Silaus

ON ST. SILAUS, AN IRISH BISHOP

AT LUCCA IN ETRURIA.

IN THE YEAR 1094.

PRELIMINARY COMMENTARY.

Concerning the place and time of his burial, and so also the age of the Saint, obscured by Irish figments, and concerning the monuments of ancient cult.

Silaus, an Irish Bishop, at Lucca in Etruria (St.)

BY THE AUTHOR D. P.

[1] There is at Lucca an old and noble monastery of holy Virgins, warring under the Rule of St. Benedict, and from the monuments of ancient instruments preserved there known even from the year 964; In an old and noble monastery, when Otto, by the divine Clemency Emperor Augustus, in the third year of his Empire on the IV Kalends of August being at Lucca, professes himself entreated by Adelaide his wife, that to the Abbess Grimma, with the nuns warring in the monastery of the Lord and Savior, which is called Brisciano, he should give and confirm all those possessions and all those rights, which in the said privilege, of which we have a copy, are individually enumerated. But the nobility of that monastery proves Armingardis, the daughter of King Lothair, having professed there the monastic life, whose this epitaph is read there.

Here lies in the tomb, happy and venerable, Armingardis, formerly indeed dedicated to God. Whom the excellent King Lothair himself begot, Both powerful of the Franks and the ornament of Germany. where in the 10th century is buried Armingardis daughter of King Lothair, Whoever coming here shall have read these Epigrams, Say, Christ, remit the reproaches of Thy Handmaid. On the VIII Ides of August she happily died.

The year is not added: but if she (as is probable) was the daughter of Lothair King of Italy and of the aforesaid Adelaide, married after her husband's death to the aforenamed Otto; it can happen, that she was still alive, then of St. Salvator, when such a privilege was given concerning the goods, of which perhaps a great part, Armingardis had brought as a dowry to the monastery: which privilege then St. Henry the Emperor, with St. Cunegund his wife, being at Fasiano a town of the County of Pisa, confirmed to the Abbess Alperga in the year 1015, when still it was simply called the Monastery of St. Salvator.

[2] A little after, the Head of St. Justina the Virgin and Martyr being brought there, and perhaps a new church being consecrated in her honor, it began to be called the Monastery of St. Justina; as is in a chart of the year 1061; or by both names taken together at once it was indicated: and so in the year 1073, before the Countess Mathilda, appears Eritha the Abbess of the church and monastery of the Lord and Savior and of St. Justina, afterward called of St. Justina, which is called of Brisciano, situated in the city of Lucca, near the walls of the same city. The former name at length being abolished, of St. Justina alone remains today the appellation, as distinctly pursues our once most loving host Francesco Maria Florentini, in the Life of St. Silaus chapter 12. But these things I wished to note for this, because in the older Life of the same St. Silaus, which from a very old manuscript is extant there transcribed by a notarial hand, only is named the monastery of St. Justina. there is extant, which we give, the Life of St. Silaus: But the life is written about the end of the XII century not long (as to me at least it seems) after the elevation of the holy body, which is there narrated to have happened in the year 1180, the III Nones of December. The Notarial transcript instead of Latin numeral letters, then only used, by ciphers wrongly joining 1183 with the number of the year the number of the Nones, which ought to have been disjoined, does not seem written before 150 or 200 years: yet from it we give it, according to the edition of the aforesaid Maria Florentini, collated with a copy before described for us at Rome with the Reverend Father Francis Harold, successor of the Reverend Father Luke Wadding, who had long since obtained the Life of his fellow-countryman Saint at Lucca, such as there transcribed it was extant.

[3] According to this Life Silaus to St. Gregory the Pope for the cause of Episcopal consecration had come to Rome: who according to it will be said a Bishop ordained by St. Gregory VII but afterward both for the cause of a certain tumult to be settled at Rome, and of a sister to be sought, whom from a similar pilgrimage intercepted at Lucca, and there married to a powerful man Soffred or Goffred he had understood, returning to the same place; the sister indeed dead and buried in the said monastery he had found; but he himself there falling sick and dying had ordered himself to be buried. But when growing famous with many miracles he enriched the monastery with the offerings of the faithful, the same Soffred is said to have extorted from the Nuns, that they cede to him a third part of theirs; which iniquitous compact rescinded at the time of the aforesaid finding the great-grandson of Soffred, Lothair. All these things if rightly considered, you would deservedly say that Silaus was a Bishop ordained by St. Gregory Pope VII, whose Life we will give on the XXV, and the time of whose See is defined from the year 1070 even to

1085; and so it can be, that he whose feast was anciently celebrated on the Lord's Day before Pentecost, and was inscribed in certain Calendars on the day XXI of May, died under such a concurrence, to have died in the year 1094. when Easter was celebrated on the day IX of April, which after the beginnings of Gregory VII first happened in 1083, and then again in 1094, and again in 1105, nor afterward any more for whole sixty years. And so will be confirmed the opinion of Franciotti settling about the year 1100 the death of St. Silaus. But of the three prenoted years more pleases the year 1094, because thus the aforesaid abduction, which happened in the ninth year before the death of St. Silaus, by reason of the tumults of Italy then chiefly burning, will fall in the year 1085 and the penultimate of Gregory; nor at all need the sister of the Bishop have been over-adult, when for the cause of her beauty she was abducted.

