Restituta

ON SAINT RESTITUTA

VIRGIN AND MARTYR OF AFRICA,

FIRST BURIED IN THE ISLAND OF AENARIA, THEN TRANSLATED TO NAPLES.

UNDER DIOCLETIAN

Restituta, Virgin and Martyr of Africa, deposited at Naples (S.)

BY THE AUTHOR G. H.

[1] Three places especially are reckoned celebrated, by habitation, burial, and translation of Relics of S. Restituta Virgin and Martyr. The first is the Province of Africa, and in it the place Ponizarius, where born she professed the faith of Christ, under the judgment of the Primarius, or Advocate, of that Province, namely Proconsular: for within this to be sought the foresaid place prove the Acts, while for bearing the sentence of death they make the said Primarius have recourse to Carthage, head of the Province, to its Prefect Ecclesius. in the Proconsular Prov. of Africa having suffered, There was in the same Province an Episcopal city Thinnissa, why not also some Ponnissa or Poniza, whence the place's name? and this perhaps not far from Carthage was. It had a most celebrated Bishop and likewise Martyr S. Cyprian: but that S. Restituta was a disciple of his I would by no means believe, although that David Romæus has said, and following him Paulus Regius, Ferrarius, and others: who therefore wish her with S. Cyprian, under Valerian the Emperor, to have been crowned with martyrdom: when the Acts to be given below expressly designate Diocletian the Emperor, and the time of S. Caius Pope of Rome. At Carthage however was a basilica dedicated to this Martyr, Baronius seems to assert, in his observations on this XVII May, while he affirms, that not only at Naples … but also at Carthage in Africa, where she suffered S. Restituta was celebrated: For, he says, by her name is reckoned that basilica, of Restituta called, in which several Councils are held to have been celebrated. But Baronius himself, in the Annals afterwards published for the year 397 num. 44, retracting that earlier opinion of his, judges that Basilica rather was called Restituta, because possessed long by the Donatists it had been restored to the Catholics. But again, that it was ever possessed by the Donatists denies Antonius Caracciolus in the sacred Monuments of the Neapolitan Church chapter 15 sec. 3, whom consult: and so whether S. Restituta had any cult at Carthage, uncertain to us is left.

[2] The second place, celebrated by the burial of S. Restituta, is the island of Aenaria, now called Ischia. To this island the body of S. Restituta by divine bidding was by ship brought: buried in the island of Aenaria in the place which is called Ad-ripas and there by the matron Lucina buried, in the place which is called Eraclius or Eradius: where then on the shore of the island a temple of S. Restituta, which even now is extant, was constructed. That island had a Sedem Episcopal in the eleventh century of Christ erected, and Ferdinand Ughellus about to treat of the Bishops of this See, among other things thus prefaces: They affirm themselves to have two bodies of Saints, of S. Restituta and of Oliva or Olivata. But about Restituta's body learnedly writes Antonius Caracciolus in the sacred Monuments of the Neapolitan Church, whether the body of her is at Naples now, or truly in this Aenarian island. He concludes moreover the said Author sect. 5, probable to be, that some little bones of B. Restituta there are had.

[3] The third place therefore, by most solemn cult of S. Restituta most celebrated, is Naples, by the ancients and below in the Acts called Parthenope. David Romæus in the Life of S. Restituta, at Naples she has a church from Constantine: built together with the Lives of the seven Custodian and Presiding Saints of the city of Naples, in the year MDLXXI printed thus writes: Constantine, surnamed the Great, reigning at Rome, about to rebuild Byzantium, setting out for Greece, at Naples hearing many new and unusual things, which daily at the sepulcher of S. Restituta were happening; that her body more holily and more religiously might be venerated, to Naples to be translated he took care, and built a temple to her, which our elders called Episcopium and Archbishopric. Furthermore, that the greater part of the sacred pledges of B. Restituta at Naples in her Church now to be, especially, as says the now praised Caracciolus, persuades the basilica in the most ancient temple, there under the altar her Relics, which obtains the name of S. Restituta, By Constantine the Great most religiously built … The sacred remains therefore of Blessed Restituta the Neapolitans now possess, says he pursuing his discourse, under the altar of her church formerly hidden: as besides the Office of B. Restituta, also eyewitnesses affirm. For when in the last years of the previous century, with Alphonso Gesualdo Cardinal moderating the Neapolitan Church, the chief altar of the temple of S. Restituta, which was contiguous to the wall of the apse, that more this side it might be brought, having been moved from its place; was found beneath deep dug into the earth a marble little coffer, placed upon a marble little column, almost full of bones and ashes: before the year 1610 found, in which also some phials of sacred gore, which, on account of the length of time and the situation of the place, into red dust had now passed. By all however, however many were there present, in judgment, it was thought, that little coffer that marble, both because under the high altar of the temple of Restituta it was found; both also, because the gore preserved in the ampulla indicated martyrdom, the sacred pledges of the blessed Virgin and Martyr Restituta to be contained. Although moreover, with the marks corroded by age, that stone, once lettered, can testify to us nothing about that thing now; there are however in the old Office of S. Restituta some rhythmic little verses, which her sacred body to lie at Naples not obscurely signify. Behold they are these.

The boat passes by divine miracle, With no leader or rudder, Providing passage to the sacred little body, That it may rest in a little coffer foreseen. Now the treasure of Lucina is believed, Whose hand worthily lays it away: Hence to us to be venerated is handed, On which festive this day is held.

Volaterranus, in book 6 of Geography treating of Campania, among the Sacred Bodies, which at Naples he writes to be, numbers the body of S. Restituta Virgin and Martyr, to whom is dedicated a Basilica. The same assert Ughellus, in the Preface to the Neapolitan Archbishops; Caesar Engenius Caracciolus, in Sacred Naples pag. 15; Baronius, in Notes on this XVII May, and elsewhere others. That hairs of B. Restituta are several in the Church of Mount Virgin, writes Costus in the History of that monastery, in the Indiculus of Relics. She used also formerly to be invoked in the most ancient Litanies of the Beneventan Church. There treat of her the old Calendars of the Neapolitan Church, and the Patrician Martyrology in the same Antonius Caracciolus.

