Canio African Bishop Confessor

ON SAINT CANIO AFRICAN BISHOP CONFESSOR,

AT ACERENTIA IN LUCANIA.

PRELIMINARY COMMENTARY.

On his body and church, and his suspected Acts, and the compendia taken from them.

Canio, African Bishop and Martyr, at Atella and Acerentia in Italy (S.)

BY THE AUTHOR D. P.

Acerentia a city of Basilicata, formerly of Lucania, most ancient, and adorned with an Archiepiscopal See, which today is called Cirenza, has a Cathedral church dedicated to St. Canio, He is venerated at Acerentia, Patron on account of the body translated thither, on account of the body from the ruins of the Atellan city, between Capua and Naples once situated, translated by the Bishop of the city of Acerentia Leo the second of this name, about the year of the Lord DCCXCIX, as the Acts relate. These from an old parchment book, written in Lombard letters, as in the Acerentian Church they are read, Ferdinand Ughelli published in tome VII of Sacred Italy, comprising the Episcopates of Lucania and Apulia; where he in the very beginning weaving a long preface about the metropolis of that Province, thus describes the aforesaid Cathedral church. It exceedingly illustrious by three aisles is distinguished, and in the middle is divided in the manner of a cross, having on the sides two corners, a place also subterranean, a crypt or sub-confession they call it, in which three altars: in the middle of which they say lies the body of the Divine tutelary Canio, there laid up. The festal day of his translation is celebrated on the XI of March, but of his festivity on the XXV of May: on which day, what is wonderful to say, from a stone little chest a liquor precious is wont to emanate, sweet and to all infirmities salutary… There is preserved in a precious silver statue the notable Relic of the same, and emanating a liquor. for the refuge and devotion of the peoples. Thus far Ughelli, with whom agrees Nicolaus Palma, Archdeacon and Vicar General of Acerentia, under the seal of his Office and his own hand's subscription in the year MDCLXXXII sent to us; adding, that besides that statue there is had also a silver arm, in which nevertheless is enclosed some part of the body: two altars of the same there: nor content with the two only which Ughelli said feasts annually to be celebrated the Acerentians, an Office also to make of St. Canio under the rite of Semidouble on the XXV day of any month whatsoever. Then indeed besides the major altar, in which are kept the two already mentioned reliquaries of S. Canio, likewise a silver statue of S. Oliverius the Martyr, in Ughelli Livarius, of whom to be treated on the XXVII of November, and an arm of S. Anthony the Abbot enclosed in silver. That there are two altars of the same S. Canio there; one in the crypt under the choir, containing the holy Saint's body; the other in the church at the right side of the sacristy, with a most beautiful statue of him and a marble chest; whose cover, most firmly soldered with it, has the use of a table for the sacrifice of the Mass, within containing the Pastoral staff of S. Canio, about which separately something in the Appendix after the Acts to be said.

[2] The very Acts, which Ughelli published, we received under the attestation of public faith signed in this manner: We the undersigned, Archdeacon, Cantor, Canons, Presbyters, The Acts received from there from a Ms. Chapter and Clergy of the Metropolitan Church of the city of Acerentia, have made faith, that the above-said Life,

the martyrdom, deeds, and miracles of the glorious Martyr Divine Canio the Bishop, whose body rests under the major altar of the said Metropolitan Church, founded under the title of the same St. Canio, has been extracted … from its original ancient codex, in parchment manuscript in Lombard letters, containing the life, death and deeds, not only of that Saint, but of many Saints, which is preserved in the public archive of the said Metropolitan Church: and in faith of this we have caused this testimonial, signed with our own hands, and fortified with a particular seal, to be made, in the same city of Acerentia, on the VI day of the month of January MDCX. I Joseph Neritonus Doctor of both Laws, Archdeacon of Acerentia, affirm as above. Abbot Lelius Potentia Cantor. Then eight Canons, nine Presbyters or others, and finally a public Notary all and each confirms, with the seal affixed, which more exactly we do not judge should be given. But that writing to us at Naples transmitted our Antonius Beatillus, and because the Prologue was lacking, this afterwards with the same Acts, but here and there imperfect, he sent down.

[3] The same Acts we had before described from an old Trier codex of the monastery of St. Maximinus, but contracted: which likewise, but more abbreviated, from the Utrecht Ms. of St. Salvator we have. Some Life also in Italian published Paulus Regius, Various compendia in various authors. in the first tome on the Neapolitan Saints, but not without faults: because he asserts Canio to have been Bishop of Carthage, and thence by an Angel carried to Acerentia, whereas the Acts name Atella: which last error Ferrari transcribed in the Catalogue of the Saints of Italy. The same Ferrari also mentions St. Canio in the other general Catalogue, as also Greven in the Auctarium of Usuard published in the year MDXV and MDXXI. We have finally some Ms. compendium of the Life, divided into Lessons wont to be recited at Matins, with various Hymns and this Collect Deus, qui Beatum Canionem, who Blessed Canio, Your Pontiff and Martyr, with the virtue of constancy in his passion strengthened, and who deigned to confer on him so great a grace, that those laboring with the quinsy disease by his prayers were cured; propitiously grant, that we who invoke Your clemency through his merits, from all languors of mind and body may be freed. in no way better than the Acts, which are given as suspect, Through the Lord, etc. We, all those compendia being omitted, give only the fount of all, the Acerentian Acts, and indeed as suspect, and of no great faith, except so far as they treat of the translation of the body. For whatever the Saint is said either to have done or to have endured in life, after the course of so many centuries (for the Acts were written in the ninth century at least) could not be had except from uncertain and popular tradition: but the style, in which they are written, exuberant in orations and other rhetorical ornaments, makes one believe, that the Author from his own genius invented many circumstances; and perhaps had nothing at all certain about the things done by the Saint, or the torments tolerated in Africa.

[4] while they ascribe the Saint to the 3rd century, They prefer the second year of Diocletian and Maximian, that is the year of Christ CCLXXXVI in which the things were done; and therefore conformably all are referred to the form of the old Martyrdoms under the Roman Emperors. Meanwhile that S. Canio's soul as he died, carried up to heaven he saw, and the body into the city he brought, is said Saint Elvidius, Helfidius, or Elpidius. But since dead and buried is said Saint Canio near Atella; no one here more conveniently could be understood, than the Atellan Bishop of this name, of whom we treated on the preceding day. But this one in the time of Arcadius and Honorius, in the fifth century probably already begun, first obtained that See; and so could not have seen the persecutions of the Christians under the Gentiles; but could have reached the time of the Vandal persecution in Africa, under which very many Bishops were driven from their Sees on account of the constancy of the faith by the Arian Kings; Quodvultdeus seems also to be the Carthaginian Bishop, who on account of S. Elvideus named in them who with a very great throng of Clerics was put on ships broken: whom the Lord by the compassion of His goodness, by a prosperous voyage deigned to bring through to a city of Campania, as writes the contemporary witness Victor of Vita. By the same or a similar occasion and manner, to the same place driven S. Castrensis with his fellows judged our Bollandus at the day XI of February: and the Acts he gave from several Mss. collated among themselves, by an Author as it seems contemporary written: where in number 8, while the holy Confessors into a ship rotted the ministers put, with bitter sarcasm mocking them, the order and ministry of each they arrange: and On the inside, they say, of the other part let the place hold Marcus and Augustinus, Canio and Vindemius likewise with them will recline.

[5] This so certain notice of one Canio, from Africa into Campania brought under the Vandals within a decaying ship; it would better be deferred to the 5th century. and the age of Elpidius, in the Acts of this Canio of whom here we treat in whatever way named; collated with the uncertainty and small faith of the Acts themselves, vehemently incline us, that we judge, that only one Elpidius and one Canio are to be held for Saints, and that they pertain to the fifth century and the times of the Vandals. So that, whoever wishes to learn the true Acts of S. Canio Patron of Acerentia, from the Acts of S. Castrensis ought to draw them, with whom he had common prison, and exile, and the place of refuge and first burial in Campania. But then nothing will remain, except that the Acts, written and preserved at Acerentia, altogether be believed to be fabulous, and unworthy of this work. Lest however to anyone too rigid to give the whole Acts themselves, such as I received them; under this caution, that the sentence of the Apostle precede them, which in a similar matter pleased Gelasius the Pope, Test all things, that which is good hold fast: for the greater convenience of the Reader however I will take to myself the liberty, of recalling certain violent and importunate transpositions of words, to the order of an easier construction.

SUSPECT ACTS

From several Mss. Codices and Ughelli.

Canio, African Bishop and Martyr, at Atella and Acerentia in Italy (S.)

BHL Number: 1541

FROM THE MSS.

PROLOGUE.

[1] After God and our Lord Jesus Christ, the Word sent from the citadel of the Father, through the womb of Mary ever-virgin incarnate, deigned to become man, and put on our mortality, that He might make us partakers of His immortality; the empire of death also destroyed and the prince of the world conquered, with the host of the Saints and the triumph of glory, He returned to the seat of the Father, according to that, When I shall be exalted from the earth I will draw all things to Myself; as if He plainly says, All things, that is, My members: for He drew all things, who of His elect at the bars of hell left none. As heaven is adorned with stars, Jo. 12, 32 For the sacraments of the Catholic faith, by most evident mysteries and illustrious heralds, He declared. For just as His divinity must be confessed incomprehensible, because it is above all things and contains all things; as is that, Heaven is My seat, but the earth the footstool of My feet; so incomprehensibly all things by ordaining He disposes, and by disposing adorns, and by adorning beatifies, and by beatifying glorifies. Is. 66, 1 For heaven is adorned with coruscating stars, which as by diverse light are distinguished, so by the offices of diverse courses are disposed. Therefore the supernal kingdom, so the church with Saints, to human senses invisible (for the eye has not seen, nor the ear heard, nor into the heart of man ascended what God has prepared for those who love Him) consists of an innumerable soldiery of Saints: nor otherwise the Kingdom of heaven, which is the present Church (Truth itself being witness, which says, The Kingdom of God is within you) so by the mystery of disposition is adorned with the heraldings of innumerable Saints, and even to the crown of Martyrdom by faithful testimonies, that to the supernal contemplation of holy souls we may adhere, according to the excellent Doctor who says, But our conversation is in heaven. whose bodies and merits are honored; Luke 17, 21, Phil. 3, 20 For the bodies of the Saints are therefore exhibited to us to be venerated by magnificent miracles, that while we doubt not their spirits to enjoy eternal beatitude, more attentively to become their fellow-citizens, the snares of the world being trodden down, we may gape: and because they are members of Christ, by Christ's faithful are to be reverently cherished and revered. Which not weighing a certain author of nefarious heresy Vigilantius, asserts, that neither the bodies of the Saints are to be venerated, nor their festivities more solemnly to be glorified. For what insane head or overturned brain, testifies a head or body to be venerated? There shall be, says the Apostle, two in flesh one: This sacrament is great, in Christ I say and the Church. The spirits finally of the Saints to eternity devoted, when they are transferred from glory into glory, and when the corruptible shall have put on incorruption, then the member will be perfect in the body, and two in flesh one. As John the Apostle, We know, he says, that when He shall appear we shall be like Him, and we shall see Him as He is. 1 John 3, 2

[2] Of which number of Saints the holy Confessor and Martyr of Christ, Canio most famous, especially S. Canio, with the chiefest praises is to be honored; who while our Lord Jesus Christ in this mortal body he faithfully believed, and imitating above all things perfectly loved, of His glory made a partaker and of our salvation a helper and worker, daily also us by his preachings to his eternity as consorts calls, by the testimony of Martyrdom prays for us, with miracles coruscates, a vigilant defender us against the snares of the impious enemies visible and invisible protects, with paternal piety a most pious Patron cherishing and protecting. Therefore his works of virtues, inasmuch as a Patron. his confession with constancy, the palm of Martyrdom so much the more and more perfectly is to be attended, and more devoutly to be embraced, the more excellently him in eternal dignity, from this in which we are corruptible by detriment exalted, of the Angels a consort, of the Prophets a fellow, and of the Martyrs a co-heir, by his continual prodigies we believe and confess; that as effective recruits in the stadium, following the leading guide, the course consummated the prize of the supernal vocation we may be able to attain, and of eternal beatitude the crown and glory to obtain may merit.

CHAPTER I.

S. Canio before the Carthaginian Prefect professes the faith of Christ.

[3] In the second year of the most impious Princes Diocletian and Maximian^a surnamed Herculius, Persecution being stirred up, when one ruled the Eastern provinces, the other the Western; and tyrannical savagery, for devastating the Churches of Christ, and afflicting and punishing the Christians, by raging was promoted; by the madness of one conspiracy they destined through all the provinces edicts of this tenor.^b Since the benefits of the Gods in war fighting we received, and by their aid trophies from the conquered enemies we took; by the vow of this matter, by which all of you may be made safe, all we have judged should be admonished, that all men of both sexes, whether exalted with Royal fasces, or Clerics of the churches and of the Monks^c societies, renouncing their own religions, of the gods, that is, of Apollo, Diana and Minerva,^d to the sacrifices gird themselves. But if any of men our commands or empires, on account of the imperial edict, or so great deities shall have believed must be refused, of sacrilege

guilty by the penalty of our judgment let him be struck. And while these precepts, by those obedient to the most impious profanity, carried through the world, and had come into the city of Juliana^e of the region of Africa (where B. Canio the Bishop, in divine praises conspicuous and to sacred dogmas always intent, was staying) the laws of the edict, by Pigratius^f the Prefect brought, the opinion of an insane rumor everywhere resounded, and through three days the voice of the herald rattled through the clouds, and such a cry of this tenor was diffused in the ears, that all, in whatever place established, should comply with the precepts of the Emperors, to the sacrifices to Apollo, Diana and Minerva to be celebrated.

