobus Paserus and Hortensius Dionysius, appeared on the part of the City within the Sacristy of the Cathedral church, but on the part of the Chapter all named at the beginning of chapter 1 except Leander Mallianus absent: also the Rector of the Parish church of S. Mary of Salice aforenamed, together with the Procurator also aforenamed of the Lords Counts of Valperga and S. Iulia.

[32] But these all together urgently demanded, that the aforesaid archive be opened. Which when, with seven keys applied, had been opened by the hands of the aforesaid Lord Canon Araudinus the Archivist, in the presence of the parties, the little ark received from the archive Notaries, and underwritten Witnesses; was found there the little ark above described: and by the consent and will of all extracted from there, was recognized by the parties to be the same, with the same paintings, the binding of the white belt, and the same seals intact and without suspicion of any opening. About all of which the instrument testimonial having been requested and written, the aforesaid little ark was carried, thus, as has been said, sealed, and processionally carried about, into the choir of the aforesaid church with candles and torches lit: and then by command of the Most Illustrious and Most Reverend Bishop carried processionally through the city under an umbrella woven with gold, with the Sodality erected to the honor of that Saint accompanying the same, the Bishop, Presbyters, monks, with candles and torches, and the Syndics holding the first place in the city's name. It is brought into the restored chapel. When this procession was finished, the same Most Illustrious Lord Bishop having taken into his own hands the little ark, bound and sealed as above, placed it in the altar of the Chapel of S. Juvenal, fortified with iron grating, with thoroughly thick oak boards; but this grating was equipped with three locks, closed by as many keys. About which etc.

[33] In the year MDCXXII on day XXX June, at Fossano in the Cathedral church in the Chapel of S. Juvenal. the same on year 1622 June 30 Let it be known to all, that since in this city was the Most Illustrious Lord Count Ardouinus Valperga of Rivara, one of the Patrons of glorious S. Juvenal; and desiring for his singular devotion to visit the body and relics of the same Saint, he had asked from the Lords Syndics and the very Rev. Chapter, with their good leave the iron grating under the altar to be opened to him, behind which is preserved the holy Body. There appeared therefore before the much Illustrious and very Rev. Lord Charles Opertus, Visitor general and Knight of the sacred Religion of S. Mauritius and Lazarus, Vicar General of the Episcopate of Fossano, the said Lord Count aforesaid, unlocked at the petition of Count Ardouinus, Lord Lazarus Borgarellus, and John Francis Pellazza son of the late Antony, Syndics of the Most Illustrious City of Fossano; and the Most Illustrious and very Rev. Lords Ghiaffredus Topparellus, Sebastian Pellazza, Francis Isnardus, Joseph Paul Araudinus and John Peter Viterbus, Canons: who exhibiting their three keys respectively, with which the locks of the said iron grating are opened, opened it with their own hands: and was taken out that painted little capsule, in which is wont to be held and preserved the body of the said Saint, in the same way as was noted in the testimonials of the year MDCXX on day XXV May, and of the year MDCXXI on day XXIX December last past.

[34] With the seals removed, was found the holy Body wrapped in the same way, as the aforesaid instruments explain: and when the aforesaid Lord Count Ardouinus had inspected it, it is fortified with new seals. and with due reverence shown to the people, who had run there in great number; the little ark was again sealed with three segments of paper, so that the seal of the same Lord Count held the middle place, on the right the seal of the city, and the seal of the Chapter on the left was impressed in red Spanish wax: and so the little ark was again placed under the altar in the aforesaid place and reclosed as before, with the said Vicar General present at all: about which the instrument requested I granted, before the Most Illustrious and very Rev. Lord Gaspar Opertus, of the Lords of Cerveria Rector of S. John; the very Illustrious Lord Knight Fr. Octavianus del Carretto, of the Marquises of Savona; the very Rev. Lord Fr. John Lawrence Cuneus, Priest and Hierosolymitan Knight; and the Lords Gabriel Borgarellus, Gailardus Niger, and Stephen Ricolfus, witnesses called and asked.

John Francis Boetus Secretary.

By this reason it is credible that other times often, at the supplication of Princely men, and the last Translation is celebrated annually. the aforesaid little ark has been and continues to be opened, also in Episcopal visitations. For these certainly stands the authentic attestation of Bishop Trottus, conceived in these words. Likewise we attest, that as in our first visitation, which we made on day XVII February MDCLX, on the state, existence, and veneration of the sacred Relics of the said Cathedral, we found the bones of the body and head of S. Juvenal; that they exist, are venerated and solemnly celebrated, in the manner, rite and form, in which in the above-said authentics and in the book of the Life of S. Juvenal by the aforesaid Lord Canon Penitentiary John Niger they are described; and the feast of the Translation of S. Juvenal celebrated on day XXVIII December with double and solemn Office.

CHAPTER V.

Translation of the body to Romanisium, as is held described in Italian about a hundred years ago perhaps.

[35] The Legend or MS. Summary (of which as written in ancient character mention is made in number 5) although by an inner index of style appears not very ancient, Italian Summary not very ancient, yet ought not to be reckoned so new, as to have been composed after the year MDCII, because at the end he makes mention of Juvenal de Ancina, as Bishop of Saluzzo, who was created in the said year only; both because in the miracles added at the end some diversity of style is found, and because it seems incredible, that the author would have made no mention of the established Episcopate in the church of Fossano, if he had written after its erection. Be that as it may (for this should be estimated by very eyes and seen, namely whether any difference of the first from the last writing appears) the said Author, in the prior 22 Chapters, faithfully insists

on the Narnian MSS., on the Life and miracles of the Saint, after the related life and other things which we gave from the Narnian MSS., and on the removal and return of the holy body, only adding of his own the presence of the Bishop and Clergy of Lucca in the occupation of Narni and the violation of the tomb; and mention of SS. Cassius and Fausta, as if their bodies were equally brought back to Narni, which the original history nowhere asserts, treating only of S. Juvenal. Then in eight Chapters he pursues the Translation of the same holy Body to Piedmont, and his miracles there: which whence drawn and received and with what fidelity handed down, before I discuss; the very context of the Author must be set forth, rendered from Italian into Latin, since concerning these things the people of Fossano confess they have nothing more ancient, except the paintings described in chapter 3 and the tradition of their elders.

[36] Therefore after in chapter 22 the Author of the Summary had set forth the miracle, performed at Narni, on the Irish lame man in the year MCCXXIII of which above; the following chapter XXIII begins thus: he asserts that in the year 1223 There was already present at the narrated miracle a certain Cleric of Toulouse, by name John, Canon of Narni: who when he had seen the multitude of graces obtained through the merits of S. Juvenal, and especially this miracle, and had read others of past times; counsel taken to return into France to visit his kinsmen and acquaintances, decided to bear with him the body of S. Juvenal, and with it to enrich the city of Toulouse. But because he was a Canon of the Narnian church, a French Canon of Narni, he found opportunity, by means of a certain Cleric bearing the office of Subsacristan, and conciliated by money given, of obtaining the keys; and at night (with God permitting it) with the help of the aforesaid Cleric he took out from the tomb the body of the Saint, together with the stone, on which was written: Here lies the body of Saint Juvenal first Bishop of Narni: stealing the body which together with the body he placed in an iron capsa; and joined to them a copy of the Legend and Office. Then both closed the tomb, as it had been before, lest anyone should come into suspicion of theft: and with the same Cleric helping he carried the iron capsa to his house: nor was anyone else conscious of the theft, or knew what was contained in that capsa.

[37] Nor did he long defer the deliberated journey, but gave himself to the way with a pack-horse; and carrying it in the capsa to Toulouse, to which on one part he had hung the body of S. Juvenal, on the other his bundles and clothes. Insisting however on the way which leads to Genoa, he came to Piedmont; and there fatigued by the heat and inconveniences of the journey, began to sicken. Nevertheless he pursued his way, until at the village of Meyrana, situated within the borders of Fossano, he came: but here so prevailed the fever, that he could not proceed further. in Piedmont he dies: Then a few days having elapsed, seeing himself approaching death, he ordered his servants; that after he had died, they should boil his cadaver, and place the bones in that capsa, in which were his clothes: and so with both capsae they should pursue the journey to France; and they should consign the capsae into the hands of the Bishop of Toulouse and his Canons: but they should beware of opening the other capsa, in which similarly was a body. And when he had bound them with oath about this his will to be carried out in execution, the Canon died; whom his servants composing in a sarcophagus, gave to honest burial: but at night they opened the sarcophagus, whose bones and capsa as he had ordered the servants about to carry away, and the cadaver (which in such heat could not be preserved) they boil: and with bones separated from the flesh, these wrapped in cleanest cloth they place in the capsa, but the flesh they return to the blessed earth.

[38] Then with the capsae placed on the horse, they intended their way toward France: but as soon as they came to a church called of [a] Salice, but compelled to stop at S. Mary of Champs, now indeed of S. Mary of Champs; the aforesaid horse by divine impulse, there stopped; nor could it, by however great blows urged, move a step further; but fell on the earth. They impute the fall to the weakness of the animal. Therefore unloading it, they place the capsae on another stronger one: from which the horse, freed before, briskly rises, and enters the way; but the one which had succeeded to the burden in similar manner stopped, nor was it possible by any reason to effect that it should bear away the capsa, the capsae buried there, they departed. in which was the body of S. Juvenal: which when the servants themselves had tried to do, they were not able either, but felt themselves destitute of strength. This great sign seen, they were forced to deposit the capsae within the said church, and a great pit made at its entrance, there they buried the said capsae, well as they were nailed: and they went away to France, not a little sad, because they could not fulfill the command of their Lord. And so the body of S. Juvenal there for some years buried and unknown lay hidden.

