Gerontius Bishop of Ficocla and Martyr

ON SAINT GERONTIUS BISHOP OF FICOCLA AND MARTYR,

PATRON OF CALLIUM IN UMBRIA.

A.D.

Gerontius, Bishop of Ficocla, Martyr, Patron of Callium in Italy (S.)

By the Author D.P.

CHAPTER I.

On his life, death and cult.

That the noble monastery of S. Gerontius within the walls of Callium, The celebrated monastery of S. Gerontius, before the year 700 of our salvation, was built by the piety of the people of Callium for their tutelary Saint and increased with wealth for the Benedictine monks, Ferdinand Ughelli writes in tom. 2 of Italia Sacra among the Bishops of Callium col. 894: and there is praised Hugo, son of Count Fulco, of the noble Sicarda family: who, since he was Abbot and monk of S. Gerontius of the Order of S. Benedict, was chosen Bishop of Callium about the year 1060. While he sat, that monastery was received under their own and the Apostolic See's protection by Pope Nicholas II, who began to sit from the year 1059; and Hadrian IV, who held the Chair until 1159: whose examples Alexander III professes himself to follow, especially in the 11th and 12th centuries, in a Bull to be read in the same Ughelli, given in the year 1170 to Alloderius Abbot of the monastery of S. Gerontius in the County of Callium, between the rivers Boatius and Baranus, and his Brethren, both present and future, who professed the regular life. Then the same Alloderius was made also Bishop of Callium, so that it cannot be doubted but that that monastery flourished both in the number of religious and in the vigor of discipline excellently in the XI and XII century of the Christian Era: which can also be proved from the clause of an Exchange, between Don Benedict Prior and Rector of the holy Cross, and Don Bernard Abbot of the monastery of S. Gerontius, signed in the year 1131, which can be read on page 43 of the Annals of Callium edited by Franciscus Bricchi, in this however not approving that on page 20 he seems to assent to Pamphilus Lucii, opining that that Bernard is the famous Abbot of Clairvaux of this name, who once held the rule of the Abbey of Callium.

[2] he himself is believed to be the Bishop of Ficocla. Moreover as much as the monastery itself was known and celebrated, so much was the Patron of the place unknown to the monks as well as to the citizens, except that from certain ancient titles it was held that he had been Bishop of Ficocla and Martyr, which some afterward read as if, the letters CL being joined into one, it ought to be said Ficoda: whereas that he was of Ficocla or Ficucla the subscriptions of the third Roman Synod prove, held under Pope Symmachus in the year 501, where Gerontius of Ficucla is found, according to the reading of the most ancient parchments in the Vatican library: and Anastasius the Librarian in the Life of Pope Theodore places at the twelfth milestone from the city of Ravenna a place which is called Ficuclas: which same place in the Life of S. Bassianus Bishop of Lodi, given on the XIX of January, is written Phycoclis; but afterward it was called Cervia, subscribed to the Roman Council under Pope Symmachus. under which name the Bishops of Cervia persevere even today. But if S. Gerontius the Patron of Callium was that Bishop of Ficucla, who was present at the said Roman Synod, I vehemently suspect, that he was slain not so much for the cause of faith (for neither did the Goths who then held Italy under King Theodoric, although they were Arians, cause any trouble to the Catholics for that cause) as that he was assailed by the hand of robbing brigands, despoiled and slain; and is called Martyr in the same manner, in which of old all who having died by a violent death are worshipped as Saints.

[3] who returning thence is beheaded by the impious, The Life distributed into Lessons, just as it was anciently read in the monastery of S. Gerontius, found by us at Rome among the Mss. of the Vallicellan library, has thus concerning his death: Coming into the county of Luceoli, since he was received by many faithful, having suffered snares from the unbelieving, he took to flight: and when fleeing, he had come to the villa which is called Summum, there he almost succumbed to death. For the infidels surrounding him on every side, hurling darts upon him, could not transfix him. Moreover one bolder than the rest, taking a stake from a vineyard threw it behind the fleeing man's back, striving to pierce him: but the oaken stake, falling to the ground with a vain stroke, and fixed with its point alone, after a little by the will of God germinated fronds and leaves, and even to our times has endured not without the admiration of many. But the enemies of truth pursued him as far as Campus-ventosus; and there seizing the holy Pontiff of God Gerontius they beheaded him: and left him unburied in that place for three days: who for the three days that he lay could not be violated, or gnawed by dogs and beasts. Moreover his head, when cast somewhere by the perfidious, and is miraculously preserved for three days: the birds flying above had found it in a certain wood, surrounded it; and as long as it lay there guarded it; until by a light divinely sent it should grow clear to all, of how great merit with God he was who had been slain.