[4] Canio encourages his own. While these things to B. Canio the Pontiff had come, unmoved the watchful shepherd over the custody of the ransomed sheep, the faithful dispenser of the word of God and provident distributor, in the business of talents an inventive acquirer, ceaselessly the souls of believers exhorted, and confirmed them in God and in Jesus Christ His son, in this manner: O brothers and sons, accepted into the kingdom of the eternal King, upward * your necks suspend, and contemplate God who in the heavens reigns: for He Himself is the King of Kings and Lord of those who rule, Jesus Christ our Lord, who for us through a Virgin deigned to be incarnate, and through the gibbet of the cross to all the just and to those believing in Him unlocked the heavenly kingdoms, to which you through me His servant He willed to call, and to the blessed Angels consorts to be made. For those Kings are very small, the way of truth and justice, which is Christ, being ignorant. He is the truth, the way, the light and the way: but the gods of those are mute idols, consisting of wood and stone and metal, with diabolical death-bringing poisons infected, and those worshipping them lead down to the tartar of hell; where light never is, where their worm dies not, and the fire is not extinguished, where weeping and gnashing of teeth. These things possess the worshippers of demons in eternal damnation, for the sake of salvation to be endured for that: with their prince the devil. He indeed is to be worshipped and confessed, who is the true God of the true God, light of light, creator and savior of the whole human race, and perennial bestower of grace, and the prince of the world who is the devil, the treader-down. For these are not to be feared, who can kill only the body: but rather He is to be feared, who can both the soul and the body send into gehenna; and for whom if anyone shall have lost his soul, in eternal life he will find it. For the same before kings and nations with invincible faith is to be confessed, who in the holy Gospel promised saying, Whoever shall have confessed Me before men, I also will confess him before My Father who is in heaven. Matt. 10, 32

[5] wherefore brought to the Carthaginian Prefect, These and similar things B. Canio the Bishop attesting, strengthened the minds of believers, and to the palm of martyrdom and the heavenly glory to attain most ardently desiring: for now to the heavenly cultivation salutary heraldings were eminent; now the word of Christ, proven in darkness, was preached upon the housetops; now the lamp of God, from under the bushel brought out and placed upon the candlestick, shone to all who in the house, that is in the Church of God, faithfully gathered were; now to the sacrilegious sacrifices of the demons the number of the peoples was being diminished as fast as possible, but the faith and grace of Christ was being diffused. Meanwhile to Pigratius, Prefect of the city of Carthage, proud, it flew, that in the city of his Prefecture Juliana, in no way availed the commands of the Emperors and the sacrifices of the Gods (Canio the Bishop execrating them, and the peoples from their libation averting) but the name of Christ, is sought inserted into the hearts of almost all, by divulged confession to be adored or worshipped truly was professed. Which hearing the Prefect Pigratius, hastily directed a very large band, that wherever the author of this kind of cultivation Canio the Bishop should be found, to his presence without any delay's tarrying he should be led. When this had been said the insane cohort of youths set out, to the walls of the aforesaid city hastening tending: which with great rushing impetus having entered, they began with furious complaints Canio the Bishop to seek, Canio the Bishop to proclaim.

[6] But he hearing this, well trusting in the divine arms, himself to them undaunted offers, himself a worshipper of Christ, and a doctor of the faith, and a protector of the Christians protests and a leader, and to the cults of idols a fit adversary. Him therefore the sacrilegious battle-line with profane hands seized touching, and is brought. back whence they had come with continuous course they seek again the citadel of Carthage, and the prefecture of Pigratius. But when to the impious one by the clients it was announced, that Canio the Bishop, of the Christian religion the professor and defamer and of the cult of the gods the contumacious resister, before the gate by the soldiers seized was standing; with deceitful exultation he rejoices, with insane laughter he curls, and at length against the oracle of truth with shameful insanity about to fight he comes forth. For when with many fires of madness he boiled, and with the nefarious impieties of furies was vexed, he ordered for himself profanatic^g tribunals to be prepared; truly profanatic; and the chair of pestilence under which is always borne the counsel of the impious and the way of sinners which leads to the lower regions, and the just renouncing it to perpetual glory.

[7] He sitting on the tribunal there was brought in B. Canio; but entering, the secret place of his heart he fortified, these things instantly singing, God do not be silent of my praise, At the tribunal standing Canio, because the mouth of the sinner and the deceitful over me is opened: but You my God look, and forsake me not, nor depart from me: attend to my help, Lord the strength of my salvation. The Prefect at length Pigratius with these speeches assails him: What religion to you, or what vows of sacrifice, or to whom these by daily cults do you pay? S. Canio, filled with the Holy Spirit, constant said: I of the Christian religion devoted and unchangeable assert myself a worshipper, and of the lie of your idols a most proven contemner. The Prefect also follows saying: I exhort you to consult the hoary old age of yours, that according to the decrees of the most invincible Princes you approach and sacrifice to the gods. S. Canio answered, I ceaselessly sacrifice and pay the vows of praise to God the Father omnipotent, he explodes the vanity of the idols, and to Jesus Christ His son, and to the Holy Spirit: for it is most just to sacrifice to the Creator not to the creature, nor to adore those idols which you worship, deaf and mute, not seeing, with the fallacy of the devil infected, their worshippers making what they are, to whom that poetic verse must be applied:

Wooden one, you ask wood, you seem to cry to the deaf, From the mute you seek answers ---

For David the Prophet of these says: The images of the nations silver and gold, the works of the hands of men: they have a mouth, and shall not speak; they have eyes, and shall not see; they have ears, and shall not hear; they have nostrils, and shall not smell; they have hands, and shall not handle; they have feet, and shall not walk; they shall not cry in their throat. Like to them let them be who make them, and all who trust in them.

[8] and he contemns the threats of death proposed. Hearing these things the Prefect, said: Are you ignorant, that the most invincible Princes, our Lords, have ordered such not denying the faith to be gravely punished? S. Canio answered: I have neither denied, nor do I deny myself to be a servant of Christ, and of His holy Deity a most true confessor: but to me to live is Christ, and to die gain. But when the iniquitous one heard so great in B. Canio the constancy of invincible faith, anxious everywhere he raged, and knew not to what arguments of cunning by contradicting he could turn himself; and again repeating the senselessness of pusillanimity, he said: Cease as fast as possible from this perfidy of obstinacy which you preach, and to our gods and goddesses sacrifice. But Saint Canio, fortified with the shield of faith and the helmet of salvation, the sword of the spirit opposed, saying: Already me a sacrificer of the great God and savior Jesus Christ you have heard, and that I to Him a sacrifice constantly offer and vows render, to whom is proper divinity and eternity, through the infinite ages of ages.

ANNOTATIONS.

* perhaps hearts?

CHAPTER II.

S. Canio tried with various torments, remains unconquered in all.

the Prefect discloses, by iniquitous furies goaded: (If however he can rightly be called Prefect, who by no honor of virtues is preferred) Against the Saint savage gnashing: fury supplies arms to incapacity. Stripping him, he ordered him to be beaten with leaded scourges. But when he was being beaten, looking up to heaven he said: To You, Lord, I have lifted my soul, in You I have hoped, let me not be confounded forever. The herald vociferates saying, Consent to the Prefect and sacrifice to the Gods. There follows the voice of the Prefect with empty adulations of blandishments: Sacrifice, man, and consult your venerable old age, and I will make you a Priest of the temples. B. Canio answered, Woe to you, most wretched one, and his sides scorched with lamps, to whom rather it was necessary, that from the diabolical snares of errors divested, the Lord God and savior Jesus Christ you should acknowledge: for I marvel at the sacrilege of your impurity, that the true way of salvation spurning, shrines of no sense adoring you worship. But Pigratius, kindled with a more fervent rage of madness, ordered fiery lamps to be applied to his sides, and most vehemently him to be urged to sacrifice to the gods. But the holy combatant, made in the agony of the glorious contest, warlike to the Prefect said: O wretch, who are ignorant that your torments exhibit me to God and my Lord Jesus Christ a most acceptable victim, but to you and to those favoring you of eternal damnation the destruction threaten.

[10] by a rescript of the Emperor he is left to the discretion of the Prefect. After this he orders him to be thrust into prison, and

the doors of the prison to be signed over to Caesarius: where praying without ceasing, the divine help in the battle of so great a contest he demanded, saying: God be not far from me, God look to my help: lest at some time say my enemy, I have prevailed against him. The Prefect at length these writings of suggestion to the impious Augusti directs. Most pious Princes, succor your laws, and Canio the Bishop of the Christians to your sights present. But the Emperors wrote back this license to the Prefect Pigratius, that if Canio the Bishop persevered in this confession, he should have license with whatever penalty he wished to mulct him. And when he had received this precept, he sent him into the lower prison. after the darkness of the prison endured, But the blessed faith the more in the inner darkness it was thought to be concealed, so much the more eminent in the glorious light of divinity it exulted, as it is written: Gold the furnace proves, and the just the trial of tribulation. Shut up therefore in darkness B. Canio, prayed saying: God of the heavens, who an unspeakable judgment hast decreed, through whom all the ages stand, whom all the powers of those above and below dread, look upon me and have mercy on me, that the war of this contest by an immaculate path I may be able to perfect, and the palm with Your Saints victorious to grasp, and the unfading crown of glory.

[11] But after the third day, by a public confession wishing him to be heard, he orders him to himself by the herald's voice to be presented. And when he had been led, Jacinthus the Commentator,^a proclaimed, again he is set at the tribunal Canio of the Christians the Bishop, who in prison had been consigned, behold now to be examined stands by. Pigratius said: The whole assembly of the senate exhorts Canio that from this he desist obstinacy of perfidy, and according to the statutes of the most invincible Princes approach and sacrifice to the gods. Jacinthus the Commentator to him said: O man, have you understood what for you by counseling the pious Prefecture has said. B. Canio answered: I have remained and remain of the true faith in Jesus Christ a confessor, just as He commanded promising to the faithful, and he is flogged, Who shall have persevered unto the end he shall be saved. The Prefect struck with fury, pursues: Canio the sacrilegious, who testifies himself in this unto the end to persevere in confession, we order to be stripped and with bludgeons^b beaten. Matt. 10, 22 And when he was being beaten almost one hour, he answered him not any word. After this he cried out to the Lord, saying: Lord Jesus Christ, to help me hasten: and when my spirit shall have failed, God, forsake me not: let be present to me the power of Your virtue, through which the three boys from the fire of the burning furnace You brought out.

[12] As he was speaking these things, Pigratius the oracle of his profanity to those favoring him said: Tell him, that at least now he come to his senses, and consult his old age. The holy one therefore Canio to these things nothing answered, hung up on the rack, but in the instancy of his prayer he persisted. But when the impious Prefect saw, that him neither by bland speeches could be soothed, nor by the hope of promises bent, nor by threats and torments moved; to a more austere again he turned himself madness; and S. Canio on the rack to be hung up, and with belts^c vehemently to be beaten he orders. But so much him the divine power protected, and grievously beaten, that neither the torture of breaking raised on the rack he felt, nor by the injury of the scourges at all was vexed: for now in him there was not the affection of carnal passibility nor its instancy, and by the wonderful grace of the Holy Spirit in not feeling he was strengthened. But when the executioners with such ferocious tortures saw him nothing pain or feel, more keenly they were goaded his members with miserable blows to mangle, so that much gore from his body flowing ran down.

[13] But the multitude of those standing around, having their bowels endowed with piety, wept most bitterly over the Martyr of Christ: by his constancy he converts 160 of the bystanders: the Holy Spirit also preventing illuminated their breasts, and seeing in the combatant of God the most blessed constancy of confession by the hope of perennial grace strengthened, they began God and our Lord Jesus Christ to know, and with open voices His glory to confess. But there were who believed men one hundred sixty: and they cried to B. Canio and said: Servant of God the most high, pray for us to the Lord your God, that we also may be able to be His servants. At their voices with exceeding fury moved the Prefect, and with the torches of wrath inflamed, said: By magic, as I see, arts we are conquered, and the deities of our gods by Canio's illusions are overturned. O soldiers, he said, of the most invincible Princes obedient to the commands, and to the sacrifices of the gods and goddesses fit, gird yourselves with powerful arms; and how many have vociferated this name even to slaughter with the sword destroy. who all slain with the sword, But when they were being slain, and the bloody sword of the soldiers on the holy gore raged, their blessed voices struck the stars more attentively: the cry goes to heaven, and the gift of the Holy Spirit from heaven was multiplied in the hearts of the faithful: one faith, and one voice consonant of those for Christ dying there was; Servant of God the most high, pray for us to the Lord Jesus Christ, that we may be made His servants, and of His glory with you forever consorts. Blessed therefore Canio placed in torments prayed: Lord Jesus Christ, God of God, deign to receive into eternal beatitude Your servants and martyrs, for Your name's confession dying, they are baptized in their own blood, whom You have made through the Holy Spirit to know the glory of Your name. For although the sacred dogmas of the reading of the Gospels testify, Unless one shall be born again of water and the Holy Spirit he cannot enter into the kingdom of heaven; no one however doubts them to be born again of the Holy Spirit from infidelity to faith, and from the filth of sins into the grace of remission by the font of their own sacred blood washed, the consortium of Angels and all the Saints and the crown of perennial glory to merit. Jo. 3, 5.

[14] Pigratius at length the Prefect, gnashing and grinding his teeth, ordered him to be taken down from the rack, The Saint demonstrates that temporal things are to be postponed to eternal, and on the eculeus to be hung up, and with rods to be beaten and tortured. And while he was being tortured Pigratius says to him: O man, assent to me and obey the commands of the most invincible Princes: cease from this magic obstinacy, and sacrifice to our gods and goddesses immortal, and with the manifold splendor of gold and silver and precious gems for certain you will be enriched. But the blessed Martyr and athlete of Christ smiling said: True faith holds, and the sacred dogmas of Scripture testify, that the things which are seen, are temporal and perishable of themselves; but those which are of God our Jesus Christ, are invisible and immutable; no eye finally has seen, nor ear heard, nor into the heart of man have ascended what God has prepared for those who love Him. But these are above all things to be loved, because they are not to be changed: for whatever with bodily eyes we see and with the affection of the flesh love, it is established to be mutable and to be reduced to nothing. For whether they are parents, they die; whether friends, they change; whether kinsmen, they do not remain: but God alone, the finder of the world and founder of the heavens is, whose majesty eternal, whose glory not mutable, whom unless one above gold and silver and gems and all the honor of the world shall have loved, he will not see, nor His glory will he merit. And there was a voice^e from heaven saying, Canio servant of God, be well constant: because in Campania will be to you rest and life through the infinite ages of ages.

[15] Then Pigratius the Prefect ordered S. Canio to be taken down from the eculeus, and says to him: Consent to me and sacrifice to the gods, that it may be well with you: Finally drenched in his wounds with melted lead and resin, because by the safety of the Gods and of the most pious Princes, either you will sacrifice or by various penalties I will kill you. B. Canio said: O wretch and most cruel of the perfidious, do what you are about to do: because if you considered, what you yourself were or your Princes were, you would humble yourselves to God and to Jesus Christ His son. Then the Prefect filled with fury, ordered him under the herald's voice, again with leaded scourges to be beaten, crying and saying: The Gods and goddesses do not blaspheme. After this he ordered lead and resin to be melted, and over the torn wounds to be poured. The holy one also Canio, unmoved in the confession of Christ persisting, said: I pass through fire and water, that I may be led into refreshment. Looking up therefore to heaven he said: I give You thanks, Lord Jesus Christ, because Your victim I have merited to be made, and me in the number of Your faithful servants to aggregate He has deigned. But his members were beaten vehemently, and miserably mangled by the flogging of blows. But one of the executioners, of cruel impiety the minister, to those standing around threatening said: Of this one who preaches the temples must be destroyed, who our gods calls demons, all alike of the gods and our lords let us avenge the injuries.