[39] But S. Juvenal had not come to these parts, that unknown he should hide: and so his body was revealed, in this manner which follows. The Infanta Lady Catherine, only daughter of the King of England, then from England came the daughter of the King possessed, at that time was held possessed by a demon, most cruelly afflicting her: who constrained by exorcisms to confess the manner in which he was to be expelled, said he was to be driven out by a certain Juvenaluccius, nor could it be obtained that he should add more. The Father King desired the salvation of his most dear daughter, and spared no expense of money or labor; and when nothing was profited, he decided to send her to Rome, where perhaps would be found the Juvenaluccius named by the demon, or some notice of him obtained. When therefore well accompanied she was being led to Rome, and now they were in Piedmont, having entered the Village of Meyrana night took them; on account of which the company unwilling to proceed further, there stopped the horses, and took lodging in the vicinity of the church, then called of Salice, now named S. Mary of Champs.

[40] On the following morning it pleased that a Mass should be said there, who being led there crying out for Juvenaluccius which according to custom they should hear, before they resumed the journey; for that place was then held in great veneration; and was much frequented by pilgrims, on account of the frequent graces, which there were obtained. But the girl, hindered by the demon ruling her, could not be persuaded to enter, under pretext of certain vain reasons; and she appeared more than usual disturbed in face: whence her courtiers came into greater suspicion, that these things were being done by the work of the devil; in whose contempt they wished to violently lead, indeed drag her into the church. As therefore she came to the door, with a cry she called Juvenaluccius. Then truly hearing this voice, they began to hope, his bones were dug up, there they would find either alive or dead the one whom they sought. They enter the church, and with God so ordering, they bend their knees together with the girl near the tomb of S. Juvenal: and immediately the girl, however much bound with chains, with great impetus leapt back as if she desired to flee, exclaiming, O how I am burned! Therefore the earth is dug up at the same place; two beautiful capsae are found, well closed with their nails; and when they had opened the first which was the Canon's, and bones taken from there had placed on the head of the girl, the demon indeed feigned to fear somewhat, at the touch of which the girl freed, yet was not at all moved: but when was opened the other capsa which contained the body of S. Juvenal, then with three attempts made to break the chains, gnashing and howling the demon exclaimed, Juvenalucci, Juvenalucci, you burn me too much. And with these words he left the girl as if dead: who returning to herself and feeling herself free, gave thanks to God and the most holy Virgin and to S. Juvenal, whom by a vow conceived she adopted as her Patron. Then with Mass completed, the courtier companions delivered a great sum of money into the hands of the Reverend Parish priest, on this condition, that a church should be built to S. Juvenal in sign of gratitude; and they brought back with them to England the fame of so glorious a Saint.

[41] Spread by talk this miracle came to the ears of the Most Reverend Lord Bishop of Turin, the Bishop of Turin understanding, who ordered that the body of S. Juvenal be carried to the Collegiate church of Romanisium, which in those times was the principal town of that district, and there with the highest veneration be preserved. To satisfy this command the Rev. Lord Provost with his Canons and Romanisian Clergy, with the Presbyters and religious persons of neighboring towns and castles called together, with great concourse of people instituted a solemn supplication; and entering the church called of Salice, they opened the capsa; and in it they found the whole body of S. Juvenal wrapped in linen, ordered them to be transferred to Romanisium, whence a most sweet fragrance was breathing, and was filling the whole church with wonderful odor. At the same time they found described on parchment the Legend of his life and an exemplar of the Office, and likewise a stone inscribed in this manner: Here lies the body of saint Juvenal, first Bishop of Narni and Confessor. Then with many candles and torches lit, when they had placed the capsa on a litter and covered it with palladiums woven with gold and lifted it on their shoulders, singing the hymn Te Deum laudamus, the Reverend Priests carried the body of S. Juvenal, in its capsa under an umbrella, where a church being built, processionally to the Romanisian Collegiate, with the sound of instruments and spiritual canticles, and there with highest honor placed it. Where then was built a church under his name, which although destroyed, even today is called S. Juvenal the ancient, in distinction from the other which is at Fossano.

[42] Not long was idle there the glorious Confessor of Christ Juvenal, but like a most perfect physician, and to others elsewhere under the name of S. Juvenal from distant parts brought by God's will, for healing and curing infirmities not only corporal but also spiritual, continually was reported throughout all Piedmont, on account of the frequent indeed infinite graces, which in those beginnings he was bestowing. Therefore the concourse of people to the said church was greatest, and devotion was increased and the holy faith strengthened in these regions: whose inhabitants, zealous for the honor of God and his Saints, built many churches, and endowed them with copious revenues for their preservation and divine cult. There still endured in those times the custom of vigilating in the church through the night, preceding the feast of any Saint: wherefore, when the festivity of S. Juvenal was approaching, around the church were erected porches, especially he was illustrious in liberating the energumens covered with linen cloth or branches: because not all could enter the church. But many and various graces were obtained, especially around energumens: among whom at some time there was one, vexed for many years, and led around to various places of the Saints in vain. And when he had been brought to the tomb of S. Juvenal, he exclaimed; I do not fear you, Juvenaluccius. But by a certain Reverend Priest (whom I should believe was the Parish priest) adjured that through the merits of S. Juvenal, he should leave that person whole and free, with much noise he came forth. Many also there were cured of the epileptic morbus: because in the evening and night preceding the feast, those who suffered this evil, and to be cured of epileptics, used to encircle the church dancing (as now is done at the parish church of Savigliano

and other pious places) and as many as at that time fell, in all that year fell no more. So great was the concourse of men, that on a certain occasion in the said church there fell a certain man (perhaps from too great compression) and so fallen remained without motion or speech. Whom when those standing around in the best way they could exhorted, that at least with his heart he should ask of God indulgence, and make a vow to S. Juvenal; he himself within in his soul vowing every year to visit his tomb, suddenly healthy and strong rose up.

[43] So far the Italian compiler, for whose confirmation make both the paintings memorialized from number 26, These are partly confirmed and also that today still stands the church of S. Mary of Champs, threatening ruin, in which the Witnesses sworn in the year MDCLXXV and named in number 11, assert that there in the vault a hole was made by the demon, going out of the body of the royal girl, and so it remained until the aforesaid vault collapsed. And I, says Facinus Specialis, remember when I was a youth, having seen it: and even today this church is visited, as we ourselves have often visited it. But in the proposition made to the witnesses, by the relics of each place still customarily visited, is said, the most ancient church of S. Mary del Lago or del Salice, but now of Champs, not far from the city of Fossano. Similarly to the matter makes, that there still stand and are found the ruins and foundations of the place of Romanisium, in which was the Collegiate of S. Juvenal, and to which the body of the same was transported from the said church of S. Mary; and thence to Fossano, on account of the ruin of Romanisium. The aforesaid Witnesses also affirmed, that they had often seen and considered the place, in which four hundred years ago was the place and community of Romanisium, distant from the city by three miles, and the memory of the church of Romanisium in the year 1229. and there still are seen the foundations of the castle and Collegiate. Finally among other most ancient parchments, which the Most Reverend Bishop Clement testifies were exhibited to him from the Archive of the same by Lord Dalmatius, Canon and Syndic of the Chapter, is numbered one parchment of an agreement, entered into in the cloisters of the church of S. Juvenal of Romanisium, on day XXV October MCCXXIX, between Iacobus Bishop of Asti and Vilermus and his brothers Condrali, with Manfred Marquis of Saluzzo.

CHAPTER VI.

Translation of the Body from Romanisium to Fossano from the same Italian MS. and the cult of S. Juvenal there continued from ancient parchments.

[44] When in the year MCCLIII Piedmont was much afflicted by the incursions of the Saracens, The people of Romanisium migrating to Fossano, the towns of Romanisium, Villa-meyrana, Ricrosi, and Salmator agreed to unite themselves with Fossano; and they augmented and fortified it, just as now is seen, that thus they might better defend themselves against enemies. The streets and churches having been laid out, they also built the first part of the Collegiate church in the village of the Romanisians, under the title of SS. Mary and Juvenal, at the expense (as is believed) of the Lords called of S. Iulia, whose family then was held very celebrated, opulent and powerful; transfer the Collegiate and the body of S. Juvenal there whence also it counted a Provost and two Canons in the same Collegiate. When therefore the people of Romanisium were about to migrate to Fossano, they wished to send ahead there their Protector S. Juvenal, as a precious treasure: and they made that translation at Christmas, with great concourse of both populaces. But it pleased God in the middle of the way to increase devotion, by this following miracle.

[45] When in the middle of the way the Reverend bearers of the sacred capsa were to be changed, the litter was placed on the ground; for whom on the way the earth rises up. and meanwhile while the new bearers were getting ready for the labor, some hymn was being sung. When behold the very earth, on which the placed litter was standing, of itself raised itself up and swelled, so that those who were succeeding to the burden, without any inflexion of body, could place their shoulders under it. Whence the whole multitude, poured out in giving thanks to God and the Saint, in the middle of the same earth so elevated planted a Cross, which is commonly called the Cross of S. Juvenal: and with the lapse of time there was built a church, which retaining the first name; even now is called the Cross of S. Juvenal. The sacred body was however with great joy brought to Fossano, and placed in its chapel, as today is seen: but its head, separated from there for just causes, is preserved separately in the Sacristy, with due reverence, that more easily it can be carried about in processions and shown to the faithful devout requesting: where also are preserved the sacred bodies of SS. Alverius and Sebastian Martyrs of the Society of S. Mauritius.