[4] That Eleutherius the Exarch, when he came to Rome, was killed by the soldiers in the fort which is called Luceoli, Anastasius the Librarian writes in the Life of Boniface V: and Rubeus adds that this is in that place, which the inhabitants above the Cantian Bridge call Ricciolum, the name perhaps taken from Luceoli, at the seventh stone above Callium, which also the vestiges of ruins, named even in topographic maps, persuade. The villa called ad Summum in certain other writings, seems to have been near Luceoli: but Campus ventosus, was nearer to Callium, [a chapel erected on the place of the slaying, adorned with Indulgences in the year 1404.] where the gorges of the mountains unfold themselves into a small plain, beside the river Candianus. In that place the piety of the faithful, above the very stone on which the Saint is believed to have been beheaded, raised an oratory, and there is extant in Franciscus Bricchi in the Life of S. Gerontius chapter 41 a Brief, which in the city of S. Angelo of the Pope, otherwise of Callium, in the year 1404 Angelus gave, by divine commiseration of the title of holy Cross in Jerusalem Presbyter Cardinal of the Holy Roman Church of Rieti, in the city of Bologna, of the strong, and district Legate of the Apostolic See; who desiring that the Chapel of S. Gerontius in Campus-ventosus of the diocese of Callium, in its structures and edifices be decently repaired and preserved, as well as supported with books and vestments and other ecclesiastical ornaments necessary for divine worship, and that the faithful the more willingly for the cause of devotion flock to it, and toward the reparation and preservation, as well as the purchase of books and ornaments of this kind, more promptly extend helping hands, the more abundantly from this likewise by the gift of celestial grace they shall have perceived themselves refreshed; trusting in the mercy of almighty God and the authority of His Blessed Apostles Peter and Paul, to all truly penitent and confessed, who on the first day of Easter, and on the feast day of S. Gerontius, and on the day of S. John the Baptist, and on the day of the Assumption of the B. Mary virgin, from first until second Vespers, shall yearly devoutly visit the said chapel, and toward the reparation or preservation of the same shall extend helping hands, on any day in the aforesaid solemnities, mercifully relaxes in the Lord one hundred days of the penances enjoined on them.

[5] in the same restored is preserved the salutary rock The same Chapel, says the aforepraised Franciscus Bricchi, in our days by the pious faithful was restored and adorned, this title being sculptured above the door, The place of the Martyrdom of S. Gerontius. There under the altar is a great stone, which before, as it now is, it was closed up, was devoutly scraped by pilgrims, as once sprinkled with sacred blood; and that dust they believed to avail against pains of the head and teeth and other human infirmities, which many of the citizens testify they have experienced. But when in the year 1620 the See of Callium was held by the most Illustrious and most Reverend Philip Bili of Gubbio, and there several times the sacrifice of Mass had begun to be offered; the pious devotion of the faithful also merited there manifold graces, as several votive tablets and votive offerings openly make clear. But especially in the year 1621, and in 1621 several profess themselves freed from the plague. when the city and diocese of Callium was burdened with contagious and pestiferous fevers, by which those touched expired within a few days, no aid availing for medicine. Then some of them, remembering that chapel, bound themselves by a vow to visit it if they should recover: and suddenly relieved and quickly restored to entire health they fulfilled the vow: among whom were the Canon Franciscus Maria Bricchi, the Doctor Ludovicus Bricchi, two women by name Portia of the same family, and I myself who write these things from the same vow; and we each hung up our tablets, having confessed ourselves freed from the evident peril of imminent death by the merits of the holy Martyr. Thus he in the year 1638, abundantly discharging himself of his vow,

when he published in Italian the Life which I have mentioned of S. Gerontius, extended through forty-seven chapters, the argument being taken from those virtues which it is fitting to praise in any holy Bishop, which furnishes a small material of history. The same one more succinctly and more solidly in the year 1641 published the first part of the Annals of Callium, which he ends in the year 1289, whether he added also a second to it, has hitherto been unknown to us.