[4] In persuading this chronology there would be no difficulty, had not after the Life was written there come to Lucca some Irishman, although afterward fables were added by the Irish passing through Lucca hiding a sycophant under the appearance of religion; who being asked concerning St. Silaus whether he had shone with any miracles in his fatherland; brought forth some of those, which that nation, too much prone to fables, is wont everywhere to commemorate concerning the famous Saints of their nation, various things borrowed from various sources; which in the same Lucca manuscript and our copy after the Life are read noted down, wholly unworthy of this work and place. These however when they had obtained faith, it was brought about that St. Silaus was believed, with St. Patrick to have come to Rome to St. Gregory the Great, and to have celebrated his first Mass in the monastery of Cluain, over which his nephew Kieran presided; they make him a companion of St. Patrick and ordained by St. Gregory: and of that sacrifice through the hand of an Angel St. Itta to have been made a partaker. But all these things as they are rashly sewn together, so with no trouble dissolved they fall, if to Chronological reasons they be weighed. For St. Patrick died in the year 460; and those who concede a much longer life to him, do not extend it beyond the V century. St. Gregory the first of that name, was consecrated Pontiff in the year 590. St. Kieran, is said to have been made Abbot of Clonfert, after the death of St. Brendan the founder, in the year 577, and in the XI year after to have died. Of St. Itta we treated January XV, where she number 18 is read, to have been indeed contemporary with the aforesaid, but the sacrifice of which she miraculously was made a partaker, to have been celebrated at Cluammienos, not however at Clonfert.

[5] Meanwhile, in place of the Legend which we give, there were composed nine Lessons, because the Lessons of the proper Office follow. with Responsories and the rest of the Office, which we have from Florentini published with the Legend itself at the end of the Italian Life, adorned by himself: and in these Lessons all the aforesaid miracles concerning SS. Patrick, Gregory, Kieran, Itta, in the order of time are mixed, or rather are premised to the history contained in the Legend. But that he might induce some verisimilitude to these, But it was not easy to be believed of the Irish, in every part the most learned and at the same time most pious Florentini twisted himself: and extending as far as he could the age of St. Patrick, in place of Gregory he orders Pope Gelasius to be substituted, who sat from the year 492 to 96. I think, that in such things he would not have put much labor, if he had had a noted opinion of the faith of the Irish pilgrims, in applying the marvels celebrated among themselves by the talk of the vulgar to the Saints of their own or otherwise unknown nation, concerning whose deeds, as having them better known, they were asked by too credulous hosts, or of their own accord presumed to suggest something rendering thanks to the hospitality. Nor is there need to seek examples far. For St. Frigidian, whom as the chief Patron of their city the people of Lucca venerate, [through whom also the Life of St. Frigidian was thus augmented from the Life of St. Finnian,] and of whom the older Legend was held without any mention of Ireland. That he was an Irishman by a similar imposture they suffered themselves to be persuaded, and the Acts of St. Finnian of Moville, to be given by us on September X, they received as the Acts of St. Frigidian, by an easy change of name, and joined them to the old Legend, just as they had received, mutilated at its end: because from this it would have been established, that he whose life and miracles done in Ireland were narrated, also in Ireland died and was buried, which did not suit St. Frigidian Bishop of Lucca, as we will show on September XVIII, or in the Supplement of March at a similar day. Meanwhile a most similar example you have on March VI concerning St. Sezni among the people of Guic-Sezni in Armorica, to whom were applied the Acts of St. Kieran of Saigir, given on the day V of the same March; nay on the two immediately preceding days to St. John the Martyr honored among the Venetians, the Acts of St. Procopius; and the Passion of St. Benedicta applied to St. Saturnina Patroness of the people of Hérisson, only the names being changed.