[46] Concerning these the Witnesses interrogated, as above, swore, that they had often seen the place and church of that Holy Cross, [hence held as Patron of Fossano show the books of the city's statutes from years 1287 and 1300] and they add that the Fossano edifice, formerly Collegiate, now also Cathedral, from the situation it had in the forum, was called of S. Mary della piazza. But especially to the matter makes, that in his Testimonial, praised above number 6, the Most Illustrious and Most Reverend Clement Trottus affirms, that by the Most Illustrious LL. Captain Lelius Bava, Captain John Stephen Bertini, Syndics; Peter Alexander Bava Advocate, and Cap. Joseph Oggerius Controller of the city; was presented to him a most ancient volume, extracted from their archive, on parchments duly written, of the years MCCLXXXVII and following, in which are registered authentics of instruments of the Community of Fossano, when the place and Community of Romanisium with the Collegiate and body of S. Juvenal were translated, with the inscription, namely: In the name of Our Lord Jesus Christ and B. Mary the Virgin His Mother and the glory of B. Juvenal Rector and Defender of the Commune and men of Fossano and of the Commune and individual persons of the same place. And also another volume of Statutes of the same City, promulgated of the years MCCC and following: in which, among other instruments of agreements and privileges, is observed an instrument of agreement, under the invocation of S. Juvenal, between the Most Illustrious Lord Philip Prince of Savoy and the community of Fossano, on day V May MCCCXIV.

[47] and the statutes of the Chapter from years 1300, 1332 and 1388 The same Most Illustrious and Most Reverend in similar manner attests, that by the Syndic of the Chapter from the Archive was shown an Instrument on parchment of the Statutes of the church of B. Mary and B. Juvenal of Fossano, on XV March MCCC. Likewise a most ancient volume, on parchments duly arranged, of other Statutes of the aforesaid Chapter, promulgated in the church of S. Juvenal, on day IV September MCCCXXXII, confirmed by superior authority, where everywhere is invoked the name of S. Juvenal. Likewise a volume of old character, whole and unharmed; of the consignment of the Tithes of the same Cathedral then Collegiate, written on day XI December MCCCL, and inscribed under the invocation of S. Juvenal. Likewise another volume, of similarly old character, duly arranged and written by the proper hand of B. Odinus, then Provost of the same church, with inscription and invocation of the same S. Juvenal Patron, begun on day … July MCCCLXXXVIII. All which prove, that under the name of S. Juvenal first was the church of Romanisium; then that which was at Fossano, after the relics of the same Saint had been brought there, gradually passed into the same name, when before under the name of B. Mary commonly it was reckoned.

[48] As to the silver herm or head, of which below mention is often to be made, The silver Head of the Saint its accurate expression is held before the book of John Niger, with chin shaved with Episcopal mitre on the head, and a precious collar of gems; under which depends to the base a precious heart, within which and the aforesaid collar, on the very breast of the image, are seen certain insignia, having a white cross, distinguished by a cerulean line drawn from left to right tightly, on a red field; which kind of insignia are also expressed on the decagonal base, under each shoulder of the aforesaid herm. is the gift of Prince Philip in the year 1314 John Niger says its author was Philip, Prince of Achaia, around the year MCCCXIV: whom Samuel Guichenon, in the Genealogical History of the House of Savoy, shows was the firstborn son of Thomas, of this name III, Count of Maurienne, and calls him Prince of Achaia and Morea or Peloponnesus, Count of Piedmont, and Lord of Eporedia: but in his Epitaph placed at the Franciscans, he is only called Most Illustrious Lord Philip of Savoy, Prince of Achaia and Piedmont, and is said to have died in the year MCCCXXXIV.

[49] This head moreover is in the greatest veneration of the people: because it is commonly persuaded by pious men, to which on May 3 to be kissed there is concourse from everywhere, that in that year in which they shall have kissed it, they shall be aided in their adversities; as Niger writes. But the Bishop Clement, in his letters to us memorialized in number 7, adds, that those vexed by headache, from the pious kissing of the same, both feel relief, and more frequently are gifted with full health. Indeed, says Niger continuing this, with wars raging this concourse was somewhat smaller, but in these two recent years, as soon as freer access to us was open to pilgrims, it was so great, that when in the year MDCXLII the office of presenting the said head to be kissed by the people, after the procession led on the Saint's feast itself, was imposed on me, so that in the year 1642 those kissing it were counted at 25000. I observed there had run up to twenty-five thousand men; and I was for several hours surrounded by such a multitude, that unless I had been defended by a well firm enclosure and a strong hand of guards, I should have been crushed with the Relic itself and trampled. The same in the following chapter narrates, that the same head was wont to be preserved in the Sacristy, until in the year MDCXLV on day VI February, together with the bodies of the two aforenamed Theban Martyrs and other Relics, it was placed within the wall, with most beautiful adornment, elaborated to the laws of perspective, opposite the chapel of S. Juvenal.

[50] There is also there, as Niger says, an erected Sodality adorned with many privileges and indulgences, under the patronage of S. Juvenal: Sodality of S. Juvenal of Fossano and from regard to the same Saint to the same Cathedral were given many other privileges and Indulgences granted, through various Bulls, especially when the construction was being enlarged, as the Bull of Alexander VI testifies, given at Rome on day I June MCCCCXCIX. Indeed at Turin in the Metropolitan church, under the title of S. Juvenal Bishop and Confessor, a chapel and feast at Turin May 5. there exists an old chapel: where, because day III May is impeded by the feast of the Discovered Cross, on day V of the same month is performed the Office of S. Juvenal under the rite of Double, notwithstanding the solemnity of the Octave of the Most Holy Sindon, then concurring. Finally in the territory of Benea there is a church of similar title, which a few years ago was restored and amplified. The piety of the Dukes of Savoy toward the same. But in such great devotion of all Piedmont toward S. Juvenal, the Most Serene Princes of the House of Savoy did not cease

Princes: for in the year MDCXLIII Their Royal Highnesses Lady Christina and Charles Emmanuel, having venerated the Relics of S. Juvenal, offered fifty doublons, for making a silver capsa, which we hope soon to see completed, says the often-praised Niger, in the year MDCL publishing his book.

CHAPTER VII.

Miracles wrought at the invocation of S. Juvenal at Fossano.

[51] The multitude of miracles is testified by votive offerings, How many graces through the intercession of this glorious Saint men of every kind, brought hither from various regions, where his sacred body rests, have obtained; how many have been healed of incurable diseases, how many energumens freed, or from the epileptic evil or from prisons, from unjust oppression; expedited from extreme dangers; though no authentic writing now teaches it, yet sufficiently clearly testify it the votive offerings and offerings of every kind; made of gold, silver, wax; clothes likewise, axillary supports, painted tablets, and others of that kind, which in long order surround the boards and poles drawn through the chapel.

[52] But by name in old papers of the Lords Canons is found written, Feigning death in boyish play, that when several youths were playing together around the church of S. Juvenal, and one of them feigned death on a litter; the others as if to be buried carried him to a certain pit in the cemetery, and there inverted the litter, that they might place their feigned dead on the earth: but he gave neither motion nor word. Then those, who judged that he was thus restraining himself in jest, began to strip him of his clothes, and to drag him here and there. Against whom he, as in fact dead by just vengeance of God, when he resisted nothing; they at length recognized what was happening, and bitterly lamenting for whatever fault of theirs, with deliberation taken among themselves, they bring their dead into the chapel of S. Juvenal, with loud voice crying, O most holy Juvenal, our glorious Protector, mercy, mercy: pray God that the offense be remitted to us, and our dead companion return to life. We will not be ungrateful for the benefit, from true death by the saint invoked he is resuscitated. but every year we shall devoutly keep your vigil. Nor have we done anything by contempt, but only for the sake of mirth and joke. At these cries and so sad a spectacle, many of the Reverend Canons, Presbyters and citizens ran up: and the disastrous case understood, commiserating the dead one, they prayed for the same. Which while it is being done, miraculously as if awakened the youth began to weep; and prostrated on his knees, after pardon asked from God and S. Juvenal, he confirmed the vow of his companions: and added, that he would always accompany those carried to burial, however poor.

[53] A certain youth from the territory of Cherasco, by name Carmaccius, a blasphemous gambler from divinely sent punishment, was playing dice under a Fossano portico near the forum: and because he was experiencing adverse fortune to his loss, he began to blaspheme against God, against the most holy Virgin and against S. Juvenal. But behold suddenly his mouth was horribly distorted, and with his whole face foully altered, all his limbs trembled. Therefore seeing himself chastised and fearing worse, when he could not with voice, with heart he turned himself to those whom he had attacked with blasphemies: and destitute of every other counsel, gradually he crawled to the Chapel of S. Juvenal; and there with many tears prostrate before the altar, obtains release. he vowed from the soul, never thereafter again to blaspheme God or his Saints, nor to play with any dice or cards; but every year to keep the vigil of S. Juvenal. This further done, the trembling ceased: and his face and speech, before many standing by, returned to its former state. For verification of which miracle were examined the very Rev. Lord Antony de Pocapaglia Provost of the said church, and ten other witnesses, expressed by their names and surnames.

[54] In peril at sea is freed: John of Garesso, citizen of Fossano, when he was returning by sea from Genoa to Savona in a certain ship, together with many others; seeing himself in manifest danger of death, on account of the terrible storm bearing on the sea; after many prayers and ineffective vows, Garessus recalling that he had once heard in a sermon, how S. Juvenal had miraculously freed merchants from the shipwreck above mentioned, with all his heart and firm faith made a vow to S. Juvenal, promising, that to his altar he would offer a great wax image with a torch. Which done the storm ceased, and within a brief time all safe and unharmed they came to Savona.

