ON THE HOLY ROMAN MARTYRS
PARTENUS OR PARTHINIUS, GALLICORUS OR CALLOCERUS, EPONONUS, PRIMUS, LIBO OR LIBERUS BISHOP,
Named in the Hieronymian Martyrology.
CommentaryParthenus or Parthenius, Martyr at Rome (S.)
Gallicorus or Callocerus, Martyr at Rome (S.)
Epononus, Martyr at Rome (S.)
Primus, Martyr at Rome (S.)
Libo Bishop or Liberius, Martyr at Rome (S.)
Another this is troop of certain Martyrs with great variety in the ancient Mss. reported. And first in the Ms. Corbeian Martyrology of S. Jerome printed at Paris these things are handed down. In Rome of Parthinus, Gallicarus, Eponus, Liberus the Bishop. In the Lucensian codex for Parthinus is Pathynus, and in Ms. Blumian Parthinus, as in both of Galligorus, who above Gallicorus is written. In the Mss. Trevirean of S. Maximin, and Cologne of S. Mary at the Steps these things are had: At Rome of Partimus, Liberus the Bishop, Gallicerus, Epononius. In Ms. Pragensian Partinus is written, and Gallicerus the Bishop also is established, as also in Ms. Barberinian, but Gallicorus is called. But this being omitted in Ms. Adon of Liège of S. Lawrence and in Ms. Florarium these things are read: At Rome of Partinus, Liberus the Bishop and Epinonus. Greven in the Auctary of Usuardus these things hands down: At Rome the birthday of Partinus, of Gallicerus and Eponomus, and with others interposed again he has: At Rome of Liberius the Bishop and Confessor. Notker: At Rome of B. Parthenius.
[2] In the most ancient Epternac apograph of the Hieronymian Martyrology these you shall read. At Rome, of Paternus and Colocerus, of Primus, the deposition of Libus the Bishop. The Ms. Richenovian and Rhinovian At Rome of Partenus, Calocerus: the Richenovian adds, and the deposition of Liberus the Bishop. Mss. Atrebatensian and Tornacensian: At Rome of S. Paternus and Liberius the Bishop. Ms. of Queen of Sweden praised by Holstenius: At Rome on the way Salutaria veteri the birthday of SS. Parthenus, of Galla, of Chorus, of Primus. But these in Ms. Lætiensian seem better to be expressed. At Rome on the via Salaria vetera of Saint Paternus and Primus and Liberius the Bishop. In the Ms. Parisian of Labbe without the palaestra are indicated the names of Primus, Pliberus, Partinus, Gallicorus, which in the Ms. Augustan of S. Udalric thus are written, of Primus, Liberus, Quartinus, Galliacus. In the Ms. Aquisgranensian is made mention of Primus, and Pliberus. In the Ms. Liège also of Liberus. But the deposition of S. Liberus the Bishop is said in the Ms. Vatican of S. Peter, Cassinensian, Altempsian and another of Queen of Sweden. Finally in the Ms. Tamlactensian of Callocerus, of Gallicorius, of Liberius, of Primus, of Eponus.
[3] There are then Partenus or Parthinus, Parthinius, and with letter transposed, Paternus: then Gallicorus, Gallicorius, Gallicerus, Galligorus and Callocerus: then, who as another also is referred, Epononus, Eponomus, Eponus and Primus, Finally Libus, Liber or Liberius the Bishop, brought to Rome from elsewhere, and another from Liberius the Pontiff of Rome, who in the same ancient Mss. is referred to the day XXIII of September.
ON SS. HERACLIUS, PAULUS, MINERCUS, AQUILINUS, VICTOR, ARTEMIUS, CALCORUS,
MARTYRS AT NIVEDUNUM,
From the Hieronymian Martyrology of notes.
CommentaryHeraclius, Martyr, at Nivedunum, or Niviodunum (S.)
Paulus, Martyr, at Nivedunum, or Niviodunum (S.)
Mineratus, Martyr, at Nivedunum, or Niviodunum (S.)
Aquilinus, Martyr, at Nivedunum, or Niviodunum (S.)
Victor, Martyr, at Nivedunum, or Niviodunum (S.)
Artemius, Martyr, at Nivedunum, or Niviodunum (S.)
Calcorus, Martyr, at Nivedunum, or Niviodunum (S.)
G. H.
This is a third troop of Martyrs, in the ancient apographs of the Hieronymian Martyrology indicated, and in the most ancient Epternac in these words: At Invedunum, Martyrs 7 in the ancient Calendars, of Eraclus, of Paulus, of Minerus, of Aquilinus, of Victor. And elsewhere of Artemus, of Galiorus. But in the other three apographs of the same Martyrology all to the same place are attributed: and the place which above with the first letter transposed Invidunum is written, in others is Nivedunum, Nevedunum and Nimvidunum: then for Eraclus, in others is Heraclus and Heraclius: for Mineri, Aquilini and Artemi, in the Corbeian is, Minerii, Agustini and Arthemii. Finally for Galcorus in Mss. Lucensian and Blumian is Calorus, in Corbeian Calcorus. The five priors are inscribed to Nividunum in the Ms. of Queen of Sweden through Holstenius praised, to whom in the Ms. Trevirean of S. Maximin is added Temius, in place of Artemius. In the Ms. Tamlactensian are the names of Heraclus, of Paulus, of Minerius, of Aquilinus, of Victor, of Arthemus, of Calorus. Usuardus these things hands down: In the city Nivedunum of Eraclius, of Paulus, of Aquilinus with two others. These two above are Minerius and Victor. In Ms. Barberian and Florarium, Minerius, Aquilinus and Arthemius. Notker these things has: At Levidunum, of Heraclius, of Paulus and of others.
[2] Galesinius mixes many things in these words: At Nivedunum of the blessed Martyrs Heradius, Paulus, Aquilinus, Victor, Primus, to them others are wrongly added. Liberius and Peregrinus. Of Primus and Liberius we have treated in the preceding class of Roman Martyrs, to whom they belong, and perhaps with Peregrinus in place of Parthinius. Peregrinus is also with Martinus, in place of Menerius, in the Auctary of Greven on Usuardus: there is also a Peregrinus in Ms. of the Lucensian Canons with Marcianus and Nicandius: but these two seem to be referred to the day XVII June, or certainly Peregrinus is a Martyr at Ancona already on XVI May reported. The same Galesinius corrects Heradium in place of Heraclius; following, as he asserts in the Notations, the writing of the ancient exemplars: in which a corruption introduced Florentinius suspects. We further in no Ms. have read Heradius: it pleased however Baronius, and so he inscribed in today's Roman Martyrology, and he cites in the Notes Beda, Usuardus and the Greeks in the Menology. But the Greeks treat of other Martyrs, among whom was a certain Heraclius, not Heradius, as above shown on XV May. Usuardus also calls him Heraclius. Wholly however is silent about these Martyrs in the Martyrology under the name of Beda printed, much less in his genuine work.
[3] Where the palaestra of martyrdom is situated. The palaestra of martyrdom Nivedunum, is Noviodunum to Baronius: whom Saussajus follows in the Supplement of the Martyrology of Gaul, where all the Martyrs indicated by Galesinius he brings forth, and Heraclius he restores, but the order he changes: nor do I doubt that here he takes Noviodunum, which by later writers was called Noviomum, an Episcopal city under the Archbishop of Reims, not far from Augusta Suessonum: Nieu certainly in the Celtic language and still in our Belgic the same is what novum is to the Latins. Our Philip Labbe in the Martyrology Roman translated into French, places Nivedunum, commonly Nion, on the Lake of Geneva. Philip Ferrarius in the Topography to the Roman Martyrology seeks it in lower Mysia at the Danube, where Ptolemy book 3 of Geography chapter 10 has Nuiodunum, in Greek Νουιόδουνον, to others also called Novidunum. Which we propose to the reader, since from the bare names we cannot to one rather than another place attribute anyone.
