Euphebius

ON SAINT EUPHEBIUS

BISHOP OF NAPLES IN CAMPANIA.

3rd CENTURY.

PREVIOUS COMMENTARY.

Concerning his cult, age, miracles: and the Acts of these and of his translation.

Euphebius, Bishop of Naples (S.)

D. P.

[1] The tables of the Roman Martyrology on this day,

May 23, indicate the following concerning this Bishop:

At Naples in Campania, of S. Euphebius the Bishop:

where Baronius writes thus in the Notes. Sacred cult. Concerning him the tables of

the Church of Naples. His deeds are had

described from ancient codices by Paulus Regius.

He departed from this life in the year of Christ the Lord 713.

I have also read the booklet of his miracles. Thus there.

Afterwards there wrote more accurately Caesar Engenius Caracciolus,

in his Naples Sacred in Italian on page 642, where he says he is commonly

called S. Eufrimus: but in Latin Bartholomew Chioccarellus

the Neapolitan, in his Catalogue of the Bishops of the Church of Naples;

and Antonius Caracciolus, also a Clerk Regular there,

in his special book on the Sacred Monuments of the Church of Naples,

chapter 14, and Ferdinand Ughelli, in volume 6 of Italia Sacra

among the Bishops of Naples. But all these

deplore the Acts of the deeds done by S. Euphebius, which they think

were written, Acts do not survive: but perished by the injury of time and the disasters of wars.

Chioccarellus adds that he applied the greatest

diligence, but discovered nothing certain about his life.

David Romaeus, in his booklet *On the Seven Holy Guardians and

Patrons of the City of Naples*, printed at Naples about the year 1571,

has some elogium of him, but such as may seem to be able to be said

of all Saints honestly brought up and promoted to Episcopal dignity.

Meanwhile Paulus Regius amplified that

in part 2 of his On the Saints of Naples on page 159 and following,

printed in the year 1593, and assigned his death

to the year 713, Time of his See, not the 8th century which Baronius copied from him. But

the authors cited above plainly reject that, and Caracciolus

says: At what time Euphebius lived, or was Bishop, cannot indeed

be known with certainty. This alone

we know, that he was a most ancient Bishop of Naples.

For John the Deacon counts the eighth

Bishop as Ephevus. With him this elogium is read:

"Beautiful in body, more beautiful in mind, he most holily presided

over the people of God, and faithfully ministered." The seventh

Bishop of the Church of Naples, but the 3rd to whom S. Euphebius is said to have succeeded,

is held to be S. Eustasius, illustrated to some extent by us

on March 29. He is said to have been substituted for S. Agrippinus around the year

180, but how long he sat is not indicated. But the successors

of S. Euphebius are held to be S. Marcianus, who is venerated on

October 30; and Zosimus or Cosmus, who flourished under Constantine

the Great. With these things so placed, S. Euphebius seems to be

referred to the third Century of Christ: but in what years exactly

he presided over the Church of Naples cannot be defined.

Another from him presided over the Church of Naples, Eusebius, in the

seventh century, and in the ancient Patrician Manuscript on this day is indicated

the memory of S. Eusebius, Bishop and Confessor

at Naples. But the name of each could have been confused.

[2] As to that booklet of his miracles which Baronius asserts he read,

we give it from a triple Manuscript codex; namely one of the above

mentioned Antonius Caracciolus, Miracles from a Manuscript. from whose volume 1 of the Collection

of the Lives of the Saint Confessors at Naples we transcribed,

another at Rome among the Fathers of the Congregation of the Oratory from

the volume of Father Gallonius, and finally from a Lombardic Manuscript of Cardinal

San-Severino also at Rome, found among the Most Illustrious Lord da

Costa. We collated these with the things printed at Naples in the year

1525 among the Offices of the Holy Patrons of the City of Naples,

where they are distributed into nine Lessons, customarily recited at

Matins with this Prayer: "Grant us, we beseech thee,

O Lord our God, to venerate with unceasing devotion the glory of Blessed Euphebius

thy Confessor and Pontiff, that whom we cannot imitate

with worthy mind, we may at least frequent with humble service.

Through the Lord etc." Furthermore, says Caracciolus,

"not only at Naples, but also at Capua and Salerno,

the name of S. Euphebius, Cult at Capua and Salerno. and the day of his annual cult,

the Breviaries of those Churches abundantly testify." It pleases

moreover to subjoin here the Prayer from the Salernitan,

written by Grimoald II the Archbishop in the year of Salvation 1166,

which they were accustomed to recite on his feast. It is

of this kind: "O God, who hast established the perennial glory of the soul

of thy most holy Confessor and Pontiff Euphebius;

grant, we beseech thee, that we may be so raised up by his patronage with thee,

that we may possess eternal life with him." But when after his death

the Sanctity of Euphebius was once celebrated, there was consecrated outside

the walls of the city and dedicated to his name a Church, to which his

sacred body was translated, and it was there when certain miracles

happened: the first of which pertains to the times of the Saracens,

that is, to the ninth century. For after, as Caracciolus writes,

Docibilis Duke of Gaeta in the year 877

entered into a treaty with the Saracens, and handed over to them

the most fortified citadel of Garigliano, which they held for forty

years, from it they frequently rushed forth in marauding bands

through all of Campania. The Miracles, drawn from

the Lombardic Manuscript of Cardinal S. Severino, found at the Lord's

Costa at Rome, and another Vallicellan, the comparison

having been made with the ancient Lessons, with the history of the discovery

of the body in the year 1589, rendered into Latin from authentic documents, is appended.