[55] In the time of the old factions there was war between those of Fossano and Asti: in which when there was present Mast. George of Moncalieri, citizen of Fossano, alone in the field, a soldier surrounded by enemies is rendered invisible to them: he was seen by a troop of horsemen of Asti: who immediately with reins loosed ran up, that they might surround him and lead him away captive. He saw there was no place of escape: wherefore thrown on the earth he began to commend himself to S. Juvenal, promising that if he should escape, immediately upon obtaining the grace, from the very place to the altar of S. Juvenal he would crawl on bare knees, with a noose at his neck. Hardly had he uttered the vow, when his enemies, with him rendered invisible to them, surround, and they go around the place in which they certainly knew him to have been seen by them, nor could they note any way slipped through, or any manner of hiding. And when they had looked around in every direction, and saw all labor would be in vain, they reluctantly withdrew from the prey now caught. He himself however somewhat later raised from the earth, and judging all around quiet by sight and hearing; the rope which he had with him seized he cast on his neck, and began on bare knees to move toward Fossano, replying nothing to anyone meeting him along the way and asking why he was doing this. They knew the man as noble those soldiers who guarded the gate of Salice: and as he had vowed on bare knees to Fossano he crawls. wherefore much wondering at such a spectacle, they even denied passage to him, unless he should confess the cause of such penance. He therefore narrated to them in order, how he had escaped from the hands of those of Asti; and some of them, with all praising the miracle, accompanied him to the church; where above the altar he had two candles lit, returning thanks to God and S. Juvenal: and likewise about this is preserved an instrument in the said archive.

[56] In the year MCCCCI on day XIV August, Peter Rossus of Saluzzo, is cured of pain in the leg suffering great pain in his right leg, so that he could not move himself nor find a remedy for the evil, vowed to S. Juvenal that visiting his church he would offer there a leg of wax: and immediately healed he completed his vow. In the year MCCCCXI on day I May, Andrew of Saluzzo in the sacristy of S. Juvenal attested, that suffering such anguish of breast that he believed himself to be perishing, and anguish of breast, with vow made was healed. In the year MCCCCXXIII, on day XVI November, Michael Fasuolus of Savigliano, examined deposes, that for a long time he had lacked sense in his hip and left tibia, as if those had been altogether dead, and therefore was forced to walk with axillary supports: and when he had understood how many graces God did through the merits of S. Juvenal, likewise paralytic. he vowed every year to visit his church; and suddenly he felt his hip and tibia restored: and therefore he had come to give thanks to God, and as a monument of the obtained grace had hung his supports there.

[58] The Most Reverend Lord Ancina, Bishop of Saluzzo, said he had seen, that the house, by the placing of the silver head fire is extinguished in the year 1588 which is now of Lord Peter Marchisius, was wholly seized by flames, which immediately were extinguished and there had been brought to it the head of S. Juvenal in the year… The same happened to the house of the late Mast. Alexander the apothecary, in the year MDLXXXVIII, on day XVI October, on the very night on which a troop of soldiers of Fossano was slain at Chianale. And here ends that part of the Summary of the life and miracles of S. Juvenal: to which we have already said in this century seems to be added an appendix of the last four miracles: since these, beyond the style observed in the preceding, accurately have ascribed to themselves the note of day and year, and are recounted much more strictly than those. But it would be desirable, that even now would be found and communicated to us the instruments, of which here mention is made: but perhaps shown to the author, afterwards they were never restored: just as happened to the documents which were held about the discovery of SS. Alverius and Sebastian, after they had been sent to William Baldesanus, writing the history of S. Mauritius and the Theban Legion, as in his letter rightly complains John Niger.

[59] It pleases further also from the work of the aforesaid John Niger to gather other miracles, not expressed elsewhere. To begin therefore from fires, where the prior compilation ends, likewise with the public tower burning He concludes Chapter 30 of book 1 thus: We ourselves in past years, when in this city was staying the Royal court, have seen the virtue of this sacred Relic. For when on occasion of festive fires, lit upon the tower of the Community, to honor the birthday of the Royal Lady Christina of France, the very tower had been seized by flame, so that the alcoves and roofs, elegantly adorned with bronze edges, were reduced to ashes; and now not only the ruin of the tower, but also the destruction of the palaces and houses below was feared, recourse was had to the sacred Head, as to a remedy proven by use. And not in vain: at its sight the fire subsided, content with the burning of only the roof and woods; and the very mass of the bell, falling from its frame, with the greatest admiration of all seeing, in the year 1644. as if studiously placed, settled upon the summit of the gaping wall: and that forever the citizens might remember the granted grace it pleased to hang this monument: D. O. M. To Divine Juvenal Bishop, most pious Protector; by whom the Most High propitiated, the flames of the burning public tower (it was IV Ides of February in the first watch of the night, in the year of salvation MDCXLIV) threatening fire on every side and destruction to neighboring buildings, without delay he restrained. The bell of no small size, with the supports burned by fire, was about to fall with the destruction of the tower itself, which no human art could have done, miraculously he sustained: praises to the highest Bestower: thanks returning to the pious Intercessor. P.

[61] In the year MDCXXX a pestilence so universal lay upon Piedmont, that in almost all cities and towns, in the year 1630 the city is protected from pestilence besides Fossano, Cherasco, and Benea, half the part of men perished; but only this city can glory, that it remained altogether untouched; as I myself have ascertained, who examining the parish books, found, that one third more were born than died in that year. Which to the protection of S. Juvenal can the more certainly be ascribed, as the less intent was the guard of the gates, while there resided the Most Serene Prince Thomas, and the rest of the court remained at Cherasco: indeed even the Minor Zoccolantes with their Guardian, although they had been touched by the plague (as their death following a little after, and the contagious tumors, found in their bodies, as before in the year 1599. revealed) yet without any

harm to the people, on the first Sunday of October, which was singularly festive for them, dealt with the promiscuous people, hearing Confessions and administering the Eucharist. By similar reason it is established that the city was freed from the danger of the contagion raging around in the year MDXCIX, after a vow about completing the vault of the Cathedral church.

[62] and in the year 1641 from the fear of siege. But although in any case the citizens experience the help of their S. Juvenal; yet a firmer than usual confidence of theirs appeared in the year MDCXLI, when, with disagreement about the tutelage of his Royal Highness Charles Emmanuel, between the Royal Lady Christina of France and the Most Serene Princes her relatives, Piedmont was attacked by the arms of the French and Spanish. For while they were besieging Eporedia, occupied by the Princes, the troops, in the name of the widow Duchess authorized; their soldiers, holding Cuneo, Mondovi and Ceva, under the Marquis of Binasco Philibert de Carretta, for several days were running around this city; whether to divert the forces of the adversaries besieging Eporedia, or (as was more believed) intent on the occasion of occupying that very place, full of provisions and crops gathered there. The city was in great fear, hardly going to repel force if it should come with its own forces, although it much trusted in the vigilance and generosity of its Governor, who was then Lord Marquis Charles Opertus. Yet everywhere was heard this voice of the citizens encouraging one another, S. Juvenal will help us. Meanwhile his festivity was upon them: and while the sacred Head was being carried about, a glad sound of the bells, turned into a sign of war, halted the proceeding pomp. But so far were the citizens from being consternated by it, that rather they were inflamed in spirits, nor did they doubt the help of that Saint would be present to them against the disturbers of the feast, who was always wont to defend his own. Therefore briskly to the walls is run, all things opportune for defense are prepared, nor were lacking those who whispered the Bishop seen on the walls for their custody. Be that as it may, after two days of the begun siege, there was present, about the third hour of the night, the Lord Count of Plessis-Pralin, Superintendent of France, with the Ducal guard; and after a light skirmish, drove the besiegers thrown into confusion across the Stura, and was honorably received into the city.

[63] What further happened in the following year MDCXLII, in the same procession of S. Juvenal, and 1642 several persons touched by musket-balls from danger of death. seemed to have the appearance of a miracle. For when according to custom, and with the greatest concourse of Clergy and people, the sacred Head was being carried about, the soldiers of the garrison in the castle came out to meet in the best order; and disposed through the forum, saluted, with the firing of each of their muskets, the Relic passing under the umbrella, but with such loose minds and free of caution, that the leaden balls perforated the umbrella, and many of them passed through the clothes and surplice of the Parish priest of the Cathedral, bearing the umbrella, and also of the Deacon and Subdeacon assisting the Canon, bearer of the said sacred Head: who also felt strikes on the tibias; and two others passed close grazing the forehead and legs: and one of those balls was found lying on the ground still warm: and yet no one at all was hurt even in the slightest. Wherefore without hesitation it was judged, that it could not have happened, that so many lethal strikes should fall in vain, unless the protection of S. Juvenal had intervened: wherefore about this very thing was formed an authentic process.

CHAPTER VIII.

The histories of the Narnians and the Fossano people about the translations of S. Juvenal, written long afterwards from popular tradition and little solid.

[64] As are wont other things of this kind, Of those who in centuries somewhat earlier than this our age, wrote histories about ancient matters, supported by no monuments of older men and reports of contemporaries themselves, but by popular narration alone, most easily alterable among the narrations of those handing it down; it is wonderful how often indiscriminate credulity in receiving what was heard, or imprudent temerity has been in inventing, as seemed convenient to each, the circumstances of persons, times, places and actions: which unless examined by accurate examination, bring great darkness to sacred and profane history, when they are taken thence as if as arguments and testimonies of indubitable truth, also they themselves have much dross mixed. which scarcely deserved to be received to a middle or lowest degree of faith. Of this kind seem to me to be those things which we have given above about the translation of S. Juvenal of Narni, either to Lucca, or to Fossano, from the writings of the Narnians and Fossano people; and which must first be considered, before I shall intend to know the controversies stirred between them: lest (which has been done between them hitherto) we should fight in darkness.