[6] The things which pertain to the burial and cult of the Saint, the aforesaid Lessons thus prosecute: The whole wood indeed shone with a clarifying light, over the body with the head illumined with celestial light and penetrating each hidden thing manifested to all the merits of B. Gerontius. To which miracle many gathered, and the matter being known took the head thence, and carrying it away joined it to the body with the greatest veneration. The faithful of God therefore being gathered, a salutary and convenient counsel was found, that he ought to be buried between two rivers: and between two rivers, namely the Buranus and the Busus, after the manner solemnly dedicated and the obsequies performed, several and congruent, they placed his holy body: and from thence as the years glided by the offering of the faithful placed a basilica over his holy members, a church is constructed. and the powerful having venerated him increased the place with offerings and gifts, and perfected him to be glorified with things and cause the Lord granting. In which place his benefits abound, and what and how great he was with God the signs proclaim, the faithful protest, while with virtues and benefits they protest his merits. Thus far the Lessons, no mention yet being made of the monastery or the monks: which afterward is delivered to the monks. whom therefore I judge to have been first introduced there in the XI century, not long before the times of Pope Nicholas II, who is said to have so received them into protection, that before him no other is named to whom the monks commended themselves, after the manner otherwise most usual in those centuries. So Pope Clement III in the year 1188 receiving the monastery of S. Peter of Massa-Mons-Neronis in the same diocese of Callium, says he does this after the manner of his predecessors Benedict and Benedict, and John Roman Pontiffs, and by saying this hints to us that its beginning is to be referred to the X century, in which Benedict VI and VII sat; then John XVI, whom I here esteem to be indicated.

[7] The Legend written after the year 900, But whoever was the author of those Lessons, Cleric or Monk, does not seem to have written before the X century, in which the old name of Ficoclae being abolished, the name of Cervia or Cerbia prevailed, more recent and vulgar: in whose etymology the author playing, says that as if it had been called before Acerbia, from the miserable condition of the marshy site, by the help of S. Gerontius it was called as it were Acervia, the interpretation being changed, because by him it had been heaped up (acervata) with a plenitude of goods. These things savor altogether of a barbarous age, such as immediately preceded the thousandth year. But nothing very ancient, from mere tradition, or near to the age of the Saint himself, did the author have, which he might follow: for thus he prefaces: There is to us a discourse concerning the most blessed Gerontius, Prelate of the city of Ficoda… whose origin and birth, we have not for certain ascertained; and how he was admitted to the Episcopal See, we have not yet proved; and under what Emperors he lived, or what Apostolic one was sitting at Rome, and the things which we are about to say he did, we have not yet heard.

[8] Whence then has he the things which he writes after so many centuries? Surely from popular tradition: which indeed in those things which pertain to death, burial and the beginning of cult and have already been related above, since almost all things were done at Callium or near Callium, have a sufficiently great verisimilitude: but in the former things, in which is contained the cause and reason of the Roman journey, and which ought to have been sought from Ficocla or Cervia, all things are so dissonant from the truth, that I judge it impious to commemorate them here. and in part fabulous. The Saint had perhaps been accused before some Roman Pontiff, the occasion of calumny being taken from this that for domestic service he had two nieces with him, thinking that his decrepit age would by no means be liable to whisperings of this kind: but the things which besides are added, and excused by the example of David and the Shunammite, I do not see how they could fall into sound senses, so that those narrating them did not see, how much there is between a King and a Bishop. But there is added a cover worthy of the pot, while Gerontius is said to have driven before him to Rome the meeting flocks of wild geese and hinds, miraculously obeying, lest he should appear before the Pontiff without a gift: and in turn to have received from him a church, dedicated to the honor of S. John the Apostle in the place which is called ad Ficodenus, to be held by his own right, with the Privilege, that the Pontiff of Ficoda second from the Pope should sit beside him in the Synodal assembly, and that the Pope alone should rise to him when he came to the royal city, namely Rome: and other things scarcely worthy to be noted.