[4] Relics of S. Aquilinus at Bologna. Masinus in Bologna surveyed asserts, that of S. Aquilinus the Martyr the relics are preserved at Bologna: and in the church of S. Blasius in the square of S. Stephen there are in veneration two of his bones with a rib: also other Relics of the same to the cult are exposed in the church of S. Francis: which all rather we judge to be of someone more recently brought from Rome. In the Martyrology Cassinensian written in Lombard letters on the following day XVIII May are referred the holy Martyrs Eraclius, Paulus, Aquilinus with two others.
ON S. POSSIDIUS OR POSSIDONIUS
BISHOP OF CALAMA IN NUMIDIA.
AFTER A.D. CCCCXXX.
PREVIOUS COMMENTARY.
A more recent Life. The body and cult in the Mirandulan land, whether of this or another?
Possidius, Bishop of Calama, disciple of S. Augustine (S.)
BY THE AUTHOR D. P.
Diessa, an ancient convent of Regular Canons in upper Bavaria, even now flourishes, from the year MCXXXII, in which it was founded writes Wiguleius Hundius in tome 2 of the Metropolis of Salzburg, Acts collected in Bavaria, and recounts its Provosts up to Simon Werlin Lansperger, in the year MDCXI on IV Ides of March created. From this Provost, now old, as in letters given to us in the year MDCXL he indicates, we received the Life of S. Alypius to be given on XV August, and of S. Possidius, which here we give: each moreover collected he indicates by his Dean P. Innocent Keferloher. Some Annotations are added: of which the first and chief is, that Possidius not aptly is called Possidonius, who constantly by S. Augustine is called Possidius, from whom different is Possidonius, who in the Council of Mileve (whose is epistle 92 in S. Augustine tome 2) the place XLVII obtained, where Possidius was twelfth. They were placed moreover according to the number of years of the Episcopate or the Order of promotion, as is to be seen in epistle 217 of the same S. Augustine. I would add, that the diverse Episcopate of each is probably expressed in the body of the Councils: the name of Possidius and Possidonius confused. for Possidius indeed after the Canons of the African Church is found subscribed sixth in order and nearest to S. Augustine, as Bishop of Calama, Legate of the Province of Numidia, in which itself is Calama, between Hippo Regius and Cirta, nearer to Hippo. Possidonius truly in the Carthaginian Conference chapter 127 eighth saying his sentence, is noted Bishop of the higher place. But since in the said Conference several Bishops are thus identically called, indeed in this very chapter 127 the eighteenth Vitalis and the twenty-second Donatus, who afterwards is intituled Bishop of the higher city; it is clear that this is not the proper name of the Episcopate. I would say therefore that it is referred to him, before in the same Conference expressed, if before Possidonius with a more proper title noted I had found. However it be, they confused in the same person each name, who issued the Catalog of ecclesiastical Writers: for he of whom we treat, Possidius is called by Isidore of Hispalis chapter 8, Possidonius truly by Honorius in book 3 chapter 8, where his writings are numbered, in the Life clearly explained.
[2] Another note of Keferloher is about the Canons Regular, that they are by the ancients called Clerks. Neither is it leisure now to us, Cult among the Canons and Hermits of S. Augustine. nor is it pleasing into this dispute to enter: much less into the other, in which is disputed, whether those Clerks or Canons, or truly Hermits, S. Augustine and his companions and disciples by stronger right vindicate to the Order of each its own. For the present it is enough to have indicated, that he, of whom we treat, on XVII May under a duly double rite is venerated by Canons Regular of the Lateran Congregation by Ecclesiastical office; after its proper Offices, which in the year MDCXIII with the Approbation of the sacred Congregation of Rites only twenty were numbered, have been augmented by sixteen others in the year MDCXXXV by the zeal of Gabriel Pennotti, this from the Decree of Paul V without further assent of the sacred Congregation having interpreted to be lawful; the example mox followed by other Congregations of Regular Canons some, of which proper Offices similarly we have augmented, for instance Windesemensian in Belgium and of the Holy Cross in Lusitania: which all bear in the title Special concession of Pope Pius V; as also most recently again Lateranensian through Italy, in the Milanese edition of the year MDCLXVI, in which to the number of sixteen Saints in the Bull of Pius expressed, that of them as proper of that Congregation Patrons or Saints to make is licit, so great an addition has been made by author D. Abbot Philip Piccinelli, that by the Italians beyond eighty Saints now thus are venerated. In similar manner the Hermit Fathers their own Proper of the year MDCXLI in double augmenting in the year MDCLXXI, made for themselves among other new Offices also Lessons about S. Possidius (so namely to call him they prefer than Possidonius) and they venerate him under rite Double from the Indult of Clement X.
[3] In what place and by what kind of death this Saint died, the ancients do not say, Whether the Saint died in exile in Apulia? and with these the very Collector of the Life is silent. The Lessons by the Lateran Regular Canons accustomed to be recited, toward the end thus have: At length in the Vandal persecution under Genseric, with other Bishops and African Clerks, in a ship without sails and oars to manifest shipwreck placed, and with them to the shores of the kingdom of Naples brought, there with a holy end he rested. These things there. But about those Bishops we have treated on XI February in the Life of S. Castrensis, and again on XVI May in the Life of SS. Rostus and Rossius the names moreover of all are recounted on the Kalends of September in the Roman Martyrology, on which day is venerated S. Priscus one of the twelve in number; but without mention of S. Possidius or Possidonius. Hence also in the Lessons, for the Order of Hermits of S. Augustine approved, these things only are recited: At length with the Vandals devastating Africa, to Hippo to Augustine he fled, and to him dying was present… From Hippo with other servants of God by flight slipping out, by ship to Apulia he came: where piously and holily he closed his last day. Thomas of Herrera in the Augustinian Alphabet par. 2 pag. 228. After Augustine's death, he says, in the year CCCCXXX, how long he survived, where and when, is altogether unknown. Other certainly no argument seems to be, by which it began to be said that our Saint of whom we treat died in Apulia, than that he is believed to be the same with him whom under the name of S. Possidonius is venerated on XVI May, as the Patron of the Duchy of Mirandula, indeed also through the whole Reggian diocese under double rite, and his body is in the Mirandulan land; testifies Constantine Ghinius of Siena in the Natalia of the Canonical Saints. Indeed he thinks that the body of S. Possidonius by probable conjecture can be judged to be that, which from the parts of Apulia by Louis the Emperor was brought to Reggio-Lepidi, and to Azzo then there Bishop given: which from the same Azzo the venerable Bertha, then Countess of Mirandula, then obtained, and in the church of S. George (which afterwards of S. Possidonius was called) in her territory devoutly hid, and with estates and revenues endowed in the year of the Lord DCCCXIV, on XXVII March. These things Ghinius. In the cited above Lessons from the Proper of the Regular Canons of the Lateran Congregation, what is had, About the year of salvation eight hundred ten, his Relics were brought to Mirandula in Aemilia, and in the church of S. George, which now of S. Possidonius is called, hidden, are had in veneration. But in the Lessons, which the Hermits of S. Augustine recite, more distinctly as to the note of time is read, and the church now from himself named? that His body by Louis the Pious Emperor first to Germany, then to Reggio-Lepidi brought, lastly in the Mirandulan land
was placed, in the year after Christ born eight hundred sixteen. Mirandula moreover is a city of Lombardy, under its own long-standing Prince of the Pico family, situated between the dominions of Mantua toward the North and of Modena in the South, and has under itself a small region: where at the third mile from the city is a church dedicated to S. Possidonius, and from him called: from which that we might have some more certain knowledge, gave his work R. P. Bartholomew Terisenghius, this past year Rector of our Reggian College: but in vain: for no writing was found there.