[4] Octavius Cajetanus in the Sicilian Martyrology, says, At Palermo, in the convent of the Virgins of S. Clare, a celebrity of the Image of S. Restituta, on account of a wonderful miracle by S. Restituta performed, and by the same Cajetanus, in tome 2 on the Lives of the Sicilian Saints, A leper in Sicily Healed. in these words narrated. In the year of Christ the Lord MCCCLXXXII, at Palermo a certain leprous man was, by name Nicholas Citharista: whom the Magistrates of the city to the church of S. John, which is the public hospital of lepers of the city of Palermo, not far from the city, had decided to send away. When this Nicholas heard, to invoke D. Restituta with tears he began, that from that disease she would make him whole. To whom B. Restituta by night appearing, Nicholas, said, do not grieve: arise, go to the Archbishop and Canons, and in my name report to them, that my image, which in the high church is under the altar of S. Paul, into the convent of D. Clare, with what honor is fitting, they should bring. Here Nicholas to B. Restituta, What sign to the Archbishop and Canons shall I give, that this is commanded by you? This, she added, shall you give, that yesterday, by the Magistrates was deliberated about you, that to the church of S. John of the lepers they should send you away; not however shall this be done: indeed now whole from leprosy you have been made. Nicholas arises, and sees himself perfectly cured, and from the troublesome and deformed evil snatched, just as if his body had never been deformed by it. Therefore at high morning, to the Archbishop and Magistrates he announces the orders from D. Restituta: as a witness he shows himself, and in faith of the miracle shows himself whole. By which miracle moved the Archbishop and the city's Magistrates, the image of S. Restituta, taken from the high church, with solemn procession to the monastery of B. Clare they translated: in which the anniversary of this miracle, and the memory of D. Restituta, on XVI Kal. of June is celebrated.

[5] We give the Acts of S. Restituta, transmitted to us at Naples by Antonius Beatillus Priest of the Society of Jesus, and from the collection of the praised Antonius Caracciolus at Naples copied, which were prenoted as drawn from MS. codices Massarellensis and Taurena. The same moreover Caracciolus to the Life of S. Restituta cites very many lines from those copied, Acts from MSS. and asserts that they by him to three MS. codices were collated. They are gravely enough, nor inelegantly written; yet so that it appears, that those long disputations between the Martyr and the Judge, and that those prayers which she to God is said to have poured forth, by the rhetorical genius of the author were adorned, such as on such an occasion and time he believed to be fitting. Would however that with similar liberty were not explained the kinds of tortures applied to the Saint, and many other circumstances! We whole, as we have received, so we report: and we add a clear compendium of the same, with the very words almost preserved, to be extant in the Lessons of the proper Office, at Naples printed in the year MD, of which also we found an apograph at Rome in the Vallicellan Library.

ACTS

Drawn by Caracciolus from a double Ms.

Restituta, Virgin and Martyr of Africa, deposited at Naples (S.)

BHL Number: 7190

FROM MSS.

CHAPTER I.

Profession of faith before the Judge and learned disputation.

[1] When the Caesar of the Roman Empire, by name Carus, was governing the reins, and was as victor surpassing the nations of the Persians; in the heights of pride elated, while upon the river Tigris he was placing camp, by divine judgment struck by lightning, ^a he perished. His therefore sons Numerian and Carinus, succeeding in the Kingdom, and following the wicked father's footsteps, divine also they themselves experienced vengeance. For Carinus, defeated in battle, near ^b Argium is killed: Numerian moreover, struck with pain of eyes, while in a litter he was being carried, by Aper his father-in-law ^c was killed. But Diocletian Caesar, when he had succeeded in the Kingdom, With Diocletian persecuting the Christians, immediately killed the foresaid Aper, swearing, that without his crime Numerian was struck. He therefore Diocletian, while he still was reigning, and his tyranny to high places to lift up was desiring, against Christ's

Church beginning, through all the provinces subject to his dominion, he was eager to designate Judges and Prefects, ordering cruelly, that wherever Christ's worshippers they might be able to find, with fire, sword, hunger, and the rest of the kinds of punishments mangling they should slaughter, unless Christ more swiftly they should deny, and to the simulacra of demons should be eager to bend their necks.

[2] At that time, in which these things were being done, and the Roman Church ^d Caius the Pontiff and Martyr of God was best governing, there was a certain Virgin in the province of Africa, in the place which is called Ponizarius, S. Restituta in Africa, of noble birth sprung and in the studies of sacred Scripture excellently instructed, by name Restituta. ^e She therefore when through God's grace the Christian religion she had learned, by the sacrament of holy baptism reborn, and clothed with the habit of holy religion, a virgin in body and in mind, day and night in the commandments of the Lord she remained. Therefore while the Primarius of that province, by name ^f Proclinus, that by the order of the foresaid Caesar Diocletian inquiring was passing, and the Christian name utterly to destroy was eager; because according to Scripture neither a city upon a mountain, nor a lamp upon a candlestick can be hid by fame; the holiness of the foresaid Virgin of Christ indicating, he ordered her to be presented to his sights. While this handmaid of Christ had recognized this, mindful of human fragility, nor forgetful of Satan's craftiness, to the accustomed prayer's arms fleeing, by Proclinus the Judge this prayer she poured forth to the Lord: Thou hast created me Lord, thou hast founded me in holy religion; thou hast deigned to illuminate the whole world blinded by diabolical fraud through the blood of thy Son: and now, Lord, because still his craftiness through the wicked satellites does not cease to rage; thou Almighty, without whose nod and holy judgment to perpetrate nothing prevails, those redeemed by the blood of thy Son suffer not to perish. Therefore, Most clement, do not abandon me: but send thy holy Angel from the heavens, who may guard, protect, and defend me; lest at any time he seize like a lion my soul, when there is no one who may redeem nor who may save. Make me therefore, Lord, manfully to consummate, that which with thee aiding hitherto I have been able to preserve.