[9] These things therefore we dismiss all, which Baronius in his notes on the Roman Martyrology said needed to be expurgated by the exact censure of the learned, for although the Hymn of the ecclesiastical Office, which can be read in Ferrarius in the Catalogue of the Saints of Italy, exhibits them much softened; yet it appears that the argument was taken from the Legend which I have mentioned. Wherefore the moderation and prudence of Ascanius Libertanus Bishop of Callium and his Canons greatly pleases me, The proper Lesson at Matins: who offered to the sacred Congregation of Rites to be approved for the first Lesson at the second Nocturn, what follows: Gerontius Bishop of Ficocla, most vigilant in the office of his duty, applied himself wholly to this that by word and example he should profit the Church committed to him. He was assiduous in prayer: he afflicted the flesh with fasting. He wrought many miracles, by which God made his sanctity attested. He is thought to have been present at and subscribed to the fourth Synod held at Rome under Pope Symmachus. But while he was returning to the Church, of which he bore the care, by the impious… on the Flaminian way in the place which is called Campus ventosus being beheaded he received the palm of Martyrdom. His body, which had lain unburied for three days, was honorably buried by pious men.

[10] where the occasion of the martyrdom assigned is hardly proved. These things were rightly and deservedly approved, the Cardinal Baronius relating, in the year 1604 on the XI day of December, and together with the rest of the office through the whole Octave, taken from the common of a Martyr Pontiff, printed at Rome. Yet it would perhaps have been more advisable, to say nothing of the authors of the slaying, than by conjecture to add that they were, where… I have marked, of the faction, as is believed, of the schismatics, by which S. Symmachus Pope was wearied. For I know not on what foundation this is believed. For that faction, which had ordained Laurence on the same day on which Symmachus was ordained, acquiesced at the sentence of King Theodoric: and a Synod being gathered, at which Gerontius was present, Laurence being constituted Bishop in the city of Nocera by the regard of mercy, as Anastasius writes, departed content. But that after four years the schism was renewed, Laurence being secretly recalled into the city, and certain slayings done at Rome; it does not appear how either it pertains to Gerontius, or is supposed to have prevailed outside the city, at so long an interval from it, as Rome is distant from Callium, near which Gerontius was slain. Let those therefore to whom this pertains consider, whether it be better to be altogether silent concerning the cause of the martyrdom, than to propose one so uncertain and little probable, even if this be done by way of conjecture.

CHAPTER II.

On the monastery and Relics of S. Gerontius.

[11] The site of the old monastery: But I return to the monastery of S. Gerontius between the rivers Buxus and Buranus; for which names Boarus today seems to be said and Candianus: for between these was situated that mountain, in which the old Callium was, and between the same is situated the plain of S. Angelo, to which in the year 1289 the city was translated and called S. Angelo of the Pope, by a new and little durable name, because the old appellation of Callium could never be deleted from the mouth of the common people, and alone today perseveres. From that monastery that part of old Callium, in which the citadel once was, was called the mountain of S. Gerontius: as is clear from the Brief of Boniface VIII, beside which once was also a citadel: who the seditions and scandals of past time, the perils of persons and losses of things, and very many warlike tempests, which the city of Callium, on account of the divisions and contentions of parties, not only for itself but also for the whole surrounding region often brought forth… because he had learned that the citadel of that city, which is on the mountain of S. Gerontius, would be for a great part the tinder of novelties of this kind, for the reason that that part which can have the citadel itself, trusts that it can long defend and hold the whole city… therefore he commands the Podestà, Prior, Council and Commune of Gubbio, that they receive the citadel itself, and at the common expenses of that city (moderate however…) cause it to be more diligently guarded, until he should determine to ordain something else concerning it. Thus the aforesaid brief in Franciscus Bricchi chapter 42, given in the III year of the Pontificate, of Christ 1296: whence it appears, that, although the walls and houses of the city were utterly demolished, as Pope Nicholas IV had granted to be done, yet that citadel was not destroyed: for the same Nicholas had commanded, that the fortifications and all places of the aforesaid city, of which suspicion could be had, lest through them or on occasion of them any disturbance could arise, by John Colonna, Rector of the March of Ancona, to whom the execution was committed, with all diligence and solicitude be guarded.