[4] Ferrarius in the Catalog of the Saints of Italy on the day XVI May celebrates S. Possidonius, S. Augustine's disciple, Bishop of Calama: whom, he says, they say not much after S. P. Augustine's departure migrated from the world. The body at the town of Mirandula, of which the chief Patron he is, religiously is preserved. He notes then, when and how the body of this holy Bishop was brought to Mirandula, thus he had not received. The same Ferrarius in the general Catalog celebrates S. Possidonius Bishop and Patron at Mirandula, and that from the Tablets of the Mirandulan and Reggian Church; and adds, that he is thought a disciple of S. Augustine and Bishop of Calama, whose body was brought to Mirandula. But nothing certain is had. What however increases the difficulty, is a certain Chronicle Ms. of the Church of S. Peter at Reggio: in which is read, or whether it be of another S. Possidonius Presbyter that Azzo the XXIII Bishop of Reggio the body of S. Possidonius the Presbyter, which from Apulia having been brought, by Louis the Emperor to Bertha the Countess had been given, at the prayers of the same Countess, while from the Council of Aquileia he was returning to his own Church, in the church of S. George (which now is called the Plebs of S. Possidonius) in Latian land hid; and the exchange was made (thus by the Emperor's order) between the Bishop and the Countess concerning estates and tithes in the year DCCCXVI, where the names of witnesses and notary are expressed. But if he was a Presbyter, how is he called Bishop in the Tablets of the Reggian Church? These things Ferrarius: from which other difficulties arise. For neither Louis the Pious Emperor, in the year there written crowned at Metz, ever was in Italy after the death of his father Charlemagne; nor after the conciliabulum of the year DCXCVIII any at Aquileia is known Council to have been celebrated, through five centuries following, up to the year MCLXXXIV; nor any Reggian Bishop is found in Ughellus, who in such year sat, by name Azzo: but for the year DCCCXC is said created the XXIV Azzius, and by barbarians killed in the year DCCCXCVIII. Confesses Ughellus, that to Reggio was lacking a historian, who the events and resources of the ancient city would deposit in commentaries, and himself from a certain compendium of Fulvius Azzalinus rather meager, which we have printed in the year 1623, but here whether in the year 816 and other monuments wove the series of the Reggian Bishops, in which first he placed S. Prothasius, disciple of S. Barnabas the Apostle. Whom set aside, and the beginning taking from Cromatius who in the age of Constantine the Great began to sit, would remain the thirty-third Azzius, in the Chronicle called Azzo; This however if it were licit to retain among the living beyond the year now said, together with successor Fredulphus killed by the same Barbarians, and in the same year as Azzius (for of Peter, Bishop according to us the XXXV, before the year DCCCCIV no memory is found) only would have to be changed the year DCCCXVI into the year DCCCCI, and would be had the first year of the Emperor Louis, not the Pious, but son of Bozo: as the years of him to be numbered we intend to prove in a particular exercitation on the succession and Chronology of the Italian Kings and Emperors, or rather it was 901 he was translated. after the death of Charles the Fat in the IX and X centuries, in a long since prepared and now finally to be given treatise on the chronology of the Roman Pontiffs. Certainly nothing more frequent done we see by the compilers of chronicles, than that in describing the instruments of the ancient diplomas the years of Christ either they have added of their own, or from their own sense have changed. If therefore we shall have said in year I of Louis the Emperor that diploma of Reggio was signed, prone it was for a man not knowing whom he should rather choose, to choose of this name the first son of Charles, for the son of Bozo, the more so, if equally known he had been, hither to refer, the more certain it is that he in those parts and especially at Verona had obtained the seat of the Empire. Nor truly will it be difficult to believe, that in such year, namely DCCCCI, some Synod of Bishops, especially Lombardic, met at Aquileia; either to consult for the firmness of the new Empire against unauthorized Berengarius; or to preserve Italy from the incursion of the barbarians, whom from Pannonia through Forum-Iulii to make a transit attempting had repulsed indeed with notable victory Frederick Patriarch of Aquileia about the end of the IX century, not so however that there were not yearly to be feared, as is plain even from the very slaughter of Azzo or Azzius and the successor Fredulphus by the same barbarians perpetrated, in the year as Ughellus wishes DCCCXCVIII; as we conjecture DCCCCII, or III. For the rest I await that I may obtain from Reggio the apograph of the entire diploma, to this conjecture many perhaps subsidies to bring, if true; if however false, many indications of its fiction. Meanwhile I say that Possidonii could be many, nor without foundation that all to be held in confused, which the simplicity of the elders did not know to distinguish on account of homonymy; and which the same from custom, indeed bad, but most usual, to some more celebrated of his name recurring, into one collected, notwithstanding the diversity of days on which the Calamensian Bishop, and the Patron of Mirandula are venerated, the former on XVI May, as we have said; the latter on XVII. Because however the Regular Canons and the Hermits of S. Augustine think them the same, we have not wished, although to us little proved, to prejudice their opinion by treating separately of each as certainly different: since besides what is already said nothing else singular occurs about him, who only a Presbyter would have been, his life, miracles, veneration.
LIFE
collected from the Life and Works of S. Augustine.
By the author Innocent Keferloher Can. Reg. Dean of the Diessen Abbey in Bavaria.
Possidius, Bishop of Calama, disciple of S. Augustine (S.)
BY KEFERLOHER.
PREFACE.
[1] Give occasion to the wise man, says the Wise one, and wisdom shall be added to him. Prov. 9 Since therefore from a slight often occasion, the wise man takes matter of higher wisdom, who also generally through another's foolishness becomes more learned; the present Life I have dared to collect. And would that of those at least one, who in other things, perhaps less useful or less necessary, have sweated, in the writing of the deeds of certain Saints had spent their labor, How usefully it is labored in the Acts of the Saints. with how great edification of the faithful that, with how great honor of God they would have done? Which about the Life of those Saints especially is to be understood, who from the Catholic Church anciently have so excellently deserved, of the Saints Alypius, I say, and Possidius; of whom the former at Tagaste, the latter at Calama, each in Africa Bishop, and the disciple of our holy Father Augustine was. For the rest that through so many centuries of years, by so many outstanding historiographers it has been omitted, the matter more deeply considered, most rightly to one abyssal judgment of God to be referred to me seems. For neither could I have believed that to so many excellent writers for that either genius, or learning, or other requisite supplies were lacking, which one S. Augustine abundantly would have supplied. Certainly I from this holy Doctor's works, and private toward each Saint zeal, and fraternal exhorting charity, and at the holy nod of obedience, the Life of each Saint I have endeavored to compile, with good hope trusting, that through this my endeavor I may stir up the pen of some more skilled and the zeal of polishing my rude things, which by my prayers I shall not cease from Almighty God to obtain.
CHAPTER I.