[16] But when the sacrilegious executioners ceased his wounds with fervent lead and resin profanely to burn, and ever constant to himself, the Prefect with these words addresses him: Canio, what do you say, or where do you see your miserable body? Assent to me and sacrifice: for you cannot the precepts of the Emperors and the assembly of all the gods convince. The blessed soldier of God to these things nothing answered. The Prefect said: Do you answer nothing? B. Canio said: To nothing nothing it behooves to answer: but you, and your idols, and your gods and lords, are nothing: for they themselves of no sense [are], nor of true virtue nor of salvation anything have, just as also all who trust in them: but God the most high is to be believed, who created all things, he praises God. who through His Son our Lord Jesus Christ the true way of salvation has opened to us, and the kingdoms of heaven has bestowed on the faithful believing in Him: to Him I immolate, to Him grateful libations I pay, to Him I sacrifice the sacrifice of praise and justice, and I render to the Most High my vows which my lips have distinguished, and which my mouth has spoken in my tribulation. Lifting moreover his eyes to heaven he said: Lord Jesus Christ, who dwellest in eternal glory and reignest in the ages of ages deign to break my chains, that to You with Your Saints in Your glory I may render the victim and sacrifice of Your praise.

ANNOTATIONS.

CHAPTER III.

S. Canio translated by an Angel into Campania, there shines with various miracles.

[17] Then Pigratius, seeing that from his torments in him the constancy of faith was increased, and that inexpugnable and unconquered he persisted in the confession of Christ, orders to be brought to him by Jacintus the Commentariensis the deeds of Canio the Bishop: To be punished with the head, and when in his presence they had been read, he gave the sentence against him, writing thus: Canio, resisting and to the gods libations not offering, or the precepts of the Emperors contemning, with the sword to be beheaded we order. Therefore is delivered to iniquitous men the holy man: and when he was being led to be beheaded, the ministers of iniquity reproached, mocking and saying to him: What has this your temerity profited you? Why could not your Christ, in whom you hope, snatch you from these monstrous torments? But that God might glorify Himself in His Saint, a horrible tempest having arisen, willing to show His power on the vessels of wrath fitted unto destruction, and to render His indignation according to the hardness of heart and the impenitent heart treasuring up for themselves wrath, in the day of wrath and of the revelation of the just judgment of God; it happened; while with such sports of madness they derided the Blessed Canio, suddenly there were made thunders and rains, hails, and coruscations, and earthquakes. But the soldiers of the Prefect seeing, from the supernal powers so terrible a wrath of fury burst forth; some, half-alive fleeing, here and there hid dispersed; others, falling on their face, miserably expired. But the Angel of God seized the blessed servant of God Canio the Priest of Christ, and snatched him from the midst of his enemies;^a and that still, like gold by the fire of passion made provable, a much brighter light might be effected on the way of eternal salvation, he is carried away by the Angel, like a dove of Christ applauding, into Atella^b a city of Campania he brought.

[18] But on the next day, when the fame of the deed through the Carthaginian city rattled, on all sides a clamor rises up, on all sides the roar of the tumultuating peoples, on all sides the complaints of complaints against Pigratius burst forth. Which he hearing, with great confusion of the Prefect. with the exceeding horror of confusion stupefied, by anxious straits everywhere was constrained, and with spread hand smote his forehead, saying: What shall I say to this people or to the Emperors? For the Christians most instantly required of their Christianity the author; the widows and orphans required their patron and Bishop, saying: Render to us the lawgiver of our salvation, render the most pious patron and savior of souls. For Pigratius terrified with fear, when he saw himself encompassed with exceeding straits, the impetus of the strepent peoples rushing upon him, what he should do or whither he should turn himself knew not, and these things at length falsely began to bring forth from his mouth; The Angel, saying, snatched him into heaven, and by some it is reported, that for a price he redeemed himself.

[19] Besides B. Canio coming before the amphitheater its suburb, He cures the quinsy, having near it a vault of work consisting of marble; behold a certain one with the quinsy^d endowed disease, so that even to the extremity of life now he came, was offered to him, and by those offering suppliantly was asked the Saint, that by his merits and prayers soundness he might be able to receive. But the holy Canio looking up to heaven prayed, Lord Jesus Christ, King of the supernal virtues, who through Your Angel to this city brought me, guard my entrance, and over this infirm one, through this saving sign of the Cross, of Your power show the virtue, that the bystanders may know that You are blessed in the ages and true God of true God, who created and govern all things. Then the sick man to his pristine health was restored, and those who stood around seeing the miracle done, believed in God, and glorified Jesus Christ His son. Nor less also, endowed with a singular grace against it, that eternal benefits to posterity, God attributing it, in the memory of his entrance might be given, again he prayed saying: Grant Lord Jesus Christ, that if anyone depressed with the quinsy disease that arch shall have passed through, in the virtue of Your name unharmed let him depart^f from this pain. And there was to him a voice from heaven saying: Canio, good servant, all that you have asked you have received. In the same place for the merits indeed of the prayers and the testimony of holy faith and of his miracle, the benefits of curations from this sickness remain even to the present day; so that whoever suffers this infirmity, and to the place^g itself shall come trusting in God, by the prayers of B. Canio the Martyr and Confessor, safe shall depart.

[20] Then the man of God, ever well trusting in the divine arms, intrepid the city of Atella enters, and began to preach the Kingdom of God, he works miracles of every kind. and to evangelize that Jesus Christ is the true God, and that He gives certain salvation to all. There was diffused also everywhere the virtue and grace of God, in testimony of the glory of the name of Christ: the deaf were repaired in hearing, the lame from troublesome weakness were raised, and various infirmities of bodies through the invocation of the name of Christ were corrected: demons also from many were put to flight from their bodies; but also the dead brought, in the virtue of true salvation and life, were raised: lepers were cleansed, paralytics were cured, and notable things of charisms and virtues in the name of the Lord Jesus Christ were worked: of which a few to memory to recall in a compendious style we have judged, that of the illustrious Martyr and Confessor the glorious trophies may be magnified in virtues, against the efforts of the ancient enemy and how greatly in the heavens he shines crowned with the perennial exultation of glory may be shown. But many hearing the words of life, and discerning the works of miracles by the beatific Bishop done, by the Holy Spirit compunct, unanimously praised God, saying; Lord Jesus Christ, creator of all things, blessed be Your name in the ages: and there believed in the Lord souls about sixty-seven.

[21] One possessed nine years by a demon, But there was a certain man, having an unclean spirit. He hearing the opinion of B. Canio, and that he freed all from their infirmities, and demons also from the obsessed bodies put to flight by sacred exorcisms, asked earnestly that to the blessed Pontiff he might be led. And when he had been brought where the blessed Bishop the word of salvation was preaching to the multitude of believers, and hearing from his mouth so great miracles of truth to go forth, he began at his feet to roll himself and to ask indulgence for his sins. B. Canio says to him, What do you wish that I do for you? But he with tears cried out, saying: I ask you, cause to be put to flight from me the unclean spirit, because behold nine years there are, from which I have been given to it in its power that me it may torture. by the same one, lamenting in vain, And when B. Canio the Bishop had heard, that he was bound by an unclean spirit, he began to weep, and to pour forth tears, and to pray, saying: Unclean spirit, to you I say in the name of Jesus Christ, depart from this boy, whom the Lord fashioned: He Himself contradicts you, devil, that you depart from him, nor any longer His creature mangling presume to assail. And behold the devil appeared naked, and his whole body full of wounds, and thus vociferated saying: I adjure you, servant of God, by Him who bound us with our father, when He suffered for the salvation of the world, that he not be taken from me from my hands: because behold already nine years there are, from which him into my power I received. Then B. Canio says to him: To you I say, unclean spirit, go into the depth of the abyss, and there relegated be unto the consummation of the world, that you may not be able to hurt anyone.

[22] and seeking that an injury was done to him, he frees him: At these things the devil vociferated, and dire and grim bellowings of voice into the air emitted; saying, O violence, which from this decrepit old man I suffer! O impious plunderer of an acquired possession! Did not suffice you two hundred^g thousand Africans, which you took from me? besides also my hope from me utterly you cut off, and to your God through baptism offering you sanctified them. And again to groans turned he repeated saying, O violence! O most wicked old age! now no longer do I bear your machinations, and besides from the long-lasting receptacles of human bodies torn away, in the uninhabitable hiding-places of the abyss I am plunged. Perish that day of the years from the number, nor by the sun be illumined from light, but in malediction be obscured forever, in which you, of all my virtue and dominion the perfidious adversary, to be born were permitted: for the river of your tears like a torrent struck my dwelling weak, and my hope having slipped is overthrown. The multitude therefore of those standing around, hearing the vehement bellowing of the departing malign spirit, and seeing the miracle of virtue which through His servant the power of the Lord was working, astonished and stupefied praised and confessed the name of our Lord Jesus Christ: for also the boy himself from the devil's vexation and snares was snatched, and the rest of the multitude of believers to the number of one hundred were baptized by the blessed Pontiff, confessing and saying, Blessed are You, Lord Jesus Christ, God omnipotent; and blessed be the name of the majesty of Your glory: for You are God one and true, whom this wretched world is ignorant of: but we believe and know, cleansed by the wave of sacred baptism, since the way of eternal salvation through Your blessed servant Canio we have merited to know.

[23] he restores sight to a blind widow: Then S. Canio, exulting with special joy in the Lord Jesus, said: I give You thanks, Lord Jesus Christ, who have gathered this number of faithful souls, that it may praise Your name in Your holy court, and order Your testament upon the sacrifices of Your praise. Multiplied let it grow, and growing let it be multiplied Your holy Church, in the glory of Your kingdom, in the ages of ages. Besides when the notable opinion of very great virtue in the hand of the Saints by most famous fame was divulged; a certain widow by name Eumenia, of her husband and twin children bereft, for a long time weeping, her eyes lost blind made had been: who hearing of the miracles of the holy Bishop, came to him with tears, and at his feet with immense grief and sighs rolled, prayed saying: I adjure you by God and the Lord Jesus Christ, that you make me see the light of heaven: because five years it is, from the death of my husband and my sons, that in darkness I live and the light of heaven to see I cannot. But blessed Canio, nothing hesitating, but on the defense of faith relying, lifting his eyes to heaven, said: The Lord Jesus Christ, who opened the eyes of the blind Tobias^h the Prophet, may He Himself illumine you. And the sign of the Cross being made on her eyes, he baptizes her whole household. in the same hour they were opened; and she saw the light, and began to cry, saying: Blessed be the Lord Jesus Christ, God eternal, who illumined me through His servant Canio the Bishop: and at once she was baptized with her household of both sexes to the number of ten, giving praises and thanks to the Lord Jesus Christ.

ANNOTATIONS.

CHAPTER IV.

The death, burial, translation of S. Canio to Acerentia.

[24] The executioners hearing what was done in the same city in miracles, S. Canio sought for death. more wonderfully done in the name of the Lord Jesus Christ, gnashed their teeth, and sought to kill him. But when it had been announced to the blessed Pontiff, that by the executioners to be killed he was sought; it happened, while instantly they sought him, they found him curing one paralytic in the name of Jesus. They said therefore among themselves, Is not this the very old man, of whom it was said to us that our gods and goddesses he derides, and preaches Him who is called Christ? and they sought how him they might be able to seize. But the holy Canio imitated Christ, when the Jews took stones to cast at Him, he takes flight, but He hid Himself and went out of the temple, and passing through the midst of them went, and began to flee before them, according to that Gospel saying, When they shall have persecuted you in one city flee into another. Matt. 10, 23 But a certain man said to them, Whom do you seek? And one of the executioners answered, That old man who deludes our Gods. He says to them: Behold before you he proceeds. But they hearing these things, began quickly to follow him: for he was seen from afar. But the holy Canio, when he looked behind his back, saw behind him the executioners instantly running. But knowing that they followed him, because already it had been told to him that by them he was sought; he entered the house of a certain old woman, in which was a monument of an old threatening ruin, where the blessed Pontiff hid himself. But to the woman standing before the doors of her house approaching the executioners, said: Woman, have you not seen a man tonsured,^a a decrepit old man, here fleeing? and he eludes his pursuers, first under an old monument, Who said to them, I saw him with swift step pass by. But they the begun journey on an empty track pursued. And entering to him the woman said: Behold the executioners who pursued you have passed by: but do not delay to go forth, lest perchance returning they find you here, and likewise we shall be burned with fire.

[25] But blessed Canio having gone out of the monument, came to a certain bramble, which place the beatific burial after this consecrated. From heaven indeed the divine Power effected, that a spider all around the bramble a web of wonderful art with skill wove.^b But when the ministers of iniquity running here and there, then under a bramble and the webs of spiders hiding. and by exceeding sloth of running fatigued, came to the place where the Saint of God lay hidden, by the divine power hedged round; these things within themselves with insane murmur they revolved, saying, Let us see lest perchance under this bramble he has hidden himself. But looking around, they saw the place encompassed with the web of a spider, and said: If that man here had entered, this web of the spider without doubt he would have torn. By this divine nod blinded and made doubtful, frustrated of their sacrilegious vow, back whence they had come they returned.

[26] Blessed therefore the servant of God Canio the Bishop, while of this mortal dwelling he was wearied of the horror, and for the glory of the supernal benediction he panted, came into that place where^c to the entrance of two basilicas even at present the entrance lies open, Coming to the two basilicas where the bodies of Saints, that is, of Felix and Vincentius Confessors and Priests with most famous affection were laid up, and also of two Confessors Felix and Felix, with the felicitous grace of peace ever buried, in the basilica surnamed Argentaria. And there in the very journey turning aside, with knees fixed, hands spread, head inclined, for a long time the Lord Jesus Christ he besought, that from this prison of the mortal body his soul He would snatch, and in the glory of heavenly beatitude to place would deign: that there might be fulfilled that of the Prophet, In the desert and in the trackless place, so in the holy place I appeared to You, that I might see Your virtue and Your glory. Ps. 62, 3 Praying therefore he said: he dies as he had asked. I Canio Your servant from this place will not depart, until You hear my groaning, and free me from the filth of this world, and in the sight of Your majesty my immaculate spirit You command to be presented. You I bless, You I glorify, who made me to come to this day, that I may receive a part in the number of the Holy Martyrs Your faithful. But now, because already it is time that to You I come, desiring to see You, Lord Jesus Christ, into Your hands I commend my spirit. These things said, his holy spirit delivering, in peace he fell asleep in the Lord.

