African Martyrs

ON THE HOLY AFRICAN MARTYRS,

QUINTUS, LUCIUS, JULIANUS, MONTANA, JANUARIA, EMELIA, NONNA, ALMERIDA,

ASTUS, BASILEUS, BISHOP, VICTORIUS, FIRMUS, MONTANUS, JULIANUS, VICTORICUS,

FIDELIUS, DONATUS, NICIA, FAUSTUS, TIMOTHEUS, SILVANUS, AND FOCIUS.

From the Martyrology of S. Jerome.

Quintus, Martyr in Africa (S.)

Lucius, Martyr in Africa (S.)

Julianus, Martyr in Africa (S.)

Montana, Martyr in Africa (S.)

Januaria, Martyr in Africa (S.)

Emelia, Martyr in Africa (S.)

Nonna, Martyr in Africa (S.)

Almerida, Martyr in Africa (S.)

Astus, Martyr in Africa (S.)

Basileus, Martyr in Africa (S.)

Victorius, Martyr in Africa (S.)

Firmus, Martyr in Africa (S.)

Montanus, Martyr in Africa (S.)

Julianus, Martyr in Africa (S.)

Victoricus, Martyr in Africa (S.)

Fidelius, Martyr in Africa (S.)

Donatus, Martyr in Africa (S.)

Nicia, Martyr in Africa (S.)

Faustus, Martyr in Africa (S.)

Timotheus, Martyr in Africa (S.)

Silvanus, Martyr in Africa (S.)

Focius, Martyr in Africa (S.)

BY G. H.

This illustrious class of African Martyrs

is celebrated by the ancient apographs of the Hieronymian

Martyrology. Of these the Corbeian, printed at Paris,

proposes them in this order and manner: Martyrs from the Fasti of S. Jerome

"In Africa of Quintus, Lucius, Julianus, Montana, Januaria,

Emelia, Nonna, Almeridus, Astus, Basileus the Bishop,

Victurus, Firmus, Montanus, Julianus, Victuricus, Fidelis,

Donatus, Nicia, Faustus, Timotheus, Silvanus, Focius."

Thus there, of which the last two are lacking in other apographs,

and in place of "Almeridi" in the Epternacensian and Lucensian is "Almerida,"

as in these and the Blumian is "Victori" in place of "Victuri": and

so for "Victurici" is in the Lucensian and Blumian "Victorici,"

and for "Niciæ" is in the Epternacensian "Nicæ." And thus far from

the Hieronymian Martyrology.

[2] and others. Notker thus reports some: "In Africa of Quintus and

Lucius and many others." That these two suffered in Africa

is handed down besides the Florarium Sanctorum, by the Manuscript Roman

of Cardinal Barberini, the Trier of S. Maximinus, the Cologne

of S. Mary at the Steps, the Liège of S. Lambert and S. Laurence,

the Reichenau and Richenovian: in which (but with others interposed)

are added the names of Julianus, Felix, Montanus, Januaria.

In the Cassinian are the names of Quintus and Faustus: in the Supplement

of Greven to Usuard, of Lucius, Quintus, Montanus, and

others. In the Manuscripts of Tournai and Lætiensian, of Julianus the Martyr,

who in the Atrebatensian Manuscript is called Julius the Martyr. And

with the field "Africa" omitted, the memory is celebrated in the Manuscript of Aachen

and the Calendar of Lucca of Quintus and Lucius. In the Manuscript

of the Vatican of S. Peter mention is made of these three, Quintus, Lucius,

Januarius, in others as above of Januaria: in the Manuscript of Prague of Lucius and

Quintinus; and in the Augsburg of Quintus, Lucius, Julianus, Firmus,

Faustus. Who are also reported in the Parisian Manuscript of Labbe,

with Africa as their arena.

[3] Galesinius tries to adorn them with this elogium: "In Africa,

of the blessed Martyrs Quintius, Lucius, and Julianus. Whether they suffered in the Vandalic persecution These in

the Vandalic persecution, with contests bravely undertaken for the Catholic

piety, as the strongest soldiers of God

are given crowns for victory." Thus there, which thence

were added to the third edition of the Germanic Martyrology

written by Canisius. Galesinius cites some Manuscript, nor do we doubt

but that in it he found three named Martyrs, Quintus,

Lucius, and Julianus, and they ascribed to Africa,

just as we also have already brought them forth from so many Martyrologies: but Galesinius

(which we have observed elsewhere) by his conjecture transferred them

to the Vandalic persecution, of which Victor

of Utica, indicated by him, treats: although in him such martyrdom

is not described, indeed nor are the names found. Therefore

we judge that they suffered under ethnic Emperors, and so

could be inserted into the Martyrology of S. Jerome, as we have deduced from four

of its apographs. Baronius, too credulous of Galesinius

as elsewhere often, attempted to apply some

remedy: and in place of "Quintius" assumed "Quintianus," and

inserted these things into the Roman Martyrology: "In Africa of the holy

Martyrs Quintianus, Lucius, and Julianus, who suffering in

the Vandalic persecution, merited eternal crowns."

Then he annotates, that Quintianus was Bishop of Sicca

in Africa, in the time of Hunneric King of the Vandals,

of whom Victor On the Vandalic Persecution in book 2.

[4] In the Manuscript Codex of the Queen of Sweden and printed by Holsten among

the Animadversions on the Roman Martyrology, and elsewhere attributed to Caesarea. in the place

of Africa is set forth Caesarea in this manner: "In Caesarea of Lucius,

Julianus, Felix, with ten others." Where Felix, above produced from

the Manuscript of Reichenau also, seems intruded in place of Fidelis

or another.

ON SS. EPICTITUS OR EPITACIUS, APTONUS, BASILIUS, AND ANOTHER APTONUS, MARTYRS IN SPAIN.

CRITICAL COMMENTARY.

On the knowledge of names in the Martyrologies, the Episcopate attributed to one of the three former, various figments concerning S. Epitacius.

Epictitus or Epitacius, Martyr in Spain (S.)

Apton, Martyr in Spain (S.)

Basilas, Martyr in Spain (S.)

Apton the other, Martyr in Spain (S.)

BY G. H.

Many things concerning these Saints are intricate: that

they may be better grasped by the reader, what

we have found in the ancient Martyrologies about them, we will first

report. In the most ancient apograph of the Hieronymian

Martyrology, Memory in the Hieronymian Martyrology, which is preserved among the Epternacenses

written nearly a thousand years ago, these things are read: "10 Kalends

of June, of the Spaniards Epictus and Aptonus … Basilius

the Bishop, likewise Aptonus." In the Lucensian apograph, edited

by Florentinus, they are had thus: "In Spain, the Birthday

of SS. Epictitus, Aptonus, Basilius the Bishop, likewise Aptonus."