S. Possidius's ordination, and patience tested by the Gentiles.
[2] Saint Possidius the African, S. Augustine's disciple in the monastery, Augustine's familiar through 40 years and through almost forty years familiar (as in the end of the book on the life of the holy Doctor written by him he testifies) not only the sacred letters from him learned, but also the holiness of morals so happily attained, that the image of so great a master and parent in Christ he most closely reproduced, as he himself sometime testified S. Augustine. For writing to a certain Bishop; Too ungrateful moreover, he said, and iron it would be, that you who so love us, this holy brother and our colleague Possidius, in whom no small presence of ours you will find, either should not learn, or without our letters should learn. For he is through our ministry not by those letters, which the slaves of various lusts call liberal, but by the Lord's bread nourished, as much as could to him through our straitnesses be dispensed. By regard of this holiness equally and of doctrine, with deceased Megalius the Calamensian Bishop, made Bishop of Calama in the Pastoral office is substituted Possidius. Who made Bishop, nothing older had, than that to the form of his holy Master his Augustine to institute a college of Religious, whom similar to himself, that is, holy to make by word and example most studiously was busy; that he might have, who to his Father in spirit might be a consolation, and to the faithful of most upright morals a mirror. But most difficult to Possidius was that province of the Episcopal office, on account of many dangers, both from the Pagans, and from the Donatist heretics: of whom each since in that city by number prevailed, against the Catholic Christians with great fury sometimes raged.
[3] By edicts most recently both the Pagans and the Manichaeans had restrained the Emperor Honorius: those, that to idols they should bear no further honor, profane feasts they should pretermit; notwithstanding the edicts against the heretics, these (whom afterwards he comprehended also the Donatists) that their sect and the practice of their sect they should wholly send away: and indeed each under grave penalty. These however not obstructing, the Pagans agitate a little after in reproach of the promulgated laws, nor without striking insult to the Christian religion, their sacrilegious solemnity. Opposes himself with Pastoral zeal and most grave words Possidius: but the impious neither by his speech moved, nor by hail soon divinely sent terrified, the church once, again, and a third time with stones attack, with applied torches set on fire, one Cleric, the rest having slipped away by flight, kill: the holy Bishop, whom especially they sought for slaughter, scarcely and with difficulty escaped. Which all things S. Augustine, the matter afterwards in person inspected, through epistle 202 testified. Against the most recent, he says, laws on the Kalends of June, the feast of the Pagans, a sacrilegious solemnity was agitated, with no one prohibiting; with such insolent boldness, that, what neither in Julian's times was done, a most petulant crowd of dancers in the very same village before the doors passed of the church. a grave vexation suffers from these: Which most illicit and most unworthy thing the Clerks attempting to prohibit, the church was stoned. Then after about eight days, when the most well-known laws the Bishop to the Order had repeated, and while those things, which were ordered, as if to fulfill they arrange; again the church was stoned. The day after ours, to put fear into the lost, that to those wishing to declare what seemed in the Acts, public laws
were denied: and on the same very day, that even divinely they might be terrified, hail was rendered to the stonings. Which having passed, immediately a third stoning, and lastly fire to the ecclesiastical roofs and men they brought: one of the servants of God, who wandering could meet, they killed; the rest, partly where they could hiding, partly to where they could fleeing: while meanwhile thrust together and confined in a certain place the Bishop hid himself, where he heard the voices of those seeking him to death, and rebuking themselves, that with him not found in vain so great a crime they had perpetrated. These things were done from about the tenth hour up to the part of the night not least. and sought for death, No one to restrain, no one to come to aid attempted of those, whose authority could be heavy weight, except one Peregrinus, through whom also very many servants of God from the hands of those attempting to kill were freed; and many things were extorted from the plunderers. Through which it was made clear, how easily those things either altogether would not have been done, or once begun would have ceased, if the citizens and especially the Primates had forbidden them to be done and perfected. These things Augustine, about those things which on those days at Calama were done, of which the Church was constituted under the diocese of Hippo, so that its visitation lay upon Augustine himself, as Possidius our himself, of the same Church the Bishop, in chapter 12 teaches: who having received the disaster, to his Master had fled: as is plain from the epistle 254 of S. Augustine.
[4] What however these things followed we do not find; except that Possidius, approaches the Emperor. about to make complaint against the Gentile arsonists and homicides those, sailed to Honorius the Emperor: of whom when a severe rescript to the Proconsul was feared elicited; Nectarius, of the Calamenses easily Princeps, a Gentile man, to Augustine for the safety of his fellow citizens letters gave. To whom replying in Ep. 254 the same Augustine, of Possidius, with the Emperor pursuing the case, made mention. For there: You have, he said, set forth in this case the thoughts and vows of my breast. What however lies hid in God's counsel, I confess, I am a man, I do not know: whatever that is, that is more just and wiser, and most firmly established with incomparable excellence above all the minds of men. Prov. 19, 21. True it is indeed, what is read in our books, Many thoughts are in the heart of a man, but the counsel of the Lord remains forever. Therefore what time may bring, what to us of faculty, or of difficulty may arise; what finally of will, the Pagans hence with reason fearing for themselves, from the present things either correction or hope, suddenly may be able to exist; whether God so is indignant at these deeds, that with that impunity which they ask, more and more severely he may punish; or in that manner, in which it more pleases, to be coerced mercifully he may judge; or with some harsher, but more salutary correction of theirs preceding, with not to men but to his mercy by true conversion, whatever of terror was being prepared, he may avert and turn into joy; now he himself knows, but we are ignorant. For the rest Possidius, returned from the Emperor, the storm calmed, the idols breaks. thus avenged the crime, that with the idols having destroyed content, the guilty, with the same Emperor's grave wrath deservedly fearing, the mildest penalty he obtained. And these are the most grievous injuries, which from the Gentiles our Possidius bore: these are Possidius's vindications, by which he holily avenged them, namely overcoming evil with good, and recompensing maleficences with benefits.
CHAPTER II.
The Victory over the Donatists obtained by disputation reported.
[5] But not a little less than these from the heretical Donatists suffered Possidius; The conceived form of agreement between Catholics and Donatists. to narrate which before I descend, you will pardon, benevolent reader, if I retrieve the matter a little more deeply, with nothing however from my undertaking departing. In the four hundred third year in the African Council it had been decreed, for procuring concord between Catholics and Donatist heretics, that of each city the Bishop his antagonist should approach the Donatist Bishop, that with him about the controversies of the faith he might treat, and the part defeated to the victorious might yield. And that all things might succeed in better order, of approaching a certain prescribed form had been, which the Catholics should observe, when they would meet the Donatists, which was of this kind. We approach you sent from the Catholic authority of our council, after the published Form of agreement. of your correction desiring to rejoice, considering the Lord's charity, who said: Blessed are the peacemakers, since they shall be called sons of God; and admonished through the Prophet also, to those, who say themselves not to be our brothers, to say we ought, You are our brothers. Matth. 5, 9. This therefore peaceful from charity coming meeting of ours you ought not to despise, that if anything of truth to have yourselves you judge, you may not hesitate to assert: that is, that your council having been gathered, you may choose from yourselves, to whom the cause of your assertion you may commit; that we may be able this to do, that also from our council may be chosen, who with those, whom you shall have chosen, with place and time established, whatever of question is, which your from us separates communion, with peace may discuss: that at length sometime, with our God helping, an end the inveterate error may receive: lest on account of the animosity of men, our weak and ignorant peoples by sacrilegious dissension may perish; for if this fraternally you shall accept, the truth easily shall become known. Thus far the form, which they called of meeting.