[27] And while for many days the body of the Saint lay unharmed, no one of the Christians knowing; by the nod of God it was done, that a watchful guardian bird, over the holy body flying about, [it] protected, The citizens admonished by angelic song at the body bury it: lest by a deadly contact it could be defiled. Coming therefore certain of the faithful near the place, they heard voices like thousands of thousands saying: Behold a just man, a true worshipper of God, who has followed the way of the Lord, and has a part with Him forever. Knowing at length the Christians of the body of the Saint through the virtue of God, giving thanks to God, with worthy funeral obsequies and hymn-singing praises, they buried him in the cemetery of SS. Felix and Vincentius on the eighth of the Kalends of June. Blessed also Elvidius after some time, the persecution^d now lulled which had raged against the Christian peoples, about the sixth hour of the night, saw in a vision an Angel of God, him into the city then S. Elvidius translates, bearing a soul like a dove, who said to him: That soul which you see is of our fellow-servant Canio the Martyr: for he has found a place with the omnipotent God of perpetual refreshment. When the holy Elvidius^e knew the death of the most blessed Martyr and Confessor, he came to the place, where by the faithful he had been buried, together with the people of God: which insisting and to perfection bringing it, he built a church and a chamber^f above his body, with all the splendor of various kinds adorned, as the testimony of the title written on the front of that chamber declares.

[28] After very many courses finally of years, when the city had begun to decay, In the year 799 about to go to Jerusalem Leo Bishop of Acerentia and from the divine dogmas deviating, and so great a virtue's honor irreverently cherishing, of the same was deprived; and ungrateful of the salvation conferred on it, estranged from the Savior remained. For in the year of the Lord's Incarnation seven hundred ninety-ninth, a notable man of the See of Acerentia Leo^g the Pontiff, the Holy Spirit suggesting to Jerusalem to set out, and the venerable ever Passion of our Lord Jesus Christ oracle, and His holy Resurrection's sepulchre, and His most glorious Ascension's salutary indication wishing to see, that a perennial patron for the people he might provide and everywhere in all things a protector, from Atella he takes away the body, the aforesaid city Atella sought: and the treasure of the holy body being taken up, like the Gospel merchant, to the eminent See of his Pontificate conveyed it, and built with the industry of a special work a temple: and to this administering very many ornaments, in honor of the most blessed Martyr and Confessor, dedicated the completed Basilica.

[29] But the Bishop himself, when the journey of the said devotion he had undertaken, by God's providence it was done, that he who his faith's indications in the earthly Jerusalem wished to see; in that eternal Jerusalem, and himself dies at Juliana, which is our mother (according to that of the Apostle where it is said, But that which is above Jerusalem, is free, which is our mother) Him who is true peace in His own majesty he merited to see, and with His Saints His glory to possess everlasting. Gal. 4, 26 But he died and was buried in the already mentioned Juliana^h of the region of Africa, where benefits of divine salvation to believers through his merits by bestowing offers the power of Christ, in miracles of notable virtue. and there he is venerated as Patron. O wonderful clemency of the omnipotent God! O unspeakable piety! O immense dispensation! who so all things by dispensing govern and by governing dispense, that those hoping in You never lack the gift of Your salvation: who when B. Canio, the aforesaid city of Juliana's Pontiff, to the confession of Your name in the contest of Martyrdom You strengthened, and through Your Angel to the salvation of very many translated, as has been said; by an unspeakable mystery of virtue made, that he who his body into his own translated Pontificate, for his people providing the perennial aid of salvation; he himself into the city of his Pontificate, by glorious miracles of eminent virtue a standard-bearer, and without end perpetual of salvation a bringer, and ever a pious Patronⁱ should be translated.

ANNOTATIONS.

was made, was made at the very point of time at which S. Canio died.

APPENDIX

On the Staff of S. Canio.

Canio, African Bishop and Martyr, at Atella and Acerentia in Italy (S.)

[30] The staff enclosed under the altar, Ferdinand Ughelli, in that place which the preliminary Commentary exhibits, there where… we noted, these things besides has, by us reserved to the end: Near the sacristy is seen a place, where is preserved the image of the same Saint on an altar, compacted of white marble, yet empty. In it is preserved the staff of the Martyr, which through a hole is seen and touched, but sometimes for many months neither appears nor can be touched; which they say, when it happens, the wrath of God near to announce. The same most recently to us confirms the Archdeacon Nicolaus Palma, and calls it a continual Miracle: and more distinctly describing it says, with various wonderful motion, the aforesaid hole two fingers together to the touch put in receives, and is in the right side of the chest: but that it can now be touched and seen, now cannot, thence to happen; because now and then close to the hole it moves itself, now and then drawn back and in the midst of the air suspended remains. Then the same Archdeacon alleges, and transcribed sends to us a Poem of Alfonsus Costa Doctor of Medicine, which I was not grieved to weave in.

A thousand and five hundred it does many thousands. Now outside it appears, you touch it: now it is hidden in the chest, And to the hand the touch, which it gave before, it denies. Hither and thither it runs out: it goes away, returns: it remains, clings: The light of this temple it is, and the light of the city it will be. It is rendered untouched and incorruptible. It is wonderful: When the mass of iron to nothing had been reduced. Of the Saint's staff a certain Hero had wavered: [Incredulous of the miracle, and therefore blinded, by believing he recovers his sight:] Lo! At once he becomes blind, and cannot go. To the Saint a suppliant turned he adores, and prays That He restore to him his lights: he believes: he has them. There cannot be written with the pen miracles so great, As flourish: the altar and urn make these credible. Pray for us, Martyr Canio, make this City safe from harms, from famine, from plague, from the dog.* In what present hardships it is straitened, be At hand: lest utterly destroyed, fallen it fall. For the dead pray rest, and for the living health: And Your aid in all things, Holy one, we pray. Whoever you are, hasten to the Saint, and reverently adore; the citizens are stirred to the cult of their Patron. That, possessed of your vow, free from crime you may go. On earth your one Protector He will be: and praying, To heaven the kindly one will make the way as a forerunner. Thrice, four times O happy, Acerentia, worthy this Blessed one To have had: thrice venerate your day. Alfonsus the Physician Costa to you dedicated the verses: Himself, his own he commends: protect, receive, your own.

* that is, the plague.

ON SS. MAXIMUS AND VENERANDUS

BROTHERS, MARTYRS IN THE ÉVREUX DIOCESE.

HISTORICAL COMMENTARY

On their cult and discovery; and on the Legend, but fabulous.

Maximus, Martyr, in the Évreux diocese of the Gauls (S.)

Venerandus, Martyr, in the Évreux diocese of the Gauls (S.)

BY THE AUTHOR G. H.

The Évreux Breviary, according to the decree of the Council of Trent through Claude de Sanctes Bishop of Évreux emended, The Sacred Cult: and at Paris in the year MDLXXXVI printed, exhibits at this XXV of May the veneration of the Saints Maximus and Venerandus Martyrs under a semidouble rite, with nine Lessons proper added, with some Antiphons. Of these the first at Vespers is of this kind.

Hail, fraternal offspring of Martyrs: Whom twin to the world one day brought forth, Antiphons, Hail, glorious Martyrs of Christ, Whom equally suffering an equal rest cherishes. You, who the supernal glory now hold; For us, we pray, obtain pardon.

The other Antiphon at Lauds is recited of this kind.

O how pleasant the brotherhood of the Martyrs, Which the true charity of Christ consecrated! O how blessed a rest cherishes them, Whom here a heap of punishments afflicted! Through you we pray, luminaries of heaven, Twin olives, sacrifices of praise, May we merit the joys of eternal light.

And the following everywhere is recited as the Collect. Collect, We beseech almighty God, that a doubled gladness of today's festivity may receive us: which from the glorification of Your blessed Martyrs Maximus and Venerandus proceeds, whom the same faith and passion made to be brothers: which Collect in the Roman is of SS. John and Paul, the 26th of June.

[2] These things about their sacred veneration in the city and diocese of Évreux, in which at the river Eure on high heights of Eure after into it has flowed down the Iton, Ancient burial, is the borough of Acineia, with a Provostship of the Order of St. Benedict, in which once were deposited the bodies: whose history of discovery before many years we found in a Ms. codex of the Queen of Sweden marked with the number 322. It had been once of D. Petavius, and contained the Chronicles of Eusebius, Jerome, Prosper and Sigebert: which last the author, who lived after the year MCC, says he accumulated by adding the Norman and Anglic things after Bede and Aimoin: and so in Sigebert augmented these things at the year DCCCCLXIV are had: At this time, namely of Richard Duke of the Normans, who third from Rollo his grandfather of Normandy ruled the Duchy, the bodies in the year 964 found, and who on account of the long duration of his age had taken the surname of Vetulus, of pious memory Mainardus the Abbot insisting on the restoration of the sacred monastery of Fontenelle, a certain man from the parts beyond the sea admonished by a frequent vision, into the Gauls came: and to the place, which over the Eure river situated, is called Acineia, in the silence of unseasonable night came: and the bodies of the Saints Maximus and Venerandus the Martyrs, as from a revelation he had learned, he found, and with him more secretly took, and to the port of Loges hasty descended: where, fare being given to a certain man by name Amalbertus, the little boat to enter he wished: but held back by divine virtue, like a drunkard he began to stagger; and the journey which he had disposed, to fulfill in no way was able. Which when that sailor saw, and by the novelty of the thing astonished, a little longer gazed; at length the man having questioned, to the monastery of Fontenelle brought. what under the wrapping he carried; to the monastery of Fontenelle, which near was, with him to come he compelled: and to the Abbot and Brethren him offering, what had been done he disclosed. But he seeing himself caught, and the hope of carrying it off entirely not having, the holy bones wrapped uncovered, the names and vision to all openly set forth: and so having lost, the heavenly treasure which through so many perils he had sought, sad and exceedingly mournful, he departed. Which thing when to the aforesaid Prince of the Normans it had become known, and the Brethren humbly suggested to him, that, what thence they ought to do, he should decree; vigilantly he decreed this, that where by divine command and their own choice the Saints had come, there thenceforth they should remain by his authority also. Whence hitherto in the Fontenelle monastery there the Saints with due reverence are held. Thus far the said Ms. Chronicle. Which afterwards were printed by Luc d'Achery, in the third tome of the Spicilegium in the Appendix 2 to the Chronicle of Fontenelle chapter 5, page 256.

[3] But what the state of the said Relics at this time is, is thus indicated in the above-related Évreux Breviary, and in the ninth Lesson on these Saints which is thus wont to be recited. For the memory of these Martyrs and of the whole history, in that district of Achiniacum a monastery or a most ancient priory is seen, the heads in the Priory of Achiniacum in which their Heads for veneration are kept, and they help in various diseases and necessities of the Christians, who for the sake of devotion thither make pilgrimage. But the bodies in the monastery of S. Wandregisilus thither translated are retained. The district finally nearest to Achiniacum, is called the Wood of the impious or of those finishing; on account of the impiety of those, the place of Martyrdom the neighboring Wood. who from that wood from ambush assailed the Saints; or from their end and destruction, which immediately after the consummated persecution against the Saints they suffered: whom divine vengeance willed not longer so great a crime to bear unpunished. Thus there, and the district Achiniacus is said above Acineia, commonly Aquigny: and that there is the Fontenelle monastery, from its founder is called of S. Wandregisilus, commonly S. Wandrille, whose Acts will be related at the day XXI of July. His Successor was S. Lantbertus, then Archbishop of Lyon: at whose Acts on the day XIV of April, we set forth accurately the times of the built Fontenelle monastery.

[4] The things hitherto related, to us seem to be reckoned sufficiently certain; and they to be satisfied, and so an end to be imposed, were there not opposed certain little narratives, altogether fabulous, The fabulous Legend, here to be rejected. These were in few words adjoined in the above-related codex Ms. of the Queen of Sweden, and at greater length are related in the eight Lessons of the Évreux Breviary; but most fully are described

in a very ancient Aquigny Ms., which John Darde of the Society of Jesus a Priest, as he writes, with much labor extorted: because having often suffered a repulse, he so insisted partly by prayers partly by the intervention and authority of friends, that, what the good Procurator had resolved not to lend, at length he won and stormed, some one of his friends, who in that town in authority was powerful, being made surety, of that treasure, as he reckoned, after seven days to be restored. In this codex therefore the Life and martyrdom of SS. Maximus and Venerandus thus begins: where in the 4th or rather 5th century, In the year indeed of the Lord's Incarnation about three hundred and sixty-sixth, presiding over the Roman See of holy recordation Pope Damasus, the Republic indeed Valentinian the younger, with his mother Placidia strenuously governing, is feigned a persecution stirred up, Vitalius and Sabinus then in the city Formana of Italy being Consuls, a sudden tumult of the Gentiles of the same Province in the cults of idols arises. Which thus abbreviated in the Ms. codex of the Queen of Sweden are read: Valentinian the younger with his mother Placidia the Republic governing, Vitalius and Sabinus in the city Formiana of Italy being Consuls, a sudden tumult of the Gentiles of the same province in the cults of idols arises. The first Lesson of the Évreux Breviary thus begins: In the year of the Word incarnate about three hundred and sixty-sixth, in the time of Damasus the Pope and the Emperor Valentinian, Maximus and his brother Venerandus were born at Brescia. In the first Ms. afterwards they are said to be sprung from the city Brescia, which neighboring was to the city Formana.

[5] I beseech, let us inspect each thing. S. Damasus from our calculation was created in the said year CCCLXVI at the end of the month of September. and they themselves born at Brescia, But far from that year is distant Valentinian the younger, who with his mother Placidia began to reign in the year CCCCXXV, where after the assigned year CCCLXVI, is an interval of LIX years. The Author then names Formana neighboring to Brescia, a city in which there was an Amphitheater with a den of lions. The city Brescia in the Cisalpine parts all we know. Formiae in Latium; from this different nothing nearer occurs than Verona; in whose place whether Formana has crept in we know not; we know moreover that it is near enough to Brescia and in it is had a famous amphitheater, which with its dens in the year MDCLX we beheld. In this Formana city in the said year CCCLXVI are said to have been Consuls Vitellius and Sabinus, names taken from the Roman calendars, in which the Vitellii were Consuls in the years next to the passion of Christ, as also the Sabini under Domitian and Antoninus Caracalla. But how aptly these things into whatever Formana city are transferred, I do not ask: I proceed with the ancient Ms. where it is said that their father Magnus under Laoditius and Maximus in the province of Amphipolis with Martyrdom was crowned. But who mentioned his Martyrdom? and where is the province of Amphipolis, in which Magnus of Brescia was crowned? Amphipolis a city of Macedonia, somewhere perhaps named the Author had found; I know not whether also Maximus, a Martyr of Brescia in the Brescia Martyrology of Faynus recently inscribed at the XII of June; but for that time, in which suffered the Saints Faustinus and Jovita under Aurelianus the Prefect and Adrian the Emperor; and so by more years than two hundred forty before the year above noted and the Pontificate of Damasus.