[3] And when she had been led before the sight of the foresaid Judge, in these words he began to address her. The divine power of the Roman Empire, by the divinity of the Sacred Gods compelled, interrogated, the whole world stained with squalors, of a certain wickedest sect of a certain Crucified one to cleanse and clarify sagaciously have been eager: in so far as by all that worship may be adored, and those most sacred divinities celebrated, which the great Empire and all its Magnates adore. For on this account they have been eager to ordain me here, that whoever willingly shall wish to fulfill, to glory be raised; whoever refuses, with the most cruel punishments, of glory and life be deprived. You however, before all order of speech, if in this which we desire you are founded, profess; if otherwise, know, whatever shall be lacking, I shall take care to fulfill. Say therefore, what is your name, or what God you adore. The blessed virgin answered: My name is Restituta; that true God I rationally adore, she professes one God. who made heaven, and earth, the sea, and all things, which in them to be are proved; if there is another God like him, make known and hand over, that I may be able to know, and may adore. To whom the Judge: Every creature, which is governed by spirit, is called animal: but that from the other animals man may have a distinction, he is called indeed an animal, but also rational and intelligible. These things therefore we have said, that if of reason capable and intelligible you are, quickly to a perfect end according to your sayings we may come. I persuade therefore and admonish, that if me from the wrath of vexation, and you from the danger of death to snatch you wish; not through tortuous and devious ways advance, but through straight and accessible, and to the single questions rationally to respond be eager. Therefore answer to these, What for you from this is fitting? To whom the Virgin of the Lord gives such a reply, The prudence of your wit in this, that you have rightly proposed, and that man from the other animals you have separated, we praise indeed and approve: and in this excellently my vows agree, since better is it from a wise man to be corrected, than by the flatteries of fools to be deceived. And because of reason capable and intelligible I profess myself to be, I supplicate and beseech, that by that reason with me you would contend, by which me a beast to make you do not desire. If of patience the Judge and of long-suffering you are proved to be, and not yourself indiscriminately into the wrath of vexation in beastlike manner you arrange to precipitate; if patience you love, if long-suffering you embrace, without which truthfully no one can judge (For wrath impedes a Judge, that he cannot discern the truth) and me unprepared not do you find for performing humbly all things, which by just reason you arrange: which to your wisdom from this is pleasing to fulfill, arrange. Perceiving therefore he the holy Virgin's sagacity, made happy, believed himself by his cunning's craftiness wholly to have her ensnared, and so to her with honied speech pestilential things to offer he began: To rejoice you must wonderfully and to exult, since to our questions humbly and sagaciously to respond you have begun. The indication of your mind already we know, without judgment of discretion nothing harsh do we impose on you, the worship of the Gods we investigate. This therefore being justly finished, not against you, which is wicked, do we inflict; but according to our advantage, and joys you most excellently we glorify; only that which you have begun, humbly perfect. And the Saint to these: Already above I promised willingly to fulfill all things, which by just reason you arrange. And the Judge: And we therefore have rejoiced, and with calm mind patiently we have heard, and you to higher things we exhort. But that we may not longer prolong you; that God to us more clearly explain, whom above you proposed to have made heaven and earth, the sea and all things which are in them. To whom the Saint: Both I have said, and I say, and to adore I do not cease: since neither another similar to him is. You however demonstrate, if there is another besides him.

[4] And the Judge: If in this to remain you promise, I trust both in the power and divinity of him, since he is altogether my God, whom you assert yourself to adore. For who is so all-powerful in heaven and on earth, for which the Jove objected to her she spurns as the maker of heaven and earth our great Jupiter? And therefore he is called Jupiter, as if Helping father; for he himself the whole world cherishes and protects. If this God you worship, profess: if him you have professed, already nothing else remains, except the concord of peace, except love of charity, and that among the friends of the Emperor gloriously you may be invited: in so far as by your example others willingly to his sayings may concur. Come on, more swiftly gladden the hearts of us, and profess what to hear we very greatly desire. To these the Virgin of the Lord: When I heard you say, That he himself is your God, who is also mine, of heaven and of earth the maker, my heart exulted in the Lord, and I hoped to gain your soul: but, as I see, has deceived us our hope, when a mortal man, wicked and impious, to the Almighty similar you have made. To whom the Judge: An injury to so great a power hearing, just it would have been, that you alive in sulphurous flames tortured I should kill: but because the sacred law commands, that no one of the Judges should be a participant of wrath, indeed rather the four virtues of the soul more tenaciously should hold; that is prudence, fortitude, temperance, and justice; whatever blaspheming you shall produce, with calm mind we ought to bear; until you convicted, either to the sacred faith or to the most cruel death I deliver. Yet, as you have begun, hasten to explain the name of your religion.

[5] Then the blessed Virgin began to expound a reason, saying: If my God whom I worship, already to your inquiry were not demonstrated, rightly again and again about him to ask me you would be busy: but yet because sweeter it is to my jaws to name him, and Christ Son of God she preaches. and above honey and the comb to my mouth always; let his name in my heart be turned and named; not for your examination, but for my salvation. To know therefore is fitting, that, as I have foresaid, the Almighty God I adore, who made heaven and earth: and that more clearly now to explain I may be able, he himself is, who for the salvation of the human race his own Son our Lord Jesus Christ did not spare, but for us all delivered him; who born of a Virgin the form of a servant taking, so assumed humanity, that he should not lose divinity, and through this perfect God inseparably for eternity should exist. He indeed made obedient unto death, by his death destroyed death; and shaking Tartarus, with his pious gore purged the crimes of the world. Behold you have heard, and have understood. If in him to believe you desire, hasten; approach to him and be illuminated, and your face shall not be ashamed. Replied moreover the Judge: If only one God you had professed, as before, there could be some reason in our credulity, since we no other God except great Jove understand. But after you have named him, whom to have been born of a woman and unto death to have come you are not ashamed to say, already two Gods you assert yourself to worship, one almighty and living, the other dying and by his death the world saving, and in his divinity human flesh as if some metal with another metal soldering. Which, by what reason this can be done, I am ignorant; especially since Roman wisdom this Jesus Christ from the world to eradicate strives, that not only he be not adored, but also not be named. If you have another reason, profess.