[6] For the rest the Catholic Bishops feared, lest, (what afterwards also happened) the Donatists, who by public Acts to enter peace and concord through Catholic Bishops were summoned, not only would not consent, but even to a disputation with the same would not descend, as much distrustful of their own cause as of doctrine. Therefore zealous of their salvation the same Catholic Bishops, sought from the Emperor, that to a mutual conference by laws they should be compelled, which they obtained. Now what by this prudent applied caution happened to Possidius, provokes Crispinus Pseudo-Bishop of Calama approaching according to the prescribed form Crispinus, of the same city of which he himself was, the part however of the Donatists Bishop, no one better will report than Augustine himself. He says therefore writing to Cresconius the Donatist Grammarian in book 3 chapter 46: Meanwhile Crispinus your Bishop of Calama, by Possidius my colleague in the same city before the Acts of the meeting, to your council first had deferred, promising with his colleagues there to see, what to respond he ought. Then after no small time, with the meeting repeated, again before the Acts he replied, these things namely: The words of a sinful man do not fear. 1 Mach. 2, 62. And again: In the ears of an imprudent one beware lest anything you say; lest when he has heard, he deride your sensible words. Prov. 23, 9. Lastly this my response with patriarchal discourse defined: Let the impious depart from me: their ways to know I do not wish. Thus far Augustine recited the words of Crispinus, in the Consular Acts written: how truly turgid, and with how inflated heart, and with swelling soul proferred? Whence the same holy Augustine: This (he says) his response when learned and unlearned laughed at, since the man saying, that the words of a sinful man he did not fear, to whom least he would dare to respond, &c. weighed each sentence of his response, and after he had proudly and foolishly long tergiversated which in all things he showed to be utterly worthy of a fatuous man. When therefore that response was understood by many, to many also was demonstrated how vain it was, as much as concerned the case; how truly bitter and slanderous, what did not pertain to the case; and so his, as is held with us, most learned annosity, with yesterday's recruit standing against, nothing against truth was seen to be able; Crispinus by his own and his men's shame as much as by the necessity of the laws compelled, now to boast began, that he wished about the chief question with Augustine himself to dispute. But the same Saint, that better to be reckoning, if disputing the office here onto his disciple he would deflect; on Possidius himself bestowed, indeed urged that he should accept: who obeyed happily, as he himself in these very words elegantly recounts in the life of his Master chapter 12.
[7] With the memorable Augustine the Prelate in every way insisting, to the controversy both those Calamensian Bishops came, and about the diverse communion itself in a third conflict with himself dealt, and at length compelled by Augustine convinces him by disputation, with a great multitude of Christian peoples the outcome of the case at Carthage and through all Africa awaiting. And that Crispinus by Proconsular and libellary sentence was pronounced a heretic; and for him with the Cognitor the Catholic Bishop interceded, that the gold mulct should not be exacted: and the benefit was obtained. Whence when the ungrateful one to the most pious Prince had appealed; by the Emperor to the relation a due response was returned, and a precept followed, that in no place at all the Donatist heretics ought to be, and that they to the rights of all laws against heretics passed everywhere ought to be held. From which the Judge on account of the office, and the same Crispinus, what least had been exacted, were ordered to bring ten pounds of gold to the rights of the Treasury. But forthwith work was given through the Catholic Bishops, especially through Augustine of holy memory, that that condemnation of all by the Prince's indulgence might be remitted: and with the Lord helping, it was perfected. By which diligence and holy zeal much grew the holy Church. Thus far Possidius.
[8] In which things indeed in narrating, a specimen of the highest moderation of mind and religious modesty he gave forth, as he himself, magnificently of Augustine both indeed first when about the projects of the Donatists against Augustine, and about Crispinus the Calamensian Bishop himself weaving discourse, of those things which he himself from him suffered, when the matter done he recounts, his name however with silence wholly (lest his deeds to preach he should seem) wrapped he left: also even when treating of the public three-day disputation, by which Crispinus was convicted a heretic, his name equally utterly he keeps silent; so much that, unless S. Augustine in his writings had disclosed, that performed by Possidius would utterly have remained obscure. Deep namely silence had impressed on himself the holy man, which the holy Fathers both before and after him commonly taught, that in speaking forth, those things which to our praise in any way may flow back, the most cautious we should be. Tob. 4, 14, 2 Cor. 12, 2 Hence to himself he thought by Tobias the elder said; Pride never in your sense, or in your word allow to dominate: instructed also by S. Paul's example, of himself most modestly narrates. and the same docile disciple following the master, who when great and honorable things about himself (because thus to the faithful's edification and to God's glory amplifying to be conducive he knew) to write he had decided, did it obscurely and modestly; I know, he says, a man, in the body or out of the body, I do not know: who however he himself when greater things still to say he could have, as one who, snatched up to the third heaven, had seen things which it is not lawful for a man to speak; But he preferred, as he himself says, to spare. How beautifully he said, says Epist. 875 Bernard, I spare? The arrogant one does not spare himself, the proud one does not spare himself, the desirer of vain glory and the boaster of his own deeds, who either to himself arrogates, what is; or lies, what is not. Only he who truly humble is, spares his soul: who lest he be thought,
which is not, always, so far as in itself lies, wishes that not to be known, which is: which very thing we marvel was praiseworthily practiced by our St. Possidius, and would that we also might imitate it!
[9] Therefore, since Crispinus the Donatist distrusted to win the cause by words, he judged it better to obtain it by arms. By what means he accomplished this through others, S. Augustine describes in book 3 against Cresconius chapter 46. Suddenly, after a few days, as Possidius was making a journey, another Crispinus, his Presbyter, and (as is reported) his kinsman, laid an ambush of armed men: into which our man had now almost fallen, had he not, when these were espied and announced, turned aside, fleeing to a certain estate, where that man would dare nothing, or not prevail; or if he had even done anything, could not deny it. When this was learned, he was forthwith pursued with such blind madness, that he now reckoned it base to lie hid. Then he hedged about with armed men the house in which Possidius had shut himself up with his own, Having suffered grievous injuries from the followers of Crispinus, battered it about with stones, encircled it with flames, contrived an entrance from every side. But the multitude of inhabitants that was present, mindful of their own peril if so great a crime should be accomplished, the attack having been made in that place; partly besought him to spare him whom by resisting they did not dare to offend; but partly extinguished the fires that had been kindled. When that man, no whit more slackly fervid and inexorable, pressed on his undertakings; the door at length gave way to the blows, they entered: and the beasts of burden being wounded by slaughter, which they had found in the lower part of the house, they brought down the Bishop from the upper parts, afflicting him with blows and contumelies. There, lest they should rage more grievously, Crispinus himself intervened, as if bent by the entreaty of others, who seemed not so much in his wrath to care for the deprecation, as in the crime to dread the testimony.
[10] In punishment of so atrocious an injury, Crispinus being ordered by law to pay ten pounds of gold, Possidius, mindful of Christian gentleness, obtained impunity for him, first from the Proconsul, then from the Emperor Honorius, who still wished the fine to be ratified. But it will help to hear Augustine himself, narrating the matter more exactly. After these things had been made known in the town of Calama, your Bishop Crispinus was awaited, in what manner he would vindicate his own Presbyter. There was added also a protestation expressed in the municipal Acts, by the fear or shame of which he might be compelled to exercise ecclesiastical vindication. Since he wholly despised this, and so great a tumult of your men arose, that, because they could not answer the truth which was to be preached, they were thought about to close the roads, nay rather were even seen to do so; he intercedes lest as a heretic he be fined according to the law, the laws (which were not lacking, but, as if they were lacking, rested in our hands) were stirred up against your Bishop Crispinus, more that our gentleness might be demonstrated, than that their boldness might be punished. For not otherwise would it become known, what by the help of Christ the Church could do against her enemies, and would not; not according to heretical presumption raging by private favor against the Circumcellions, but according to Prophetic truth subduing them by laws to the yoke of the Lord God. Crispinus therefore being produced, and most easily convicted a heretic of that which, when the Proconsul asked, he had denied himself to be, yet, Possidius interceding, he was not compelled to pay the ten pounds of gold (which fine the Elder Emperor Theodosius had appointed against all heretics). Not content with this most mild sentence, by I know not what counsel, which was said to have displeased all of yours, he thought it should be appealed to the sons of the same Theodosius. It was accepted. A rescript was made. What else? except that the party of Donatus might now know, that it pertained to that gold-penalty along with the rest of the heretics; with whom, on account of the communion of such a persecution, let it either deem itself to have a common justice; or if it does not so deem, let it not therefore boast that to be just, which is coerced by that penalty, by which it sees coerced also those heresies which it grants to be unjust. Thus Augustine.