In the Manuscript apograph Blumian is written "Basilius the Bishop and

twice Optonus." In the Corbeian apograph printed at Paris, "Basilius

the Bishop and twice Aptonius," to which at the end is added the name

of Jocundus: which addition is suspect, because more often

in that apograph it is found added at the end, although in

others it is lacking. Therefore that "Epictus" is written in the former, twisted

it appears, and with others should be read "Epictitus." In the same

Manuscript was interposed the memory of S. Desiderius; but by an easy

slip of the copyists.

[2] Thus far the apographs of the Hieronymian Martyrology:

now let us inspect the rest. And first S. Basilius the Bishop

with three others, namely indicated, are remembered in

the Manuscript of the Queen of Sweden, published by Holsten. The ancient Roman

of Cardinal Barberini, in the supplement to Bede has these things:

and others, at least three, "In Spain, birthday of SS. Epictitus, Aptonus, Basilius

the Bishop." Some ancient Manuscript Corbeian hands down these things:

"In Spain, birthday of SS. Epictitus, Aptonius." Manuscript Ado of the Liège

monastery of S. Lawrence, likewise Manuscripts of Cologne S. Mary

at the Steps and the Trier of S. Maximinus, "In Spain

of Epictetus, Aptonus, Basilius the Bishop." Manuscript of the Cathedral

Church of Prague, "In Spain of Epicticus, Basileus the Bishop,

Aptotus," who better in the Manuscript of Liège S. Lambert and

others reported is called Aptonus: of whom however the following

Martyrologies are silent. And first the very ancient Trier

of S. Maximinus: or two; and Basilius is held to be Bishop, "In Spain of Epictitus, Basilius the Bishop."

Seven or eight Manuscripts of Usuard, but supplemented, which we

have, have these things: "In Spain the birthday of SS. Epicticus and

Basileus the Bishop." In the Martyrology of Cologne and Lübeck

printed in the year 1490 and at Greven, is added, "Martyrs."

Carmelite Manuscript: "In Spain of B. Basileus the Bishop

and Epulitus the Martyr," where by the error of the copyist Epulitus

was written for Epictitus. Manuscripts of the Cassinian monastery and

the Roman of Duke Altempsius: "In Spain of S. Basilius the Bishop."

So thus far Basilius is in all called Bishop,

and without that title is reported Epictitus. Each is also without

that title in the Manuscripts of Aachen, Augsburg of S. Udalric

and Parisian of Labbe, and in Notker. Again

each with that title is remembered in the Manuscripts of Reichenau

and Reichenau (Rhinoviensian): but the names are written Epicterius the Bishop

and Basis the Bishop. Petrus de Natalibus in book 11, chapter

130, number 148, says, "Epiticus and Basileus Bishops in

Spain shine on the 10th Kalends of June."

[3] But on the contrary the order related above is changed in the Martyrology

of Bellinus, by others Epitacius is called Bishop. according to the custom of the Roman curia about the year

1498 printed at Venice, in which these things are read: "In Spain

of Epitacius the Bishop and Basileus." There followed Maurolycus, Felicius,

Molanus, Canisius, Galesinius with today's Roman.

Cited which, both are reported by Ambrosius Morales in his General

Chronicle of Spain printed in the year 1574 in book 10

chapter 28, and John Marieta in the Ecclesiastical History of the Saints

of Spain printed in the year 1596 in book 2 chapter 32.

The same have Basilius Sanctorus, Villegas, and others in the

Flores Sanctorum, Padilla in the Ecclesiastical History of Spain

century 4, chapter 31. And these assert that nothing else

can be known about them. We find them in the cited Manuscript Martyrology of the Queen

of Sweden attributed to Valencia, a city of the Spains: but in

the Manuscripts of Reichenau and Reichenau (Rhinoviensian) to the city of Mérida.

[4] You have collected, for the favor of the Spaniards, more than forty

testimonies of ancient Martyrologies and writers,

to which we could add the silence of the rest, who

flourished before this 17th century: Some things about them are reckoned fabricated, when at last there were excogitated,

and under the mask of ancient writers came forth

very many figments, which led even erudite men into

error. So Prudentius Sandovallius Bishop

of Tuy, established as the first Bishop of his Church

S. Epitacius, of whom we treat here: of which the chief

argument is taken from a certain fragment written under the name

of Athanasius, who would have been the first Bishop of Saragossa.

Of him we made some mention on May 15, where on the

Coming of the 7 Bishops, sent by SS. Peter and Paul into Spain,

we treated; and from these we judged Athanasius should be

removed. Yet that he was not fabulous, but truly a companion of those first

Bishops, this fragment edited under his name, indeed

figment, is not at once to be approved:

[5] "I knew S. Peter, the first Bishop of Braga: as if by S. Peter Bishop of Braga in his century the Bishops were consecrated.

whom S. James the son of Zebedee my Master raised up an ancient Prophet.

This man had come

with twelve tribes, sent by Nebuchadnezzar

into Spain from Jerusalem, with the leader Nebuzaradan

or Pyrrhus the Prefect of the Spaniards. He was called

this Prophet Samuel the younger, or Malachi

the elder, on account of the gravity of his morals and the beauty of his face,

son of Uriah the Prophet. Made Bishop

he converted many of the Jews to the faith, saying that he had come

with their elders and had preached to those who were transmigrated;

and that he had died in the 20th year after their coming

into the Spains. This Apostolic man, having received from S. James

Apostolic institutions, the Gospel and the Order

of Mass and the celebration of the Sacraments, came to Braga.

He wrote Letters full of the Apostolic spirit to

the Churches: in which he established Bishops, as Iriensian,

Amphilochiensian, Eminiensian, Portuensian,

where he placed S. Basileus his fellow disciple (who, with him by

martyrdom taken away, succeeded in the See of Braga)

Epitacius in Tuy. These divine and plainly

Apostolic men, like the Apostles, did not always remain in one

city, but where the Holy Spirit snatched them they were borne:

as Epitatius, who not only in

the Tuy diocese, but also in the city of Lusitania Ambratia

preached. Who with signs and variety of tongues …

illustrated their preaching: nor did they go to preach alone,

but accompanied by many disciples, as Christ did,

Peter, James, and the rest of the Apostles."

[6] These things in Sandovallius the said Athanasius. We treated

of S. Peter Bishop of Braga on April 26, in the

Appendix page 1001 and following, other fictitious things asserted by various authors. judging him rather

to have lived in the fifth century of Christ: and we exploded this hitherto unheard

resurrection of his from the dead, and other adjuncts,

as plainly fabulous: therefore we need not delay refuting them again

here. The second of Sandovallius's argument, is taken

from the equally fictitious Chronicle of Dexter, in which these things are inserted:

"In the year 277 flourishes the memory at Tuy of S. Epictetus their

first Bishop, disciple of S. Peter of Braga: He is believed

to have suffered most grievous tortures under the beginning of Nero."