[65] As to the Narnian relation (about whose examination I see the Fossano people in no way solicitous) there is nothing which suades that it was written by a contemporary author, In the Narnian it is displeasing, or one who faithfully followed the traces of contemporaries; but everywhere I find such an incongruence of things and circumstances in it, that he must have lived at least three centuries after the deed, who wrote things so little similar to the truth. He says that Adalbert, Marquis of Tuscany, going to Rome to the Pontiff (this could have been done in the year DCCCLXXX, when by John VIII he was loosed from excommunication, to which he had been subject for eight years) was not received by the Narnians; against whom even more at Rome he was exacerbated, by the freer reply of Demetrius present there from Narni; Adalbert's attempt to burn the bridge, and so he thought of vengeance, to be exercised with the extermination of the whole city: and that he had carried into effect what he had thought, immediately after the death of the Pontiff (but John died in the year DCCCLXXXII) by besieging the city: and with fire sent attempting the overthrow of the Bridge built by Augustus. But this most firmly built of solid marble, what could it fear from fire?

[66] This is light; what follows is more inconvenient. Adalbert perceived, that the Narnians supported by the help of SS. Juvenal, Cassius, and Fausta their Patrons could not be conquered; the manner of Narni occupied and despoiled by him, and was hearing and accepting counsel about as it were withdrawing this Palladium from them, that thus the victory would be easy. Prudent so far; but who would not consequently expect to hear, that the Saints were withdrawn by some deceit, then the city occupied? But we read just the contrary. For first the Marquis is read to have occupied the city, then also to have despoiled the temple: but to have occupied it under the pretext of feigned peace, and the request of his army's passage through it, with the gates reduced to his power on such occasion. He must judge the Narnians to have been mad, who could believe, that they had so insane a desire for peace, that they would have agreed a little before to admit a most hostile enemy with his army within the city, with the gates entrusted to his fidelity. But with the city captured, what need to carry away the bodies, which as they had profited him nothing in not being captured, so neither should they have been feared lest they should impede his quiet possession? and the spontaneous coming forth of the Saint, To what end then did S. Juvenal of his own accord rise from the tomb, sweating blood, and then giving means of his own being carried away? Or that we may understand him not only unmindful of his former protection unwilling to help his own; but also offended having abandoned the afflicted, and wishing to follow the victor? Rightly therefore the Fossano painter, or whoever guided the painter's hand, was unwilling to believe the matter so done (if however he heard or read it so done) but conceiving it far otherwise, subscribed to the image, representing this miracle, How S. Juvenal, and the saint's later spontaneous coming forth, long after his death, came out of his monument, prepared for the defense of the people of the city of Narni against the enemies, who invaded the city by deceit. But about the removal of the body to Lucca the same does not seem to have believed anything, who did not judge the glorious return afterwards worthy of a special painting.

[60] After moreover the people of Lucca, to whom Juvenal is said to have been brought with his companions, the cause which compelled the people of Lucca to send back only S. Juvenal. flagellated by those portentous calamities, which are narrated, learned that the Saints wished to be restored to their See; why did they send the body of S. Juvenal to Rome rather than to Narni, when both cities are distant from Lucca by equal interval? Why did they only dismiss Juvenal, while from SS. Cassius and Fausta, transported and retained by equal violence, similar evils ought to have been feared? I pass over the rest which could be noted in greater number: I only add, the people of Lucca followed a much more abnormal tradition, when in Franciotti they say they received from the King of France Philip, kinsman of the Emperor Lothair, the bodies of the aforesaid SS. Cassius and Fausta in the year DCCCXLV, the desired prize of work strenuously performed for the royal army in storming Narni. These too in time hallucinate. Did France have any King Philip before the year MLX? But how is he called kinsman of the Emperor Lothair, when the first Emperor of this appellation died in the year DCCCLV, the second and same last is not named before the year MCXXXIII? But what, either the first King of the Franks Philip whom I named, or one of five synonymous successors, undertook expedition into Italy, in which the people of Lucca could militarily have campaigned to capture Narni for him?

[61] Would that the Fossano history of translation were sounder than these! Those who think this received from older writings, Nor more faithful is the report of the Fossano people, which now have perished, first do not make for me faith of so universal, as they themselves pretend, destruction of old instruments: since indeed almost all of these, which pertain to the constitution of the city, are cited as faithfully preserved by John Niger throughout book three, which is on the origin and foundation of that: and we ourselves have already above alleged many things from the Archive both of the City and of the Chapter, sufficiently proving that not all have perished. Then neither among those which perhaps perished, can I believe there was anything pertaining to this translation. supported by no old writing, For among the Capitular monuments, exhibited to Bishop Trottus, as said above, most ancient is the book of the divine Office of S. Juvenal, with Octave, prolixly written in equally most ancient red and black characters: in which in the manner of Lessons the acts and miracles of S. Juvenal are contained: at whose end the history of the Translation should be inscribed and found, if it had then existed, or could equally have been preserved written separately as also more easily. What of this, that the painter of the year MCCCCXLV, making those two squares, in which he wished to express the Toledan Cleric carrying away the ark of the holy body and the liberation of the English energumen, ought to have far otherwise expressed both acts, and contrary to the old paintings, if it was so described, as the Compiler expresses it; whom from this we can understand not even faithfully enough to have stuck to the old tradition, according to which the painter proceeded; but either to have received it varied, or by his own judgment to have varied it, that he might compose a history.

[62] But if nevertheless someone persist, and absolutely will that the author of the Summary had other earlier writings which he should follow; and the title found in the little ark, I shall say, those (unless they have been unfaithfully expressed by the Compiler) I shall say, I say, those things to be proven false, and I shall convince by the Fossano eye-witnesses themselves. These saw, when in the year MDCXX with most accurate inspection they were exploring the little ark, and individually swore to describe what was contained inside, a part of a brick (as in number 18 is read) one palm broad, on which is sculpted in great letters: This is the body of Juvenal Confessor. But the Compiler in number 36 [the inscription

thus expressed]: Here lies the body of Saint Juvenal, first Bishop of Narni: and, as if not yet sufficiently triumphing in this title over the Narnians, to whom another Juvenal, but later and Martyr, the Fossano people not unwillingly concede, repeating the same inscription in number 41, he added: and Confessor: which alteration of sense and words, as it is to be excused in him who learned that very inscription from tradition alone, so could not fall on an author who would have wished to write only certainly known and explored things.

[63] The same Compiler in number 36 says, that the Cleric, sacrilegious thief of the holy body, placed it in an iron capsa, and added a copy of the Legend and Office: in the same is displeasing the mention of the iron-bound capsa, and the same then says was thus found in the church of S. Mary of Salice, and transported to Romanisium and finally to Fossano: undoubtedly indicating that walnut capsa, fortified with iron, which alone was seen across the grating at Fossano, and which was made at Romanisium or there (in the year perhaps in which the chapel was adorned with paintings) the images of Saints Mary and Juvenal painted on the front sufficiently indicate, as Patrons of the once Romanisian Collegiate and now of the Fossano Cathedral. The Compiler did not know, namely, that within the said iron-bound was contained another boxwood capsa, far more ancient, in which originally the holy body was brought and found the very thing declares. As to the Legend, and the Legend of Juvenal of Narni found within, he himself perhaps believed it to be the one which was preserved in the archive: but if it had been found within the aforesaid little ark, it would have been left in the same, together with the index of the name lying inside, to make faith for posterity, that the Relics were not only of S. Juvenal, but of Juvenal of Narni, and indeed first Bishop and Patron: or if it had pleased to preserve it outside the capsa, some indication of so great authority would either have been ascribed to the very book, or would have come to the notice of those, who exhibited it in such cause to the Bishop, with no mention made of similar tradition about a book found within the ark.

[64] By almost equal evidence, by which the brick lies hidden, even now to be seen, within the little ark, likewise the year 1223 ascribed to the pretended translation, argues the slight faith of the narration which is held, the same can be argued from the original parchment of the agreement entered in the cloisters of the church of S. Juvenal of Romanisium, on day XXV October MCCXXIX, of which we made mention in number 43. For if in the year MCCXXIII on day VIII June, when that Irish lame man was healed, as the authentic writing of an eye-witness exhibited above has, the body of S. Juvenal was still at Narni, and for some years lay buried in the church of S. Mary of Salice, and then was built the church of S. Juvenal at Romanisium, from which finally must have drawn its appellation the cloister attached to that very church: who would believe that for all these things the space of four or five years suffices? and not rather judge that body of S. Juvenal, of whomever it finally is, to have been in honor and cult among the Piedmontese, much before the lame man was healed at Narni? Add that it is not probable, with the dissensions and wars between the Savoyards and the people of Turin then at most ardent, either that a new church was built in a place open to all incursions of enemies, on account of which the very same had to be left by the inhabitants after about thirty years; or that the English, who going to Rome much more conveniently would have taken the sea route, through lands so unquiet and the difficulties of alpine ways, judged the journey should be undertaken.

[65] Therefore also the circumstance of the time, in which is narrated S. Juvenal translated from Narni to Piedmont, and the manner of the theft committed by the Narnian Canon, has not a little difficulty; nor less of incongruence to the likeness of truth has the manner, in which is narrated done by the Compiler. For if that John, sacrilegious despoiler of the Narnian church (which itself is hard to believe of a Canon of the same church, that he equally with so great a crime would have wished to bind himself and lose his benefice) if, I say as is said, he had no one at Narni conscious of the deed, except the Subsacristan (to whom necessary silence was made by the fear of well-deserved and certainly to be borne punishment if the matter became known) if the author of the theft did not even at death wish to indicate to his servants anything other than that in the capsa were the bones of some dead man, which together with his to be placed in another capsa he wished to be transferred to Toulouse; if finally those servants, prevented from doing this by the miracle of the resisting horse, secretly buried both capsae in the church of S. Mary of Salice, and no one thought anything about S. Juvenal before the demon made indication of him; whence I ask did the author learn the order of things so secretly done? and the cause of the body sought under the earth, How came it, that with the demon calling on Juvenaluccius, and adding nothing else, men thought the pavement should be broken up by them, that they might seek there buried, who had not even heard his name yet, nor knew anything about the burial?