CHAPTER III.
The embassy to the Emperor Honorius. The Acts at the Carthaginian Conference. The Relics of S. Stephen received.
[11] Possidius, moreover, was a man who might be judged fit and worthy even for a most weighty embassy, He is appointed Legate to the Emperor Honorius, so as to be sent to the Emperor. The occasion of the embassy was this. In the year in which Italy was agitated by tumults, but the African Church enjoyed peace, a council was gathered at Carthage, from which an embassy of Bishops to the Emperor Honorius was decreed. But what, and who they were that should treat with him, the preface of the same Synod declares. Namely that the same Legates were sent against the Donatists: for it has this: In this council an embassy was undertaken against the Donatists, by Florentius, Possidius, Praesidius, and Benenatus, Bishops, at that time when the law was given, that of free will anyone might receive the worship of Christianity. Therefore one of the legate Bishops was our Possidius; who with his colleagues happily discharged the embassy. For when Attalus the tyrant had invaded the Roman empire, and was now about to attempt Africa; doubtless by the counsel of Heraclian, Count in Africa, or of Macrobius, Proconsul therein, the Imperial laws against the Donatists were silent; because the whole African province seemed placed in jeopardy, if the Donatists, harassed and exasperated by so many laws, should fight for the party of Attalus. Wherefore a rescript was obtained from the Emperor Honorius, by which the same were permitted to embrace what religion they wished: and so the matter was transacted. But when that danger had ceased, Attalus being deposed; the African Bishops, because they saw the rescript of Honorius turn to the great detriment of the Christian religion, an assembly of Bishops being collected at Carthage, by one sentence of all decreed, that an embassy should be sent to the Emperor Honorius, which those four Bishops, chosen for this office, should adorn, who should ask the Emperor to revoke the privilege given for the Donatists. that the privilege given to the Donatists be revoked. And this is what is so contained in that preface of this Synod: A law was given, that with free worship anyone might receive Christianity. Which we deduce from a sure testification, namely from the rescript of the Emperor Honorius, by which he himself is found to have assented to the petition of the same legate Bishops. For he gave this rescript this year to Heraclian, Count in Africa, which has thus: The oracle being utterly removed, by which the heretical superstitions had crept to their rites, let all the enemies of the holy law know, that they are to be smitten with the penalty both of proscription and of blood, if beyond this they shall attempt to assemble publicly with the execrable rashness of their crime. Which had been the very intended end of the embassy and the most longed-for success.
[12] In the following year that celebrated council was convoked at Carthage, where on the part of the Catholics of all Africa CCLXXXVI assembled; in the year 411 he is present at the Carthaginian Conference, while almost CXX had remained in their Churches, hindered by old age and diseases, and there were at that time LX sees of Bishops bereft of pastors. There presided over the Conference (for so it pleased it to be called even then, rather than Council) Marcellinus, Count, Tribune, and Notary, only as Cognitor, not as Judge. The sum of the matter lay in this, that the schism of the Donatists should be removed. And in this Conference our holy Possidius, consideration being had of the holiness and erudition exceptional in him, was one of seven chosen disputants, who should treat with the Donatists concerning the matter for whose cause they had assembled. But what was done on each of those three days on which it was disputed; and by what futile subterfuges the Donatists used, that it might not come to disputing of the cause; but also with how great reproaches and contumelies they afflicted the Catholics, when on the contrary the Catholics, striving by all means to soothe them, embraced them as brethren; how finally, compelled at length by Marcellinus to speak of the cause, they were convicted by most manifest proofs of schism and heresy, and at length condemned by the sentence of Marcellinus, and compelled to subscribe the Acts; all these things both holy Augustine (who himself also was one of the seven chosen disputants together with holy Possidius) at length commemorates; and they are had in the Synodal epistle of the Council of Cirta, celebrated by the Catholics in Numidia the following year, that the calumnies of the Donatists might be met, by which they tried to render void the aforesaid Conference; while among other things they lied, that Marcellinus had been corrupted by gifts from the Catholics, and that no sentence of his was to be called valid, which he had pronounced by night: for they had consumed the last day with various tergiversations, so that Marcellinus was compelled to pronounce against them by night. Against whom holy Augustine says more: and among other things of the custom of Judges, that they often protracted judgment into the night. The same Saint, present also at the Council of Milevis, rendered excellent service.
[13] In that Conference how great a moment our Possidius contributed, you may learn both from the ensuing fruit, and confounds Petilianus the Donatist, which proved most ample, which you may read in S. Augustine; and from those things which Possidius there generously spoke forth, you may gather. Let these few which I subjoin be for a specimen, that even from the claw, as they say, you may at once recognize the lion, and may perceive the Apostolic zeal of S. Possidius in that famous Conference, and the service rendered. When the heretical Bishop Petilianus had boastfully said; We say that we are Bishops by the merits of Christ our Lord, and it has often been said in the public acts, etc., our Possidius subjoins; It is needful to prove Bishops by merits, not to boast them. When the same Petilianus had immoderately blurted out much not pertaining to the matter against the Catholics; Possidius, Bishop of the Catholic Church, said: With what impatience and tumult they act, let it be testified by these acts, by the interlocution of thy Nobility (O Marcellinus), for they sufficiently fear the cause, to whose merit they are wholly unwilling to descend. Let not all things be void, which by our part in the prosecutions have been so much said, of the promises and exhibitions of the Church of God. Why do they tergiversate? why do they rummage I know not what forensic things? Now let thy Nobility deign to pronounce the face of their defense. And again when Petilianus had said, to the protraction of the cause; There is indeed no Catholic party, unless that which has taken the palm of this conflict: therefore we desire to be recited those things which in the Proconsular judgment and of the Vicarial prefecture were before, a good while ago, brought forth and asked by them (the Catholics); Possidius, Bishop of the Catholic Church, said, deriding him; If thou didst presume of the cause, thou wouldst come to the merit of the cause. And what other many things he said full of Christian liberty and Pastoral zeal.
[14] Thereupon the divine goodness deigned to refresh the devout mind of His faithful servant Possidius with sacred Relics. he is presented with Relics of S. Stephen, Orosius the Presbyter, by birth a Spaniard, sent by Augustine, Bishop of Hippo, to S. Jerome for learning the reason of the soul, returning, first brought to the West the Relics of B. Stephen lately found. They received a portion of the same relics from Orosius, among others our S. Possidius, Augustine Bishop of Hippo, and Euodius Bishop of Uzalis: by whom in memory of the Proto-martyr churches were erected, and in the same the same sacred Relics placed; by Euodius first, then by Possidius, and afterwards by Augustine, as he himself in book 2 of the City of God chapter 8 testifies in these words: But it is not yet two years, since at Hippo-regius that Memorial began to be; namely of Stephen the Proto-martyr: and many (which is most certain to us) booklets not being given concerning those things which were wonderfully done, those very ones which were given,
reached almost the number of seventy, when I wrote these things. The booklets were a sure testification, committed to writings, of the miracle itself done. But he subjoins: But at Calama, where also that Memorial began to be earlier, both they are given more frequently, and they surpass by an incredible multitude. At Uzalis also, which is a Colony neighboring to Utica, we have known many illustrious things done through the same Martyr; whose Memorial there was constituted by Bishop Euodius far earlier than among us.
CHAPTER IV.
The Vandal inroad, the writings and death of Possidius.