Similar things are had for the year 268. There is added

a writing of Julianus the Archpresbyter of the same flour in these words:

"In the year 252 at Tuy and elsewhere flourishes the memory of S. Epitacius,

Bishop of Tuy and Martyr." Finally to that

reckoning seems forged the Martyrology, which when it shall come forth in full,

a right judgment can be made about it. Of no

greater authority is what from the equally fictitious Chronicle of Maximus Bishop

of Saragossa is so produced: "In the year

583, from the ruins of Ambratia, where S. Epitatius,

first Bishop of Tuy, suffered, Neufila Bishop

of Tuy translated the Relics to Tuy: Anastasius

the Bishop consecrated a building to him." Meanwhile relying on such

authorities Sandovallius, in his treatise

printed in the year 1619, was followed by Rodericus de Acunha in

the History of the Church of Oporto and Braga, Francis Bivarius

and Rodericus Carus on Dexter, and chiefly

John Tamajus Salazar in his particular book on the Acts

of S. Epitacius edited in the year 1646, and finally in the Spanish

Martyrology on this May 23: which one curious of such matters

may approach, or also the Lusitanian Hagiology of George Cardosus

afterwards edited.

ON S. EUTYCHIUS THE ABBOT, AND FLORENTIUS THE MONK,

AT NORCIA AND FOLIGNO IN UMBRIA.

ABOUT 540 AND 547.

PREVIOUS COMMENTARY.

Concerning their monastery, translation, cult on various days.

Eutychius the Abbot, at Norcia and Foligno in Umbria (S.)

Florentius the monk, at Norcia and Foligno in Umbria (S.)

BY G. H.

[1] The city of Norcia, very well known to the ancient Romans,

was held one of the Sabine cities on the borders

of Picenum and Umbria, to which it is now attributed. Among

the Patron Saints of this city and diocese

are SS. Spes and Eutychius, or Euticius or Eutitius,

Abbots of the monastery, After a life lived for a time in solitude, in the neighboring valley of Castoriana, about six

miles distant from Norcia: which there S. Spes the Abbot built,

whose Acts we have given on the 28th day of March.

Not far from the said monastery there lived as solitaries SS. Eutychius

and Florentius, in some crypt in great penance

and holy charity toward each other: and they constructed

some small hut, with also a not great oratory.

But S. Eutychius was a man of much learning, and great

zeal and fervor, also exercised in the active life; hence after

the death of S. Spes the Abbot and an interval of several years,

in which some monk had presided, S. Eutychius becomes Abbot of the neighboring monastery, elected by his subjects as Abbot

S. Eutychius, ruled that monastery for many years in all goodness,

and instructed the monks in every

kind of virtue. Hence when the fame of his sanctity

was spread far and wide, very many subjected themselves to his discipline, embracing the monastic

life: various, leaving their own habitations,

built other dwellings for themselves near the monastery:

from which four parishes grew up under the care of the Abbot

or his Vicar.

[2] But while S. Eutychius lived in this his rule and his

monks and successors, with much observance

and singular example, and various conferred goods stable and mobile; the Abbey was made very rich, and had under itself constituted

Provostships, later most flourishing. Priories, Plebs, Rectorates,

Canonries and Benefices, with Pastoral care annexed to them

or also free: and not only in the territory of Norcia, but

also of Cassia, Cerretana, and more distant places, in the dioceses

of Spoleto, Ascoli, Camerino, and others. Many

privileges, graces and exemptions were granted to the said monastery

by the Supreme Pontiffs Innocent IV, Gregory

XI, and Martin V; likewise by the Bishops of Spoleto Henry

and Bartholomew, and also by the Emperors Otto III,

Conrad II, and other Princes and Magistrates, as

Iacobillus indicated all these things, in his Acts edited among the Saints

of Umbria.

[3] At the Acts of S. Spes the Abbot we said, that he died about the year

517, after whose death when some

of the disciples had presided for almost ten years, translated to a church dedicated to him, according to the calculation

of Iacobillus, S. Eutychius was substituted about the year

526, dying about the year 540, on the 23rd day of May,

buried in the church of his monastery, in whose place another

much more illustrious by his successors was constructed, and dedicated

to S. Eutychius. The bodies of SS. Spes and Eutychius were translated

into that church to the high altar, and enclosed in marble urns:

But their Heads with great veneration are kept

in the Tabernacle and in a little dwelling near the sacristy

erected. Also his clothes, which were like a rough hair-cloth,

made under the form of a tunic of monks, even now are held in great

estimation; deposited in a silvered shrine,

through which God is accustomed to perform many wonders. For besides

those, which below from S. Gregory the Great will be brought forward, when in the year

1492 by long-lasting drought the fruits of the earth, lest all should perish,

were in danger, was exposed the tunic or hair-cloth

of S. Eutychius, and immediately copious rain irrigated the fields, a feast was held by the people: with

great consolation of all. Then by public decree it was sanctioned

that the feast of S. Eutychius in the city and territory of Norcia

should be celebrated solemnly, nor should it be permitted to exercise any servile

work: with the obligation also assumed of offering every year

at his feast two wax torches of twenty-five

pounds. Then by another instrument, made in the year 1509,

in favor of their Protector S. Eutychius they conferred on his monastery

the privilege, by which a double fine was imposed on those, who

would inflict any damage on the goods or persons of the monastery.

[4] For God works many miracles through the intercession

of S. Eutychius, he shines with miracles: while running to his Sacred Relics,

the lame, the frenetic, and others vexed by various infirmities

are healed, and the energumens are freed. When an ox had been stolen

belonging to these monks, S. Eutychius appearing,

threatened the thief with chastisement unless he restored the ox:

he not obeying, the ox of its own accord from the cottage of him who had stolen,

fleeing to the gate of the monastery, was recognized by the monks and

led back to the stable. But a singular privilege seems

to have been conferred by God on this Saint, that in great drought rain

is obtained, if his tunic or hair-cloth is exposed for three days on the high

altar. Which is often demanded by the people of Norcia,

with torches processionally coming and to hear

what then is celebrated as a solemn Mass: and that thus it was done

in the year 1513 and 1609, with most desired success,

is annotated in the registers. Furthermore many churches

dedicated to S. Eutychius are seen throughout Italy, of which kind three are in the territory

of Spoleto, one in the Vissensian, and one also in

the Foligno is indicated by the above-mentioned Iacobillus, various churches dedicated to him. from whom,

what we have related, is chiefly taken. In the Manuscript Martyrology

Vallicellan on this 23rd of May these things are read: "In

the parts of the province of Norcia, the deposition of the most blessed

Euticius the Confessor and Abbot."