[6] Replied the handmaid of Christ, and said: Another profession I have not nor produce. Far be it, that in my mouth should resound vainly the false praise of the said Jove or of other demons. despising the threats of the judge. What therefore, said the Judge, do you arrange to do? Already I have arranged, said the Virgin, what to arrange I ought. About my religion and about my credulity neither contend, nor be wearied. While life is companion to me, while spirit rules these limbs, this from me you shall hear, which you have heard. If this, said the Judge, from you I hear, which I have heard; both you from me that shall experience, which the lofty power of the Empire has decreed: that is, that either Christ, whom you say, you should despise, and Jove adore; or with the most cruel punishments, of joy and life be deprived. And the saint, I rejoice, she said, since no one me of life can deprive, except him who in the heavens dwells and looks upon humble things; who after the body has been destroyed, has power the soul to destroy in Gehenna. And the Judge said: Lest a liar I be found, because I promised recently, with the virtue of patience to deal with you; know, that if you wish to obey my power, I do not depart from a worthy promise; if not, all my patience into the bitterness of gall shall be turned. Replied the handmaid of Christ;

Speaking about you the Prophet has admonished, saying: They have softened their words above oil, and they themselves are darts. Ps. 54, 22 Your craftiness I see, the snares of diabolical fraud I am not ignorant; if a hundred times with me, if a thousand times of such things you should deal, while I live I shall not depart from my innocence, nor from the saving faith of the Lord Jesus Christ: what to you from this is pleasing, be eager to perfect.

ANNOTATIONS.

the Curia of Alexandria: who are established to have functioned in the office of Advocacy or the bar in the forum of the illustrious Magistrates (such as were the Augustal Prefects in the Provinces) and by this reason in Africa here he seems to be named Primarius.

CHAPTER II.

After the first torments and the Prefect consulted by the Judge, a new profession of faith.

[7] Then the Censor of iniquity, kindled with too much fury, ordered her to be stripped, and for a very long time to be beaten. When she was beaten moreover, Long beaten the Saint cried out, and said: Behold now you fulfill the ministry of your soul, why hitherto under the sheep's skin did you wish a wolf to lie hidden? Your savage wounds, are the medicine of my salvation; do what you do; work, what you work: for there shall come a most certain day, when bitterly you shall reap, what now wickedly you sow. Christ's handmaid I have promised to be, and from his way should I refuse to walk? Far be this from me, far from my heart such a thought. Thanks to him I give, who has deigned me such things for his name to suffer. These things perceiving the Judge ordered her bound with chains in a dark prison to be thrust, and all humanity wholly from her to be barred. But what avails human astuteness, is comforted by an Angel? where favors divine benignity? Behold the Angel of the Lord is present, and light shone in the dwelling of the prison, and Christ's handmaid in such words addresses: Rejoice, blessed Virgin; exult, glorious Martyr: behold the Lord has sent me to the consolation of your salvation, that whatever the impious tyrant wickedly inflicted, I should soothe and refresh. For yet a little, and you shall receive the crown of life, and to the choirs of Angels shall be associated. Perceiving therefore the blessed Martyr the brightness of so great a light, and strengthened by the Angelic discourse's consolation, fell on her face, saying; Thanks to thee I render, Jesus Christ, because thou hast deigned to hear the prayer of thy handmaid, as in the beginning of my tribulation I took care to invoke thy magnificence. For behold thou hast sent thy holy Angel, who has comforted me, and has consoled me. I praise, and bless thy name, because thou art God blessed in ages; Seeing therefore Proclinus such constancy in the girl, that before death she was prepared to choose, than the grace of Christ to deny; and providing for the future, lest defeated by her he should be overcome; he suggested from this to the Prefect Eustasius, who at the city of Carthage to perpetrate such a deed in those times seemed to preside, and in this manner to direct an Epistle took care.

[8] To the Prefect Eustasius adorned with the diadem of illustrious lineage of stem, Proclinus the Primarius. The industry of your mind the Roman wisdom recognizing, the Judge having consulted the Prefect in that there was not more outstanding than you, who the public laws studiously about various things might decree; therefore in this Province ordained to ordain you was eager, that the perverse doctrine, which the impious worshippers of Christ have invented about a certain Jesus the Galilean, by which almost the whole world they have stained, with your solicitude wholly to amputate you might be eager; for the reason namely, that to our gods they not only do not bring reverence, but also openly to curse are not ashamed. Therefore I also exceedingly solicitous, have found a certain girl, by name Restituta, by birth and dignity excellent, but so in the foresaid doctrine founded, that neither in prosperous nor in adverse things in any way to bend her am I able, that she should be carried thither and the sacred divinities adore. For this reason I commanded her strongly to be beaten, and bound with iron chains to be thrust into prison, until your prudence on this I might consult: and whatever from her you shall judge, I would fulfill. The serenity therefore of your breast may be eager to arrange these things, and arranged in letters to direct. This receiving the Prefect Eustasius, such took care to render in speech.

[9] With the points received directed by your prudence, Proclinus dearest, that in them we have found, which with ardent mind to find we have desired: from his sentence, namely a rebel to the Imperial sayings, and to the sacred Divinities producing blasphemies, ensnared to be retained in prison: and because about this you have wished to consult our will, that we judge to be fulfilled, which by your pleasure to perpetrate you ought, knowing without doubt that the Imperial censure openly upon this business has been promulgated, and no compassion to have on her. Wherefore I admonish you and exhort, if so with obstinate mind she perseveres, as the sent points protest, with all sluggishness removed, more upon her, than upon spirited men, to keep watch hasten, beseeching, rebuking, threatening bloody punishments, or even inflicting, in so far as in some way to your will you may accommodate her. If otherwise, into the depth of the sea burned with fires to cast her down hasten: namely because if by the female sex we are overcome, with grief and to the weaker Christian-worshippers strength much accrues, and the disgrace of Roman Excellence not mediocrely is inflicted. Therefore proceed skillfully begun things duly to perpetrate.