TWO MIRACLES

From various Manuscripts and ancient Lessons.

Euphebius, Bishop of Naples (S.)

BHL Number: 2705

FROM MANUSCRIPTS.

[1] For it is to be known, dearest Brethren, that

the Saints, pleasing to God, and lawfully

contending for his name, are adorned by a twofold gift of the eternal King,

when, having lawfully struggled, they obtain the prize from the heavenly

treasury, The Saint becoming distinguished by miracles, and on account of frequent

From the college of these, this most holy Confessor of Christ

Euphebius, after many courses of years,

from the time when, about to depart from mortal flesh, he migrated

to the heavenly kingdoms, among the Parthenopeans, over whom he presided

girded with Pontifical dignity,

with Christ granting him, shone forth with many miracles. Which, because

they are so wondrous, as the following sermon depicts, we judge by

no means should be passed over in silence: but to the praise of the Emperor

himself, by whose gift he obtained that

both in heaven he holds the citadel of sanctity, and on earth performs

miracles by virtue, we have judged it convenient to narrate to many ears

by faithful relation.

[2] For indeed when a certain Presbyter outside the walls of Naples diligently frequented a church built in his name

^c, The Presbyter goes to the Church besieged by the Saracens; and there daily presented

the sacred solemnities of Masses; it happened that the onset of the Hagarenes

unexpectedly arriving (because internally

they could not), externally laid waste all the neighboring places.

Hearing this, the aforesaid Presbyter said: "No

terror shall be able to keep me from the service of my Father and Lord:

I am worthy, I will perform in the customary manner. Yet

I wish to prove the efficacy of his power by this token, if

he can preserve me, diligently serving him, amidst the swords and weapons

of impious enemies." And saying these things, he carried, with

a little basket inserted into his staff, filled with Ecclesiastical ornaments,

at his neck, And having celebrated Mass there, and undaunted set out on his way.

But coming to the church, before he entered, he composed

a brief distich in this manner of song:

"O beloved Bishop, may I be safe by the divinity of thy temple;

Behold, devoted to thee, I prepare to render the customary praises."

And saying these things, clothed in the chasuble, he began the solemnities of Masses

more constantly than usual. The prayer not yet finished,

a band of the Hagarenes surrounded on every side the buildings of that sacred temple.

But almighty God, by the merit

of the most holy Bishop Euphebius, struck them with such blindness

that through the entrance of the church they looked in,

and did not see the Presbyter celebrating the sacred mysteries.

So while they wandered outside, the Presbyter

completed the solemnities of Masses.

[3] But the solemnities of Masses being completed, the aforesaid

Presbyter heard a voice from heaven, saying to him: "Fear not,

be not afraid; firmly take up your own staff,

and whomever you encounter, strike them undaunted.

He cuts down the barbarians in part, For I, with you striking in some way,

will lay them low." Strengthened by which oracle, taking up his staff, as

it had been commanded him, he boldly went out beyond the door of the church;

and those whom he found before the doors of the church, he killed

with the blow of the striking staff. Then proceeding by a straight path

against the walls of the city, whomever of the enemies

he met, ^e he destroyed by the touch of the same rod;

but the rest seeing the bodies of their fellows laid low without

the strikes of weapons, in part puts to flight, driven by excess of terror,

returned to their fleets; and hastily cutting the cables of their ships

with their swords, with sails and oars as best they could,

ploughing the marine plains, they hastened, dying, to go

to their own. Wondrous Mercy of God, wondrous and incomprehensible,

that what the people of an entire city armed with swords

and weapons could not presume; the staff of one unarmed

Presbyter, with him helping, laid some on the ground,

and put others to flight.

[4] But the aforesaid Presbyter, returning to the city,

exhorting his fellow citizens to run and to see the unaccustomed miracles, poured out with the people's amazement to behold. said:

"Run swiftly, O Christians, hasten secure,

There is no fear in the city by the divine liberating voice.

Believe that many have already been killed by this staff:

But others by stealthy flight run across the seas."

And when the people of the city wavered at the unheard-of miracle,

nor gave credence to the Presbyter relating such things

with assent; "Go," said the Presbyter, "and along the road by which I returned

hasten to the church; and when you have proved the things which

I said to be true, render the gifts of praise not to me, but to the Creator of all,

Christ the Lord, and indeed to the most holy Confessor

Euphebius: by whose gift,

trusting, I extinguished some of the enemies, others I put to flight."

And when an incredible multitude, by the word of the Presbyter,

ran to this spectacle, and saw the bodies of many along the way

(as the Presbyter had said) extinguished;

returning with swift course to the city, they rendered praises to the Almighty

Lord and to S. Euphebius his most beloved

Confessor.

[5] At another time also a certain Presbyter of the Parthenopeans,

desiring to imitate the example of the aforesaid Priest,

assiduously frequented the church of the aforesaid most holy Euphebius,

which we mentioned before. The Saint himself is seen celebrating Mass in the same church. And when

according to custom he was going with his disciple to celebrate

the customary solemnities of Masses; "Run, boy," he said,

"open the door of the church, and quickly prepare the things which are needed

for the solemnities of Masses: for I will follow you and proceed."

Then the boy, obeying the precepts of the Master,

ran, came to the church, drew the key from his bosom.