[5] But S. Florentius, while S. Eutychius lived, in

the former crypt remained; and after his death is believed to have withdrawn to Foligno

to S. Vincent the Bishop (with whom from Syria to these parts

of Italy some say he came); S. Florentius at Foligno and

in the hut, in which S. Vincent had previously hidden, first

is said to have lived, then in an annexed dwelling, or also in a monastery built to the

honor of S. Sylvester, to have led an austere life; and

at last, broken by the labors of penance, on the first day of the month of June,

in the year 548, to have ended his life most holily. His body

was buried in the Cathedral church: deposited in the Cathedral which when in the year 1146

it had been enlarged at public expense, was consecrated to SS. John the Baptist,

Felicianus the Martyr, and Florentius the monk:

but by today's use it has retained only the name of S. Felicianus, whose

various Acts we gave on January 24. Nevertheless there persists

in the said church the chapel of S. Florentius, and his feast

under double rite is celebrated in the city and diocese of Foligno

on the said 1st of June, he is venerated on June 1. and from the most ancient custom, while

in the Office Suffrages of the Saints are implored, this prayer is recited:

"Through the glorious merits of the holy Martyrs

Heraclius, Justus, and Maurus, and of Florentius, and Peter

the Confessors, whose bodies rest in our

Church etc." Iacobillus deduced his Acts, edited on the said

Kalends of June.

[6] In the same way on account of the great devotion, which the Foligno people

had toward this S. Florentius, as also there S. Eutychius May 23. they wished

also to revere his beloved companion S. Eutychius, and

therefore from ancient times they erected for him a church in

a certain village of their diocese, called Belfiore, and dedicated it to him,

and every year up to now celebrate under double rite

his feast on May 23, on which day from this life to the heavenly

he migrated. In the same way the Clergy of the Church of Norcia and

the Priests of the Abbey of the Castorian Valley, which has the name of S. Eutychius,

with proper lessons approved by the Apostolic See,

celebrate the feast of S. Eutychius on this 23rd of May,

and of S. Florentius on June 27, and among the people of Norcia S. Florentius on June 27 on which day is believed to have been translated

some illustrious Relic of his to the said Abbey. Of both

the memory together on this 23rd of May in the Roman

Martyrology is thus had: "At Norcia of Saints Eutychius

and Florentius the monks, of whom

B. Gregory the Pope makes mention." On which day also each is celebrated

by Ferrarius in the Catalogue of the Saints of Italy, May 23. with the encomium reported

from book 3 of the Dialogues of S. Gregory chapter 5, which likewise did Petrus

de Natalibus in book 2 chapter 11. and adds at the end, that S. Eutitius rested

in Christ on the 5th Kalends of January, and December 28, on which day also

the feast of his companion Florentius is celebrated in those parts:

But perhaps he was deceived by the natal day of S. Eutychius

the Presbyter and Domitianus the Deacon, Martyrs of Ancyra.

Meanwhile they have been followed by Greven and Molanus

in the Supplement to Usuard, Maurolycus, Galesinius, Canisius,

and others, likewise in the monastic Martyrologies Wion, Dorganius,

Menardus, Bucelinus. Furthermore SS. Spes and Eutychius were Abbots, and had monks under them: and the former

(if Iacobillus is to be trusted) built the monastery about

the year 471, Were they Benedictines? that is nine years before S. Benedict

was born. But whether S. Eutychius afterwards adopted

the Rule of S. Benedict, is not clear. Mabillon in the first century

of the Benedictine Order did not even report him among the Omitted.

Nevertheless the Rule of S. Benedict was assumed in that monastery, but it is not known

when, and remained up to the year

1568, when under a Commendatory there were there

two Canons, two Chaplains secular Presbyters there

with a Sacristan.

LIFE

By the Author S. Gregory the Great,

Book 3 of the Dialogues, chapter 15.

Eutychius the Abbot, at Norcia and Foligno in Umbria (S.)

Florentius the monk, at Norcia and Foligno in Umbria (S.)

BHL Number: 2791

FROM S. GREGORY.

[1] Nor would I be silent of this, which I learned

from the narration of the same region of the venerable

man Sanctulus the Presbyter; and of whose words Peter you yourself do not

doubt, since you are not at all ignorant of his life and faith.

[2] At the same time in the Norcian parts

of the province there dwelt two men in the life and habit of holy conversation,

of whom one was called Eutychius, Saints living near Norcia but the other

Florentius. But the same Eutychius

had exercised himself in spiritual zeal and in the fervor of virtue,

and busied himself by exhortation to lead the souls of many to God.

But Florentius led a life given to simplicity and

prayer. But not far away

was a monastery, which by the death of its Rector was

destitute: Eutychius is elected Abbot: from which the monks wished the same Eutychius

to preside over them. Who acquiescing to their prayers,

ruled the monastery for many years, and exercised the souls of his disciples

in the zeal of holy conversation.

[3] And lest the oratory, in which he had previously dwelt, could remain alone,

there he left the venerable man

Florentius. In which while he dwelt alone, A bear comes as a companion to Florentius, one

day he gave himself to prayer, and asked of the almighty

Lord, that he might deign to give him there for dwelling some

solace. Who as soon as he completed his

prayer, going out of the oratory, found a bear standing before the doors. Who while he depressed his head to the earth,

and showed nothing of ferocity in his ways;

openly gave to be understood, that he had come to the service

of the man of God: which the man of the Lord also at once

recognized. And because in the same cell four or five

flocks remained, to which there was wholly lacking one who

would feed and guard them; he commanded the same bear, saying: and feeds his sheep:

"Go, and lead these sheep out to pasture: but at the sixth hour

return." So he began to do this incessantly.

The pastoral care was enjoined on the bear, and the sheep which it had been

accustomed to eat, the fasting beast pastured.

When the man of the Lord wished to fast until the ninth hour, he commanded

the bear at the same hour to return with the sheep: but when

he did not, at the sixth. So in all the commands

of the man of God the bear obeyed, that neither at the sixth

ordered to return, did it come at the ninth; nor at the ninth

ordered to return, did it come at the sixth. And when long this

was done, the fame of so great virtue began in the same place

far and wide to grow.