[12] But as Nicholas had decreed concerning the fortifications; so he willed the translation of the city to be made, but it itself desolate and its goods the churches, monasteries and other pious places, constituted in the former place, being reserved in their state at present. But the citizens being translated elsewhere, it was difficult for the clergy and monks to be retained in the pristine place, so that they themselves also did not migrate little by little or be extinguished. So it came about that, the monks being dispersed, the monastery of S. Gerontius was united to the Episcopal table of Callium, by Lord Pope Nicholas V, who began to sit in the year 1447, and its goods by common lot applied to the Bishopric itself and the Canonry of Callium, yielded to the Bishop and Chapter, and afterward by the aforesaid Lord Pope singularly distributed between the Bishopric and the Canonry; as is clear by the letters and leaden bulls of the same Lord Pope, made concerning all these things. But the aforesaid monastery was where afterward, with sufficiently bad counsel, Duke Frederick once ordered a citadel, threatening the city of Callium, to be built, first destroying the monastery. Thus D. Thomas Albici Bishop of Callium, in his registers of the year 1514 in Bricchi: who however adds, that he had read certain memoirs, by which it is asserted, that until this our century the place of the high altar was preserved, upon a certain little cell built up, within which were certain stone chests, with many bones, which were not doubted to be of some Saint or Blessed: but that it had been called the chapel of S. Dominic, and that to it the citizens were wont by ancient usage to go out on every Sunday through October, and only the tomb probably of S. Gerontius remained, and that there were obtained then indulgences, but of what kind or how great

is not known. To this Chapel also ascent was made yearly on the third day of the Rogations, and thence the weekly Canon blessed the fields and the surrounding plain; as from a more eminent place of those gardens, which the Capuchin Fathers now hold, and in the year 1600, Ascanius Libertanus holding the Bishopric, enclosed with a wall: and so the ancient custom had an end.

[13] to which afterward a new church of the Capuchins was dedicated: But the veneration did not on that account cease on the very mount of S. Gerontius: for he who held the See of Callium before Ascanius, Paulus Marius from the year 1567, asked to dedicate a new church to the aforesaid Capuchin Fathers, dedicated it in honor of S. Gerontius the Patron of Callium, thinking then nothing less than that there had been a monastery of the same in that place. Wherefore afterward understanding this, he held it for a miracle. But by what occasion he understood it, and how the most beautiful occasion of finding the very body of S. Gerontius was neglected, it is helpful to learn from the letters of Leonardus Iacopinus a citizen of Callium, given at Rome the I of February, in the very year that Paulus Marius died, 1591. Being asked, says he, concerning that little chapel, whether it be modern or ancient; I answer, that it is ancient, and a relic of a greater thing, that is of a church. But I altogether hold for certain, that above that little chapel and tomb, which is seen today, there was an altar for the sacrifice of the Mass, if not the chief of the whole church, yet another constructed under the chief in a crypt, such as in the church of Holy Cross of Avellana is to be seen and to several Romans, where the bodies of the saints placed beneath are seen in tombs, the bones with which it was filled being confused by these open through certain little windows, for the convenience of fitting a lamp to be fostered under them. But the tomb of S. Gerontius had a square little window, through which one could with difficulty introduce his head: and even to the lip of the little door it was full of bones: which, after that little window was amplified into a greater space, were all taken out, and partly placed in the upper stone chest, partly placed elsewhere. I judge moreover that the larger stone, which lies above the little chapel, afforded the use of an altar, although it be somewhat smaller in form than the present custom requires, nor will those dissent who have seen many ancient altars.