[10] Having received therefore this faculty Proclinus, on another day to lead out the blessed Martyr from the squalor of the prison ordered, and to be exhibited to his presence. She truly when she was being borne, her whole body fortifying with the sign of the Cross, was saying: again heard, Place, Lord, a guard to my mouth, and grant to me composed speech and pleasing to thee, lest at any time foolish I be found, and be enticed by wicked seductions: for thou admonishing those believing in thee, hast deigned to say; When you shall stand before Kings and Presidents, do not think how or what you may speak: for there shall be given to you in that hour, what you may speak. Mat. 10, 19 These things saying, before the tyrant unterrified she stood. Whom he thus with bland speech began to address: According to the censure of Roman wisdom, which admonishes that no one unjustly should be destroyed nor to anyone inflict without equity trouble, great in you, O girl, I have exhibited patience: for just and worthy it was, that after the blasphemy, which openly to the sacred divinities you inflicted, not this age you alive hitherto should possess, but devouring flame and Tartarus should retain you, and the very Divine power its disgrace worthily should vindicate. neither by threats or blandishments, But therefore to destroy you I did not wish, and up to this time to bring you I took care, that both you in Imperial joys may enjoy, and I may enjoy the benefits of the Gods, which the whole world desires to obtain. Approach therefore, and look, and to the Gods begin to bend the necks. To whom the Virgin of Christ replied: You do not remember, O Judge, what to you formerly about such things I have said. But the Judge: Considered things you have said, and many things have inflicted, which neither efficacy nor the recognized reason of truth are had: yet of many that which you desire to declare hasten, that I may know to render you a reason. But she replied: While you proposed to me a question, and through some discretion man from the beasts you discerned, to your will I promised to obey, if me to make a beast you would not contend. But now that to do you are eager, which by no reason I am about to do, that is, that the Creator I deny, and the creature adore. Now neither to obey, nor to speak with you about this matter in any way do I wish. But he said: What I have arranged to propose, this you have proposed. But because you are entangled by your own words, already freely my sentence I shall pursue. For on this account in the beginning of the narration this I was eager this reason to bring, that with tenacious mind it you might retain, and not yourself to this should you contend to bring, that with human sense abandoned in beastly manner you might live. Replied the Virgin of the Lord, and said: A wise man hearing shall be wiser, and the intelligent shall possess governance. You however to do this least are eager, while I above was supplicating, that not by that reason with me you would contend, by which me to make a beast you would not cease: and now such things forgotten, when wise to be you seem, in beastly manner to live you compel. Whence I ask, or by what reason such things you build up, deign to declare.

[11] Then rejoicing the Judge at such great speech of the holy Virgin, hoping her by his cunning to overcome, thus began with serene face to say: nor by persuasions is bent. If you would promise me, that you would now no longer through devious ways prolong me, in a brief speech you I show to live in beast-like manner; if however to the prior things to return you arrange, why are we making delay by speaking? And the Saint to these: So plainly I pledge, I promise, I undertake. For what wise person seeks to flee from the way of truth? And the Judge: Not by human reason do we prove that you live, namely in this, that alone in the world to live you seek according to your own will; and that religion to hold you despise, through which the whole world is governed and ruled. What however worse is, and is neither human nor bestial; when to you for this we promise rewards, impudently those you despise; when punishments and death we threaten, lovingly to embrace yourself you confess: and on this account who suitable and intelligent will assert that you have human reason? Since a man of whatsoever kind most poor, by whatsoever infirmity shaken, never to come to death desires, that the want of hunger and the sickness of infirmity he may escape; but always, even with the very want, to live seeks. And the very beast, if her in a precipice anyone should arrange to plunge, as much as concerns her, with all effort, with all attempt, that death she may escape, to flee strives. Hearing these things the blessed Virgin, deriding such sayings said: O wise man, and governing the offices of the Republic! Is this that discretion, which above you proposed about the four virtues of the soul, that is, prudence and fortitude, temperance and justice? For by prudence are discerned evil things from good, by fortitude adverse things equably are tolerated, by temperance the flowing pleasure of lust is restrained, by justice rightly judging to each one his own things are distributed. Whoever loves wise these things, with true wisdom all things he ministers: but if anyone of these is in want, not of wisdom a friend but enemy is decreed. You however how will you retain those virtues? how will you assert yourself a friend of wisdom; if by prudence so you have discerned evil things from good, and by justice so have distributed, that heavenly things I should desert, and earth I should desire; that angelic things I should abhor,

and infernal things should attain? This is not human reason, but diabolical persuasion; not wisely to be wise, but unjustly to be foolish. For truly wise is he, who according to God is wise, who eternal life desires, who the joys of the Angels desires: who otherwise thinks, rightly is proved a fool. Whence speaks the blessed Apostle: The wisdom of this age is foolishness with God. 1 Cor. 3, 19 Because this is so, you our sayings to imitate strive, and Christ's faith to follow: since your wisdom and worship is nothing else but the cunning of the enemy, that to the eternal flame of conflagration he may draw you.

CHAPTER III.

The latter torments, death, burial.

[12] Hearing these things the arbiter of iniquity, moved by wrath and fury, said: This is the black day, which formerly to you I predicted, insinuating that into the gall of bitterness this my sweetness would turn. According to your hardness and your ^a impenitent heart you have acquired for yourself this wrath in the day of fury, The judge orders her to be more cruelly mangled from which no one can deliver you. For I attest the sacred thresholds of the Gods, that unless more swiftly that Crucified one you shall deny, and to the Gods libations shall offer, with various tortures your impious soul to exhale I shall make. And when the Virgin of the Lord with fixed mind in God's love remained, and the impious sayings of the tyrant counted as nothing; he ordered her on the rack to be hung, and her whole body cruelly with claws to be lacerated. And when long hung with these punishments she was tortured, and by the impious with various punishments and reproaches she was derided; lifting up to heaven her eyes she thus began the Lord to entreat: O Lord Jesus Christ, Creator of heaven and earth, who for us sinners from the heavens to descend hast deigned, and the true form of a servant taking, in the likeness of men made, with thy precious blood the crimes of the world hast purged; look upon me, and have mercy on me: since in thee I hope, in thee I trust: I shall not be confounded forever, nor let my enemies deride me: for all, who await thee, shall not be confounded. Perceiving moreover the Judge her immense constancy, that not even slightly to his will she would yield; he ordered her to be taken down from the rack, and by her hairs to be hung from a stake, and nails into her feet to be fixed. And when the executioners had quickly fulfilled the things commanded, the tyrant began to mock her, and to say: O wretched one, where now is your miserable body? Do you observe, with what joys your soul rejoices? With such delicacies you ought to feast, with such delights, which prepared glory to follow you did not wish. Where is now that crucified one, in whom you said you trusted? let him come now, and free you. Then the blessed Martyr was saying. Never so well have I feasted as now. Do you not perceive, how Christ helps me? Now truly I know his power, finally not feeling the torments because your punishments delights to me have been made. If to the prior ones still others to inflict you intend, perfect: do not delay, that both the rage of your soul by my torture may be fattened, and the prepared prize for me by the Lord may be granted.