[4] But because the ancient enemy, where he sees the good

shine to glory, this killed by the monks, thence by envy snatches the perverse

to punishment, four men of the disciples of the venerable

Eutychius, vehemently envying, that their Master

did no signs, and he who alone had been left

by him, appeared elated by so great a miracle, the same

bear by laying snares they killed. And when at the hour

at which it had been ordered it did not return, the man of God Florentius

was rendered suspicious, and waiting until the evening hour,

began to be afflicted, that he, whom from much

simplicity he had been accustomed to call brother, the bear,

did not at all return. But on another day he proceeded to

the field, to seek the bear and the sheep alike, whom he found

killed: but solicitously inquiring, he sooner found by whom

it had been killed. Then he gave himself to lamentation,

deploring the malice of the Brothers more than the death of the bear.

[5] he grieves that they at his imprecation Whom the venerable man Eutychius led to himself

and tried to console: but the same man of the Lord in his presence

inflamed by the goads of great grief, imprecated,

saying: "I hope in almighty God, that in this

life before the eyes of all from his malice he may receive vengeance,

who killed my bear who hurt them in nothing."

Whose voice immediately divine vengeance followed.

For the four monks, who had killed the same bear,

were immediately struck with the elephantine disease, so that

with their members rotting they perished. Which deed the man

of God Florentius vehemently feared, and that he had so cursed

the Brothers feared. were struck with elephantiasis, For all the time of his life

he wept, that he had been heard, that he had cried himself cruel,

himself in their death a homicide. Which therefore we believe

almighty God did, lest a man

of pure simplicity, moved by however much grief,

might presume to hurl further the javelin of malediction. …

[6] The same man of God did another thing which I ought not be silent.

For when his great reputation grew far and wide;

a certain Deacon placed far away strove to come to him,

that he might commend himself to his prayers.

Who coming to his cell, found the whole place

round about full of innumerable serpents.

And when he was vehemently afraid; by prayer he removes the serpents: he cried out

saying: "Servant of God, pray." But there was at that time wondrous

serenity. But Florentius going out, stretched his eyes

and palms to heaven, that the Lord might take away that pest

as he knew. At whose voice suddenly heaven

thundered: and the same thunder all those, who

had occupied the same place, the serpents killed.

Whom when the man of God Florentius beheld killed,

he said: "Behold thou hast killed them, Lord, who shall raise them

from here?" And immediately at his voice as many birds

came, as serpents had been killed: which

carrying off each one, and casting them farther, made the place

of his habitation altogether clean from serpents …

[7] his companion S. Eutychius But Eutychius, who had been the companion of the aforesaid

Florentius in the way of the Lord, after his death shone great

in the virtue of signs. For although the citizens of that city

are accustomed to narrate many miracles of him, that

is chief, that up to these times of the Lombards

almighty God through his garment

assiduously deigned to work. For as often as rain

was lacking, and by excessive heat long drought scorched the earth,

the citizens of that city gathered into one were accustomed to lift

his tunic, and to offer it in the sight of the Lord with prayers.

With which while they proceeded through the fields praying,

suddenly rain was granted,

which could fully sate the earth. From which

it was clear, what virtue within, what merit

his soul had, whose garment shown without averted the wrath of the Creator.

ON S. DESIDERIUS THE MARTYR,

BISHOP OF VIENNE IN GAUL.

IN THE YEAR 608.

PREVIOUS COMMENTARY.

On the chronology, author, and faith of the Acts: and on his death, translation, relics.

Desiderius the Martyr, Bishop of Vienne in Gaul (S.)

BY G. H.

Another Bishop of Gaul and Martyr, Desiderius,

is venerated today, younger by some centuries than the other Bishop of Langres,

of whom we treated above:

who when he had rendered faithful ministry to the Church of Vienne under

four of its Bishops for more than forty years,

Chronology of his Acts. in the year 596 to S. Verus or Virus, on January 13

dying, was substituted: but in the year 603 driven into exile,

for four years lived on the island of Levis:

thence returning to his See, in the following year 608 he was crowned

with martyrdom near the river Calarona, place of martyrdom, and in the village of Priscianus

was buried. That parish is called at this time S. Desiderius

at the Calarona, commonly S. Didier de Chalaronne, situated in

the lordship of Dombes, and not far from there at the town of Thoissey

the river Calarona flows into the Saône: and of burial. through which the body

was borne down into the Rhône, and so brought to Vienne, and

deposited in the church of SS. Peter and Paul outside the walls by

S. Ætherius the Bishop; between whom and S. Desiderius alone

sat S. Domnolus, dying about the year 618.

He is venerated on June 16, and S. Ætherius on the 14th of the same

month.

[2] The Life of S. Desiderius was written by a contemporary author, under

Domnolus the successor, which hitherto unedited we give from

an old Manuscript sent by our Petrus Franciscus Chiffletius from Dijon.

A great part of it stands in plainly the same words in the

Breviary of Vienne printed in the year 1522, Life written by a contemporary author from Manuscripts. divided into nine Lessons

customarily recited at Matins, with the rest

of the part cut off and omitted. No mention is made here of the body translated

to Vienne, because that was done under the successor of Domnolus, Ætherius.

Of this Life makes mention Jonas the ancient author in

the Life of S. Columbanus the Abbot, written about the year 643,

in which he has these things: "At that time Theodericus and

Brunhild, raged not only against Columbanus,

but also against the most holy Desiderius,

Bishop of the city of Vienne.

Whom first condemned to exile, with many injuries

they strove to afflict; but at last with glorious

martyrdom they crowned him: whose Deeds are written,

with what and how great adversities he merited to have glorious triumphs

before the Lord." Thus Jonas. Ado

also Bishop of Vienne about the year 870 testifies that he wrote

the Life of the same S. Desiderius, as is commended to ancient writings, praised by Jonas and Ado,

Henry Canisius edited it

in volume 6 of Antiquae Lectiones, and from him in the last

Surius edition reprinted we have it: from which we subjoin

the things which pertain to the Translation of the body to Vienne, because the rest

are transcribed from the prior Life, with amplifications

either of no moment, or to be subjected to censure, as it will appear to one comparing.

There is also some Life of S. Desiderius in Boninus

Mombritius, which is less approved, from which the history of the Translation is given. and there can be read

what here is omitted. We also omit what we transcribed at Rome

among the Fathers of the Oratory, taken from the monuments of the Church

of Pistoia, since they were drawn from others. Fredegarius in his Chronicle

describes the exile and martyrdom of S. Desiderius, but did not have the Acts already

indicated, and therefore errs while he contracts his exile

to two years, and makes S. Aridius the Bishop of Lyons

guilty of the martyrdom, S. Aridius was not guilty of his death. of which neither his Acts, nor Ado, nor

other ancients make mention. Rainaudus in the Indiculus of the Saints

of Lyons defends his fame against Fredegarius,

and his follower Aimoinus.