But before he opened, looking through the cracks of the door,

wondrous to say, he saw before the holy altar

a reverend Priest, girded with Pontifical insignia,

celebrating the solemnities of Masses; near whom

throughout the whole church there was such a smoke of aromatics that

the abundance even exhaled through the windows and openings of that church.

Then the boy, terrified, leaving the door barred as he had found it,

returning back, meeting his master,

said: "Return. For I beheld a certain most reverend man,

clothed with Pontifical dignity, standing before the altar,

and celebrating the sacred mysteries, through the cracks of the door

before I opened. But I marvel

whence the means of entering opened to him, since the door is barred

with bolts and the key is held by us, nor is there a means of entry

elsewhere by which he could have entered." Then the Presbyter,

so that he might know the truth of the matter, hastened to the church

with his disciple; and opening the door of the church, saw no one:

he sensed only the smoke and odor of aromatics

with his nostrils and beheld with his eyes. By which the Presbyter

was astonished, and said: "Now I know, most blessed

Father Euphebius, that you are the guardian, you the rector of your

temple. I do not marvel if, after the burden of mortal flesh laid down,

you discharge the dignity of your office: because

we know many of your order to whom, had they wished, after

the death of the flesh, they would have appeared, and shown themselves in the figure

of flesh to those still living in this world. Henceforth in

your service I will become more ardent, believing that you do not lightly

love those who serve in this your holy temple bodily,

which you do not cease to frequent spiritually."

[6] Not much later, a certain Most Distinguished man among

the Parthenopeans, rich and very religious, a devotee of S. Euphebius,

continually venerated the feast of this most holy Euphebius

with service; and trusting in his patronage, whatever

he disposed concerning his works, as if he were

living in the body, he committed it to his judgment. And when he

was doing this for a long time; it happened that a certain man coming

from distant parts, very well known to him and a fellow godfather,

imploring his help, said: "O most strenuous

man, do you know me joined to you by spiritual kinship?

There is nothing about which you can in any way doubt me.

My ship being broken, my goods lost, I escaped naked from

the shipwreck of the raging sea. Now I beg you, having lent 50 solidi to a shipwrecked man, dearest one,

that you may help me with merciful inwardness, and lend at least

fifty solidi to a wretched shipwrecked man:

with which, expended on the necessity of returning,

I may be able to return to my homeland." And he said: "Whom

do you put to me as guarantor, if I lend you the solidi which you

ask for?" But the shipwrecked man said: "I put God

to you as guarantor, because you will not receive evil from me

for good, but as soon as I have returned to my homeland, either by myself

or by my messenger, at the appointed time you will receive

the solidi." But the aforesaid Parthenopean man said:

"It is not lawful, brother, neither for you to put God as surety, nor

for me to receive him. Let us go to the church of my Patron and Lord

Bishop Euphebius, appoint him as mediator for me,

that if you handle my solidi negligently,

may render to me what is ours." And

saying these things, he led the shipwrecked man to the church of the most holy Father

Euphebius. Then he who was asking for solidi, as if under the surety of the Saint, as

if he beheld him living in the body, with clear voice

said: "O most holy Euphebius, on your faith from the hand

of this creditor I receive the solidi, with this condition, that if at

the appointed term I do not restore to him what is his; you,

with whom all things are possible with God, may require from my hands

the gold lent." Then the creditor, made credulous by the words

of the shipwrecked man, drew gold from his bosom, and

bestowed fifty solidi on the shipwrecked man asking.

Which received, and expended on goods useful to him,

he returned to his own: but the term having passed, forgetful of the friendship

of the creditor, he delayed to send the solidi.

[7] And when long after the appointed term the creditor

himself was waiting, and in no way saw them returning;

his wife with feminine indignation derided her husband,

saying: "Go, and seek the solidi lent at the walls of the temple of God

the surety, for the gold, which you

entrusted to a fraudulent shipwrecked man, And the same not being returned at the appointed term complained of, you will not receive in eternity."

Then her husband coming to the church, complained

to the holy Bishop, saying: "Do you so deal with me, most holy

Father? With this faith did I take you as mediator,

that you should handle my solidi ^g negligently? Have I not

cultivated your feasts from my faculties? & did I not honor those

serving you as I could? But if henceforth

I shall be negligent in your service, the fault will be imputed not to me

but to you, who ^h are known to consent to our own

losses." And saying these things from

the church ⁱ very indignantly he was leaving.

[8] But the same night, the same most holy Bishop

went to the homeland of the aforesaid shipwrecked man, and threateningly

appeared to him in dreams, saying: "Why, O man of little faith, did you give me

as surety to your creditor? ^k Why at the appointed

term did you not send the solidi entrusted to you? Go

quickly; and to your creditor, to whom you put me as surety, without

delay send the solidi. But if, despising me, you delay further

to do this, I beseech the heavenly King, that

both that which was entrusted to you, and all your possession,

may be plundered as quickly as possible." To whom the aforesaid shipwrecked man,

said: "Why do you rebuke me with such harsh words, most holy

Father? Can I send solidi to Naples through such a tempestuous and

stormy and disturbed sea?" He miraculously receives the same through the sea. To whom the saint said: "Take some

wood, and in the manner of a chest, where you may enclose the solidi,

dig out diligently; and on top fit a very well

soldered cover, and afterwards put inside the solidi entrusted to you with

a card, which contains your and his name and the number of solidi:

for I, in whatever way, until they reach the Neapolitan port,

will be the steersman of both the solidi and the wood through the storms of the raging sea."