[13] Smiling at these things the Judge said: Truly as if by antiphrasis you have obtained a wretched name: for not Restituta, but Dispersed rightly should you be called. And deservedly: since both by your deathly speech many you have corrupted, and yourself to bloody punishments to be dispersed you have prepared. For not, as I judge, by human seed have you been procreated, nor with feminine milk nourished: for tigresses generated you, and lionesses gave milk. In beastly manner you have lived: feline limbs you have borne: it is fitting truly, that of those whose life you have lived, of those the death you should follow. For your blood upon yourself let it overflow, as befits a homicide, on herself laying her hand, and willingly punishing herself. With how great zeal indeed and love I have contended, that you to lofty joys I might raise, and from this stupidity recall, witnesses are the consecrated Gods, and conscious of your insolence the breast. But what more? There has come the foul day and irrevocable hour, that your iron soul the conflagrations of fire may consume. Certainly when Tartarus shall have received you, there my admonitions you will remember. But that the deeds may follow the sayings, behold from this hour what you say, you shall experience. Therefore he dictated the sentence saying, Restituta the sacrilegious, who our admonitions has deserted, and through magic arts the torments has overcome, the divine numina to adore has scorned, and the crucified one with her whole mind has loved, we order, that into a small boat, filled with tow, pitch, and resin she be placed, with a conflagration of flames be burned, adjudges to death. and into the depth of the sea be thrown; in so far as both the present and the following diligently may know, what rewards they receive, who to the Imperial sayings presume to contradict, and to the magnificent God Jove do not strive to bend the necks. These things when said he had given, he handed her over to ministers for that work more swiftly to be executed. Among these things moreover the blessed Martyr, when she had recognized that she was about to set out more swiftly to the Lord, expanded her hands to heaven, and in these words alacritously began to entreat the Thunderer; Lord, she said, God of Gods, who hast created all things by a word, together with thy Son the Lord Jesus Christ and the Holy Spirit, thanks I render to thee, since thou hast helped me, and unto this triumph to bring me hast deigned.

[14] When she had prayed these things, now half-living and wholly bloodless made; She placed in the small boat, the ministers seized her, and into a small boat placed her; and as to them was commanded, they took care to perform. And when they had sailed about fifteen stadia, wishing to apply fire, soon by the incomprehensible and just judgment of God suddenly into the depth of the sea they were sunk. There remained moreover the Virgin of the Lord with the small boat, the ministers being submerged, in which to be burned she had been placed. Who when she had seen these things, was astonished, and began to wonder, and to say; O the height of thy power and clemency, O Lord! how incomprehensible are thy judgments, and to be glorified the works of thy hand! Where is the pride of the impious, where the power of the tyrants? Behold sunk into the depth, like that certain Pharaoh. A canticle therefore to thee let them sing all those believing in thee, since gloriously thou art honored. But I beseech thee now, O Lord God, that as thy people from the abysses of the sea thou hast freed, so also me thy handmaid to snatch deign, and to a place to lead, where it shall please thy will. Send therefore thy holy Angel, who this may perfect, and consolation to my contrition may confer. To this prayer therefore, appeared to her [b] the Angel of the Lord, comforting her, and saying: Do not fear, handmaid of Christ, she peacefully dies. behold the Lord has heard your prayer, and has sent me that to the port of salvation I should bring you. And when she had seen the Angel of the Lord, such consolations to her producing, rejoicing with great joy, lifting up her eyes with tears to heaven, she said: Order me, Lord, this world to leave, and in peace receive my spirit: for now is the time, that this body for thy name shaken the soul should leave, and to thy joys at length to come may merit. These things when she had said, she rested in the Lord.

[15] Arrived moreover that small boat with the blessed Martyr's small body in the parts of Campania, into the island, which is called ^c Aenaria, near Placida, to the place where it is called To the banks, The Body brought to Aenaria which is distant from the city of Parthenope almost woman, by name ^e Lucina, who with good works and most holy religion sedulously was serving the almighty God. To her therefore the Angel of the Lord in vision appeared, and how the blessed Martyr for Christ had suffered and to the joys of the heavens had migrated, in order indicated: moreover also admonished her, that to the foresaid place she should proceed, and the small body of the holy Martyr should find, and with worthy veneration should bury. is buried. And when she had been awakened, not incredulous of so great a revelation, she went to the place demonstrated to her; and found within the small boat the body of the holy Virgin, with snowy splendor flashing. Rejoicing therefore in such a gift, with worthy aromatics it to season she was eager: and calling the holy people of the Lord, with hymns and praises, and great honor they buried her, in the place which is called Eraclius: where with God granting many benefits the faithful found, through the virtue and merits of the blessed and glorious Martyr herself. There is celebrated moreover her birthday on the sixteenth Kalends of June, to the praise of our Lord Jesus Christ, to whom is honor and glory in ages of ages. Amen.

ANNOTATIONS.

how little fittingly are these words placed as if proferred by a heathen man? It appears namely, what we have foresaid, that the author has used rhetorical amplification; not what he had read said, but what he conceived could have been said, has heaped up.

b. The Angel's appearance in the prison num. 7 had nothing wonderful, because it could have been made known through the martyr herself. But these things by what witness could be affirmed? It appears therefore not now only what is said, but also what is here said to be done, are of the author's genius: from whom perhaps is also the whole order of the passion so prolixly narrated.