[15] But not even this joy stood long. For so many furies of the Gentiles, After Calama was laid waste by the Vandals, so many persecutions of the heretics, were followed by the monstrous irruption and ravaging of the barbarians, far surpassing the former. For thereafter the man of God Possidius was compelled, after so many slaughters of men, so many ruins of churches, to see also the destruction of his own sheep and of his own city. Indicating this himself in the Life of S. Augustine chapter 28; But in a short ensuing time, he says, it came to pass by the divine will and power, that a huge band, armed with diverse weapons and exercised in wars, of the monstrous enemies the Vandals and Alans, having mingled with them the Gothic nation, and the persons of other diverse nations, from the transmarine parts of Spain flowed in by ships and rushed into Africa: and through all places, even of the Mauritanias, passing on to our other provinces and regions, raging with all cruelty and atrocity, laid waste everything it could by despoiling, by slaughters and diverse torments, by burnings and other innumerable and unspeakable evils; sparing no sex, no age, nor the very Priests or ministers of God, nor the very ornaments or instruments or buildings of the churches. And afterward speaking of S. Augustine, he subjoins: He scarcely saw three surviving out of the innumerable churches, that is, the Carthaginian, the Hipponensian, and the Cirtensian, which by God's benefit were not cut off, and their cities remain, propped by divine and human protection; although after his death the city of Hippo, destitute of inhabitants, was burned by the enemies.
[16] Calama being laid waste, Possidius fled to his Father S. Augustine, at Hippo-regius, thinking it would be a safe asylum: he flees to S. Augustine: but in vain. For although that city was excellently fortified against even a great force of enemies; yet it appeared, that there is no counsel against the Lord, and that nothing is inaccessible to the divine anger; which assuredly prevailed even against Hippo. Prov. 2, 130 And it grew, says Possidius, by its mournings and lamentations, that, while it was still consisting in its state, that same city of the Hipponensian regions was come to be besieged by the same enemies: since at that time there had been constituted in its defense a certain Count Boniface, once a confederate with an army of the Goths. Which city, shut up almost fourteen months, they besieged: for they also took away from it the sea-shore by interception. Whither even we ourselves from the neighborhood with our other fellow-Bishops had taken refuge, and were in it during the whole time of the siege. he is besieged in the city of Hippo: Where with us we very often conversed upon these misfortunes, and the dread judgments of God set before our eyes we considered, saying: Just art Thou, O Lord, and right is Thy judgment. And alike grieving, groaning and weeping, we prayed the Father of mercies and God of all consolation, that He would deign to lift us from the same tribulation. Where when S. Augustine in the third month of the siege had taken to bed, he was wearied with fevers; unimpaired in all the members of his body, with sight and hearing entire, S. Possidius standing among other Religious Brethren, he is present at the dying Augustine; he fell asleep in peace with his fathers, in a good old age. For the commending of whose soul at the deposition of the body, the same S. Possidius offered the Sacrifice to God, inseparably cleaving to his Father even to the last, and exhibiting the last offices of charity as was fitting.
[17] Lastly, among the singular gifts of God, granted whether to Possidius or through Possidius to us, indeed among the not-least praises of Possidius, I judge two that remain to be numbered. One, that he guarded the books of the holy Doctor Augustine (so great a treasure of the Church) with such diligence, that we too may now, after so many centuries of years, enjoy them. For so much, says the same Possidius, was dictated and published by him, and so much disputed in the Church, taken down, and emended, or written against diverse heretics, or expounded from the Canonical books, for the edification of the holy sons of the Church, he weaves a little index of his books, that scarcely anyone of the studious could suffice to know and read them all through. Nevertheless, lest we seem in anything to defraud those most avid of truth, I have determined, God granting, at the end of this little work, to adjoin also an Index of the same books, tractates, and epistles: which being read, whoever loves the truth of God more than temporal riches, let each one choose for himself what he will to read and know, and let him seek it for transcribing from the library of the Hipponensian Church, where he may perchance find more emended exemplars; or let him inquire whence he can, and the things found let him transcribe and have, and to one asking for transcribing let him also himself impart without envy. But before the nearest day of the infirmity of his death he reviewed the books dictated and published by himself, whether those which in the first time of his conversion while still a layman, or those which as Presbyter, or those which as Bishop he had dictated: and whatever in these he recognized to have been dictated and written by him otherwise than the Ecclesiastical rule held itself, while he yet less knew the Ecclesiastical use, and less understood it, were by himself both reprehended and corrected. Whence also he wrote two volumes, whose title is, On the Recension of books. He also complained that certain books had been snatched from him before a more diligent emendation by some Brethren, although he afterwards emended them. He also left certain things of his books imperfect, prevented by death. And he, wishing to profit all, both those willing and not able to read many of his books, from each divine Testament old and new, a preface being premised, excerpted the divine precepts or prohibitions pertaining to the rule of life, and from these made one codex; that whoever wished might read, and in it might recognize how obedient or disobedient he was to God; and this work he wished to call the Mirror. And Possidius, the Index above promised being composed, brought it about that we posterity should know, which books of the holy Doctor were legitimate, which spurious, with as great good of Catholics as harm of Heretics. For the prudent man foresaw that in succeeding times there would not be lacking those who, for the spreading and establishing of their errors, would disjudge from the holy Doctor works which truly are his; and would adjudge to him those which are not, according to the lust of their own brain; only that they might, by the highest impiety, either bring forward or traduce S. Augustine as Patron of their newly-devised falsity. No less accurately, then, than piously and usefully, did Possidius obey the mandate of his holy Father: who, the same being witness, always ordered the Library of the Church and all the codices to be diligently guarded for posterity.
[18] As another argument of divine benevolence I would call it, and writes his life whether toward Possidius, that for the edification of the faithful he deserved to write the Life of so great a man as we look up to in Augustine, with a style no less truthful than pious and grave; or toward Augustine himself, that he obtained as encomiast our S. Possidius, nay his own; who indeed held it as a benefit of the greatest. For hence it is, that at the end of his history; But I beseech, he says, with expense your charity, who read these writings, that with me you give thanks to almighty God, and bless the Lord, who granted understanding, that these things I should both wish to convey to the knowledge of men both present and absent, of the present time and the future, and might be able. Indeed he most happily performed that! aided no doubt by Him whom the most religious writer had at the beginning called down as helper; for I beseech, he says, the highest Majesty, that the office of this kind received by me I may so bear and accomplish, that I neither offend the truth of the Father of lights; nor seem in any part to defraud the charity of the good sons of the Church. So piously the Saint wished, and sense was given him; he invoked, and the spirit of wisdom came into him: which faithful readers clearly with fruit perceive.