[66] Furthermore the compiler, about to describe the migration of the people of Romanisium, and the fear of the Saracens pretended for migration. says it was done, when in the year MCCLIII Piedmont was much afflicted by the incursions of the Saracens: which again he could not have except from the report of the common people, confounding times, as is wont, and matters. For the Saracens indeed greatly vexed those regions, with Fraxinetum almost impregnable castle occupied, and Mount Mauro fortified, as is read in the history of Liutprand of Pavia then living; but that they beyond the year one thousand stuck there or in the vicinity, can be proven by the authority of no better writer, as is to be seen in the History of Nice, by author Peter Iofred printed at Turin in the year 1658 chapter 13 number 5. Wherefore if to the migration in the year aforenoted wars gave cause, no others were than civil, which the people of Casale and Pavia in the year MCCLII moved against the people of Turin, when John the Bishop captured by them, and redeemed by Thomas of Savoy with much money, sustained and saved the castle of Montisol against the assaults of those of Asti and Cherasco: but in the year MCCLIV, an atrocious battle joined with those of Asti at Mount Brunum, with adverse Mars Thomas himself was captured, and held long in chains, as Philip Pignonius writes in his Augusta Taurinorum.

[67] But Fossano was somewhat dependent on the jurisdiction of those of Asti, as appears from this, that they, having for some years tried to impede the suspect to themselves increases of Fossano, likewise the time of the same migration, at length in the year MCCLI sent their Power or Praetor with six legates, who should confer on the Syndics of Fossano the investiture of all that the Community of Romanisium had possessed, and order all pacts and statutes drawn up at Fossano on this subject to be ratified, as Niger writes book 3 chapter 3. Where also he alleges a marble stone, inserted at the gate of Sarmatoria when it was built, from which is established, that In the name of the King of Kings and Queen of Heaven and S. George Patron, the place of Fossano was founded, in the year MCCXXXVI on day VII September, under the Government of Lord Manfred Lancea Marquis and Bartoldus de Nono. when the Fossano people themselves find diverse all things in their monuments. Then narrates the same Niger, how a little after the Romanisians, weary of their Lords, on account of the more severe exaction of rights, especially of the first night in case of nuptials, conspired to kill them and overthrow the castle from the foundation: and the crime committed and the opportunity of Fossano explored, decreed under penalty of capital punishment, that with their dwellings leveled to the ground all should migrate there. Which if true, it is certain that both the time and causes of the Romanisian transmigration were unknown to the Compiler: but if fabulous, yet it is certain, that the example of migrating which the Romanisians had given was successively received by other noble families and communities, in the year MCCXL and following, but not by one counsel did all conspire to it: for this prove the pacts agreed, now with these, now with those, who sought the right of Fossano habitation, alleged there by John Niger from year to year. Now indeed as it is probable that the money, once given by the company of the English Princess, had no further weight than for the foundation of one chapel, nor were there Canons and Provost of Romanisium, unless they themselves had their own Collegiate church there, [equally rashly are asserted the Lords of S. Iulia to have founded the Collegiate,] to which that chapel was added; contrary to which follows from the order of the premised narration (unless we prefer to believe the erection of the Chapter to have been later than the very translation of S. Juvenal and the building of the church, which is perhaps truer) so it is altogether certain, that the Lords of S. Iulia are wrongly asserted to have been founders of the Collegiate church of Fossano, since we have seen their heirs claim for themselves only the right of Patronage of the chapel of S. Juvenal.

[68] Finally the compiler affirms, that the holy body of S. Juvenal was placed in his chapel; but his head, separated from there for just causes, is preserved separately in the sacristy with due reverence, that more easily it can be carried about in processions, and the head of the Saint to have been taken from the little ark and shown to the faithful devoutly requesting. But this with ocular fidelity again refute so many sworn witnesses, who in the year MDCXXII were present at the recognition of the relics found in the little ark, and among the larger bones counted bones of the head, namely of the cranium and jaw. So that altogether it must be confessed, that silver statue, which is preserved in the sacristy, as above is said, and serves for the uses of processions and other similar things, is a mere statue, as are those of other Saints elsewhere everywhere; nor does it contain anything from the holy body, except perhaps some small particle, which I leave to the Fossano people to examine. And hence it appears how rightly above I could similarly opine, that the Compiler from mere conjecture asserted, that the Legend and Office of S. Juvenal together with the body had been brought; because some exemplar of them he saw in the sacristy; just as from the silver head observed in the same sacristy he conjectured and said, that the head was held separated from the body.

CHAPTER IX.

A more probable conjecture about the manner of the aforesaid Translations.

[69] If as it is easy for minds accustomed to investigate the discrimination of the true and the false, So many errors detected in history to recognize and refute the errors of writers, narrating the deeds of earlier times from popular tradition only and the weakness of their conjectures, so it would also be expedited, with the false and uncertain rejected, to substitute the true and certain; it would not have been worth the trouble for us to set forth integrally the histories of the Narnians and the Fossano people, and to examine those set forth. Now the first thing to be done was, lest the dispute should be about unknown matters; nor could the second be omitted, lest we should seem gratuitously to reject the arguments, taken or to be taken from those, on the part of either, of those contending about the possession of S. Juvenal, first Bishop of the Narnians. But in this controversy I would preface, that I am equally a friend to both parties, and equally obliged to both, and therefore can be inclined in favor of neither without injury to the other. Therefore the favor, which also otherwise from this work ought

to be removed far having, We write to Truth, we can dissent from it, nor do we fear offense from lovers of truth, while we assert something dissonant from their prejudices; so disposed in mind, that we should immediately wish to change opinion, and something more certain be objected to us.

[70] Under this protestation, with the good leave of the Narnians and especially of the Fossano people, and to opine that the matter at Narni under Adalbert was done far otherwise, I deny that I can rest on the histories of the translations already related, except so far as they themselves seem to have some foundation in truth, as is wont almost all historical traditions, in substance for the most part true, in circumstances added by ignorant conjecture often not even probable. But I judge that the matter under Adalbert Marquis of Tuscany could have so happened, that after the death of John VIII quickly leaping back from the sworn fidelity to the Roman Church, he returned to his nature; and Narni, a city of the Apostolic patrimony, which he as manifest enemy had once besieged in vain, and with its Saint Patrons defending it had not been able to obtain; under the pretext of peace and friendship secure he fraudulently took, and despoiled, not only of profane, but also of sacred treasures, by carrying off the very arks of the Saints' bodies to Lucca. Of this great calamity I should believe a foreshowing preceded, when to some Mansionary, vigilant in the Cathedral church, that terrifying vision was offered, in which Saint Juvenal was seen flying out of his tomb, and as he flew with the falling dew of dripping blood to moisten the pavement: and this was what the confused tradition contained, expressed in words and paintings above: not that in fact such a thing happened, either when the city was freed from the siege, or when later it was captured and the enemies looking on: which two times, to be separated by a notable interval, were little aptly conjoined to one another by the writer of that history: whom I do not know whether I should believe about the cause of restitution, and not rather opine, that when again Adalbert sought the peace of the church, he obtained it from the Pontiff no otherwise, with the just complaints of the Narnians moved, except on this condition that at least the body of S. Juvenal he should send to Rome, thence with due honor to be brought back to Narni.

[71] In these things as I think nothing incongruous, nothing unlike truth will offend the Reader. By similar reason concerning that which is at Fossano of the body, whoever's it itself is, by whomever or wherever brought, likewise in Piedmont, and now nothing else can be established, more probable to me seems the older tradition, which the painter of the year MCCCCXLV followed painted a Cleric unaccompanied, in the act of threatening a horse, laden not with double chest but with one little ark; which Cleric in the Village of Meyrana lay sick, and seeing himself dying, and not wishing to reveal what he had in the little ark, by prayer and price obligated his hosts that intact it together with the bones of his body they should care to convey to the Bishop of Toulouse; from whom, going to rejoice in the acquisition of so sacred a gift, he could hope for not unbecoming burial, and grace and fame among the citizens to last even after his death. So he died here, and to those wishing to fulfill his commands at Meyrana it happened, that at the church of S. Mary of Salice the immobile horse admonished them to scrutinize the said little ark, in which perhaps they would find the cause of the delay set against the horse: but they found, with the brick witnessing, the body of Juvenal Confessor: which reverently into the said church they brought, which body brought there and held on the altar or otherwise in the sanctuary, the bones of the Toledan Cleric there inhumed: but how great was its merit before God, then they began to know, when passing thither the Queen of England (such as another tablet expresses) the demon, who possessed someone of her company, began to vociferate that he was burned by Juvenaluccius; and this little ark of his placed on the head of the energumen by the hands of the Priests there ministering, is to be of some S. Juvenal Confessor: he was compelled to leave the badly possessed habitation. Then truly was kindled the devotion of the inhabitants to the veneration of the Saint hitherto unknown, and with miracles increasing and equally with pious bestowals there arose a new church of Romanisium, with a noble college of Canons erected, and a cloister built for their use to honor it: yet so that for many years, or some centuries perhaps before, Romanisium had a church and Canons of S. Juvenal, before migration to Fossano was thought of.

[72] While such things were being done in the church of S. Mary of Salice, and then at Romanisium; whom they believed to be the Bishop of Narni, to be venerated on May 3, the possessors of so great a treasure could not, but be anxious in mind, and solicitous to know, who, and of what kind, and on what day so favorable a Saint was to be venerated. The Cleric had died, who alone could indicate the matter: nor besides the bare name and title of Confessor was anything read on the stone. The next thing therefore was that the tables of the Martyrology should be consulted, written by Usuard, which in those middle centuries were almost alone in daily use of the Churches, and from the common error of the people were believed to contain the names of all Saints who anywhere are venerated: because they did not find another so called in the Martyrology: just as today most do, when they receive Relics from Rome or elsewhere; and to do so imprudently, I do not know whether anyone admonished before us. In those tables appeared on May III inscribed the name of S. Juvenal Bishop and Confessor, but of another Juvenal, throughout the whole circle of the year, was no indication there, except on May VII S. Juvenal Martyr. Therefore now not doubting, that they had the body of him, who is venerated on May III, nothing was easier than to conclude him to have been stealthily carried off from Narni, where the first Bishop by name Juvenal was held celebrated, although it was altogether unknown whence or how he had come to Piedmont.