These things therefore being freely rejected, we dare to believe St. Silaus ordained by St. Gregory, not the Great, but the Seventh; The same age is persuaded from the name of the monastery, and changing nothing in the Acts which we have received on account of the exotic additions, to say that he then died and was buried, when the name of St. Salvator being abolished it was called only the Monastery of St. Justina; so that the brother-in-law and host of the Saint Soffred, was truly the great-grandfather of Lothair, who relaxed for the monastery the pension, which he had introduced and transmitted to posterity, which within the space of one century could easily be done: not likewise be continued through so many centuries, amid so many revolutions of public as well as private affairs, as Italy sustained, and namely Etruria, repeatedly compelled to change Lords within the fifth and eleventh centuries. It was easy also for the cult of the Saint and the frequency of offerings, by an interval of miracles ceasing and sprouting again, on account of the brightness of the miracles wrought at the tomb of the more recently deceased, even these ceasing, to be continued through fifty or sixty years, until the body was raised from the earth; and the impediment which Soffred had placed being removed, those again to sprout: not likewise could, the miracles ceasing through six entire centuries, remain the memory and veneration that conciliates pious largess. Finally as the name of Soffred or Goffred Lombardic or Frankish is incongruously brought into Italy for the V century, by the names of Soffred and Mingarda, but to a later age it best suits; so also Mingarda married to him, the sister of Silaus, has a name fit for the same age, although Irish; because the Danes in the IX century having gotten the great part of Ireland, and the Anglo-Saxons often going into the same from neighboring Britain, without doubt could have brought thither names of their own idiom, such as that is.

[7] [The ancient solemnity of the feast and the invitation of the Clergy to its Offices] The last Antiphon in the solemn Vespers of St. Silaus, by the testimony of Florentini, is thus sung: Happy place, happy hall, happy city, in which the Confessor of Christ Silaus rests: by whose prayers the weak are healed, the blind receive sight, the paralytic are cured, languor and disease are forthwith repelled from the faithful. But to such a proper and solemn Office, composed at least in the XIII century, it was the custom to invite several of the Clergy of Lucca: which since perhaps some wished to abrogate, as alien from ecclesiastical discipline, which is wont to separate men from women; petition had to be made to the Bishop in the year 1313, that he should suffer all things to be done in the ancient manner: and the Rector of St. Mary of Filicorbi being deputed to the examination of the cause in the said year, the X Indiction, on the day XXIX of the month of April, by the hand of the Notary Bernard Bonotti, gave this sentence. Considering that the feast and solemnity of St. Silaus and of SS. Justina and Agatha (for the breast of this one, the head of that one is had there) are in the reverence of men and women, and from of old were wont venerably in the very church of St. Justina to be celebrated, the aforesaid Rector willing, the divine cult and the devotion of the people to be augmented rather than diminished, in the year 1313 it is confirmed. from the aforesaid commission granted and gave license to the Abbess and Nuns of St. Justina, to be able to receive in the said church and nave of the church, where is the body of B. Silaus, those Presbyters, Religious, and other ecclesiastical persons, whom the said Abbess and Nuns shall wish to invite to those solemnities or shall have caused to be invited… and let it be lawful for them to come to the said church of St. Justina, to celebrate at Vespers on the Vigils of the said SS. Silaus, Justina and Agatha, and on the days of their festivities at Mass and at Vespers, and in the other Offices, which in the celebration of the feasts are required, both in showing the Relics of St. Silaus and otherwise, as hitherto is the custom.

[8] The old chest wont to be exhibited to the people with the image of the Saint, Hence we understand, that even from the year of the first elevation, the body of St. Silaus was in the middle nave of the church, in the same place perhaps where at the beginning it had been buried; but with the tomb raised higher from the earth; from which tomb on the day of the aforesaid solemnity was brought out a wooden chest, gilded, and shown to the people: in which chest indeed, the other figures being almost decayed on account of the long duration of time, still was beheld St. Silaus in the middle between two Angels, clad with a red Chasuble and the Archiepiscopal Pallium, in this manner:

The Archiepiscopal Pallia indeed, and the very title of Archbishop Ireland did not know, clad with the Pallium. at the time when St. Silaus lived (for as at the year 1151 writes Roger of Hoveden, Pope Eugenius transmitted four Pallia through his Legate John Paparo into Ireland, whither never before had a Pallium been carried) yet besides the Bishop of Armagh in Ulster, the Comorban (as they called him) of St. Patrick, in the other three kingdoms also individuals were as it were Archbishops, to whom others were subject, namely of Dublin, of Cashel, and of Tuam. Wherefore those who expressed St. Silaus with the Pallium, perhaps only XXX or XL years after the use of the Pallium granted to the Irish, seem to have believed, that Silaus presided over one of those Sees, which afterward were dignified with the honor of the Pallium.