[6] Afterwards by the Roman Pontiff (who in the Ms. of the Queen of Sweden is Damasus) was ordained Maximus, and ordained by Pope Damasus, Bishop; and Venerandus, a Levite or Archdeacon. But these dignities in the above-related are not recorded, and therefore in the Title themselves we have omitted. By the same Pontiff for the sake of Evangelizing sent they are said to Brescia, whence they had been born; and thence to have run out to Formana, where there was an idol of Vestorosius, that is Bacchus; to which because they had contradicted, by Vitatius the Proconsul they were captured and subjected to question, and to the idol brought: which by their prayers an earthquake being made fell into dust. Then they are narrated cast into a burning furnace, but an Angel approaching to have remained untouched by the fire; after various torments inflicted by the Gentile Proconsul, the flame consuming with Vitellius the Proconsul about one hundred sixty, who stood around Gentiles, of whom not even the bodies could be collected. Afterwards by Sabinus the Prince, because Apollo they would not adore, bound to wheels are said member by member to be torn, but the wheels at once being dissolved unharmed they escaped. Then in the amphitheater exposed first to a lioness, afterwards to lions by a three days' fast for ferocity prepared: but these milder than sheep the feet of the Saints to have licked, and upon the very hunters to have rushed, whom in a moment they devoured.

[7] Shut up at last in prison the Martyrs, seven days without any food or drink persisted but by an Angel led out, from Italy to have fled into Gaul, companions Etherius and Marius having been taken into the Gauls they went away: on which journey four dead were raised, three from nativity blind illuminated, two lame raised, and as many lepers cleansed. Burgundy further (this began under the beginning of the V century to be named) Burgundy, I say, having entered, they came to S. Germanus Bishop of Auxerre, then with S. Lupus Bishop of Troyes from Hibernia returned (which journey in the year CCCCXLVI impute Bede book 1 chapter 17, Sigebert and others) and when toward the Seine they tended, and the Proconsul Sabinus, from Italy having advanced with two hundred armed men pursued them, through the Seine miraculously divided they crossed, half the part of the following men submerged: and so into the Arboniacus district, to no one that I know known, they came. But by Sabinus at length after three days seized in the Achiniacus district, and there to have consummated their martyrdom. when they had freed two energumens from furious spirits, and thirty-eight of the companions of Sabinus to the faith of Christ had brought, beheaded are asserted on the eighth of the Kalends of June, as also thirty-eight men in their blood having obtained baptism. But the two Martyrs their own Heads carried to the cemetery, where by Etherius and Marius they had been delivered to burial, who also wrote these Acts, a preface to S. Germanus Bishop of Auxerre prefixed, that nothing might be lacking that they might be held most certain, as by eye-witnesses; and you, of them, they say, who used their familiarity, and who them by your blessing accompanied, their contests by your authority may divulge.

[8] Now we ask the erudite reader, that he look around and survey the fourth century of Christ, most peaceful and in the Christian religion stabilized, in which the Veronese Bishops, however many through that whole century presided, [Since in the 4th and 5th centuries at Verona and Brescia, no Martyrs are known to have been made,] to the Catalogue of the Saints are inscribed, none however of them with Martyrdom crowned. But if any Formana city, distinct from the Veronese, be objected; it would have to be deduced from the hollow of the Moon, and near Brescia placed: but also the Brescia Bishops, who in the said century flourished, also to the number of Saints inserted are most, nor is any with blood shed among the Martyrs reckoned. That century moreover was with most illustrious writings adorned, of which none of so monstrous a persecution stirred up mentioned, which however would have done Socrates, Theodoret, Sozomen, who the Ecclesiastical history of those times wrote. They are Greeks, you will say: therefore let there be named from the Italians and Gauls of the same age the more illustrious writers, S. Eucherius Bishop of Lyon; Claudianus Bishop of Vienne, S. Sidonius, Bishop of Auvergne, S. Vincentius the Lirinensian Monk, S. Peter Chrysologus Bishop of Ravenna, S. Leo the Pope, S. Hilary of Arles, S. Prosper of Aquitaine, Salvian and Gennadius Bishops of Marseille, and others besides them, but on the contrary all things were peaceful under Valentinian and Placidia. who the Acts of the Saints of the same century with their pen adorned, without any of that time of a stirred persecution mention. Above all to anyone let Constantius suffice, in the Life of S. Germanus Bishop of Auxerre, where his various legations are related, and also to Ravenna to Valentinian the Emperor, and among other things he has this, which also Baronius inserted in his Annals at the year 435 number 19. The Roman Empire was ruled by Placidia the Queen with Valentinian now a youth, who so loved the Catholic faith, that while they commanded all, they served the servants of God with sublime humility. And these would have permitted by public authority by their Proconsuls so horrendous punishments to be inflicted on the servants of God? But what of the Councils General, Ephesus and Chalcedon? What of the various particular Roman, likewise of Riez, Vaison, Milan, Angers, Arles, Tours, Chalon, and the like? would they by no decrees have judged that similar persecutions must be repressed, or the Catholics instructed how to act in them they ought?

[9] Far therefore being sent away such portentous figments, let us say, that the fatherland of those Martyrs is unknown; and that they by no other Title probably are called Martyrs, than that slain by robbers, and so by a bloody death deceased, and then by miracles illustrated, they merited to be honored as Saints: for to all of this kind the title of Martyrdom the pious simplicity of the ancients ascribed; by the same right by which it said Confessors, To these is added the bearing of cut-off heads, to as many as had an unbloody end and are venerated as Saints. But of these we have many examples in this work, and namely S. Evermarus near Tongeren, by robbers slain in our Brabant, of whom we treated on the 1st of May. Saussay in the Gallican Martyrology asserts, that they endowed with supernal virtue lifted up their cut-off heads, and like the glorious trophies of impiety conquered through their combat carried them to the place, where at length by the faithful, for the perpetual honor of their holy memory, a basilica with a monastery was constructed. To these we have nothing else to say, unskillfully taken from the pictures. than, the custom once received through Gaul of expressing all those Saints, who were believed to have been beheaded, in statues or pictures with the same head within the hands before the breast raised; that there grew strong a popular error, by which they were believed to have lifted up their cut-off heads after death, and to the place dedicated to their veneration to have carried. This could once and again truly have happened; but that fallacious principle once recognized, which so many led into error; of no Saint can it prudently be believed, whose Acts are not altogether most sincere, and from all suspicion of interpolation, on account of the indubitable faith of the Authors, most remote. But that manner of so painting the Martyrs, cut in the neck, on the best reason is founded: by which moved S. John Chrysostom, in Homily XL on SS. Juventinus and Maximus, the XXV of January, who suffered at Antioch: Just as soldiers, the wounds inflicted on them in battles to the King showing, confidently speak; so also they, in their hands the cut-off heads bearing and into the midst bringing, whatever they shall wish from the King of heaven to obtain they can.

[10] These things being thus set forth, we find mention of these Martyrs made by Robert de Monte, in the Accessions to Sigebert, together with his Appendix published by Luc d'Achery after the works of Guibert Abbot of Nogent: where he at the year DCCCCLXVI first brings forth the history of the Translation of these Martyrs to the Fontenelle monastery, contracted from those which we above in number 2 set forth. Then he says: The same can be read in Robert de Monte.

Their offspring, and fatherland, and life, and passion it pleases briefly to intimate: and there follows the Life of SS. Maximus and Venerandus, as above we said we found in the codex Ms. of the Queen of Sweden. Which since there they can be read, I think no one will be indignant with us, that that so badly stitched farrago to relate we have omitted, of which produced by us no other end would there be, than to prove, that (which alas! by too many examples daily we learn) in the middle age there were several, to whom it seemed beautiful and lawful to lie for piety, as says Harigerus Abbot of Lobbes in the Deeds of the Pontiffs of Tongeren etc., since it ought not to shame us to confess that we are ignorant of what we are ignorant of. Far more desirable altogether it would have been, that for the lost or never written true Lives of very many Saints, no one had presumed to substitute others; which the more distinctly and solicitously they seem everywhere clothed with their circumstances of times, places, and persons; the more evident mostly the marks of their own condemnation they carry about, from which even by moderately erudite men in this curious century they are detected. And that this is ingenuously acknowledged by us, to none can it seem grievous, except those who themselves love their own darkness, bound by the condition of their own fatherland or profession, so that with closed eyes they may follow those who go before: a lot, by many indeed to be borne, but pitiable indeed; especially since the same suffer themselves to be carried away even to this, that with those teaching better and saner things not to be angry, they reckon impious; and against the same they believe it lawful for themselves, whatever the excited mind suggests, to curses and invectives then mostly more prone, when destitute it finds itself of the protection of reasons.

ON THE TWO HOLY LOVERS, INJURIOSUS AND HIS WIFE, VIRGIN SPOUSES IN AUVERGNE.

From S. Gregory of Tours.

ABOUT THE YEAR OF THE LORD.

Injuriosus, Virgin Spouse, in Auvergne (S.)

His Wife, Virgin Spouse, in Auvergne (S.)

G. H.

Gregory Bishop of Tours, in the book on the Glory of the Confessors, chapter XXXII under this title, On the two Lovers, After a long continent life the eulogy of two Virgin Spouses of this kind brings forth: That two there were among the Arvernians, namely a man and a girl, relates antiquity: who joined in marriage, not in coition, and resting in one bed, were not by either polluted in carnal pleasure. But after many years, when to them latently a most chaste life by equal consent existed, the man tonsured to the Clericate, the girl indeed a religious garment put on. they assume the habit of religion: But it happened, that the days being fulfilled the girl migrated from the world: at length her husband the burial being prepared exhibited the little body to be buried. And when he laid her in the sepulchre, the secret which between them had been agreed, his hands lifted to heaven he disclosed, saying: Thanks to You the Artificer of all things I give, that just as me her to commend You deigned, so to You I have rendered her from all contagion of pleasure undefiled. in which the dead woman reproves her husband's loquacity, But she smiling, said: Be silent, be silent man of God, because it is not necessary, that you confess our secret no one interrogating. After this covered with a covering she withdrew. But not after much time he also migrated from the world, and was buried in his place. There was moreover in a certain one basilica; but in different walls each sepulchre was had; and one indeed to the South, the other to the North. But morning being made, the sepulchres are miraculously joined. they were found likewise to be the sepulchres, which indeed today survive: therefore now the inhabitants the Two-Lovers call them, and with the greatest honor venerate. These things Gregory in the book on the Glory of the Confessors, which is the third book of the Miracles: which being cited the same Gregory, when in book 1 of the History of the Franks chapter 41 he had treated of S. Nepotianus, Bishop of Clermont among the Arvernians (whom the Origins of Clermont note died on the 11th of October about the year CCCLXXXVIII) subjoins the history of the two Lovers, more at length set forth in chapter 42, and the man calls Injuriosus, thus writing.

[2] About the same time a certain Injuriosus, of the Senators of Auvergne, with great riches a girl similar to himself in marriage sought, and an earnest being given fixed the day of the nuptials. There was moreover each an only one to his own parent. But the day coming, the solemnity of the nuptials being celebrated, in one bed according to custom they are placed. But the girl grievously saddened, turned to the wall, most bitterly wept. To whom he, What, he said, On the day of the nuptials she had deplored her lot are you disturbed by? Indicate I pray to me. And she being silent, he added: I beseech you, by Jesus Christ the Son of God, that to me what you grieve at wisely you set forth. Then she turned to him said: If all the days of my life I should mourn, would there be such tears, that they could wash away so immense a grief of my breast? For I had resolved that my little body immaculate to Christ from a manly touch I would keep: but woe to me! as betrothed to Christ before: who so by Him have been left, that what I desired to perfect I could not: and what from the beginning of my age I kept, on this latest day, which I ought not to have seen, I have lost. For behold left by the immortal Christ, who promised me a dowry of Paradise, of a mortal man I have obtained the consortium: and instead of roses unfading, of withering roses the spoil me, not adorns, but deforms: and when I ought over the fourfold-flowing river of the Lamb the stole of purity to put on; this to me garment a burden exhibited, not an honor. But why further do we draw out words? Unhappy I, who ought by lot to merit the heavens, today am plunged into the abysses. O if these things were to be for me, why was not the day of my life itself the end, which was the beginning! O if before I had entered the gate of death, than I received of milk the nourishment! O if to me the sweet kisses of nurses at my funeral had been expended! For terrestrial forms shudder, because for the life of the world the pierced hands I look up to of the Redeemer: nor do I discern diadems with gems notable coruscating, when that thorny I marvel in mind crown. I spurn far and wide diffused spaces of your earth, because the amenity I desire of Paradise. Your solaces shudder, when the Lord sitting I look up to above the stars.

[3] Such things with great weeping casting forth moved with piety the youth, said: Only ones us the most noble of the Arvernians parents had, the solace of a spouse not admitted, and to propagate the generation to join wished, lest us withdrawing from the world succeed an extraneous heir. To whom she: Nothing is the world, nothing are riches, nothing is the pomp of this world, nothing is life itself which we enjoy. But that rather life is to be sought, which by death terminating is not closed, which by any defilement is not dissolved, nor by any fall is finished: where man, in eternal beatitude remaining, in light not setting lives: and what is greater than all these, of the Lord Himself the presence, in continual contemplation enjoying, into the Angelic state translated, with indissoluble gladness rejoices. To these things he, With most sweet, he said, your speeches eternal life to me like a great radiance has shone: and therefore, if you wish from carnal concupiscence to abstain, a partaker of your mind let me be made. She answered: and had induced him to keep celibacy; It is difficult for the male sex to women these things to render. Yet, if you do that immaculate we remain in the world, I to you a part will give of the dowry, which promised I have from my Spouse my Lord Jesus Christ, to whom me both a handmaid I have devoted to be and a spouse. Then he, armed with the standard of the Cross, said: I will do what you exhort: and right hands given between them they rested. Many afterwards in one bed reclining years, they lived with laudable chastity: which afterwards in their passing was declared. For when the combat being fulfilled the girl migrated to Christ, the office of the funeral being performed the man, when the girl into the sepulchre he laid down, said: Thanks to You I give, our eternal Lord, because this treasure, just as from You commended I received, so immaculate to Your piety I restore. the man then having died before her, To these things she smiling, What, she said, do you speak, that you are not interrogated? And her buried he himself not after much follows. Further when of each the sepulchre in different walls had been placed, the novelty of a miracle, which their chastity might manifest, appeared. For morning being made, when to the place the peoples came, but afterwards joined through a miracle. they found the sepulchres together, which far between them to be distant they had left: namely that whom heaven holds as fellows, of the buried bodies here the monument should not separate. These unto today the Two-Lovers to call the inhabitants of the place have wished, and we have mentioned of these in the book of the Miracles. Thus far Gregory of Tours.