[3] Florus the Subdeacon of Lyons, more ancient than Ado,

writes these things in his Martyrology: "At Vienne the deposition

of S. Desiderius the Bishop, who by command of King Theodoric

and Queen Brunhild was first stoned; and when now

he was breathing his life out, struck on the neck with a club, and so killed."

Notker pursues him with a long elogium, but

from the Life written by Ado, that the same Apostolic

man, Relics in Switzerland. he says, in the year 870, by the most holy man

Beroldus the Presbyter native of those same places

but now in the castle Turcicum (Türgi) attending to the services of Christ,

with the relics of the same holy Martyr Desiderius

and the pledges and combats of other Saints,

directed to us established in the monastery of B. Gall."

Hence he is venerated there with Ecclesiastical office under double rite. There is

another famous monastery in Switzerland, commonly called Einsiedeln, that is

of Hermits, or the cell of S. Meinrad, in which

the head of S. Desiderius the Bishop and Martyr is preserved, testifies

Bucelinus in Sacrarium Benedictinum. John Lieuræus

in Antiquities of Vienne chapter 22 testifies, that he is venerated with public

festivity at Vienne among the people on this 23rd of May. Many

report him on February 11, on account of the translation of the body

to Vienne, on which day also he is inscribed in the Benedictine

Martyrologies, of Menardus and Bucelinus. The latter asserts that before he was

a monk of Luxeuil, but is mistaken with Wion, who hands down that he was also Bishop of Lyons.

He was not a monk of Luxeuil. But Constantinus

Ghinius commemorates him in Natales Canonicorum on the 12th day of

February, on which day he judges he suffered. Galesinius reports the same

on August 4, but for what cause he does not indicate; meanwhile by his

authority he is also remembered by Ferrarius on that August 4,

as also on June 21, whom Saussajus followed in the Supplement.

LIFE

Composed by a contemporary author.

From Manuscripts brought forth by Petrus Franciscus Chiffletius.

Desiderius the Martyr, Bishop of Vienne in Gaul (S.)

BHL Number: 2152

BY A CONTEMPORARY FROM MANUSCRIPTS.

This holy man, born in the city of Augustodunum (Autun)

of noble lineage, because he was about to desire the justifications

of the Lord at all times,

as if by some presage of the future drawing his name with Daniel,

a noble of Autun, in baptism was called Desiderius.

Who from boyhood given to studies of letters,

with supernal grace bestowing, among the scholars of his time

was made eminent in secular knowledge alone, as

will evidently appear in what follows. Then seeking Vienne,

and adhering to B. ^a Naamatus the Archbishop of the same city,

is diligently nurtured by him as a son

by a father, He lives at Vienne under 4 Bishops: is imbued with ecclesiastical doctrines.

But to this S. Naamatus in the rule of the Episcopate

succeeded ^b S. Philip; in whose times the monastery

of S. Andrew, by Romula Eugenia, daughter of Duke Ausemondus,

was built in lower Vienne, and under

testament was handed over to mother Church. For another monastery

of S. Andrew higher up situated on the hill of the city

was already, which B. ^c Leonianus, in the times of S.

Avitus the Bishop of the same city had founded, where the same

Romula had been nurtured under regular discipline. To S.

Philip in the Episcopate succeeded Evantius, but to Evantius

the holy ^d Virus. So in the times of these four Archbishops

in the Church of Vienne the Saint

dwelt as Desiderius; Made Deacon: and having received there the office of the Diaconate,

among the Clerics he strove to serve God in good works.

But with the holy man departing from this life,

in his place B. Desiderius is raised as Archbishop,

with S. Gregory the great Doctor at that time

presiding over the Apostolic See. But that he shone abundantly in knowledge of letters,

hence as I have said before, can be clearly proved, that when he was made Archbishop, then Archbishop.

according to custom he had sent to Rome to obtain the Pallium

of the Apostolic See, the aforesaid Blessed Pope ^e Gregory,

with a letter directed reproved him vehemently,

that he expounded Grammar to certain ones; admonishing

that he should not do this further, because in one mouth with

the praises of Jove, the praises of Christ would not have place.

[2] At that same time ^f Brunhild the most impious Queen

held the kingdom of the Burgundians, Reproving Brunhild for incestuous nuptials,

a most famous fosterer of the Arian heresy: whose husband

King Sigebert while he proceeded against his brother Chilperic

the King, residing in the city of Tournai, wishing to obtain

his kingdom, and by two young men

near the same city by God's judgment ^g by deceit was killed;

the same Brunhild, with the lawful matrimony spurned,

took as husband his nephew Merovech the youth,

son of the aforesaid King Chilperic, ^h received.

Which Chilperic hearing, and toward his son

for so incestuous a marriage, which without his knowledge

he had committed, with most just wrath gnashing his teeth;

ordered the same son

his Merovech, captured and tonsured, and ordained

the Bishop the same Brunhild, both for that incestuous

matrimony, and for her other depravities,

inflamed by Divine zeal, began to reprove. Forthwith she

is inflamed with excessive fury; and as Jezebel against Elijah

and Herodias against John the Baptist so also now

their imitator and follower Brunhild, against

Desiderius is inflamed. She addresses noble and ignoble,

plebeians and military, he is driven into exile: and against the holy man stirs the whole

world. She seeks accusers,

and that they may accuse him of some falsity, exhorts some,

commands others; she also solicitously joins false witnesses,

and that they may render aid to the criminators in the contrivance

of falsehood by testifying, by the promise of rewards

corrupts. Why say more? With the Devil instigating

and the Lord permitting, the woman accomplishes what she attempted;

and forces the holy man into exile on the island called Levis

^k to be dragged.

[3] But God, who Joseph sold in Egypt and

placed in prison did not desert, was also clemently present to Blessed Desiderius

directed into exile. For when entering

the oratory, where he is honored by the miracle of the lamp not failing, and wishing to perform the customary course of the divine Office at night,

he had with his own hand kindled a lamp;

the Lord deigned to show such great

grace, that from the Lord's day on which he had kindled it,

through each day of the whole week coming one by one in turn

up to the next Lord's day, neither was the oil diminished

nor the wick of the lamp. ^l By the fame of so great a miracle the whole

province is at once filled; and various run, and

prove with their eyes by seeing the things to be true, which they had heard

with their ears. Some also from various

parts come sick to the Saint, and anointed by him

with the same oil of the aforesaid lamp in Christ's name

each one escapes his calamities. Among whom a certain

leper came, and anointed by the Bishop with the aforesaid oil,

was at once restored to his pristine health.