[9] Further when that wooden chest with a long space of time was decaying, so that it could no longer be handled without danger of the sacred bones being at some time poured out; there was made a leaden chest, in which the wooden one itself should be enclosed, The chest in the year 1489 enclosed in a leaden one, with this epigraph: ✠ The body of Saint Silaus the Bishop 1489. But long before this was done, and perhaps in the first elevation of the holy body, the arm was separated, to be offered to the kisses of the venerating people. For this proves the title of the silver arm in which it is enclosed, from the Italian thus to be rendered into Latin: This is the arm of St. Silaus, just as before the arm in silver, who was Bishop and Confessor, and whose body is in St. Justina's, made in the time of sister Justina de Bandinis the Abbess, in the year 1464. The proper Office, of which now the use remains suspended by a Roman decree, in the year 1527 struck at Lucca, is had even now in the monastery. But with the Friars Minor is a manuscript Collectary on parchment, where in the preceding Calendar, is noted on the XII Kalends of June St. Silaus Bishop and Confessor of Lucca. feast May 21 Double

minor. Florentini opines, to whom I owe all these notices, that on such a day the Saint died, and indeed on the Lord's Day within the Octave of the Ascension, as Ferrarius thinks: because his feast in his church of St. Justina is kept every year on such a Lord's Day: which also Franciotti affirms. But whence Ferrarius in both Catalogues received the day XXX of May I confess I am ignorant. He alleges indeed in that Catalogue, not May 30. in which are contained those Saints whom he found not inscribed in the Roman Martyrology, the monuments and tables of the church of Lucca: but I can as much doubt, whether the Author, in such things not very accurate, found in reality the day XXX of May; as I doubt, whether there he read the death ascribed to the year 780; which on no side seems able to subsist, and fights with his own opinion: because in that year Easter was celebrated on March XXVI, and so the Lord's Day within the octave of the Ascension (on which however he says St. Silaus died) concurs with the day VII, not XXX of May. Wherefore I judge it more advisable to retain, from the noted and to me certain faith of a most accurate man, the day XXI.

LIFE

From the Notarial manuscript of the church of St. Justina at Lucca published by the Most Illustrious Francesco Maria Florentini.

Silaus, an Irish Bishop, at Lucca in Etruria (St.)

BHL Number: 7721

BY THE AUTHOR D. P.

[1] Since God in His Saints, according to the Prophetic prediction, Born in Ireland of royal stock is preached as to be praised and wonderful; in the merits of the Most Blessed Silaus the Confessor and most renowned Prelate, our exceptional Patron, his praises especially are to be extolled. For this excellent Confessor, drawing the origin of his nativity from a high progeny of Kings of Ireland (the island namely of the Scots); from boyhood instructed in disciplines and the liberal arts, then taking the progress of firmer age, and according to the Apostle, wishing to do away the things which were of a little one, that the probity of morals might allude to the nobility of the flesh; when he was now a Cleric, humble and gentle, he subjected himself wholly to divine services and praises; studying to be in that, and of that flock, and having embraced Evangelical poverty which the Lord addresses, saying; Fear not, little flock, for it has pleased your Father to give you the Kingdom; sell what you possess, and give alms, make for yourselves purses that grow not old, a treasure not failing in the heavens. 1 Cor. 13, 11 Of this saving counsel therefore this man of the Lord not a deaf hearer, secular pomps being despised; and the things of his patrimony, as he had conceived in mind, being given to the poor; he made himself follow Christ made needy for us, that he himself needy might follow Him. But time proceeding, when the Father of the monastery of Saint Brendan ^b had departed from human affairs, the Brethren of the same place gathered into one, he becomes Abbot. desiring to be informed by the doctrines of Blessed Silaus, with one accord set him over them as Abbot. Which dignity when the holy man had attained, not exalted into human glory, he showed himself tractable to all the Brethren humbly, esteeming himself happy not by dominating power, but by serving charity, according to that: They have appointed thee leader, be not lifted up, but be among them as one of them. Eccli. 32, 1 And elsewhere when to the Episcopate of a certain great city ^c of the aforesaid island, by the equal vow and common concord of all the Clergy and people, and a Bishop he was sought; drawn from the monastery, though unwilling, Blessed Gregory ^d, the Prelate of the supreme See, to be consecrated by him ^e he reverently sought.