[4] A Treatise on the Holy churches and monasteries of Clermont in two books wrote an anonymous Author about the year DCCCCL, published by Jean Savaron; in which book 1, chapter XI these things about the Burial are handed down. In the church of S. Illidius, the bodies are kept in the church of S. Illidius and in the altar of S. Mary. the altar of S. Clement, the altar of S. Mary, where S. Illidius, and S. Desideratus, and S. Gallus, and S. Avolus, and S. Justus, and S. Injuriosus, and Scholastica in body rest. That church was first called of S. Clement, because S. Illidius the right arm of this Pontiff under the chest of the altar had laid up. The remaining four prior were Holy Bishops of Clermont, of whom are venerated, Illidius, on the VII of July; Gallus, on the I of July; Desideratus, on the XI of February; of Avolus the birthday we have not yet found. But S. Justus, the Archdeacon of S. Illidius was, to whom sacred is the day XXI of October. Who follows then S. Injuriosus, is said by Savaron one of those whom the common people call the Two-Lovers, and who with his spouse chastely lived, without any defilement of chastity. But what Scholastica is subjoined, whether she was his Holy Spouse, under doubt I leave: it could, although by Gregory passed over, through the tradition of the ancients have come to posterity. Certainly S. Scholastica, Sister of S. Benedict, there neither was buried, nor anyone is said thither her Relics to have translated. The birthday Jacobus Branche of the Lives of the Saints of Auvergne and Saussay in the Gallican Martyrology, this XXV of May assign, the birthday the 25th of May. and with a long both adorn eulogy, formed from those things which we have brought: but in it we could not but note the inconsiderateness of Saussay, asserting, on one and the same day deceased, and in one and the same tomb buried. For after the Spouse buried, says Gregory, not after much time he himself migrated; and from the beginning far distant sepulchres, were not except through a miracle joined.

ON S. DIONYSIUS CONFESSOR,

BISHOP OF MILAN IN ITALY.

BEFORE THE YEAR CCCLX

PRELIMINARY COMMENTARY.

Dionysius, Bishop of Milan in Insubria (S.)

BY THE AUTHOR D. P.

§. I. The Council of Milan, the contest with the Arians, the exile of the Saints Dionysius, Eusebius and Lucifer.

After by a special Commentary I have explained the Chronology of the Bishops of Milan, and shown that S. Protasius, in the year first CCCXXX began to sit; but that he cannot have assigned to his Episcopate XXII years, unless beyond the year CCCXLVII, in which he was present at the Synod of Sardica,

he lived until the year CCCLI; Since under Bishop Dionysius, the consequence was, that neither between him and S. Dionysius, in the year CCCLV with exile mulcted, can be interposed S. Eustorgius, but he is to be set before Protasius; nor to the same S. Dionysius can be left XIV years, but a four years' period suffices; nor finally fittingly is it said, that to be ascribed to the same a decade spent in exile; because it is established that he died in the same, at least before Julian in the year CCCLXI having obtained the Empire, ordered the exiled Bishops to return to their Churches: for this he did at the very beginning, the fame of clemency seeming to court; but in fact intending this, the Catholics by fostering and exciting against the Arians, that the Christians among themselves he might set, and the Churches more disturb, which the Arians already everywhere seemed peaceably to possess. Nay in the Life here to be given in number 25 it is said that it was commanded by the Emperor Constantius, that Dionysius the Bishop with all honor to his See should be restored; and that this would have been, unless the man of God by vows had demanded, that he should set his life in exile, lest returning he should find the studies of the people or Clergy confused by the institutions of the unfaithful Arians: so that he could have much even sooner the Saint have died.

[2] The Episcopate therefore S. Dionysius entered (of whom now to treat we have undertaken, and the Emperor Constantius, because this XXV of May his feast keeps the Church of Milan, uncertain whether as today dead, or indeed as then, the body from Armenia brought back, in some one of the Milanese churches by S. Ambrose deposited) the Episcopate, I say, S. Dionysius entered, when, the brothers being dead and the tyrants conquered, alone in the West as well as the East of affairs got mastery Constantius the Arian: to whom doing all things at his will, of Valens and Ursacius, Bishops of Pannonia and to the vomit basely returned the first care was to overturn Athanasius; whom prostrate, an easy way they promised themselves to Arianism for the Catholic faith to be stabilized. So what supported by his authority the Arians had begun to do at Arles, by compelling everywhere subscriptions of the Bishops against Athanasius; this they proceeded to urge at Milan, in the year CCCLV, in the council of Milan in the year 355. in which, for a universal Council to be celebrated, all indeed both of the East and of the West Bishops to be convoked they had caused; yet they preferred the Western ones alone to have present, whom the ignorance of the things about Athanasius in the East done and judged, or the lesser notice, more opportune for fraud rendered; especially when to them should be exhibited the immense number of suffrages, against Athanasius from the Easterners extorted.

[3] The whole matter as at Arles and Milan it was done, Severus Sulpicius, Bishop of Bourges in Gaul, in book 2 of the sacred history thus describes: after the Synod of Arles, By this beginning enticed the Prince (for he had narrated by what reasoning Valens had made faith to the Emperor, that the victory over Magnentius at Mursa and his very Empire he owed to his merits) the Arians lifted up their spirits; about to use the power of the King, where by authority little they had availed. Therefore when their sentence, which about Athanasius they had given, our men did not receive; an edict by the Emperor is proposed, that whoever in the condemnation of Athanasius should not subscribe, into exile should be driven. But by our men then, at Arles and Béziers, towns of the Gauls, Councils of Bishops were held. It was asked that before against Athanasius to subscribe they were compelled, about the faith rather they should dispute; and then at last about the matter to be inquired, when about the person judgment had been established. But Valens and his fellows first Athanasius's condemnation desired to extort, about the faith to contend not daring.

[4] By this conflict of parties is driven into exile Paulinus, Bishop of Trier. Meanwhile at Milan there is an assembly: Athanasius's condemnation was urged, where, while the Emperor was present, that same contention nothing mutually relaxed. Then Eusebius of Vercelli and Lucifer of Cagliari in Sardinia Bishops, were relegated. But Dionysius, the Priest of the Milanese, to Athanasius's condemnation that he consented subscribed, provided that about the faith among the Bishops it should be inquired. But Valens and Ursacius and the rest, for fear of the people, which the Catholic faith with excellent zeal preserved, not daring the expiations to profess; within the palace gather. Thence an epistle under the Emperor's name they send out, with all depravity replete; with this counsel namely, that if it with equal ears the people should receive, by public authority their desires they might bring forth; but if otherwise it had been received, the odium should be on the King, and itself venial, because even then a Catechumen the sacrament of faith deservedly he seemed to have been able not to know. Therefore the read in church epistle the people turn away from: Dionysius, because he had not assented, from the city is driven: and at once into his place a Bishop is substituted Auxentius the Arian.

[5] The beginning of the contest, in which the first parts of writing to himself took Dionysius rightly due, because under his jurisdiction the matter was conducted, and the Catholic Bishops wished first about the faith to be treated, here take from the second of Hilary against Constantius fragment, rather than book After the Synod of Arles, when Paulinus the Bishop with so great crimes of those Arians had clashed, to come to Milan Eusebius is bidden, gathered already there of the malignant a synagogue. For ten days he was forbidden to the church to approach, while against so holy a man the perverse malice consumes itself: * the counsels then being lulled all, when it pleased, he is summoned. He is present, together with the Roman Clerics and Lucifer of Sardinia the Bishop, Dionysius: convened, that against Athanasius he should subscribe, he says, about the Sacerdotal faith first it ought to be established; from the church into the Palace the cause is transferred, that he had ascertained, certain of those who were present with the heretical defilement polluted: the faith set forth at Nicaea he placed in the midst; promising all he would do which they should ask, if for the profession of faith they had written. Dionysius the Milanese Bishop the paper first received: where to profess by writing he began, Valens the pen and paper from his hands violently wrested, crying that it could not be that anything thence should be done. The matter through clamor much brought into the conscience of the people, a grave grief of all * arose, Assailed was by the Priests the faith. Fearing therefore the people's judgment, from the Lord's house to the Palace they pass over.

[6] yet first by S. Eusebius cunningly is abolished Which however before it was done; and in the very still within the church contest; it seems to have been done, that abolished was Dionysius's subscription, in the condemnation of Athanasius expressed already before, and perhaps before expressed than to Milan came Eusebius, at least before he was admitted to the Synodal in the church consultations. But abolished it was, as Ambrose, on the feast of S. Eusebius a sermon having, in these words narrates: When the Arians' detestable perfidy the whole with the universal world Italy had perturbed, and of the same pestilence the Priests the simplicity of S. Dionysius the Martyr had captivated, so that the bond of his subscription they retained, by which him from their hands wisdom freed? 1 Cor. 9, For just as says S. Paul, I became to the Jews as a Jew, that the Jews I might gain; the subscription of S. Dionysius, so Eusebius, to the heretics a heretic himself to be lied, that from heresy a son he might free. For he said, that to their perfidy he consented, that this pleased him which them; but that to himself the son Dionysius in subscribing they preferred, grievously he was moved. For you, he said, who say, the Son of God to the Father God equal cannot be, why to me the son have you preferred? By which they moved by the reason, at once S. Dionysius's autograph they deleted, the prior place of subscribing to B. Eusebius deferring. Whom he rebuking and deriding, said, Neither do I myself with your crimes pollute, nor my son with you to participate permit. Whence since the Gospel says, in this generation more prudent are the sons of darkness than of light; behold here he himself, than darkness more prudent a son of light, was found. Lu. 16, 8 The same much more at length and with more circumstances are narrated in the Life of S. Eusebius himself, published by Ughelli soon to be cited, where meanwhile the matter can be read, wholly to be brought forth at the Kal. of August.

[7] His son why Dionysius Eusebius calls, besides the difference of age, the reason is rendered in the aforecited Life, that him in sacred baptism he dipped, whom his son Eusebius names. just as Augustine afterwards Ambrose: but this with difficulty is composed with that, which most more recent men wish, that Dionysius at Milan of Milanese parents was born. Wherefore, if that reason does not subsist (nor indeed of the greatest faith is that Life) it must be said, either that to the Vercelli Clergy ascribed Dionysius for some years lived under S. Eusebius's discipline; or finally that among the comprovincial Bishops, who Dionysius ordained, in age and grade first was the same S. Eusebius: for by all these titles the custom is in the Church to be called a son. Ferdinand Ughelli in Tome 4 of Sacred Italy asserts, that from the Alba among the Insubrians Episcopate to the vacant Milan See was translated Dionysius. But too alien from the use of that time it was, especially in our West, a translation of this kind from one Church to another: and to a spousal contract like was reckoned the Sacerdotal Ordination, so that no less absurd it would seem if a Bishop the Church should change, than if while the prior spouse lived to other vows should pass over any man. Wherefore I would prefer unnamed to be reckoned as many as before Lampadius, the Roman Synod subscribing in the year CCCCXCVIII, presided over Alba. Further withdrawn from the faction of the Arians Dionysius, how with his father spiritual Eusebius against the same he contended, in SS. Athanasius's and Lucifer's Acts enough already has been said, and more fully in the Life soon to be given is described.

* perhaps suborned?

* perhaps Clamor?

§ II. The translation of the body of S. Dionysius, in the time of S. Ambrose.

[8] Into exile with Eusebius sent Dionysius As regards the exile, and in it the ended life of S. Dionysius, Ambrose in the Epistle to the Vercellenses thus has: For the faith Eusebius hard exiles preferred and chose, joined to himself of holy memory Dionysius, who postponed the Emperor's friendship to voluntary exile. So the memorable men, surrounded with arms, walled by an army, when they were snatched from the church, more greatly triumphed than over the Empire … He confessed himself conquered, who asked that they should change their sentence: but they their pen stronger than iron swords reckoned… They did not desire the ancestral sepulchre, for whom was reserved a celestial dwelling… Wherever they were sent, a place of delights it was thought: nor indeed to them anything was lacking, to whom faith rich abounded. They enriched others, themselves poor for expense, fat for grace: they were held, but not mortified; in fastings, in labors, in custodies, in vigils. They escaped from weakness strong; they did not await the enticements of delights, In it he dies. whom hunger fattened: nor did the torrid summer scorch them, whom the hope of eternal glory refreshed: nor did the colds of the glacial region break, to whom with fervent spirit was vernal devotion: nor did they fear the chains of men; whom Jesus had loosed: nor did they desire to be redeemed from death, who presumed by Christ to be raised. Finally S. Dionysius demanded by vows, that in exile his life he should set; lest returning, confused by the institutions and use of the unfaithful the studies of the people or clergy he should find: and he merited this grace, that the peace of the Lord with tranquil affection with him he should bring back. So just as S. Eusebius first lifted the standard of confession;

so B. Dionysius, in the places of exile, with a title more proper to Martyrs, breathed out his life.

[9] Further the glorious one, according to those things which we will give of the Acts of his life, the place of exile: Whence to Milan the body restored S. Dionysius had in Armenia, in whose city some Bishop was named Aurelius; who also, as he had been by the dying Saint asked, his body to Milan brought back, when already the Episcopate had obtained S. Ambrose, and so after the year CCCLXXIII. That Aurelius died on the very anniversary day of S. Dionysius, and near the same by S. Ambrose was buried; and then, in the time of Louis the Emperor, by Nottingus Bishop of Vercelli, founder of the Hirsau monastery, certain Relics of him were translated to Hirsau, as is had in the Acts of his life described by Wilramus of Ebersberg, and to Willihelmus Abbot of Hirsau after the year MLXVIII dedicated, and on the IX of November when he is venerated to be illustrated.

[10] Ambrose celebrated his obsequies. The same then S. Aurelius's Acts in compendium relating Trithemius Abbot of Sponheim, in the Chronicle of the Hirsau monastery, written about the year MD, S. Dionysius says departed this life in the year CCCLXXIX; but Aurelius, three years after he had departed from Armenia, in the year of the Lord CCCLXXXIII. Enormous this is, which to Dionysius pertains, a Chronological fault, and perhaps taken from the time of the body translated to Milan, which could have been the year CCCLXXIX, the sixth of Ambrose in that his Episcopate. The same Trithemius about Ambrose adds, that Aurelius's obsequies with many tears having accompanied, that notable sermon he made to the people, which begins, We have lost a Brother and a most sweet Pastor, nay we have sent ahead an Advocate: in which the praises and proclamations of S. Aurelius himself with great forces of eloquence he extols to heaven.