Hearing which, the shipwrecked man,

leaping from his bed, according to what had appeared to him in dreams,

prepared the wood very well: and in the same in the

manner of a chest he made a hollow place; and putting inside

the solidi with the card, he threw the wood into the sea.

Wondrous mercy of God! Among so many storms and whirlwinds,

the aforesaid wood with the solidi, with the most holy Bishop

invisibly steering, arrived at the Neapolitan port

with several other woods which the storm had driven.

And when the people of the city ran in crowds to gather these

at the shore of the sea, wondrous to say, the other

woods offered themselves as if of their own accord into the hands of men;

But when anyone wished to seize the wood in which the solidi had been hidden;

as if someone pushed it with strong effort,

it fled against the waves of the sea. Meanwhile

the aforesaid Bishop S. Euphebius, admonishing the aforesaid creditor

in dreams, said: "Go to the seashore;

and the wood, which has come to you as if of its own accord, draw onto

the dry ground: which scrutinized internally, you will find the solidi entrusted

to the shipwrecked man, and presume not to bring further calumny

against me." Then the creditor, awakened,

hastening eagerly to the sea, the aforesaid wood

(as if someone were pushing it) came to his footsteps.

Which received and scrutinized internally, just as

the Saint had said, he found, both the number of solidi, and

the card containing the names of both. Which received,

he gave thanks to almighty God and S. Euphebius.

NOTES.

DISCOVERY AND TRANSLATION

OF SS. EUPHEBIUS, FORTUNATUS, MAXIMUS.

Euphebius, Bishop of Naples (S.)

FROM AN ITALIAN MANUSCRIPT.

[1] The sacred building dedicated to Euphebius is to be considered most ancient.

The Church of S. Euphebius given to the Capuchins, But it in the year one thousand five hundred

thirty was handed over by Vincent Carafa the Archbishop

to the most religious Capuchin Fathers,

who had then come to Naples by the leadership of Brother Ludovicus of Fossombrone,

a man conspicuous for sanctity. I

ought not however to pass over in silence the noble discovery of the sacred body

of Saint Euphebius, which in the year of the Lord

one thousand five hundred eighty-nine, his body discovered:

with Sixtus the Fifth as Supreme Pontiff, happened. For God assented

to the pious vows of Brother Evangelista of Lupia, Vicar of the

Euphebian monastery, exceedingly desiring,

to find the sacred relics of the Saints, which he had known were once buried

in that ancient church, and to place them in a more honorable

place. So on the 20th day of November, beneath a pillar of that

building, the body of S. Euphebius was discovered, enclosed in a wooden

chest, which iron rings encircled:

but they did not find the head. For that, already separated from

the body before, had been translated within the city, and preserved

in the Archiepiscopal building. But on the next

day, in the presence of Alexander Gloriero, Cleric of the Pontifical Chamber

and Apostolic Nuncio, who had come to that church

together with Lælius Brancatius and other noble

men, and there had performed the Sacred rite, beneath the same

pillar nearest to the high altar, with the bodies of SS. Fortunatus and Maximus, there were found, with great pleasure of those standing by, and dug up,

the venerable bodies of SS. Fortunatus

and Maximus, ancient Bishops of Naples,

with this inscription: "Here lie

the bodies of Maximus and Fortunatus, under Paul

the First."

[2] Furthermore, when the Capuchin Fathers wished to transfer one

of these Saints to the building of the Conception

of the Mother of God, they reported the whole matter to Sixtus the Fifth:

and besought him, to grant the license

of transferring the sacred body. They report that the Pontiff replied:

That he had been admonished in sleep by the Saints already mentioned, and at the same time deposited beneath the high altar, not to permit those who

had rested joined together for about eight hundred years

to be in any way separated. So under the altar of the same

primary Euphebian building, these three Saints had an honorable

tomb of Parian marble, with solemn

supplication celebrated duly and piously by a religious procession, while they

were borne in, on the 8th day of June in the year

1591, after a Mass sung by the aforesaid Nuncio. in the year 1591.

From which and other monuments of the Church of Naples

it is permitted to gather, that the body of Saint Euphebius was first

buried, as the ancient custom was, in the cemetery,

which John the Deacon attributed to Bishop Ursus:

then translated to the Stephanian Basilica, as the same

has it under Bishop Euphebius; then into the church of his own

name, where now it lies with his Saintly colleagues Maximus

and Fortunatus, was conveyed. Thus far

Paulus Regius and after him Caesar Engenius Caracciolus.

[3] Saints Maximus and Fortunatus were venerated, the former

on June 11, the latter on June 14, as Bartholomew Cioccarellus writes,

in his work on the Bishops of Naples; but thence they were translated

to the 12th and 15th of the same month, and so the aforementioned

Caracciolus asserts that they are venerated today. The latter are venerated in the month of June. But him and others, thinking

that both rest in the church of S. Euphebius, Bartholomew thinks himself

to convict of error by the authority of John the Deacon already cited.

But he does not notice that it is asserted by himself, that this man

wrote his Chronicle of the Bishops of Naples around

the year 499, but it is understood from the title above related,

that they were first brought into the church of S. Euphebius, namely from the Stephanian,

under Paul the First, who died only

in the year 767: from which time if you count up to the year

of discovery, brought here in the 8th century. you will find more than eight hundred years,

during which they indicated to Sixtus V that they had rested together. So nothing

is there which from that head anyone may doubt about the truth of the bodies discovered

and translated: but he will be able to doubt less,

if he reads the letter which in the year 1590 about this

very matter the aforesaid Apostolic Nuncio wrote to Jerome

Cardinal Rusticucci, President of the sacred Congregation of Rites;

whose words sound thus in Latin.