[2] At a certain time therefore his sister, by name Mingarda, of the Scots most noble, inasmuch as a Queen; most beautiful in face, but in faith and morals more comely, the glorious thresholds of the holy Peter the Prince of the Apostles and of his Co-apostle Paul, as is the custom ^f of that nation, for the cause of prayer disposing to visit corporally, came to the city of Lucca, where at that time was a certain citizen Soffred ^g by name, as it is reported, His sister having set out for Rome, most noble and most rich. He having taken only one son his wife being dead, because he had been destitute of the solace of marriage, by his kinsmen and friends, fearing the chance of the received offspring, was often urged to take another wife. To whom he would not acquiesce: for being lifted up by the title of nobility, and the glory of riches, he esteemed no woman in our parts of so great worth (as afterward became clear), whom he would not judge unworthy of his bed. Whence it happened, he is loved by Soffred of Lucca, that the relation of the admirable beauty of the designated Queen running about, while she drew near to the city of Lucca for the cause of being lodged, among innumerable persons of both sexes, meeting for the reception of so great a person, he too Soffred with the greatest power with brisk steps hastened to see her. Whom when he had beheld, in her appearance he was kindled with so great a fire of love, that to make her his wife (as we said) the others being put aside, in all ways he chose. Yet esteeming himself guilty of a graver fault before God and the blessed Apostles, if from the execution of the good work undertaken he should recall her, as he had incautiously deliberated, by impeding her; suddenly his counsel being changed in nothing he then resisted her: the day of her return, when what his mind contained he could less reprehensibly accomplish, ^h diligently awaiting.

[3] Whom when she was returning, the walls of the city of Lucca, by the space of a long journey not yet passed beyond, and returning she is abducted as a wife; with certain soldiers conscious of this secret, that man taken with him, immediately pursuing, from the journey not without great violence drew her back; and into certain fortified places, by whose multitude he prevailed, with her betook himself. Which being heard the Consuls of Lucca with the citizens, rising up against him, for the vengeance of so great a crime destroying very many of his fortifications ⁱ and houses subverted them. But the Queen, as she was most wise, understanding him with a hardened mind not thus to be recalled from his purpose, began to bring to his memory with a most gentle voice, that he was incurring the indignation of God omnipotent and of the blessed Apostles Peter and Paul by presuming such things. to whom at length consenting, And when she saw him persevere in the conception of malice, and that all her discourse failed by vain labor; and that she could escape his hands, since unequal in strength, she altogether despaired; she converted necessity into will, and using wise counsel equably gave assent.

[4] And so that man having obtained the joyful end of his intention, the same venerable Lady, according to what long before he had desired her, betrothed as his future wife; nor much after, the tumult of the raging people being quieted, many of various sex going out to meet her, she is brought to Lucca, with her returned to the city: and received with great triumph, dancing, and pomp, ineffably to the whole city he brought joy. But by the nod of God, whose judgments are inscrutable, in the ninth year from her betrothal, it happened that the aforesaid Queen was burdened with infirmity of body: whose annoyance increasing she began to weigh her last day, lest perhaps unexpected it should creep upon her, with provident care. That therefore that bloody beast the devil, and in the ninth year after asks license to enter a monastery, the insatiable devourer of souls, might find nothing fatal in her; and to the sight of the dread Judge, girded with spiritual arms, whensoever she might proceed secure; Soffred her husband, with many and great prayers, she constantly besought his license or consent, that in the Monastery of St. Justina (whence the fame of good odor through many and remote parts of the world even now is extended to the ears of many, and Christ bestowing for perpetual times will be extended) she might be able to be made a nun: and from then insisting on prayers, to lead her life, God helping, by the regular path.

[5] To whose petitions, that noble man ^k inclined, that he who once had been a wanton lover of carnal and so momentary beauty, might be proved to love chastely by manifest reason the beauty of a soul about to live forever; although most bitter by the gravest, as he esteemed, disjunction, yet assenting to what he was asked by force, kindly granted his ascent. At length through honorable and suitable persons the nuns of the already-mentioned holy monastery being convened, and this obtained she dies piously. he gave over his wife into their power; the gifts also of offerings not small to God and that church he of his own accord bestowed. But afterward led to the monastery, the annoyance of the body increasing, a few days having elapsed she died, and there was honorably entombed; He, who is the life of the living, the hope of the dying, and the salvation of men hoping in Him, making her to rise again with the Saints unto glory…

[6] But after these things the Confessor of Christ Silaus, whom over various infirmities very many signs of miracles accompanied, a small interval of time having run, Again having set out for Rome Silaus, took the journey of setting out to Rome. There emerged for him a controversy with the King of the city, over which by God's authorship he presided adorned with Episcopal infulae, concerning certain holy Churches of his own diocese, which to his tyranny, against the institutes of the church, that King attempting obstinately to subjugate, with new and undue exactions afflicted. Therefore the glorious Prelate resolved to go to the Apostolic See; by the fervor also of brotherly love, more certainly, what had happened concerning his sister, eagerly moved to know; for what we have premised to have happened, those who had been joined to his company relating, he had in some part learned. and passing through Lucca, learns what was done concerning his sister, Of whose death when coming to Lucca, by his kinsman Soffred magnificently received into hospitality, he had learned; and that suitably at the said monastery her body with great honor had been consigned to burial; he gave thanks to God; and approaching the place of the sepulchre, gave thanks to the Lord and at the same time poured forth prayers, and immolated the saving Host.