[11] Would that this sermon, which together with the Relics brought to Hirsau we doubt not, were still somewhere found! probably from it we would learn some things also of S. Dionysius: whether namely his body from Armenia was brought to Milan, Who the body into Italy brought back S. Aurelius or indeed first at Cassano for some time it rested together with S. Aurelius himself. Then we would have in it more accurately perhaps expressed the name of the city, in which this Bishop lived, that exile died. The Milanese Mss., and from them the Ms. of Blaubeuren and Boninus Mombritius, write Arreicium in the Life of S. Dionysius: the Hirsau, in the Life of S. Aurelius and other Germanic, and from them Trithemius, The Bishop of Ararathia was, and from Trithemius the lesson of the Milanese Breviary of the year 1635, Rediciam; whereas before in the Breviary of the year 1539 was read Arretium. But there is no Arretium in Armenia, much less Redicia, which neither in any catalogues of Episcopal places, in Carolus a S. Paulo, in the sacred Geography you will find, nay nor another name which would come near it. Although however some kindred one were found, to which Redicia could be brought; it ought deservedly to be presumed, that the purer one is the one at Milan than at Hirsau preserved. Since therefore in the aforesaid sacred Geography I find from the Vatican Mss. Arriaratia, according to the first Catalogue; Ararasthia, according to the second; Araratha, according to the third from the Royal Ms.; an Episcopal city in Armenia second or lesser; and this name to Arreicium comes nearer; the very situation of the place persuades, that I believe of the same city the Bishop was Aurelius, and among his successors to be numbered Acacius Bishop of Ararathia, for the time of the Chalcedon Council named by Evagrius book 2 chapter 18.

[12] for whom in the ancient Martyrologies is written S. Basil, To this opinion about Armenia, and the conjecture about Ararathia, nay to the whole relation about Aurelius, no light scruple object Usuard and Ado, neither one knowing of the other, and yet both using the same words, and so from the same older fount received, when on the VIII of July they say; At Milan of S. Dionysius Bishop and Confessor, who by the Emperor Constantius the Arian among Cappadocia for the Catholic faith is condemned to exile, there rested. The Relics of his body, through S. Basil, the aforesaid city's Bishop, received B. Ambrose with worthy honor laid up. The same words you have, not only in the author of the Supposititious Bede, who only is an extension and contraction of Ado, agreeing as to sense with Maurolyco and Galesinio; but also in Notker: he however adds: Others contend, that into Armenia at the city Reditium exiled, as the author of that translation. and there having died, through S. Aurelius, of the same city the Bishop, to Milan was translated: and that the same Aurelius there fallen sick and dead, in the same with S. Dionysius monument, just as in life they had agreed, was entombed. Notker was at the monastery of S. Gall in Helvetia a monk, contemporary with Ado; and having received from him the Martyrology much used, composed his own about the year DCCCLXXI: who what above Ado he added, from the Hirsau monks in the Speyer diocese without doubt he received, the memory still recent of the new foundation and of the relics of S. Aurelius conveyed in the year DCCCXXX, and from those going to and fro from Germany he himself being midway on the road easily could learn, what at Milan and Hirsau were said: not equally easily, among the diverse narrations to discern, which was the more probable.

[13] I, while I consider the epistle of S. Basil, congratulating B. Ambrose on the Episcopate entered, am easily led to think, that on this occasion using Ambrose asked his help, that S. Dionysius's body, perhaps by his counsel Aurelius was induced, from that where it had been entombed place, to the citizens to be restored he should procure, inasmuch as to whose province near was the province of Armenia. But Basil to have persuaded Aurelius known to him, that he should transfer himself into Italy, and through Cappadocia necessarily about to pass with the holy body at Neocaesarea to have received, and with provision to have helped, nor without new letters to have dismissed him to Ambrose; by which it was done, that since so great was the celebrity of S. Basil, the body of S. Dionysius sent by him was said, even without mention of Aurelius, long nowhere except among the Milanese known; and thence to have arisen that diversity of narration. This way of reconciling both took the reviewers of the Milanese Breviary. For where in the older Breviaries thus was read: But his body through Aurelius, a Bishop of holy life, to the Milanese was rendered: by whom with the greatest reverence received, venerably in his church it was entombed: where, I say, these things were read, they themselves thenceforth to be read thus ordered: His body to Milan to B. Ambrose by Aurelius the Bishop was translated; to which pious action the office also of S. Basil the Great is handed down to have been added. The same as to sense has Ferrari in the Catalogue of the Saints of Italy.

[14] But not so clear are they, as at first perhaps appearance they appear, or from a vitiated fount that matter was inserted into the Martyrologies. the words of Ado and Usuard. For what is it, that, after Cappadocia named, is said Basil, the aforesaid city's Bishop? Cappadocia is not a city, but a province; and in it the city Neocaesarea, Basil's See. It is necessary therefore that from some vitiated codex these things both received; since in the original text thus perhaps was read: who by the Emperor Constantius, at Ariatium among Cappadocia … condemned to exile … The Relics, through S. Aurelius the aforesaid city's Bishop received etc. Nothing indeed seems easier than that from Ariatium, more contractedly written for Ariarathium or Ariarathia, was read Ariano, the preceding Emperor Constantius's name a handle to so reading affording, and almost a necessity to those who Ariatium none had known. Meanwhile of rash mutation an indication remained in the words of the aforesaid city; and just is given a cause of suspecting, that by the same rashness was substituted for the name of S. Aurelius the name of S. Basil, of whom perhaps in the primitive of that translation history not even the least indeed was made mention.

§ III. The tradition of the Cassanese about the body first deposited among them.

[15] The church of S. Dionysius, which the ancient Breviaries mention, was founded only after several centuries, as below will be said: and so its mention in the more recent Breviaries more prudently was omitted: more even to be changed judged Ferrari when about S. Ambrose he says that brought by Aurelius S. Dionysius's body first in the town of Cassano, near the river Adda, he honorably buried. That town is about fourteen thousand paces, The tradition of the Cassanese about the body of S. Dionysius, and so of a day almost one by moderate journey, from Milan distant; nor difficult to conceive is it, how Aurelius, the Adriatic having been almost crossed at some port of the Venetians put in, and either against the stream sailing up the Po, or by a shorter land journey holding a straight course toward Milan, arrived at Cassano. To this make the monuments of the Cassanese antiquities, by Giovanni Antonio Castiglioni published, by us for some time in vain at Milan sought, but by Placido Puccinelli in the Milanese Zodiac page 197 in the margin cited, together with the testimony of the ancient pictures, from which it is had, that there unmoved stood the Saint's body, the oxen not being able further to move the cart; and by this miracle's fame stirred Ambrose thither to have come, and the chest being opened to have embraced the sacred pledge; which in turn its arms prodigiously raising, the neck of its dear successor clasped, and either by an external or internal voice persuaded the Saint himself to deposit it in the old little chapel, which once there under the name of S. Salvator S. Barnabas had dedicated. And all these things are said to be proved from the Ms. documents of the very church of S. Dionysius at Milan: which a great testimony ought to be reckoned of the truth, by the only more recent Milanese writers denied: and therefore those very Mss. we would wish to see. Castiglioni adds in Puccinelli, that the body of S. Dionysius remained at Cassano until the year MCXXIII, when within the city it was translated to the church, under the SS. Dionysius and Aurelius invocation, by Aribert the Archbishop built: of which foundation more below.

[16] Thus far I had written, when from Milan I received the Antiquities of this city, by the aforecited Castiglioni from the city's parishes most diligently collected and published in the year 1625, and in them part 1, Fascicle 1, page 17, I found. A Manuscript, once consigned to an old iron little chest, and by chance found, as he says, in the very church of D. Dionysius; whose other part S. Barnabas concerns; the other, about S. Dionysius these things has: From the aforesaid parts of Armenia when to this city the body was brought, which thus far carried when Ambrose received it, glorious Ambrose, by divine revelation taught, that of his Most Holy predecessor Dionysius the Body, by his own zeal and diligence and exhortation and the Milanese legates' instance, through B. Basil the Primate of Armenia was transmitted; at the appointed day and hour, convoked and following the Clergy, and the people of Milan, to the Port of the Adda river, which by another name than Cassano then was named, with a solemn procession they came. Nor delay: the ship, the sacred body bearing, the port approached. And behold, when Ambrose reverently and devoutly the chest in which it lay wished to embrace, by divine permission the blessed body rising from the chest, Ambrose embraced, Hail, brother, uttering. by the same rising he was greeted: And then from the Port up to the place, where now the church

of S. Dionysius near the bank of the port in testimony of the premises is built, proceeding, about faith and Christ's divinity to each other they conferred. O miracle unheard of! O with how great proclamation to be extolled! But Ambrose suspecting, that the most worthy Pontiff Dionysius in humanity, so wonderful a mirror of God being known, by divine power should remain; without delay began Prelate Dionysius to Ambrose: My body in the Basilica of the Savior and the Prophets you will deliver to burial. These things fulfilled into the chest returning, he rested in peace. With all standing by marveling and stupefied, who praises immense to the omnipotent most devoutly rendered: and from then hence was called the port of Cassano from Cassa, on account of the miracle of Dionysius the eminent Confessor, which we have foretold, to the praise and glory of our Lord Jesus Christ, and the corroboration of the Catholic faith.

[17] [but here admonished by the miracle of the standing-still cart at the church of the Savior,] Lastly glorious Ambrose with the clergy and people, the chest with so precious a treasure upon a cart placed, toward the city the journey took; and when near the mentioned basilica of the Savior they came, the cart stood so fixed, that neither the horses, with spurs and other scourges goaded, from immobility it could recall. With the Holy Spirit filled Ambrose, of Dionysius's exhortation recollecting, inquires if perhaps there a place was consecrated to the Lord. A diligent inquiry being made, the blessed church of the Savior, with trees, ivy, and brambles filled, by the nod of God was found: and the ancient codices being read, that it was the basilica, by S. Barnabas the Apostle and Pontiff of Milan dedicated, undoubtedly they knew: Ambrose indeed, praises to God offered immense, the peoples with these words began to address. For indeed worthy and just it is, that he, who for the faith contended, there he deposited it, in this basilica, which from the fervor of faith newly was dedicated, with worthy honor be laid up. The fame through the city diffused, to the stupendous miracle the people from everywhere flow together. Nor delay, the church is purged, and repaired, and in a short time more decently restored, and rebuilt. Therefore the church restored, the worthy Priest of God Ambrose the glorious body of Dionysius with most famous devotion, in the Confession of the said basilica laid up: and beyond the title of the first Pontiff Barnabas, this most sacred church, in honor of the Most Blessed Dionysius, then famous for miracles. and of all the Confessors consecrated and dedicated. At whose sepulchre wonderfully many bodies of the infirm were restored to health, and continually Jesus Christ our Lord, who in His Saints is wonderful, by the prayers of His most holy Confessor, to the languishing medicine bestows and to the infirm health, who lives and reigns in the ages of ages blessed.

[18] There are in this narration certain things which to the aforesaid Puccinelli displease, This tradition is not so unlike the truth, and small to him seem to have likeness of truth: for how, he says, S. Aurelius, who is said at S. Dionysius's sepulchre to pray accustomed as long as he lived, so far again and again would have run out from the city, in which he lived, using the hospitality and familiarity of S. Ambrose? But I do not see, on what foundation it is said that Aurelius, at Milan rather than at Cassano led his life: for what to him with the most powerful city's immense din, to whom far more desirable it was, after the dismissed care of returning to his Episcopate, a solitary and quiet life to lead? Of those things which by tradition alone or by writings a long time after composed are had, are not very scrupulously to be verified the single circumstances, but neither rashly to be denied the whole substance of the matter: for how easily to those is mixed something of fabulosity, so it is rash by bold denial to go against ancient fame, and of which no beginning is found which of falsity deservedly suspect you might hold.

[19] So as the traditions of the Cassanese reverently and indulgently we receive, than the figments of the Pseudo-Luitprand, because nothing is objected why as to substance true they were not; so confidently we reject those new figments, which under the name of fragments of Luitprand this century first came forth in Spain, and which even nakedly it will suffice to have transcribed, to the confusion of those, who these things, by the wiser Spaniards long ago hissed off, still defend as most worthy of all acceptance. They are moreover these, according to the edition of Madrid of the year 1635, number 135. Natalis of Toledo, returning from exile, at Milan tarries: the most holy Dionysius being driven into exile, about S. Natalis the Vicar of the exiled Dionysius. by the Catholics of Milan a Bishop is elected, who although he bore himself as Vicar of him, in deeds excellently flourished; and in the number of the Saints to have been related is said. He died on the XIII of the month of May in the year CCCLIV, a man holy, pious, and learned. Then number 136 is added; S. Bishop Natalis of Toledo, afterward of Milan, of Vitalis the Spaniard the son was, nephew of S. Natalis Confessor of Rome: he succeeded S. Melantius Confessor: he was present at the Council of Arles I, the Roman under Sylvester, and the Nicene: after for the faith's cause sent into exile, returned, at Milan Bishop is elected, a Saint he dies. Of the true S. Natalis, Bishop of Milan, who after the year DCCXL died, we treated at the said XIII of May: of his fictitious father Vitalis, similar to the prior ones, in the same farrago of lies let read who will, number 137.

§. IV. On the later translation of the body to the church and monastery of S. Dionysius.

[20] Who SS. Dionysius and Aurelius within the very Milanese city buried by S. Ambrose believe, The body neither once by S. Ambrose, also reckon that by the same Saint augmented and loved was, the ancient there S. Salvator church, under S. Mona built, or at least into a parochial title erected, about CL years before S. Ambrose, and to Aribert the Bishop's times and the XI century of Christ surviving. But so great that church's antiquity I know not by what reasoning they would hope to prove; and when they shall have proved it, they will have still opposed to themselves the Cassanese tradition, of the more lasting S. Dionysius among them resting. Again the Cassanese, when they say the author of that to Milan transferring was Aribert, not all with me faith find. For also these resists the Milanese tradition, by which they assert, SS. Dionysius's and Aurelius's bodies, nor first by Aribert brought into the city seems: from the old S. Salvator church, into the new by Aribert were translated: which favors, that from the translation of S. Aurelius to Hirsau, in the time of Louis the Emperor, it appears, in the IX century of Christ or sooner, something was done about the aforesaid bodies of the Saints.