[4] Just as your Most Illustrious and Most Reverend Lordship

commanded me, The Apostolic Nuncio approaching the place on November 15, 1590, by your letter dated November 15,

by the will of his Holiness, I betook myself to

S. Euphebius, namely the convent of these venerable

Capuchin Fathers, for the sake of inspecting the place

where the bodies of SS. Euphebius the aforesaid,

Fortunatus, and Maximus rest, which, that they might be transferred to a more decent place

within the same temple, they had

obtained from his Beatitude. There was shown to me

the place beneath the high altar, where for certain they were believed

anciently to have been deposited: which also as to the glorious

S. Euphebius confirmed two of his marble statues behind the said altar: of which the more ancient

one, the other more recent, but each lies extended

at the length of the altar itself, representing the Saint in

the Episcopal habit with a Cross in his hand. I commanded however

that the vault of the altar at the back be opened, that I might diligently consider

how the Saints were buried there: and I found

beneath the same high altar and its larger picture

within the convexity of the vault three ancient

images of them, under the open vault he found three sepulchres, expressed in colors, with the inscription

of the name of each above the head in Lombardic letters,

but the name of S. Euphebius was thus expressed,

"Sanctus Effrimus." So it was decreed, that beneath

the aforesaid images the altar be hollowed out before me: which

also was done. Therefore after the colored encrustation

variegated had been removed, in three places there were found,

(not within urns, or chests of other material, but within

so many sepulchres built there) the distinct bones of so many bodies, perpendicularly under each

image. This alone was different, that the body

of S. Euphebius was placed in a more eminent location,

than the others, in his sepulchre as I said built, beneath

an old marble statue, with the name and effigy of each. to which the next was another statue

of more recent work. And from this arrangement

it was judged, that the holy bodies had so lain from of old,

just as the order of images is: which then,

with as much reverence as we could, were placed distinctly

within three vessels, in which they are still

preserved.

[5] These Fathers, by their zeal desiring to honor with greater

magnificence the aforesaid glorious bodies,

resolved in mind, to expose them above the altar in

three distinct cases, to be enclosed in one larger crystal ark,

according to the system of perspective: which place

and form will without any comparison be more decent and

worthy than the previous burial. And likewise other indications, But because Your Most Illustrious

Lordship ordered to be referred to you first about the whole matter,

the Translation has been delayed. Meanwhile prosecuting the examination,

besides the indication of the images, to prove that

the bodies subjected to them of old are of the same Saints

whose pictures these are; I found a proof drawn

from the Proper of the Patrons of this city, ordained

by Cardinal Oliverius Caraffa of good memory

in the year 1525, and reported by David Romaeus in the book

which he wrote on the Lives of these holy Patrons themselves,

and afterwards by the Most Reverend D. Paulus Regius

Bishop of Vico, with these finally agreeing the

Roman Martyrology. But I omit many miracles,

which seem to have been done successively, with great admiration

and devotion of this people, through the intercession

of S. Euphebius in this his church, commonly called of S. Eufrimus,

especially concerning the expulsion of demons

and liberation of the energumens. The head of S. Euphebius

is preserved in the Archiepiscopal treasury at Naples,

decently adorned in Episcopal habit: and in

a picture under the altar of the Capuchin Fathers, he himself in

the same habit is represented, in the middle between two other images of

Saints, in a church which is believed to have been the oratory of S. Euphebius. of which the right is of S. Fortunatus,

the left of S. Maximus, similarly expressed in Episcopal

habit. The report is that the said Capuchin Fathers'

church was the oratory of the glorious S. Euphebius himself,

and this without any further proof

the lowness of the vault and obscurity of the church make probable.

The aforesaid Fathers desire moreover, to transfer to

another place of theirs in this city

the body of S. Fortunatus or S. Maximus: which, if Your Most Reverend

Lordship grants, will be done with due solemnity.

[6] To these letters the Cardinal replied in this manner:

These Most Illustrious Lords of the sacred Congregation of Rites,

after they had maturely considered, what was fitting

to be done, The Congregation of Rites approving these translations, both as to the manner of replacing the bodies

of the three holy Bishops Euphebius, Fortunatus,

and Maximus, according to the information sent by Your Lordship,

and as to the supplication of the Fathers,

desiring to transfer one of them elsewhere; have established their decree

in that form which in the folio adjoined

to these is fully contained, according to which it must be proceeded:

for such is the will of our Most Holy

Lord. I from God heartily wish for Your Lordship every true solace. Rome, January 19,

of the year 1590. The decree of the Congregation was such.

[7] Although from the letter of D. Glorierio it is not understood

distinctly, prescribes that, after the due attestation, that for the uncovering of the bodies of the three

holy Bishops Euphebius, Fortunatus, and

Maximus, public ecclesiastical Notaries intervened,

the Sacred Congregation wishes nevertheless to presume, as certain,

that they intervened; and so all that

diligence in particular was done, which was required, both in that

manner in which that action proceeded, and concerning the discovery

of the holy bodies, the uncovering, position, signs,

and authentic proofs, and all other notable

circumstances of the said discovery and recognition.

But if perhaps any of the required diligence was omitted,

it will be necessary to supply the defect by the attestation

of D. Nuncio, in good and full form: which can

also be subscribed by some of those who were present,

especially if they were religious persons and

Priests.