[7] he shines with miracles on his return, Then he sets out for Rome: on his return he fell sick: coming to Lucca he is received into his kinsman's hospitality. But there accompanied him so great an efficacy of miracles, that water from the washing of his hands being drunk by the sick, expelled from them various sicknesses. When he had foreknown his day, to the aforesaid oratory of B. Justina the Holy Spirit revealing he causes himself to be carried; where after some days the burden of the flesh being cast off, dead he is buried at St. Justina's. to the jeweled palaces of heaven, with Christ perennially to reign, he happily came. Whose most sacred body, within the same church excellently placed, when not only from near, but also from remote places or regions, on account of the large benefits of cures, with most munificent gifts of offerings, it drew to itself daily very many sick and weak; Soffred, inflamed with the torches of avarice, recalled to mind, how many and great discomforts on account of his wife he had suffered; and coming to the Nuns, asked that the half of the offerings by a public bond they bestow on him: for by hospitable right, or moreover after the manner of a host, he unhappily presumed he could lawfully do this. Soffred taking part of the offerings, They since they had not power of resisting, agreed on the third portion of the offerings by a chirograph: which how hateful it was to God, and alien from public honesty, the penalty that followed indicates. For Blessed Silaus to a certain Nun, the miracles cease, by name Lugitha, afterward appearing through a vision, reproaching her with a terrible voice that he was unjustly consigned to chains, strongly threatened the subtraction of the grace of miracles: and asserted that they would cease, until the Chart of the aforesaid compact were utterly made void. Which revelation being made manifest ^m…

[8] When therefore the blessing of miracles through very long spaces of times ⁿ, according to the said threatening of the Blessed man ceased; his venerable body began to be given over not only to oblivion, but also to ignorance. Meanwhile, the daring of nefarious temerity being punished with a long penalty, when the immensity of divine piety had decreed the gifts of His grace, subtracted by the merits of B. Silaus, again to be indulged to the peoples; concerning his holy body to be found or translated, and the place of burial in a manner unknown through the oblivion that had been made to be admonished by the nuns and many others clearly through a vision very often was beheld. In the year of the Lord's nativity 1180 ^o, the III Nones of December, the Lady Cecilia the Abbess surviving, her nuns with her, until the body being elevated the dishonest compact was rescinded. to the revealed place of the sepulchre, with some others come. Where after prayer beginning to dig, they found the most holy body most diligently closed, with an [p] Epitaph; which translating, beside the altar of the holy Cross, under which before it rested, they most decently placed. But the nuns the nephew of Soffred, by name Loctarius [q], a noble man, concerning the restoring to them or rather the making void of the compact convening address: to whom assenting Loctarius, remitted whatever his great-grandfather Soffred had asked: and again the miracles began to coruscate [r].

ANNOTATIONS.

p. After the Notarial attestation is added, as if received from elsewhere, the Epitaph of St. Silaus, in these words: The body of Divus Silaus, who in Ireland was Bishop, with the highest veneration laid in this sepulchre, on account of remarkable miracles is most religiously guarded. I would scarcely dare to believe that one ancient, with which the body was laid and found: but rather I suspect it placed in the 12th or 13th century, in some renewal of the tomb itself, namely in the year 1489, when the leaden coffin was taken care of.

q. So in the middle age the Italians, whatever now by tt is pronounced by them and written, they pronounced and wrote by ct, whence the name of Lothair here you ought to understand.

r. Franciotti adds, that Pope Lucius III, by fatherland of Siena, of the family Allucingola (called Allucinga in the memorials of his age Florentini notes) after he had placed in the Cathedral of the church of Lucca, vacant by the death of Bishop William, in the year 1183 his nephew Gerard, being asked also by the people of Lucca canonized St. Silaus: but the same Florentini says, that it is established to him from the monuments of the Episcopal Archive, that William from the year 1178 even to 1194 without interruption sat, and accordingly no place is open to Gerard Alucingo, whom neither Ughelli acknowledges among the Bishops of Lucca. I fear it is not better founded, what concerning the Canonization is presumed rather than proved; but it is presumed beyond necessity.

APPENDIX

Concerning the most recent elevation of the body. From the Italian of Francesco Maria Florentini.

Silaus, an Irish Bishop, at Lucca in Etruria (St.)

BY THE AUTHOR D. P.