[73] From this, persuasion supported by such uncertain foundation, and the observation of the said day following it, I should altogether believe it was done among the Piedmontese, and they sought from Narni his Acts, that the day of the body either first exposed to public honor, or translated to Romanisium, was consecrated by no memory to posterity; as neither that on which afterwards at Fossano it was received; but more was labored, that the Acts of life and miracles should be had from Narni. But I should believe this was done in the same XV century, in which we saw the chapel renewed and the very fabric of the church, by age or some other chance close to ruin, was restored; and then first either was written, or at least was brought to Fossano the book, of which we made mention above, which alone I should believe the compiler of the Italian Legend or Summary used, in the rest following not so much things read as heard or thought up by himself. Not so did John Niger, but having diligently scrutinized both archives, in those things which were done at Fossano hands down a much more certain history; to be excused in the prior, in which he thought the compiler should be followed by him, destitute of an older author, and admonished by such obscure fame about the relics of S. Juvenal found at Narni; following which more recent writers, that he believed them to be very slight. Thomas Opertus faithfully clung to Niger's traces, in heroic verse, indeed elegant, treating the Deeds of S. Juvenal, Bishop of Narni and Confessor: which verse the younger had published in two books, the elder enlarged and divided into four, in the last embracing the translations, such as he had read in Niger. The whole work is inscribed, The African Bishop: and having prefixed summaries of the books, by John Baptist Boninus, in five not unequally elegant verses happily described, dedicated to the Marquis of Planitiarum (whom we rejoice to have known at Turin a man of principal nobility, authority, learning and piety), in the year MDCLXI came forth into a second light.

[74] But what we have said about the consulted Martyrology of Usuard, and tradition of four hundred years founded on this, [As however was done at Fossano about S. Juvenal, so elsewhere often about others,] about the body of S. Juvenal of Narni, as existing at Fossano; needs not the confirmation of infinite examples, which could be gathered from our work. For I can in general say; and for much and long use both my own and of my companion predecessors in this labor, I believe I shall obtain credit, if I shall say; that in every region everywhere, and in any century of the middle age, such practice has flourished, whence now there are very many and little useful quarrels among churches, daily still to be multiplied, unless those whose interest it is, with Relics received from Rome or elsewhere assigning that day of yearly cult, on which the names are found in the Martyrology, cease. Yet one example I cannot pass by, because connected with this very history we are treating. There is held at Lucca in the church of S. Frigidian, besides the body of S. Cassius Bishop, and at Lucca about S. Fausta. also the body of S. Fausta the Virgin, equally as we said brought from Narni. Cassius, Usuard, augmented for the use of the Narnian church, as also with us many similarly augmented exemplars of Usuard noted on day XXIX June; it was therefore not easy to err in this. But Fausta neither formerly the Narnians venerated with peculiar feast, nor even now venerate: and yet the people of Lucca wished to do this. They consulted therefore their Usuard: and finding no other Holy Virgin of this name, except her who, together with S. Eulasius having suffered at Cyzicus on the Hellespont, was noted on day XX September; immediately the body which they had received from Narni, on such day they decreed to be venerated, with the Office of Virgin and Martyr; not solicitous further to seek, by what likelihood it could be believed, that the body of Fausta of Cyzicus had at some time come to the Narnian church.

[75] We wonder, nor accept Franciotti, that knowing the common epitaph of both Saints to be at Narni, where she is believed to be Martyr of Cyzicus and from it to be established that before the tomb of Cassius the Bishop had been buried his wife Fausta, believed by the Narnians to be a virgin, although the epitaph does not say this; we wonder, I say, that knowing this, and reciting that very epitaph, he doubted whether the bones of both were translated together: nor do we accept him so arguing, It is established by uninterrupted tradition, and by most ancient Manuscripts of the church of Frigidian, that S. Fausta, whose body is there, from immemorial time has been venerated at Lucca on day XX September, under the title equally of Virgin and Martyr; therefore the body should rather be believed to be of her, of whom on such day suffered at Cyzicus the Martyrology mentions, even if it is not known how or when it came to Narni; than of the Narnian Matron, although we know this one to have lived at Narni, and there to have been buried beside her husband. But since we wonder at him so arguing and do not think he should be accepted; what shall we be able to do for the Fossano people, conducting their own cause by altogether similar manner of arguing against the Narnians, for vindicating to themselves the first Bishop and patron of theirs Juvenal; although they show on oath the body whole, drawn out from the same tomb, in which it was first buried, nor will the Fossano people indeed wish to deny.

[76] For his most ancient epitaph, written probably by his successor Maximus, It seems therefore to the Narnians that their Juvenal must be adjudged, testifies that the Saint himself built his tomb, cutting it in the rock with his hands, or (as it pleased posterity to change) in the hollow rock. Then the basilica with Confession was built, yet not

therefore the tomb violated to bring forth the body from there: for that miraculous liquor, which on the day of the Saint's birth was gathered, is not said to flow from the body or capsa: but the very confession, both marbles and gold and silver, to distill that water of sweat. whose this true tomb was But why should we doubt, that, just as the basilica was built at the tomb of S. Juvenal, so above it the Confession was erected; and this is the chapel, which always preserved and even now preserves the name of the Holy Body? If to Adelbert, demanding the sacred pledge, satisfaction could not be given except by handing it over, and for that cause the marbles had to be unfastened and the tomb opened; with the same (as is believed) returned, in what place would the Narnians have placed it back rather than that where the Saint had left the mark of miraculous gore, and they had continued to venerate the Saint also absent, on account of the memory of so many benefits received there? But thus the body placed back and the marbles restored to their former form, the renewed tomb to have been not at all easy to open the discovery of the same in this century made persuades.

[77] But altogether that it was not deprived of the venerable deposit, nor only small Relics of the body to exist at Narni but the whole body, in which lately bones were found, I am compelled to believe as necessarily by the eye-witness testimonies of the Narnians produced above; as by the sworn assertion of the Fossano people, that in their little ark are held the principal bones of the human body, which the title of brick placed opposite (the same probably with which it was first placed in the tomb) indicated to be of Juvenal Confessor. Now men are wont almost always, and were wont in cruder ages for distinguishing things and persons, to refer to one Saint of some name, known above the rest, whatever about some Saint of the same name without further determination they read or hear, and this in the matter of Relics the more readily, as it seems more desirable to each that they be of a Saint as illustrious and famous as possible. The same we judge happened to the Fossano people, and hence it has come about, that for the cult of him whom they truly had Juvenal, but unknown as to the rest, they assumed the cult of S. Juvenal of Narni, known from the Martyrologies and elsewhere.

[78] Against this definition can be opposed various things, which John Niger objects to the Narnians, nor are these of another than the Patron of the city. but such that I judge, even to himself it will easily occur what should be replied to each after he has read these. The principal force lies in the distinction of two Bishops of the same name, more recently devised, and too easily received by the parties, as the unique means of resolving the controversy. But unhappily. For just as it is certain that the Narnians cultivated only one Juvenal, who was their first Bishop and who died on day VII August, yet has principal veneration on day III May, whether he was Confessor or Martyr: so, rightly the Fossano people judge, if truly the body of some Juvenal Bishop of Narni the Toledan Cleric wished and was able to steal, from whom another Juvenal does nothing for the question. he wished and actually brought the body of him, whose miracles he had known, and to whose tomb he saw the Narnian people prostrate themselves. But that he did this or that he was at all at Narni at some time, no fitting monuments prove, as is clear from the refutation of errors noted in that very history of translation, on account of which faith is rightly denied to him, especially in those points which are demonstrated to have begun to be believed from mere conjecture, such as is that Cleric's Canonry in the Narnian church, and the conspiracy of him and the Subsacristan to the sacrilege, with certain loss of the benefice and graver danger of the accomplice.

CHAPTER X.

A more probable conjecture about the quality of S. Juvenal Confessor of Fossano.

[79] Taking the title of Confessor in its most proper sense, Let it suffice therefore to the Fossano people for four centuries to possess a Patron divinely granted to themselves, and to have him the dearer, that they can judge proper to themselves alone; not about to expend on themselves with suffrages distracted or divided among many, whatever he can with God; since the miracles and graces show him to be able to do very much, which he does not cease to confer on the Fossano people; nor will he cease to confer, even if they cease to venerate him under the litigious title of Bishop of Narni. Above this seems to me by far more glorious to be the title of Confessor, in that sense, that I plainly judge, was placed for the dead one, that to no Bishop of Narni is communicable: since taken in its primitive signification, is understood for the cause of faith to have endured prisons or exile, and to have died in them. For neither in the first six or eight centuries do I think anyone was buried with this title, except who had so died; although for a long time and even now in common speech and the manner of ecclesiastical cult all Saints are called Confessors, who by bloodless death have so attained celestial glory, that they have merited the title of sanctity.