[8] But by no means is it approved by the sacred Congregation,

that the holy bodies be placed in a crystal ark,

to be exposed above the altar, they should be placed not above, but below the altar, as it is written

the Capuchin Fathers intend; since this is foreign to the rite

and use of the Church, which is accustomed to keep the bodies of Saints

under the earth, or within altars above which the tremendous

Sacrifice is offered. Therefore there will be made

a beautiful marble altar, within which, first

duly consecrated, the sacred bodies should be placed: so that

they be placed distinctly within three small lead arks;

but if it seem otherwise, within one, separately

however by intervals: but they themselves should be wrapped in silken

cloths of a color suitable to their Order, namely

of Confessors or Martyrs: and within the same

case or cases let there be placed a bronze tablet, with letters

well sculpted, containing the names of the Saints, and the time

at which they were placed there, and the notice of the place from

which they were translated. There must be made besides a

marble or bronze tablet, and affixed in a conspicuous place of the church;

by which it may be known that within such an altar there is

the body or bodies of that Saint or Saints, with bronze titles added to each, who

were transferred there, with it expressly added that this was done by the license

of his Holiness. But some parts of the

Relics, not very large, may be reserved, that

enclosed in decent reliquaries, on the feasts of the same Saints

and other solemnities, they may be exposed above the altar to be venerated

by the people. Care must be taken further

that at all the more important acts there intervene

at least two Notaries, one of D. Nuncio and the other

Archiepiscopal: who concerning all and singular things may compose

one or several public instruments, to be placed

in the Episcopal archive for the memory of posterity.

[9] [& permits the body of S. Fortunatus or S. Maximus to be transferred elsewhere,] It also pleases the Congregation, that the good Fathers

for their consolation, may be able to transfer one

of the aforesaid bodies into their new church, provided

the body of S. Euphebius remain in its own church, where

it is believed to have been his oratory. But such a translation

must be made with great solemnity, magnificence,

and devotion, with the whole Clergy Regular and

Secular proceeding, and with the Viceroy and the Magistrates,

noble and plebeian, intervening: and to that end the Most Holy

Lord will grant a plenary Indulgence.

But if D. Archbishop will be present in the city,

it will be fitting also to invite either all or some

of the Bishops of the same province; nor will the presence

of D. Nuncio himself little contribute to honoring the pomp: with a solemn procession.

and to this end will be transmitted the solemn narration

of the Translation, both that by which the body of S. Gregory

Nazianzen was carried into the Vatican Basilica;

and that by which the bodies of SS. Abundius and Abundantius the Jesuit

Fathers received to themselves. It also seems, that

the procession, going out through the Royal gate and entering

through the Capuan gate, will have space

to display itself gracefully, and to be exhibited in the more frequented parts

of that noble city; in all things taking care

that with the magnificence of that most noble city itself

there be joined Christian piety and edification:

for nothing less is expected from a city so Catholic

and devout, that God may be glorified in his Saints.

ATTESTATION OF THE GUARDIAN

Concerning the Acts before the Translation and the truth of the sacred bones.

Euphebius, Bishop of Naples (S.)

FROM AN ITALIAN MANUSCRIPT.

[1] Because a Discalced friar interposed himself against the Translation, Having received the aforesaid instruction, all things were diligently and quietly

prepared, for celebrating the Translation itself decently,

on a certain Sunday of the same year

1590, having Sunday letter G, and celebrating Easter

on April 22; so that we may conjecture, that the fourth or fifth Sunday after Easter was elected; among

which days May 23, bringing back the annual feast of S. Euphebius,

occupied the fourth weekday. Nevertheless, lest the matter

should be carried out, an importunate opposition of a certain

Discalced Father Jeremiah Polanchus intervened, raising doubt about the truth and sanctity of the aforesaid

bodies, on the pretext of other bodies likewise then

dug up, as if all were mixed together,

or something similar. To the same it also was not approved that the matter be carried out by

the Nuncio, which he judged should be deferred to the Archbishop.

So the whole matter was discussed, on the very day, on which for receiving the Bishops and Prelates

at a religious banquet, who were to honor the solemnity by their presence,

the fatlings (to speak with the Gospel)

had been killed and all things prepared. By this delay imposed on the destined Translation,

there were also those who accused the Guardian,

of having made too much expense in preparing the meal and constructing the altar:

so that it was necessary that through the Commissary

of the Order the matter be examined and defined: the matter again brought to examination, which although it does not seem so much

to bear on the history of S. Euphebius; nevertheless because

on the same occasion several circumstances were known, pertaining to the discovery

of the Saint's body, and his images and Relics,

and omitted in that report which the Nuncio made;

it is helpful to add the whole examination of the Guardian, whose name was Brother Andrew

de Celento, with his responses; which will also openly

show the solicitous zeal of those Fathers, lest

the rigor of the Capuchin, that is, most strict

poverty, abhorring all superfluity, should suffer any detriment. Therefore

[2] On April 21 of the year 1591, the Reverend Father Guardian

of S. Eufremus, the Guardian explains when and before whom the bodies were found, with an obediential precept first enjoined

through Brother Bernardine of Aquila, Commissary for

the affairs occurring of the imminent Chapter of the year

aforenoted, being interrogated about the time at which

the exhumation of the aforesaid holy bodies was made; about

the day, or about the night, and before whom; replied, that he did not precisely

remember the time, but knew that

at the beginning of the excavation it was about the first and a half

hour of the night: but that there were present

Father Brother Evangelista of Lupia then Vicar Provincial,

himself the Deponent, P. Sorbo, P. Brother

Basil of Naples, Brother Bonaventure of Naples,

Brother Alexander of Lauro; likewise Brother Daniel of

Naples Guardian of the Conception, and Brother Cornelius

of S. Christina. After whom there came also

the undersigned Brothers Ludovicus of Castellione and Stephen

of Nocera, deceased after the same exhumation,

with certain others whom he does not remember.