[9] The church being more magnificently adorned, Already from some time those most religious Nuns, who dwell at St. Justina's, with chief intention studying the adornment of the spiritual temple of their souls, had also applied their mind to adorning the exterior house of God, namely their church, in which, together with other notable relics, and namely the head of St. Justina and the breast of St. Agatha, is preserved the body of St. Silaus. Now the walls of the place clothed with new altars and marble crusts, no less made it magnificently resplendent, than made the piety of those good Religious to be recognized. It remained that the sacred pledge, in a more decent manner than before it had lain, should be placed under the high altar; when it came into their mind that it could be done, that in the manner of one entire body the sacred bones should again be composed. They used therefore the skilled hand of Doctor of Medicine Hieronymus Cremona; and within the same little chamber, in which the holy Bishop had breathed forth his spirit, the framework of the bones of St. Silaus is restored. all being carried, they were connected among themselves, in that very order, in which it was fitting to be prepared for the very last resurrection; that monastery then governing, the noble and religious Mother Abbess D. Agnes Mansi, but the Prefecture of the Sacristy bearing, the devout and noble Ladies, Felice Mansi, Victoria Lamberti, Archangela Trenta, Pamphilia Mansi, and Vincentia Nobilii. and it is exposed May 21, 1662: Then the body so restored, and splendidly clothed with Pontifical garments, within a precious crystalline chest was exposed to popular veneration, on the day XXI of May in the year 1662: which day, by a certain divine ordination, was not only the Lord's Day before Pentecost, deputed to the feast of the Saint himself to be annually commemorated; but also the same, to which the feast anciently had been affixed, for no other cause probably, than that on such a day he departed from this life.

[10] The sacred deposit was visited by an innumerable multitude of the people, when the Life Florentini offered in Italian, amid the sumptuous apparatus of that day and the harmonious concerts of the most exquisite music, by which was renewed the devotion of the citizens of Lucca toward the Saint: and among other venerators was present also he, who from the obligation of due gratitude had presumed to weave the history of his deeds: and prostrate before the sacred altar, according to the measure of his tepid affection, rendered thanks to the divine goodness, that it had willed his life to be saved through the protection of the Saint himself, that he might be able to spend his pen, although far inferior to such great merits, on augmenting his glory. The mortal fall, by which he had been the preceding year cast down headlong, a votive offering for his life saved when he had fallen, between the image of the Queen of heaven and the sepulchre of St. Silaus, made it certain, that this one from the Mother of God Mary had obtained for him a longer life; and had helped, that, distracted among very many affairs, and not using firm health, he could on the very day of the aforesaid festivity discharge the task of his gratitude, and offer at his altar an acceptable gift. And so led by this reason, and prostrate before the sacred Relics of his benefactor, on the very light of the new triumph, with due thanksgiving he hung up a votive image of his life, shaded with unequal colors, and asked it to be received for a rich votive offering.

[11] So he, in the third month after we departed from Lucca, in the Cathedral church of the neighboring city of Sarzana, under the altar,

we had seen the bones of three Martyrs from Sardinia, very recently restored to their frameworks, by means of a silver thread, and after the Roman manner militarily clothed, behind a crystalline window, which in place of the frontal of the pall closed the very altar. To this recent example, the people of Lucca could have instructed their work, although otherwise they have the body of St. Zita, illustrated April XXVII, composed in that manner long since, so that only the bones of the hands and feet, with part of the arms and shins, and the bare forehead and jaws are beheld. and his health restored. Thence having returned through Insubria and Gaul into Belgium there followed a Letter of our most dear Host, explaining a little more distinctly the benefit received from the Saint, in these words: After your departure from Etruria, through holy week I labored with a little fever and vertigo, which recalled me from studies. It had happened in those days that from the old sepulchre of St. Silaus the sacred pledges were brought out, that they might become more conspicuous to the devout, and I was meditating his life for thanksgiving, that near the altar of the Saint dashed to the earth by a refractory horse, I had escaped the highest danger a few months before; but unprosperous health recalled me from the attempt. Already from Milan I had received the Life, from the monuments of Wadding described by you at Rome and sent to me: and having obtained a not dissimilar one at Lucca, namely the very Notarial autograph of Carlo de Ciuffarinis, transcribed from a very old Original, I desired to explain it: but the languor of mind and of strength did not suffer me to handle the pen. Wonderful is God in His Saints! Scarcely had I prayed B. Silaus, that if he wished me to collect his monuments, he should obtain from the Lord opportune health, when I knew my lost strength to have returned; and my head, shaken by frequent vertigo, I experienced restored to its former state, with a hasty pen I wove that Life in my native tongue, which as soon as it came out of our presses, I took care to be transmitted to you. May it please now for the favor of the people of Lucca, and of those who have the diplomatic matter at heart, to receive the Privilege of Otto the Great, mentioned at the beginning, as he described it for us from the original with his own hand, a son worthy of such a father. The Most Illustrious Marius Florentini.