[4] Some also relate that heavenly manna was sent to him by the Lord,

through a bird, just as to the holy Paul and Antony, and other prodigies.

there transmitted. Once also, when by the faithful

fearing the Lord and proceeding to him

a vessel full of wine had been brought, and from there

for a long time for all coming to him a banquet had been

prepared, and now they did not think

even one meal of refreshment could be had from it;

behold suddenly one of the household servants suffused with the dew of tears,

ran to the Pontiff, saying that the wine had altogether

failed, and the vessel had remained empty. The Bishop, no way

moved, nor held by sadness or sorrow, but with cheerful

heart exulting in the Lord, prayed for a little while: then

ordered the servants to go to see the vessel again.

They obedient to his command, entered the place in which

the vessel had been placed; and approaching nearer

beheld it full of wine up to the brim;

and at once with quick course returning to the Pontiff, what

they had found with joy they reported.

[5] When therefore these and similar things Christ the Lord

was assiduously working through his servant; Recalled from exile, and from there his fame

through the whole province grew from day to day,

the envious and insatiable persecutor touched by excessive ill-will,

because she saw his glory more and more

disseminated among the people; pretending herself moved with piety

over him, ordered him to return to his own See, when

now in exile he was settled to have been detained for four years.

The people of Vienne, as if after the darkness of so long a time

they saw a new light from heaven descend upon

them, joyfully sang praises to God,

and as to John the Evangelist once returning from the island of Patmos

all the people of the Ephesians ran,

shouting and saying, "Blessed is he who

comes in the name of the Lord"; so also they to their Pastor coming

far from the city ran out to meet him, and going before

and following, in the voice of exultation and jubilation,

led him to his own See.

[6] Yet that pestilent persecutor, filled

with serpentine venom, did not cease to seek out tricks and counsels,

by which she might be able to kill him, he receives ministers from chains through S. Severus. or if she could not do this,

at least to irritate him daily. So she established a certain Judge

in the aforesaid city, who would serve the pleasures

of her miseries, and inflict the zeal of all snares

upon the servants of the holy Church.

And while the Judge of iniquity intended in such matters,

so that he might provoke the holy Pontiff to wrath

with all his strength; on a certain day, having seized twelve servants

of the holy Church, ordered them to be consigned to the public

prison, and bound them with chains in hatred

of the blessed man. And when

for a long time, not in workhouse, but in the deep gloom of prison they were detained;

with B. Desiderius the Bishop praying for them,

S. ^m Severus, who many years now had migrated from this

life, and was buried in the church of B. Stephen within the walls

of the same city, on a certain night

among the burdens of chains stood in the midst of the imprisoned:

and visibly rousing them sleeping from sleep, removed

the bonds from their bodies: and so with the doors

unlocked, compelled them to go out with him, and ordered them

to depart free. So all with the bonds taken off them

came together to the basilica of B. Stephen, and to the sepulchre

of B. Severus; then hastening to S. Desiderius,

they conferred no small joy, both on himself and

on all the sons of the same Church.

[7] These therefore and similar miracles of B. Desiderius

when they had come to the ears of the most excellent Prince Theodoric

the King, Because he had counseled King Theodoric about marriage, sending legates to him humbly

asked, that he might deign to be wearied as far as his presence:

since he very much desired to enjoy his

conversation. Soon the servant of Christ did not delay to obey the King's

petition. Coming therefore he is asked by the Prince,

whether it is better to take a marriage, than to revel through the

misery of the flesh. At once the holy man by the example of B.

Paul the Apostle answered him, that it is better to marry

than to burn. And likewise, that on account of fornication

each man should have his own wife, and each woman

should have her own husband. But after the Pontiff had departed,

when this his counsel by running fame had reached the ears

of the aforesaid Brunhild the Queen; forthwith

inflamed by excessive fury, with burning counsel she attempts to kill the servant

of God; complaining that the King's love had grown cold

toward her by his words. So by three impious

counts, namely Beffanus, and Gasisredus, and Beto,

ordered constant snares to be prepared for the Pontiff of God

even within the doors of the church: and wherever he could be apprehended,

ordered him forthwith to be killed. Then the holy

man, with mind fixed on the Lord, undaunted chose to receive, By the order of Brunhild he is killed.

what he had previously known to have been promised to him by the Lord:

and hastening to attain the desired martyrdom,

hence and into himself the lines packed with armed men with quick course he enters.

When therefore the enemies in the territory

of Lyons, near the river whose name is

Calarona, espied him standing, and wished to kill him,

and many of the people themselves with great weeping testified,

that they wished by no reason to admit such things; then

the Saint of God, with knee fixed on the earth, and prayer

completed, offered his head undoubtingly, showing himself

willing to receive the stroke of the striker. Suddenly one of the satellites

of the impious, casting a great stone, struck

the head of the Pastor; and soon by only one stroke of the stone the holy

man fell to the earth. But when for a long time

the soul pleasing to God by no means wished

to leave its own seat; that perfidious one, having seized

a stake with both hands, broke the neck of so great a Pastor.

By such martyrdom therefore the soul of B. Desiderius

migrated to the Lord, to receive from him glory and

honor, through all ages of ages. Amen.

[8] But the body of the same with great honor in

of what merit he was, began by many

signs of miracles to demonstrate: of which we describe a few, At the sepulchre the contracted are healed,

because to relate all would seem too tedious. A certain

poor man, of Roman origin, was so altogether

contracted by the dryness of all his nerves and limbs,

that he seemed to move only his head and tongue.

And when by his friends in

a basket for recovering health, through many places of Saints

he had been carried, and had heard the fame of the virtues

of B. Desiderius; he asked to be borne there.

But where he had anointed his limbs with his holy

blood, forthwith with the Bishop's grace working,

restored to pristine health, unharmed he returned to his own.

Another man also, by name Claudius, dwelling in the territory

of Lyons, had a daughter, by name Seclisia,

who with the assiduous corrosion of an adhering worm,

with the soundness of her shins lost, continually limped,

and now despaired of being further healed; her father

persuaded her, that with faith seeking the holy Martyr's sepulchre

she should implore his mercy. Which as soon

as she fulfilled: and was able to touch that covering, with which

the holy sepulchre was covered; and merited to be anointed

with that holy oil; forthwith with the pain dispersed, most healthy

she returned to her father's house. Many blind also there

were enlightened, the blind and feverish. and some feverish were

healed: also many other sick were freed by God's

grace from various ailments.