[3] Interrogated by whose license the matter was done, he replied,

that Father Brother Evangelista of Lupia, then Vicar, by the authority of the Apostolic Nuncio,

told the Deponent himself, or another Brother who was to relate it

on the part of the Vicar, that for the said Translation to be made

it had been written to Rome, whence the business was committed

to the Apostolic Nuncio, who gave the Vicar license

to explore whether there were truly there the aforesaid

bodies, and that secretly; lest if perhaps they were not found,

scandal would arise among the people: but the matter

having been explored, he himself would come, just as immediately

afterwards he came in the early morning. Interrogated how many

bodies had been found; he replied, and that without their confusion among themselves, that those bones which

are kept inside the chest, were found in three sepulchres,

nor below those sepulchres were found other bodies

one above another: although under the sepulchre which

is presumed to have been of S. Eufremus there is a grating, below which

were found two or four bones; and under the floor

of the other two sepulchres were found a few

bones, before, much further below, were found

other bones in great and greater number; just as

the Deponent said is to be found in writings, made by his own

hand on top, and affixed inside the chest, in

which the aforesaid bones are kept in distinct compartments: which

writings expressly say, where each was found.

But the examination of Father Jeremiah Polanchus having been read to him,

and confronted in the presence of said Father Deponent;

he replied, that this deposition, that more than three or four bodies

had been found, defines nothing:

but, if it pleases the Superiors, let the bones themselves be inspected, he says, or with others likewise found.

by him who is fit to discern; and

then it will be known, whether there are more bones than of three whole

bodies. Moreover he says, that one or another

bone of those which under the floor, as said above,

were found, if he remembers well, by chance were

mixed with bones taken from the third sepulchre.

[4] Something from the relics of S. Euphebius given to a certain matron, Interrogated, to whom of the said Relics he had

given anything; he replied: "On a certain day there came D.

Constantia de Correttis with D. Bishop of Cerra,

and asked from me a small part of them: but to her was

answered by me, that I did not wish to give her anything,

before the approval of these Relics

should come from Rome, by which it would be permitted to have them as

true Relics of true Saints. But the Lord

Bishop replied, it mattered not; because in the meantime

while the response came, the aforesaid Lady would have

them only as if in deposit: so I gave to her

a single molar tooth, from those bones which are claimed

to be of S. Eufremus, which the Lady herself desired:

and the same Lord Bishop, at the same Lady's

instance, also took to himself something

from other Relics. I have given also to certain others Relics, but

only of those which are claimed to be of the body

of S. Eufremus, and to some others: and that with the license of the Father Auditor

of the Nunciature and the Father Provincial, and they are from fragments

collected from the earth of his very burial place sifted: for the bones

contained inside the chest I have in no way touched. After

however from Rome the decree arrived, that the things found should be held

as bodies of Saints, the Deponent himself gave

also from these same fragments, as great and certain

Relics." To this deposition, as far as the Relics taken in the presence

of the Bishop of Cerra, in agreement Brother Alexander of

Lauro, more expressly adds; that, since D. Constantia was not

content with one molar tooth, the Bishop took

from the body of S. Eufremus two long bones, about

half a palm; from the others how much he took he does not remember;

he remembers however that he took something.

[5] The Guardian was interrogated about the expenses made concerning

the altar, expended on the altar, less than 54 ducats. he replied that he would give an account in writing of all

things which passed through his hands, of which the sum

does not exceed fifty-four Ducats: and from

these themselves some Ducats were spent by the Deponent

on the apparatus of the church: if anything else was spent,

which he does not now remember, he would produce it.

Interrogated about the expenses made on the proper day,

on which the solemnity of the Translation of the Relics of the bodies of the Saints

was to be made, and was not made; he replied,

first there were minced veal, then

cabbage shoots (they call them Broccoli) with a portion

of beef, and only 45 Carlins on the meal. three larger plates of crumbled bread

with three boiled hens; a roasted Indian fowl

with three capons, lastly little cheeses and fruits

with white bread and two phials of wine, which by begging

was sought expressly by his command: on veal

and beef were spent about twenty

Carlins, the hens by moderate conjectural estimation

stood at seven Carlins and a half, the Indian fowl

with the capons could be bought for seventeen Carlins,

the little cheeses and fruits were taken from the domestic

storehouse. The Carlin is almost the same as the Roman

Julius, inasmuch as ten Carlins make one Neapolitan scudo,

just as ten Julii a Roman scudo, of value

somewhat greater than the Neapolitan, with a difference

of five in a hundred.