[12] In the Name of the holy and individual Trinity, Otto by the divine clemency favoring Emperor Augustus. The Privilege of Otto I Let the diligence of all the faithful of the holy Church of God and of ours, namely the present and the future, know, that Adelaide, our most beloved consort, entreated the clemency of our Highness, that for the love of God and the remedy of our souls, to Grimina the Abbess, with the Nuns warring for God in the monastery of the Lord and Savior which is called Prisciano, for use and expense; in Flexus one dwelling, in Tempanianum one, in Turris five and a private holding; in Castagnolo eight dwelling, with the demesne, and all the salt-works which pertain to that monastery, and other pieces of land which are near Flexus, and the olive-grove which there pertains; of Petrucius one dwelling; in Vaccula two pieces of vineyards, in Capragnano three dwelling, in Saltulum five dwelling and one piece of vineyard and one private holding of demesne, in Fruca four dwelling, in Piscia ten dwelling with lands and vineyards of demesne; in Frota one church with three farms, and with lands, vineyards and demesnes; in Pacanicum one dwelling; three pieces of meadow, in the place which is called Penicatum, and other four pieces of meadow; in Cassignano one farm, in Petrignano four farms, in Pulicianum one farm and one portion, in Massa-in-quiesa one farm, at Caprile one farm, by the page of our precept we should deign to give, grant, confirm, and corroborate. To whose petitions lending our ears, given to the monastery of St. Justina, for the love of God and the remedy of our souls, to the aforenamed nuns, in the aforesaid monastery of the Lord Savior, which is called Brixiano, warring for God for the time, for use and expense, in Flexus five dwelling, in Tempanianum one, in Turris five and one private holding, in Castagnulo eight dwelling with the demesne and all the salt-works, which pertain to that monastery, the demesne field in Flexus, lands and vineyards in Flexus, with all things which pertain to that monastery, and other pieces of land which are near Flexus and the olive-grove which there pertains; of Petrucius one dwelling, in Vaccula two pieces of vineyard, at Capragnano three dwelling, in Saltulum five dwelling, and one piece of vineyard and one private holding of demesne, in Fruca four dwelling, in Piscia ten dwelling with lands and vineyards and meadows in the said church, together with three farms, and with lands and vineyards of demesne; in Pacanicum one dwelling, three pieces of meadow; in the place which is called Pebronaccum, and another of Meadow, four; in Cassignano one farm, in Petrognano four farms, in Pulicianum one farm, one portion; in Massa-in-quiesa one farm, at Caprile one farm, as justly and legally we can by this our precept we give, grant, confirm, and corroborate, together with the houses, building-plots, lands, vineyards, meadows, pastures, mountains, valleys, waters, and water-courses, mills, fisheries, men-servants and maid-servants, aldii and aldiae, all things movable and immovable, namely on this reason that the Nuns in the abovenamed monastery warring for God for the time, may have, hold, and possess the aforesaid things for use and expense, and enjoy them by perpetual right, the contradiction of all men being removed. But if anyone shall be a violator of this our precept, in the year 964. let him know that he will compound a hundred pounds of the best gold, half to our chamber, and half to the aforesaid nuns in the abovesaid monastery warring for God for the time. Which that it may be more truly believed, and more diligently observed by all, corroborating with our own hands, and with our ring we have ordered it to be noted below

The Sign of the Lord Otto the most Pious and above most invincible Emperor written

Utgerius the Chancellor in the place of Guido the Bishop and archchancellor I have recognized, and subscribed.

Given the fourth Kalends of August, in the year of the Lord's Incarnation 964, the VII Indiction: but in the year of the Lord Otto Augustus the Emperor the third, Done at Lucca happily. Amen.

[13] Certain barbarous words explained. There followed a seal with the image of Otto (such as in our antiquarian Propylaeum it will be permitted to see before April), in whose place I would rather here note, that "Manentes" (dwellers), although they are construed with a feminine gender, just as by the Latins are called "Operae" (workers), yet seem to be used for males, who by servile right are bound to that glebe, which they are held to cultivate for their Lords; and so are called, because they are obliged to remain there. Thence also estates are believed to be called "Massae" as it were "Mansae"; and hence "Massarii" and "Massaritii," the colonists of the Massae. "Dominicatae" further are called the rights of absolute Dominion. And of these indeed you will read much in the Glossary of Du Cange, not likewise of "Sandrium" or "Sundrium" (for it is written ambiguously), which whether from "Sand" sand, or from "Suno" a strait you wish to derive, was a Lombard word; but because sand-pits are frequent in these places, but straits are nowhere, I would rather read "Sandrium." "Aldii" finally and "Aldiae" in the laws of the Lombards are often named, almost as the Freedmen and Freedwomen of the Latins; yet by some bond still they were obligated to their Lords, it being uncertain whether so called because born of "Aldi" servants, that is old men: which if true, more in Latin they would be called "Vernaculi."