[14] when they thought to remove that tomb, The Capuchin Fathers had indeed asked, that since the popular access to the place hindered their liberty, they might wholly abolish it: but when the Bishop had assented, and added to those departing, See that those stones and bones be preserved in a sacred place; I came upon them, and the matter being understood admonished, that it seemed by no means to be done what he said had been granted by him to those Fathers, setting forth whatever I knew; and being about to exhibit that very thing written, the Bishop so commanding, I straightway brought from home a book, in which I had noted many similar things, and before the Fathers themselves recited from it. The Bishop persuaded by this reasoning withdrew the faculty already given, and asked the Fathers whether they had ever opened the stone chest, which was in the aforesaid little Chapel. They affirming, and adding that in it they had found certain bones, again it was asked of them, whether they had left all things as they had found them. But they confessed, that they had filled the whole tomb with the bones found there, as much as it could hold: but the rest they had buried about the little chapel itself. These things being so dismissed I remained alone with the Bishop, and we much consulted with him by what means perhaps the bones of S. Gerontius himself could be recognized, and discerned from the rest: nor was it easy to expedite anything certain. For although by some reason I believe them to be in that upper chest which we have mentioned: yet that remained doubtful to us, because there beneath is another chest, never yet opened: in which perhaps they might be understood by a more certain indication to be contained, if ever that should be opened.

[15] and translated to the new church there now lie hidden. Thus far Iacopinus, whose counsel concerning the opening of the other chest whether it was committed to execution, Bricchius does not seem to have ascertained: he only asserts, that the aforesaid bones were translated to the new church, and there buried, nor could he, however much diligence employed, know in what part they lie hidden. So through the inconsiderate haste of those good Fathers, consulting only their own conveniences, the hope is snatched from the citizens of Callium of someday raising the relics of their holy Patron to public veneration, unless God reveal them by a miracle. And the more is to be made of this that at Assisi in the Convent of S. Francis (where one cloister has its name from S. Gerontius, and his image is seen painted) this inscription is read: Here within lies the arm of B. Gerontius Bishop and Martyr, The arm in the cloister of the convent of Assisi. in sign of the consecration of this sacred convent. Gregory IX had duly laid the first stone of the edifice in the year 1230: who since he prolonged his life until the year 41 of that century, could by himself or another deputed by him have consecrated the finished fabric, and with several other Relics then enclosed the arm itself there, uncertain when or by what reckoning it was brought from Callium. That it is reckoned to have been brought thence however, an old Diurnal of the divine Office proves, preserved in the convent of Assisi, where there is prescribed on the ninth of May, the name in the Roman Martyrology. of B. Gerontius Bishop and Martyr a double with Octave. And so on such a day the people of Callium worship their Patron, the people of Cervia their Bishop, the towns near Callium their Advocate from immemorial time: whence also Baronius ascribed the same to the Roman Martyrology in these words, At Callium on the Flaminian way the passion of S. Gerontius Bishop of Ficoda (for so he had read in the Acts sent to him) and in his Annotations indicated various Gerontii, who are worshipped elsewhere on other days.

[16] In the Breviary of the diocese of Ratzeburg in lower Saxony, printed in the year 1505, there is prescribed on this IX of May, cult in the church of Ratzeburg. the veneration of S. Gerontius Bishop and Martyr under the rite of three Lessons, and this proper Prayer concerning him is recited. O God who makest us glad by the yearly solemnity of B. Gerontius Thy Martyr and Pontiff; grant kindly, that we may merit by Thy bounty to attain the gladness of his society, whose triumph we venerate today. And hence it becomes probable that a relic of the same Saint once came to that Church: which Church, restored in the XI century, was administered successively by the Premonstratensian Order for 350 years, as we said at the Life of B. Evermodus Bishop on the XVII of February.

ON B. FORTIS HERMIT

AT HOLY CROSS OF FONS AVELLANUS IN ITALY.

THE YEAR 1040.

Fortis, hermit of Holy Cross of mount Avellanus, in Umbria (S.)

BY THE AUTHOR G. H.