[6] Afterwards summoned again to examination, the Guardian,

about the position of the old burial, likewise in what position the bodies and images were found: and the Translation impeded by the Discalced

man being to respond; he replied, that the high Altar

of the church was vaulted underneath: and that on the wall,

beneath the altar from the back part there were seen, just as

are seen also today, three most ancient images of Saints,

depicted in the French manner in Episcopal habit,

with the title of each one's name above;

so that in the middle was S. Eufrimus, on this side S. Maximus

and on that side S. Fortunatus. There was a sepulchre joined

to the altar, somewhat raised from the back part of it,

so that the surface was equal to the surface of the altar: above

which sepulchre lay an extended stone figure, of rude

and most ancient sculpture, in Episcopal habit with

a diadem, as a Saint: and this sepulchre was always held and honored by all

the Neapolitan citizens

as the sepulchre of S. Eufremus: and next to that more eminent

ancient figure was immediately placed

another marble figure, and this with the consent of the Order

was made many years since by the Brothers, in

Episcopal habit also representing the Saint.

[7] But the Translation was being done without noise: but

the Discalced man, not moved by pious zeal, but by indignation, and how the translation was interrupted,

because in this business no account had been had of him,

opposed himself to the same: yet the scandal was not public,

but only before the Nuncio, the Bishop of S. Severus, and

a few Ecclesiastics, who judged the Discalced man

to be acting most indiscreetly. He himself however after

he recognized his error, retracted from what was said, and

removed the impediment placed by him, saying, that the Translation

ought to be made by the Archbishop, not by the Nuncio:

and accordingly that would have been done on another day,

just as D. Nuncio had designated; unless he

after such retraction had again opposed himself.

Indeed D. Nuncio himself, before the Discalced man had spoken,

came on a certain day to S. Eufremus to perform

the translation and placement of the Relics

in their places: previously postponed for eight days for another reason; but the matter was delayed at the persuasion

of D. Bishop of San Severino, suggesting that

on another day rather, greater, with the pomp of ceremonies,

he should make it: nor were there lacking those who said the cause of the delay

was, that D. Nuncio was not sufficiently meditated upon

the rites prescribed for such an action, and it had been determined

that until the next Sunday, on the eighth day to come,

it should wait: but in the meantime the Discalced man

intervened, and opposed himself.

[8] The figures of three Bishops and two Angels, sculpted from marble, in which is alleged

an excess made, are small enough, and the expenses, as moderate, were approved. and in the manner of an orbicular

shield not very deeply sculpted; and they were

permitted to be made, because the sculptor promised to do almost the whole

work for the love of God. The Father Vicar

himself saw the marbles, while they were being sculpted,

and contradicted not a word: but afterwards because of complaints brought by the Brothers

to the Father Commissary, alleging that more expenses were made

than was just, the completion of the work was suspended, until

Father Jerome of Castello should examine the whole matter:

to whom going to Apulia it had been committed, that he should inspect

the altar which was being built: and to him the spent

sum of money seemed less than that, which in our canonry

at Amalfi was spent on adorning other Relics,

much less notable than these are; nor

did any of the Prelates or Brothers show that it seemed

excessive to them.

[9] Thus far the original Acts, partly written in Latin, partly in Italian,

[Meanwhile the faculty of transferring one of the three Saints elsewhere seems to have been revoked.] as we found them at Rome with the Most Illustrious D.

Joseph Costa, nephew of Cardinal San Severino, in a certain

collection of similar matters pertaining to the Saints.

But since the case began to be examined on April 21, as has been said,

and on June 8 the Translation followed, we can conjecture

that those difficulties were so divinely arranged, that meanwhile

the faculty of separating the sacred bodies from one another,

granted by the Congregation, the Pontiff might revoke; and

the Translation, which the Nuncio had been about to make modestly and almost in silence,

before the marble altar was complete and equipped;

with this finally consummated at leisure, might be celebrated

more splendidly, according to the mind of the Pontiff; just as we may conjecture from this

that it was indeed done, that so much time intervened

from the day of the faculty obtained from Rome up to the aforesaid

June 8, falling on the Saturday within the Octave of Pentecost,

with that year having Sunday letter F, and Easter

on April 14, celebrated on June 2; so that the soon-following

Sunday might offer the frequented people the opportunity to gather for the veneration of their holy Bishops, placed in their

altar the day before.

ON SS. SALONAS AND SELEUCUS,

MARTYRS AMONG THE GREEKS.

from the Manuscript Synaxary of Dijon.

Salonas, Martyr among the Greeks (S.)

Seleucus, Martyr among the Greeks (S.)

D. P.

The Dijon Synaxary often praised by us

(which because our Petrus Franciscus

Chiffletius of pious memory exhibited for use, we often call

Chiffletian) presents to us the two Martyrs noted in the title,

unknown elsewhere;

but in such a way, that we are unable to know either the place or the time at which they suffered,

nor whether they suffered together; but only by what

manner of death they obtained the crown: which both the titles, and the distichs

subscribed to the titles, express in this manner.

Ὅ

ἅγιος

Μάρτυς

Σαλώνας

ξίφει

τελειοῦται.

The holy Martyr Salonas is consummated by the sword.

Σπονδὰς

ἀπειθῶν

προσφέρειν

ἐιδώλοισι,

Τέμνῃ,

Σαλώνα,

καὶ

Θεῷ

σπόνδη

γένῃ

While you refuse, Salonas, to pour libations to idols,

You are cut by the sword, and become a libation to God.

Ὁ

ἅγιος

Μάρτυς

Σέλευκος

πρίονι

τελειοῦται.

The holy Martyr Seleucus is consummated by the saw.

Φέρει

Σέλευκος

ἀστενακτὶ

τὴν

πρίσιν,

Καὶ

τὸν

πολυστένακτον

ἐκλείπει

βίον.

Seleucus bore the sawing without groans,

And left behind a life full of groans.