ON SS. SOLOCHON, PAMPHAMER AND PAMPHALON

EGYPTIAN SOLDIERS, MARTYRS AT CHALCEDON.

Notice of them transferred from the Greek to the Latin Calendars.

UNDER MAXIMIAN

Solochon, Egyptian Soldier, Martyr at Chalcedon (S.)

Pamphamer, Egyptian Soldier, Martyr at Chalcedon (S.)

Pamphalon, Egyptian Soldier, Martyr at Chalcedon (S.)

G. H.

The bare memory of Solochon alone is celebrated in the printed Menaea and some written by hand and in Maximus Bishop of Cythera: from which nothing is known, except that the Saint died as a Martyr. In the Menology truly of Basil Porphyrogenitus the Emperor an honest Eulogy, The name of Solochon in various, as of others there reported Saints, is produced: but the martyrdom of him and of his companions is most amply narrated in the Ms. Synaxary of the Constantinopolitan Church, which belongs to the Claromontane College of the Society of Jesus at Paris: some Eulogy too but more contracted is reported in the Ms. Ambrosian Menaea at Milan, and the Turin of the Duke of Savoy and the Chiffletian, and from similar ones into the Menology of William Sirletus passed. That from the foresaid Synaxary, as the more powerful, here first in Greek, then also in Latin receive.

[2] Τῇ αὐτῇ ἡμέρα ιη᾽. Ἄθλησις τοῦ ἁγίου Μάρτυρος Σολόχωνος καὶ τῶν

συν αὐτῷ. eulogy of all in the Ms. Synaxary, Οὗτος ἦν κατὰ τοὺς χρόνους Μαξιμιανοῦ τοῦ Βασιλέως, Αἰγύπτιος τὸ γένος, στρατιώτης τὴν τάξιν, τεταγμένος ὑπὸ Καμπανῷ Τριβούνῳ, μετὰ τρισχιλίων στρατιωτῶν τῶν συν τῷ Καμπανῷ κατὰ την τοῦ Βασιλέως πρόσταξιν, ἐξ Αἰγύπτῳ την Χαλκηδόνα καταλαβών. Κελεύσαντος δὲ τοὺς Ταξιάρχας καταναγκάζειν τοὺς ὑπ᾽ αὐτοὺς θύειν τοῖς εἰδώλοις, καὶ ἑκάστου τὸ ἴδιον τάγμα προσάγοντος ταῖς θυσίαις, ὁ Καμπανὸς την ὑπ᾽ αὐτὸν λεγεῶνα ηνάγκαζε τὸ πρόσταγμα τοῦ Βασιλέως ποιεῖν. Πάντων δὲ εἰξάντων, τρεῖς μόνοι ἀντέστησαν Σολόχων, καὶ Παμφαμὴρ, καὶ Παμφαλὼν, Χριστιανοὺς ἡαυτοὺς ἀνακηρύττοντες, καὶ ἐπὶ τοσοῦτον αἰκίζονται, ὡς ἐξ οιδῆσαι τοὺς αὐτῶν νώτους, καὶ την κεφαλην ὑπεράραι, καὶ ἐν αὐτῷ τῷ μαστιγοῦσθαι ἀποδοῦναι τῷ Κυρίῳ τὰ πνεύματα τόντε Παμφαμὴρ καὶ Παμφαλών. Ὁ δὲ ἅγιος Σολόχων, which teaches μικρὸν ἐνισχύσας, παῤῥησίᾳ τὸν Χριστὸν ἐπεκαλεῖτο, καὶ Καμπανὸν τὸν τύραννον εἰς ἀπόνοιαν, τὰ ἄψυχα θεοὺς ὀνομάζοντα· ὥστε ὀργισθῆναι τὸν Ἄρχοντα κελέυσει σπάθῃ τὸ στόμα διανοιγηναι αὐτοῦ, καὶ οἶνον τοῦ σπονδῶν διαχεθῆναι αὐτῷ. Ὁ δὲ Ἅγιος δακὼν τὸν σίδηρον, καὶ ἀποκοψας ἐξ αὐτοῦ μέρος, ἅμα δὲ καὶ τὰ περικείμενα δεσμὰ διαῤῥήσας, ἔστη ἐνώπιον τοῦ τυράννου ὀρθρῶς, την τοῦ Χριστοῦ θεότητα μεγαλυνων, καὶ την τοῦ Ἄρχοντος κακοδαιμονίαν χλευάζων. ἔνθα καὶ φωνὴ ἄνωθεν ἀνέχθη, αὐτὸν ἐνεπισχύουσα καὶ πρὸς τὸ μαρτύριον ἐπαλείφουσα. Ἔνθα πολλαῖς βασάνοις τιμωρηθεὶς, καὶ μαστιχθεὶς, καὶ τυφθεὶς ἀφειδῶς, καὶ κρεμασθεὶς μετὰ λίθου ἀπὸ ἕκτας ἕως δωδεκάτης ὥρας, ἐπεὶ τὸν Χριστὸν διαπρυσίως ἐκήρυττεν, δρεπάνῳ τὸ σχονεῖον τεμὼν αὐτὸς, κάτωθεν συν τῷ λίθῳ ὄρθιος ἵστατο. Ἤδη δὲ βαθείας οὔσης ἑσπέρας, θυμῷ ἀσχέτῳ λειφθεὶς ὁ Καμπανὸς, λαβὼν κάλαμον γραφέως, ἐπὶ τὸ οὖς τοῦ Ἁγίου ἐνέπηξε, καὶ συνωθήσας εἰς τὸ ἐνδότερον ἤλασε. Καὶ αὐτὸς δὲ συν τοῖς στρατιώταις ἀπῆλθε, δώσων τὸ σιτομέτριον· οἱ δὲ Χριστιανοὶ τὸν Ἅγιον ἀράντες ἐπὶ κλίνης, διὰ τὸ πᾶν μέρος λελῦσθαι αὐτοῦ, ἐν οἰκείᾳ χήρας τινὸς ἀπέθεντο. Ἔνθα ἄρτου μεταλαβὼν, καὶ τοῖς παροῦσι Χριστιανοῖς εὐχῆς μεταδοὺς ἀναβλέψας εἰς τὸν οὐρανὸν, εὐξάμενος τῷ Θεῷ τὸ πνεῦμα παρέθετο.