[19] And thus, as we have hitherto seen, it pleased the divine providence to do in His great friend Possidius, what it is wont to do in almost all the Saints, after a great vicissitude of things especially in those whom in this life He destined to an ampler degree of grace, and in the other to a more sublime degree of glory; that He suffer them to have neither tribulations nor pleasantnesses continuous: but weaves the life of the just, now from adversities, now from prosperities, as it were with a wonderful variety. Which consider that He did here too, if ever elsewhere. For Possidius had scarcely been made Bishop, when, seeing the increases of his Church of Calama, he rejoiced incredibly; and exhorted the Calamenses, that they should increase again and again in number and virtue. Soon mourning seized the extremities of this joy, the success being troubled by that fury of the Gentiles. Then by the industry of Possidius and the favor of the Emperor the Gentiles being suppressed, the Church was restored to its state, so that it flourished the more, by that celebrated confutation of Crispinus: but again there succeeded that most turbulent tempest of the Vandal devastation, which both afflicted all Africa, and extinguished the city of Possidius, and the whole. The calamity was mitigated, that on this occasion it was given to enjoy both the presence and the example of his holy Father and Master Augustine, to whom he had fled: but he was soon withdrawn from the eyes of Possidius, and taken up into heaven. The grief of privation was tempered, that it had fallen to him alone to handle the virtues of the Father and to write his illustrious deeds, who could do it both, for the knowledge of so many years he lacked his own biographer to the last, in which he had used him most familiarly, best of all; and for the tender affection toward him, with which the holy son had loved the holy Father, most faithfully of all would render it: by this very deed plainly most worthy that someone too should describe his Life, from that number of holy Bishops, who, using Augustine as leader and master, and Possidius as companion in all things, could have been most sure witnesses of the unconquered patience and Pontifical virtues, by which he shone the more splendidly amid the public calamities. But that this either no one did, or if anyone did, did in vain, the monuments of such a writing being lost, might be added to the heap of his other calamities; unless the book of divine cognition, in which the single things minutely described obtain everlasting memory, infinitely excelled all human encomiums whatsoever. Our own, then, not his, yet by the Order he is venerated as a Saint. in this defect we acknowledge the unhappiness: because, being ignorant in what manner and place, in what year and day that holy soul migrated hence, we must seek the certitude of the celestial blessedness obtained by it after death from the constant tradition of our Order, accustomed to number him among its holy Patrons: to which finally it began to render the public honor of the ecclesiastical Office and Mass, this century first, the day XVII of May being chosen for it: for that the preceding day, on which in the church of Reggio and of Mirandola
S. Possidonius is venerated, believed the same with this our S. Possidius, is hindered by the festive commemoration of S. Ubaldus, expressly named in the Apostolic indult of Pope Pius V, and so among us venerated from time immemorial, and prior in the possession of that day.
ON S. CAELESTINUS THE MARTYR,
PRESERVED AT RONSE IN FLANDERS.
HISTORICAL COLLECTION
Refuting the Roman Pontificate unskillfully attributed to him.
S. Caelestinus, Martyr, preserved at Ronse in Flanders.
BY THE AUTHOR D. P.
[1] Rotnacum or Rotornacum, to the inhabitants Ronse, to the French Renessa, a town of Flanders, situated two leagues from Oudenaarde, four from Geraardsbergen, is called by Baldric in book 1 of the Cambrai Chronicle chapter 75 the village Rotnasce of Brabant, namely in ancient Brabant beyond the Scheldt. At Ronse among other Relics There is in the same place a collegiate Church, sacred to S. Hermes the Martyr, whose body that there is, translated from Inden by the Emperor Louis II, son of the Emperor Lothair, Miraeus relates in the Belgian Fasti, at the day XXVIII of August sacred to S. Hermes: where he adds, that by the same Louis the Relics of SS. Cornelius the Pope, Cyprian Bishop of Carthage, and S. Caelestinus were deposited among the people of Ronse with an ample dowry. Miraeus adds, that he had received from the Archives of the Church of Ronse, that the body of S. Caelestinus on the XVI Kalends of June of the year MCLXVII, from an old bier into a new one, by the permission of the Bishop of Cambrai (he was Peter of Alsace, son of Thierry Count of Flanders, a Bishop only by title, as being destitute of sacred Orders) was translated by the Abbot of Eename, the body of S. Caelestinus is elevated in the year 1167. and to the same Abbot then was given the Head. But concerning that new bier Raissius treats in the Belgian Hierogazophylacium page 428, where he says, that the Relics of the holy Martyrs Cornelius the Pope, Cyprian Bishop of Carthage, and S. Caelestinus, which the Emperor Louis deposited at Ronse, were piously and honorably preserved in a copper bier, in the times of John Hay, Theologian and Canon of Tournai: which bier was inlaid with the images of the Apostles, whose length nearly equalled five feet, and on its margin such verses were seen inscribed:
A double life holds the heavens, here the bones are held: The bones a laborious hand here sealed. It suffices for the title: the hall holds Caelestinus. Cornelius and Cyprian rejoice in the heavens. as of a Martyr The life of Caelestinus had been given an end by the sword: Cornelius received his death by the edge of the sword. With whom twice ten and one are slain by the sword. And by the hand of the executioner thus had Cyprian suffered. Here it places Caelestinus among the Saints, and Cyprian This short ark joins together the three Apostolic Fathers.
[2] Moreover, just as the name Apostolic, in so far as it is also attributed to S. Cyprian, cannot be received in that stricter signification of its, by which the Roman Pontiff is called Apostolic: so neither is it necessary to understand it so attributed to Caelestinus; especially since he is said to have been slain by the sword, whose Relics are had at Ronse. It is indeed true, that neither is S. Cornelius believed by us to have ended his Life by a bloody martyrdom, not as of a Roman Pope. and that the whole history of his Passion is to be rejected and refuted in the Treatise which we have long had prepared on the Chronology of the Roman Pontiffs. Yet it must be confessed that that history, or if you prefer to call it a fable, is most ancient: which therefore, suspect to no one then, the people of Ronse could and ought to have followed, in composing that epigraph: but why they should have erred concerning Caelestinus, who it was established had ruled the church in peace, and had died in the year of Christ CCCCXXXII, the IX of his Pontificate, no reasonable cause can be feigned. What? that those who had taken up SS. Cornelius and Cyprian to be venerated with the rest of the Church on the XVI of September, nor were ignorant that to S. Caelestinus the first Pope the VII day of April is assigned by the old Martyrologies, by Anastasius the day VI, when we too treated of him, having dismissed April preferred to venerate their S. Caelestinus on the XVII of May, when the aforesaid translation was made. Wherefore although by posterity, finding no S. Caelestinus Martyr in the Martyrology of Usuard, which the Belgian churches almost used until the most recent recognition of the Roman, it was at some time believed that at Ronse was had the body of S. Caelestinus the first Pope; yet greater faith is to be had in the older authors of the aforesaid Epigraph, asserting their Patron to have been slain by the sword: as also Saussay had to them in the Gallican Martyrology, calling him a Martyr. And this opinion Bartholomew Peter of Lierre and George Colvener, Doctors of Theology of Douai, embraced, who took care that the Belgian Natales of John Molanus, in which Caelestinus was called Pope, should be reprinted with Notes in the year MDCXVI.
[3] As to the Head separated from the body; Luke d'Achery published in volume X of the Spicilegium of ancient writers the History of the monastery of Affligem, situated near Aalst, the Head at Affligem. not so long ago continued from the proper monuments of the place: where it is said on page 614 that Arnulf the Abbot, from a monk and Prior of Affligem, elected Abbot by the people of Eename, when he had long ruled with praise, Godescalc abdicating himself, was demanded back by the people of Affligem as Abbot: and then on page 615 it is added: But he himself brought the head of S. Caelestinus the Pope from Eename, or as the people of Eename will have it, from Ronse to Affligem… he died full of merits and days about the year MCLXVIII. Thus there. The above-indicated Raissius pages 3 and 4 relates the Relics preserved at Affligem, without any mention of S. Caelestinus. Other than this S. Caelestinus the Martyr seems also to be Caelestinus, Abbot of Blandinium, Another Caelestinus, Abbot of Blandinium. by fatherland a Scot: whom, thrust into exile by Charles Martel, because he was said to be of Ragenfrid's party, Meyer in the Annals of Flanders relates to have died in the year DCCLXV in the monastery of Rotornacum. If, however, it could be shown that from his death he was illustrious by miracles, and held for a Martyr; I would scarcely doubt that the old simplicity of our forefathers, confounding persons and times on account of the homonymy, together with the famous Relics of the Saints Cornelius and Cyprian, believed also brought by the Emperor Louis the body of this S. Caelestinus, as of one who for the Christian faith under the heathen Emperors had consummated the contest of martyrdom by the sword: although in truth not dead, but alive, he once came thither.