[80] Such as I have already said, true Confessors of name many Corsica and Sardinia, S. Juvenal of Fossano can be, some without doubt also Italy had at the time of the Vandal persecution driven from Africa, even Bishops, who passing life in ignoble places or after death translated to them, by reason of miracles wrought, had some kind of cult formerly or even now obtain, according to the condition of the places obscure and known only to those nearer. Of Eugene Bishop of Carthage, Gregory of Tours testifies, that he died in exile under King Huneric among the Albigensians in Gaul. of those who under Huneric driven from Africa died as exiles, About SS. Florentius and Vindemialis, brought from Corsica to Treviso, we treated on the preceding day: and there we indicated about another S. Florentius Bishop, perhaps of Semina, from the Proconsular Province, banished to Corsica under the same persecution, whose body thence by miracle is believed to have been brought to Campiglia; so however (which especially makes for our matter) little celebrated, that when from the city of Siena, in whose territory or at least confines that town is, the first notice of him had come to us, and afterwards I sought greater from Father Sebastian de Comitibus, editor of the Sienese Fasti; he ingenuously confessed to us, that his name was first brought to him from our letters, since before he had never heard of him.

[81] Why should it not similarly be allowed to opine, that some Juvenal of the African Confessors, both Bishops and Clergy or laymen, after prisons and questionings endured for the cause of faith, one is believed and indeed a Bishop, honored by the deposit of his body some rural church, in that tract of lands, which lies between the Roman field and Piedmont; and which by the injuries of times or wars badly guarded and perhaps half-ruined, invited the Toledan pilgrim to attempt theft, as many in the middle age were persuading themselves, pious? And so we shall judge, that there was broken open, under the altar of some desolate church found, which perhaps under the title of S. Juvenal Bishop was found altar; and there found, with the brick as index of the name, bones and ashes; which he who took them away placed in that boxwood little ark, which he had among his bundles; made for far other uses, and therefore adorned only with profane images of an armed knight and two girls, and inscribed on it, above the shoulders of the knight, S. Juvenalis Bp. Who after he paid for the deed by death, because perhaps for the cause of base gain rather than from regard for religion he had drawn the Saint from his place; the people of Villa-meirana, among whom he died, and thence carried away to Piedmont. seem to have broken the lock of the little ark, whose key was not found; that they might see whether truly something sacred was found in it: and the lock by this now rendered useless, with that leather belt to have bound: and to the curator of the church of S. Mary del Salice to have handed over to be preserved.

[91] Nothing here appears difficult to grasp and believe to him, who has seen, how often negligently in certain places, not only rural, but also urban, the bodies of certain Saints are held. How easily this could happen so, When in the year MDCLX on day XXIX November having been taken to Pesaro, having entered the old temple of S. Cassian, formerly Cathedral, then only parochial; was shown to us a wooden capsa, formerly not inelegantly painted; but then, with colors damaged or worn by age, scarcely worthy to be held among the sacred. This rashly placed above some cabinet, and not even with a wooden cover to exclude dust covered, through a grating, not iron, but wooden and eaten by worm and broken in some places, gave to be observed the head and principal bones of a certain S. Lambert Martyr, I myself saw at Pesaro, where the body of a certain S. Lambert Martyr, whose feast those who were present said was kept in that church on September XVII, because he was believed to have been also a Bishop; and with the Roman Martyrology consulted, only one was found on such day Lambert at the same time Bishop and Martyr; namely the most celebrated Bishop of this name of Maastricht, at whose tomb most known by miracles the place of Liège, which had been before an obscure village, grew into one of the greatest cities of Belgium and comparable to Bologna of Italy.

[92] This therefore those of Pesaro maintain themselves to have: nor did it profit that we then to them and afterwards to their Bishop at Rome signified, that they were manifestly erring; not only because the body of S. Lambert of Maastricht is at Liège, wrongly believed to be of the Bishop of Maastricht, was negligently preserved: and this is most certainly established: but also because that this is different from the one of Pesaro, sufficiently indicate the verses, although half worn, described on the sides of the ark, in which it is said those bones were brought to Pesaro, and placed in that capsa, under the Pontificate of Pius II in the year MCCCCLX, by Duke Alexander son of Sforza, who brought them from Basques, that is the region of Vasconia, removed from the Belgians by the whole length of all Gaul. But that all the sacred bones could be carried away with no one observing (for this I wished to prove of S. Juvenal of Fossano to be credible) only the work would be that under some pretext entrance be given to the sacristy; to which received a longer space of time would not be needed for committing theft, than while the careless and fearing nothing such sacristan, with the guest dismissed inside, sought candles to be lit on the altar for Mass or wine from a neighboring house.

[93] What shall I say how at Florence in the year MDCLXII on day XIV February, having been admitted into the ample and beautiful church of S. Miniato, but because it is now enclosed in the citadel desolate, by the soldiers of the garrison, and at our discretion surveying everything, as also in the temple of S. Miniato of Florence other bodies. having been admitted under the altars stripped of all adornment of heads and hands, we saw and touched many marble little arks, from which by some art unsealed it would have been very easy to extract the relics deposited inside, if anyone had had the mind, such as that Toledan cleric had, to abuse for theft that liberty which the ecclesiastical profession of life gave, among military men, careless of such things, placed beyond suspicion? These it pleased to bring as an example, that since in cities so noble there happen to be offered such commodities of withdrawing some of the bodies of saints; let no one delay to believe it could have happened in some perhaps obscure

or desolate hamlet, where that which is now venerated as Patron of Fossano most rightly, S. Juvenal's body, was equally indiligently kept guarded.

[94] But you will say, if the Narnians believed, in that which they called and frequented as the chapel of the holy Body, that they truly possessed the body of their Patron, why did they not in every way oppose themselves to the Fossano people, The objection made against the Narnians is satisfied, who were arrogating the same to themselves, they could learn either from pilgrims, after S. Juvenal of Fossano was adored, passing through Narni to Rome? Why for so many centuries did they neglect to open the tomb, which could have refuted manifestly the contrary assertion to themselves with the body shown? The Narnians will reply I think, that their elders were so secure of possession, that what they perhaps heard about the Fossano people's opinion, they thought should be despised by themselves: just as the people of Liège (to remain in the proposed example) were never moved on account of the people of Pesaro, asserting S. Lambert of Maastricht to themselves. But that for that reason they should reseal that tomb, which the piety of the elders had diligently closed: it could not seem fitting to them. I prove the matter by one example out of many. Among the people of Brescia between the Bishop and Abbot, by the examples of the people of Liège and Brescia. and so much among the citizens themselves split into parties, as said in part 3 of the Propylaeum to the 2nd volume of April, a most grave controversy had existed, on account of the bodies in the church of S. Faustinus ad sanguinem in the year MCLXXXVII found and elevated, as if they were SS. Faustinus and Iovita Patrons of Brescia; because these long ago thence to have been translated to the Abbatial church of S. Faustinus the greater, was for certain believed by most, and rightly; not however for that reason was it acted that the tomb which had always been in honor be opened. The same controversy, by the intervention of the Supreme Pontiff suppressed rather than settled, several times grew worse: yet not before the year MCCCCLV was the old tomb opened; and that for an altogether other cause; namely when the very City had judged that a more elegant ark should be built and a solemn translation made. But this did not avail in the Narnians for persuading the opening of the tomb, as long as the citizens, thinking nothing of making a translation, were content with the chapel or confession, whose adornment could always be renewed without disturbing what was below the tomb.

[95] With contentions placed in this way, which are stirred between the Narnians and the Fossano people, nor does it seem the second Juvenal must be admitted by them while their S. Juvenal is asserted for these, having nothing in common with Narni; it will not be difficult to compose the Narnians among themselves, disputing, whether one or two were Bishops Juvenales for them. For if the authority of Gregory moves them, they ought to consider that he, where he treats of S. Cassius, praying according to custom at the tomb of S. Juvenal the Martyr, cannot be understood except of the Patron of the very city: who appeared to S. Probus Bishop of Rieti, as the grandson of this, who for the cause of images died as Martyr. likewise called Probus, was wont to narrate to Gregory himself. We judge however he in his manner more liberally used the title of Martyr in addressing S. Juvenal, whom otherwise it was established to have died in peace; since we have seen the same did this in SS. Herculan and Zeno. Nor indeed at that time, in which some wish the second Juvenal to have lived and to have died as Martyr, can any fitting occasion of martyrdom be conceived. For whether you refer this second to the year CCCCXXV, as Ughelli does in the Bishops of Terni; or to DLXV, as the same does in the Bishops of Narni, little mindful of himself (but he wishes him to have presided over both churches in common) it can in no way be proven, that on account of the cult of sacred images he was given to death by heretics: since the heresy of the Iconomachs neither before Leo the Isaurian (who only began to reign in the year DCCXVII) took its beginning, nor outside Greece was troublesome to anyone, as is clear to those reading the histories of those times.

ON SS. EUSEBIUS THE PRESBYTER, AND AVITUS THE DEACON.

OF AUXERRE IN GAUL.

Eusebius the Presbyter, of Auxerre in Gaul (St.)

Avitus the Deacon, of Auxerre in Gaul (St.)

G. H.

[1] The memory of these has been preserved in the ancient Martyrologies. Of these is some Roman of Cardinal Barberini, with which we collated the genuine Martyrology of Bede, published before volume 2 of March: another is the Trier of the ancient monastery of S. Maximin; and the third which S. Notker Balbulus wrote: In these are read these things: At Auxerre the deposition of SS. Eusebius the Presbyter and Avitus the Deacon. The festivity of the same Saints is celebrated in four transcripts of the Hieronymian Martyrology, but augmented in this part: and indeed in the most ancient Echternach are these things: In the city of Auxerre the deposition and translation of SS. Eusebius Presbyter and Aurei Deacon. But in Lucensi and Blumiano it is read thus: At Auxerre the deposition and translation of the bodies of the holy Confessors Eusebius the Presbyter and Avitus the Deacon. The same, with only the name of deposition omitted, are reported in the MS. Corbiensi printed at Paris. So far what in these seven Martyrologies we have found we propose to the people of Auxerre, that if any to these testimonies they should find should be added, they may deign for the honor of their Church to make manifest.