Ludovicus Iacobillus, in tome 3 of the Lives of the Saints of Umbria, subjoins a Catalogue concerning the more notable Relics of the Saints, which are preserved in the same Umbria, and on page 4 hands down that in the Cathedral Church of the city of Gubbio rest the sacred bodies of SS. Marianus the Lector and James the Deacon, Martyrs, to whom the said church is dedicated: The body at Gubbio likewise of SS. Fructuosus and Rudolph, and of BB. Theobaldus and Villanus, Bishops of the same See; and the body of B. Fortis Gabriellus, monk of Holy Cross of Fons Avellanus. Of these the last B. Fortis is mentioned by the same Iacobillus in tome 1 on this IX of May, The Acts from Iacobillus. where he sets forth his deeds: which again in tome 3, where he treats of the Saints and Blessed of the monastery of Avellanus on page 331, he describes somewhat more distinctly, though more briefly: whence we have collected the following.

[2] Blessed Fortis, born of the noble Gabriella family, and by his parents, Piously educated, true lovers of Christian piety, educated and instructed in holy discipline; in his very youth was given to the mortification of the flesh, the holy meditation of celestial things, and the desire of the solitary life. he becomes a hermit in the Apennines; Therefore the city of Gubbio being left with his kinsmen he departed into the desert of a high mountain, situated in the Apennines near the township of Scheggia, at the confines of Umbria and Picenum or the March of Ancona, near the ancient Flaminian way, distant from the city of Gubbio eight miles: in which place several Hermits were exercised in the solitary life and the sincere service of God: and there is seen a small church or chapel, erected after the death of B. Fortis to his honor, still called S. Fortis. In this desert therefore he chose for himself some cave far from the popular tumult, and occupied himself in taming the flesh with various penances, and fostering the spirit with assiduous and fervent prayers: and amid winter colds and summer heats, as a strong athlete of Christ, he warred down the infernal enemy. His food was herbs and other ruder foods, his drink water, his bed the bare earth, then a monk of Fons Avellanus, his clothing rude cloths of a chestnut or tawny and variegated color. Afterward kindled with the desire of living under obedience, and instructed by the sanctity of B. Lodolphus founder of the Congregation of Avellanus, and of his monks; he betook himself to the said monastery, and from Guido of Arezzo then Prior there received the holy habit about the thirtieth year above the thousandth: and in that society of most holy monks, to whom afterward the mentioned B. Lodolphus, he dies in the year 1040, having left the Bishopric of Gubbio, had returned, he lived with great reputation of sanctity, and at length died on the ninth day of May of the year one thousand and fortieth. Then his kinsmen, on account of the singular affection and devotion which they bore toward him, the consent of B. Lodolphus and the monks being obtained, took care that his body be carried to Gubbio: he is buried in the Cathedral edifice. which in the Cathedral Church was deposited in a certain chapel at the end of the said church, to which by various steps a stone stair was ascended. But afterward his sacred body was translated to another chapel, situated in the middle of the said Cathedral, where hitherto it is honored with this ancient inscription.

D. O. M.

To the divine Fortis the Hermit, notable for whiteness of soul, the greatest constancy, and Christian piety. In the year from Christ's birth 1040 he migrated to the fatherland of heaven.

[3] This same inscription Philippus Ferrarius edited on the VII day of May, on which he related him after B. Villanius Bishop of Gubbio. His image hung in the monastery of Avellanus is seen with such a subscription: B. Fortis Gabriellius of Gubbio, monk and hermit of Avellanus, died on the ... of May of the year 1040. Gabriel Bucelinus in the Benedictine Menology on this IX of May honors him with this eulogy: The eulogy of Bucelinus. At Gubbio in Italy the birthday of B. Fortis monk and hermit. He, born of noble lineage at Gubbio, of the illustrious Gabriellia family, having professed as a monk in the monastery of Fons Avellanus, had S. Lodolphus Abbot, a most perfect master of sanctity: whose examples strenuously imitating, he lived a very rigid life, which he closed with a most happy end in the year 1040 on this day: whose body translated into the Cathedral temple, is there worshipped in a notable chapel: through whose intercession the Deity has bestowed many graces on the people of Gubbio. Concerning the desert of Holy Cross of Fons Avellanus, nay also the city of Gubbio we treated at length on the XXIII of February at the Life of B. Peter Damian §1. Concerning its founder B. Lodolphus most fully treats

Iacobillus in tome 3 from page 323 to 331. And because he was sprung from the most noble Pamphilia family, this he illustrates excellently.