[3] On the same day XVII May the contest of the holy Martyr Solochon and his companions. He was Egyptian by birth, under Maximian the Emperor a soldier inscribed in the Order, over which Campanus the Tribune presided, with three thousand other soldiers. When truly by the order of the Emperor Campanus with his men from Egypt to Chalcedon had come, and the same Emperor commanded the Captains, that they should compel the soldiers subject to themselves to sacrifice to idols, and each one with his orders sacrifices should offer; Campanus also his own legion which he led he was compelling the Emperor's command to fulfill. With all moreover sacrificing, three alone resisted, Solochon, and Pamphamer and Pamphalon. the first two are said to have expired during the beating, Who when they preached themselves to be Christians, on that account were so beaten with blows, that their backs swelled and their heads were turned. Under that flagellation failing, they returned their spirit to the Lord Pamphamer and Pamphalon: the Saint truly Solochon when he had recovered somewhat, confidently was invoking Christ, and Campanus the tyrant into desperation he was driving, because inanimate things he was calling Gods. Wherefore the President moved into wrath, ordered his mouth with a sword to be opened, and the wine of libations into it to be infused. But the Saint bit the iron, and broke off a part of it: and when the bonds, by which he was surrounded, he had broken through, opposite before the tyrant he stood, the divinity of Christ magnificently extolling, and the misery of the President deriding. Solochon survived the torments, Then also from above to him a voice descended, composing his soul and to martyrdom inclining. Then with various torments tortured, and flagellated, and cruelly beaten, and with a stone hung from the sixth hour to the twelfth, in all ways openly Christ he was preaching; and the ropes broken by a sickle, on the ground with the stone erect on the ground he stood. Afterwards being late evening the President, with too much fury incandescing, having received the writer's reed, into the ear of the Saint he infixed, and thrust into the inner parts, and there hid. And he himself indeed with his soldiers departed, about to give them the measure of pay; the Christians truly took up the Saint on a bed, of whom all the limbs were dissolved: and placed him in the house of a certain widow: where having taken bread, when for all the Christians present he had poured out prayers, and lifting up to heaven his eyes had prayed, his spirit to God he gave back.

[4] Thus far the Eulogy from the said Ms. Synaxary, which from the greater Acts of the martyrdom to be drawn prove some things, which here are not read, but are had in the other Mss. Menaea above cited and the Menology of Sirletus, namely that bound with ropes, in the stadium upon sharp shells he was dragged seven times, afterwards by the right hand bound on a beam of the house was hung, and with a stone bound to the left foot was weighed down; and then, what above is had, Inscribed in the Roman Martyrol. the rope itself broken on the ground he stood erect. The said Menology being cited these things are had in today's Roman Martyrology: At Chalcedon of the holy Martyrs Solochanus and Companion soldiers under Maximian. But in all the Greeks Σολόχων is written, and the companions Παμφαμὴρ καὶ Παμφαλὼν, in Sirletus Solochanus, Pamphamer, and Pamphalus. Are remembered on the day VI of January in the Ms. Florarium and in Greven in the Auctary of Usuardus, SS. Sulcanus and companion Martyrs, and in Maurolycus and Felicius S. Sultanus Martyr. Of whom defining nothing, we suspected they to be those whose memory we today recall, with the name of him who was principal in the contest somewhat corrupted, as often happens, that of Solochon: to whom in the Ms. Chiffletian this distich is sung. Φυγὼν Σολόχων τοῦ σατανᾶ τοὺς λόγους, Ἄτρωτος ἥκει πρὸς τὸν ὕψιστον Λόγον. Fleeing Solochon the satanic words, to God's supreme Word free from wounds he comes.

ON SS. THE ALEXANDRIAN MARTYRS

ADRION, VICTOR, BASILLA, SILVANUS,

Mentioned in the Hieronymian Martyrology.

Adrion, Martyr at Alexandria (S.)

Victor, Martyr at Alexandria (S.)

Basilla, Martyr at Alexandria (S.)

Silvanus, Martyr at Alexandria (S.)

G. H.

The most ancient apograph of the Hieronymian Martyrology, which from the beginning of the work we have used, and which by us to the Epternac monastery has been returned, this day thus auspices XVI Kalends of June. In Alexandria, of Adrion, Victor and Basilla. Which same and only has Rabanus, and the author of the Martyrology under the name of supposititious Beda copied: which being cited and other Mss. the same in today's Roman Martyrology and in Galesinius are read: the same also all things are reported in the Ms. Aquisgranensian of the primary Church. With Adrion omitted in Mss. Richenovian and Rhinovian these things are had: In Alexandria of Victor, Basila. For Basila is written Basilia in the Apographs Lucensian, Blumian, some of Queen of Sweden, and Corbeian not yet published. In another Corbeian printed at Paris also is omitted Adrion, and Silvanus is added: of whom in others no mention is made. Notker and Mss. Roman of Cardinal Barberini, Trevirean of S. Maximin, Carmelite preserved at Cologne, Atrebatensian, Tornacensian, Lætiensian, with the Adon Ms. of the monastery of S. Lawrence at Liège, Greven, the Ms. Florarium, these things hand down: In Alexandria of Victor and Basil. Victor finally with the palaestra of martyrdom is remembered in the Ms. Liège of S. Lambert, and with the place omitted in the Mss. Augustan of S. Udalric and Parisian sent to us by Labbe: as also Victor with Basil in the Ms. Pragensian. But the integral memory of all three Adrion, Victor and Basilla is inscribed in Ms. Tamlactensian in Hibernia: so that of these enough is established it seems, not equally of Silvanus, whom however on account of the antiquity of the codex from which he is received to be retained for a time we judge until from elsewhere a more certain light shall shine. Although the Alexandrias have been various, into the Egyptian however inclines the conjecture, on account that in it much blood of Martyrs has been shed in various persecutions.