[9] But B. Desiderius the Martyr suffered, and the twenty-

seventh Bishop of the Church of Vienne,

on the 10th Kalends of June, in the times of Theodoric the King and Brunhild

the Queen. Chlothar indeed the most renowned

King of the Franks, hearing that B. Desiderius, by command

of Brunhild the perfidious Queen, had been killed as unjustly

as cruelly, with God willing, fired with just wrath,

and divinely animated to avenge so great a crime,

ordered the same ^o Brunhild to be apprehended by his soldiers

and presented to him, Brunhild is punished. and his court

of Optimates being gathered, both for this

and for other crimes; with the Franks judging her

he commanded to be tied to untamed horses: and with arms and

legs spread apart, torn limb from limb, with horrible

death he caused her to be slain; and afterwards he ordered her bones

to be burned with fire. With our Lord Jesus Christ reigning,

who with the Father and Spirit lives and reigns through all

ages of ages. Amen.

Notes.

ACTS OF THE TRANSLATION,

By the author S. Ado Bishop of Vienne.

Desiderius Martyr, Bishop of Vienne in Gaul (S.)

BHL Number: 2150

[1] So with the time elapsed, it seemed to the Pontiff

of the people of Vienne and the most holy Clergy and the whole

people, that they should prevail by their prayers upon Chlothar,

at that time the pious King, that he might

deign to grant them the limbs of the most blessed man, which as

they had been buried, were preserved in the diocese of Lyons and in the place

of his suffering. Which the same pious King clemently

granted; for he saw they were asking a most worthy thing and

most dear to God, With the faculty received from King Chlothar, and the affection of pious

sons toward their father's reverence to be poured out.

Who would not concede so great a work of piety to those seeking?

Fathers ought to lay up treasures for their sons. He plainly laid up

a treasure for them not failing in heaven,

whom by the purple of his blood he over-clothed for the adornment of his sons;

and sons ought to fathers the affection of pious

charity and obedience, and from the desirable fruits

of virtues to refresh them, that they refreshed by their taste and odor

and satisfied in charity, may become a temple of beauty and one house

of God in Christ. What grace of the pious mother

Church is greater, than that she should see her sons

walking worthily before God? a head of humility joined in the structure

of charity, ministering vigor of fear and piety

and good hope to the limbs?

[2] Both Clergy and people return swift from the Prince,

because the desire of their heart, the desire of their love

they had merited to obtain. It goes to the place of martyrdom. Blessed be God

who put this in the heart of the King, that he should magnify our

city, by the reception of our most blessed Pastor

and his Martyr. The whole Church is gathered,

a joy so famous is announced to all, are prepared

crosses, are prepared lights, the bier with most precious

vestments is composed, with festive ornaments all are clothed,

and with such pomp of honor a procession is made to the holy

Pontiff's martyrdom.

[3] I am about to relate a thing of devotion most full toward God.

The peoples both of Vienne and of Lyons

assemble in one; a pious altercation arises, nor without altercation is the body taken away. the people of Lyons

claim to have the Martyr, the people of Vienne to receive the Pastor; and

between both parties most beloved contention, while these

claimed back the acquired, those the Patron. The former with whom

the Martyr in God lived, the latter with whom and in flesh

the master had lived. Why should I delay longer? While most perseveringly

on each side for the love of the Martyr they remained in their opinion,

night fell. The people of Vienne, who had loved more,

and to whom a juster cause served, took counsel

more subtly. Stealthily with the earth removed,

unsealing the holy sepulchre, with a small boat with a fishing net

prepared, they hide the body, and through ^a the Saône and Rhône

send it ahead. With glad waters so holy a corpse

the Rhône itself, about to serve its citizens, receives. Twilight

returned, and the troop of Vienne with the empty bier

returns on foot: the people of Lyons exult

deceived by vain hope; but not long did so happy a theft

remain hidden from them, and so they lost their gladness with despaired victory.

[4] But those who by ship were transferring the limbs of the Pontiff,

when they came opposite ^b the village of Fasiana, landed

at the shore, sustaining the holy troop on foot.

There was at that time the field of Fasiana, With miracles done on the way, now as

properly assigned to the poor of the holy Martyrs,

in whose honor the Church of Vienne stands

founded; for before (as the same Martyr, in his testament

which he made to the holy Martyrs ^c the Maccabees,

and to S. Maurice, and the six thousand six hundred

sixty, commemorates) from maternal and paternal the same

village, by lot had fallen to blessed Desiderius. In which

testament, which in the presence of the holy Co-bishops

he made with his own hand, under the obtestation of God almighty

he constituted, that no one should presume to change his vow,

made by the regard of piety, into anything other than what he himself had established.

That if anyone, incited by the spirit of cupidity,

should do so, if by repenting he did not change the sentence of his action,

he should be made anathema forever.

So the bearers of the holy corpse waiting in this

village for those who came on foot through the land, in a

most clean place meanwhile composed the holy limbs.

What miracle then happened, I do not think to be silent. A woman

vexed for many years by an unclean spirit, drawn there

by the hands of her own, when she touched the place of the holy Martyr,

at once was cured by divine power.

[5] But when B. ^d Ætherius then Bishop of Vienne,

with the rest who had remained in the city, came,

and with the holy bier carried by the arms of the pious, and the chorus

of the blessed people, lifted the voices of those singing and chanting psalms

to our God on high; whose breast there was so iron,

so hard heart could be, who would not either

emit a groan from too great exultation of heart, or

bedew his face with tears?

[6] So with such a heavenly column going before and following,

the body of the blessed man is borne up to the place

of the sepulchre, which had been prepared with worthy veneration in the church

of the most blessed Apostles Peter and Paul

outside the city, it is borne to the church of SS. Peter and Paul, where also the limbs of many Pontiffs of the same

city of Vienne are kept buried.

And when now with aromatics and precious linens

the most holy Martyr's body to be wrapped, was being handled

by the Bishops' hands, what in praise of almighty

God should not be passed over in silence,

the wounds of the most holy

head appeared so healed, that nowhere

did it appear where the skin had been torn. still whole. For also the rest of the

body, constructed with its joints and nerves, with healthy

skin clothed remained, with choirs again chanting and Psalms

antiphonally consonant.

[7] When the Saint of God was placed in the tomb for the protection of the whole

city; soon a glorious woman, who had been

once the wife of B. Ætherius in lay habit, but

then truly a nun, Then a man blind from birth is enlightened. placed a man blind from birth

next to the tomb of the Bishop and Martyr Desiderius,

and admonished him to have faith. Divine

power was present, which always glorifies its own, and

of how great merit he was with God, who in that place

was held, by evident signs showed. For in

the sight of the whole Church the same blind man received

light unexperienced. And many things there the Lord through his servant

worked, which if anyone wished to write all,

he would consummate the volume of a long work … The day

of his translation, when he was translated from the territory

of Lyons, from the village of Priscianus, into the suburb of Vienne

into the Church of B. Peter, is observed on the 3rd Ides of February.

NOTES.