[21] So a middle conjecture between both pleases, by which they would be said those at Cassano to have remained unmoved until the Goths', Heruli' or Lombards' incursions; then to Milan brought, and into the church of S. Salvator deposited to have been. So easily it is grasped, how Usuard and Ado, no mention being made of Cassano only name Milan, as the place of the cult of S. Dionysius. but at the time of the barbaric incursion, Likewise how Nottingus, after the year DCCCXIV, (in which his predecessor Anterus is found to the Council of Mantua subscribed, Ughelli being witness) made Bishop of Vercelli, received the relics of S. Aurelius; which then he brought to the Hirsau which we said monastery, about the year DCCCXXX. I say Relics, although the body call the Hirsau, by a manner once most usual: for that S. Aurelius's body, with the body of S. Aurelius, whence a part to Hirsau translated, at least as to a notable part, also at Milan remained, to doubt does not permit the erected under his as well as S. Dionysius's name monastery, in whose subterranean altar laid up to have been is said S. Aurelius. Perhaps also the day IX of November, which to S. Aurelius peculiarly proper have the Milanese and had once the Hirsau, either of the first or the second translation was: so that, divided being, what to each Saint common were into two feasts, the day of death to S. Dionysius remained, the day of translation to S. Aurelius. But S. Dionysius's cult augmented rather than diminished was; of S. Aurelius in the old Kalendars of the Ambrosian rite nothing I find except the name, to which first under S. Carlo Borromeo seems to have come the honor of an ecclesiastical Office, with the Lesson from Trithemius taken. He was without doubt with a most famous feast among the Hirsau venerated, but in that place now reigning heresy all abolished, and almost the hope took away of recovering those monuments, which to Trithemius shone forth in this matter.

[22] In the year of Christ DCCCXXII the Milanese See obtained Angilbertus, since it was already at Milan. of only fourteen months a Bishop: who with what zeal he was borne to honoring the bodies of the Saints would show the translation of S. Mona, if this through him made certainly were established; and then, to that festivity the neighboring Bishops invited, it could be believed Nottingus using the occasion to have obtained the Relics above-said. But as of Angilbertus it is not certain, many thinking the translation of S. Mona to be ascribed to Aribert; so it is certain that of the predecessors others, and namely Thomas familiar to Charlemagne, devout and magnificent in this kind was: altogether however we can hold, that in Angilbertus's time, the relics brought from Cassano of S. Aurelius, were at Milan; whence also about the body of S. Dionysius an equal is founded presumption. Aribert, founder of the church and monastery of S. Dionysius, Then in the year MXVIII Aribert or Heribert made Archbishop, while his own he was composing testament in the year MXXXIV, among the pious legacies orders to the Abbot and monks of the monastery of the Holy confessors Dionysius and Aurelius, which I, he says, newly for the remedy of my soul built, to be given every year solidi thirty. From which can be taken a conjecture, that monastery a few years before to have been founded, and about the same time, from the old S. Salvator church, into the new of this monastery, to have been translated the aforesaid Saints' relics, of which S. Dionysius under the major altar laid up to have been, writes Puccinelli.

[23] In the same testament orders Aribert, that the whole Order Ecclesiastical and Monastic every year, there he is buried in the year 1045, on the day of Friday of the second week of Lent, in the Presbytery of the holy Milanese church gathered, should receive singly each its own church and monastery attributed blessing … and at once when received they have had it, with a procession all together they should walk there, where I, he says, my body to rest desire. Not yet therefore then the place of his burial he had chosen, but he chose it not long after: for indeed in the year MXLV on the day XVII of January deceased, a tomb there even now he has. There survives also at the feet of a certain Crucifix, between the two nails of the feet, his effigy, in the Archiepiscopal habit standing, and with face erect to heaven offering his that SS. Dionysius's and Aurelius's monastery or temple, rising up between two towers with a dome conspicuous, which his left hand sustains, the right clasps: which effigy in Ughelli to see is, faithfully expressed from Giovanni Antonio Castiglioni's antiquities of Milan page 189, where also the Epitaph read.

[24] The body of Aribert, after ten months whole, with the greatest vigor, the ferule the right hand carrying, the eyes open, according to Datius, with all seeing found was: after ten months uncorrupt, whose sepulchre on its four sides with iron and lead was sealed. It then (as writes the same who the prior things in Puccinelli) by a stroke of lightning

was overturned, and in the year 1403 to the altar brought. on the day XXIII of August MCCCCIII, and unsealed: which the monks seeing, his Relics into the major altar lifted, that namely under which had been laid up S. Dionysius. But the deed disapproving Peter Filiargus the Archbishop in the same year on the first Sunday of September ordered them to be carried back to the sepulchre, in which they had been for CCCLVIII years. Then in the year MDXXXII, when the city the Franks besieged; the Germans, for the greater part heretics, in the said S. Dionysius Abbey had their station; from whose hands, with great expense of monies, the Saints' bodies to be redeemed were. Finally when the church, by the Abbot and monks certain, of habit almost Clerical, who held it, by the calamity of times had been deserted; the bodies were translated into the major church, The sacred bodies of the same church in the year 1520 to the cathedral brought, Hippolytus II of Este Archbishop, between the year MDXX and MDL; and by Carlo then Cardinal and Archbishop, namely Borromeo, that Saint and about the Saints' Relics most vigilant, us being present and ministering, (says Carlo a Basilica Petri, afterward Bishop of Novara, in the lives of the Milanese Bishops) most diligently in a subterranean chapel with other sacred Relics laid up. Among which also to have been some of S. Aurelius the same teaches, for both the head and certain others there he asserts he saw. Hither therefore, on the feast day of S. Dionysius, as also of the other Saints there laid up on their anniversaries, comes the Basilica itself's Clergy, and the Sacrifice of the Mass and the rest of the divine Office there solemnly celebrates: nor elsewhere are believed to exist the Relics of that Saint, as to me wrote in the year MDCLXXVI the most erudite man Peter Paul Bosca, then Custodian of the Ambrosian Library, but afterward of Monza Archpriest created.

[25] That that translation was made in the year MDLXXVI Puccinelli writes, the church itself in the year 1535 restored and to the Servites delivered, about the church itself of S. Dionysius this also adding; that when Antonio de Leyva, Governor of Milan, intent on fortifying the city, part of it had destroyed; he who it under the title of a Commendam possessed Giovanni Salviati, by the title of the Saints Cosmas and Damian Cardinal Deacon, in the year MDXXXII into the hands of Clement VIII resigned the same on this condition, that it should be delivered to the religious Servites (for of these the monastery, called Paradise, the same Leyva had destroyed) which also was done, and the same Leyva the ruin repaired, in the year MDXXXV, and his own there burial chose. Finally in the year MDCXVIII Peter Aldobrandini, by the title of S. Nicholas in the Tullian prison Cardinal Deacon, and of the Dionysian monastery Abbot Commendatory, the same adorned, such as even now it is seen.

[26] In this therefore now also is venerated S. Dionysius, with a notable Office of the whole day, The name and cult of S. Dionysius it keeps. but with the Roman rite, as also in the other churches of the Regulars: with the Ambrosian however in the Cathedral and the rest holding the same rite; for which besides the prayers and proper hymns notable is the interpolation of the ordinary Preface of this kind. Worthy and just it is, equitable and salutary, that we to You always and everywhere give thanks, Lord holy, Father omnipotent, eternal God [and the confession of Your holy Priest Dionysius memorable not to be silent: who neither by heretical depravities, nor by the world's blandishments, from the rectitude of his state could be changed: but in each crisis of truth an asserter, the firmness of Your faith did not relinquish. And therefore the obsequy of due piety we exhibit: because Your power, Lord, whose glory such was, in his solemnities we proclaim] through Christ etc. The Hymn, which begins, To the King of the poles due to Christ let us sing thanks, you have also in Puccinelli, who its author names Beroldus. There exists besides among the Hymns, by S. Ennodius Bishop of Pavia composed, Hymn XIII on S. Dionysius: which by the prerogative of greater antiquity commendable, read among his works by Sirmond published. That the Life in the age of S. Ambrose was composed, a probable conjecture it is; but it exists not except interpolated and augmented, such as here we give, by the labor of the aforesaid Peter Paul Bosca with the Ms. Ambrosian collated.

THE LIFE

From Mombritius and the Milanese and Blaubeuren Mss.

Dionysius, Bishop of Milan in Insubria (S.)

BHL Number: 2168

FROM THE MSS.

PROLOGUE.

[1] With so great a prerogative of grace, most Holy^a Father, moved often the fields of the heart with dewing drops you water, that like the earth by overflowing, gradually,^b of all things on high they may sprout with the^c flower of virtues. For supported by Pastoral excellence, and as it befitted in heart remaining always devout, of wonderful nobility to spread the chief merits of the Saints you compel. And because the husbandman the proven bosom of the earth and with plows worn, with seed fills, that from this to the granary fruit hundredfold he may bring back; not otherwise your one whom your favor had nourished, about the holy man's conversation you had ordered to pluck the search. Wherefore I timid about my humility, presumptuous about your prayers, to so arduous a path eagerly turned my foot, the holy Trinity invoking, that He may be present the Breather of truth; so that both I the begun little work more fully with my style may pursue, and to the ears of your sacred heart worthily the deeds may set forth. But, the windings of words being cast off, let us take the beginning of narrating.

ANNOTATIONS.

CHAPTER I.

The perverse zeal of the Arians against S. Athanasius.

[2] Therefore when the holy and universal spouse of Christ, mother the Church, the Church having peace under Constantine, with diverse necklaces of pearls adorned, brightly in the whole world and piously shone, and the Christian faith's religious offspring grew up; that bloody tempter, from his pallid mouth deadly ever vomiting poisons, with the zeal of his envy inflamed, a dark mist drawn over, within the Church's sacred bosom strove to assail the Christ-worshippers. For already with rosy^a gore moistened the world, with the grace of all virtues sprouted; so that of all nations the most august^b Emperor, of the orthodox faith a worshipper existed: by which^c tranquillity the Arian sedition broke forth. I shudder relating how greatly^d grew this kind of crime, which among the rest these things with profane mouth they blasphemed, That there was a time, when the Son with the Father was not; the Arian heresy born and a time to Him they ascribed, who is the Author of times.

[3] For this matter's cause at the Nicene city a Synod is gathered of venerable^e Bishops: among whom Athanasius, at Nicaea is condemned, then of the Alexandrian Church a Deacon, was present: who against the deadly Arian sect's poisons, the antidote of a salutary cup to the faithful gave to drink… against the sound faith openly daring to treat, to the Church's bosom mingled themselves, keeping a dire under their breast wound. So through Valens and Ursacius, who were with malice's error^g infected, to the King's friendships came: and accusers being suborned and feigned crimes,^h the absent Athanasius, already then Bishop, Athanasius having suffered calumny they undertook to condemn. Compelled at length Constantine Augustus, in the Gallic parts Athanasius is relegated to exile.

[4] Meanwhile, Constantine's latest day's end being closed, his Empire[i into three sons is divided: and of these the first Constantine by the soldiers being slain, Constantius in the East reigns, in the West Constans]. To whom when a relation had been sent by the Bishops, by the Synod of Sardica he is restored: who then in Egypt tarried, [and from it had understood the Emperor, that Syrianus the Duke, for introducing at Alexandria Gregory], unjustly Athanasius the Bishop, [whom the younger Constantine had caused to be brought back to Alexandria, again] from the Church had cast out; soon at Sardica the city a Synod is gathered; and the sentence of condemnation being abolished, to his is restored Athanasius See. [There dies then also Constans, by whose chiefly respect were constrained the enemies of Athanasius, and the sole favorer of the Arians] Constantius the Empire's rule takes up.

[5] Having got therefore the Arians an occasion of this kind, they conspire the Sardican Council's decrees to subvert, and by cunning counsel mingle the innocent with the criminous, and to Photinus and Marcellus^k they bind Athanasius the holy; persuading the Emperor, and again accused that he should not think about Athanasius wrongly to have judged, who about Marcellus and Photinus true things had felt. But also by a hidden of error dogma to the Catholics they suggested, nothing first^l to be done, than that Athanasius from the Church they should remove.

[6] At that time at Nursia^m against Magnentius with arms it was contended. Constantius, by the fear of war struck, within a certain Martyrs' Basilica with Valens tarried: the same moreover Valens the Episcopal infulae in that place wore: who cunningly through his men had disposed, so that in one of the two with arms contending, he first the war's event might know. to the Emperor obnoxious to Valens For widely the field with armed soldiery being filled, the battle-line on this side and that with a coruscant blade stood; and the Roman soldiers fighting, the victory was yielded. [Which understanding Valens, and Constantius] addressing; Come now he said ever victor, come glory of our world, so that also our victory may be celebrated, while yours gravely over the enemies is established to have been fulfilled. To whom the Emperor, What is this, he said? But he: A starry to me unexpectedly was present a messenger, disclosing your men to have remained victors. With these words deluded the Emperor: Liberty he said is yielded to the Arians: for he himself was wont to assert, not by his own virtue the armies, but by Valens's merits, the adversaries to have overcome.

[7] Given therefore about Athanasius a sentence isⁿ: and when some did not afford assent, he is condemned, the Bishops being compelled to subscribe. an edict was by the Emperor, that whoever in his condemnation himself not subscribed, by exile should be driven. For those to whom the foundation of spiritual grace was inherent, preferred their own to desert citizens and their own fatherland, than an unheard to condemn man, to sacred religion in every way fit. But why so long through single things do we wander, and not about the holy man, of whose miracles, for your minds certain banquets to prepare we have striven, runs the speech? Meanwhile the enemy did not suffer the ship the calm sea's spaces to swim through: but with the streams shaken, by the winds' blasts on this side and that surrounded, with boards and structure dissolved to creak; nor the noonday light, which in every age specially shone before, without the shadow of clouds even to the world's end to come. But after in the Aeolic parts of his malice the seeds they sowed Ursacius and Valens and their fellows, with the wheat tares mingling, to Milan they came: there the Emperor being set a Synod is ordered to be gathered.

ANNOTATIONS.

CHAPTER II.

The contest of the Catholics with the Arians within the church, Dionysius being present.

[8] At the same time the most holy man, often to be mentioned Bishop Dionysius, To S. Dionysius Bishop of Milan at the Milanese city the office of the Pontificate performed: he was moreover immune from vices, conspicuous in charity, in humility easy, in patience and benignity wonderful: he wept with those weeping, rejoiced with those rejoicing, was present to those working, brought help to the wretched, nourished the needy, covered the naked. So great was in him humanity, that he knew nothing in others' acts which he did not reckon to himself, just as wrote the excellent of the nations Master Paul, saying; Who is weak, and I am not weak? who is scandalized, and I am not burned? 2 Cor. 11, 29 For so the blessed man's name shone forth; that, who Holy by all was held, almost as an Apostle was held.

[9] For coming from the neighboring cities the Bishops and gathered, within the church sat down: among whom three religious there were men, there assemble within the church Bishops who, as a house with a stony foundation built, which is not disturbed by the waves, is not moved by the winds, so unshaken, the Arian perfidy's sect strove to destroy. And what wonder, if in these three the grace of the Trinity was signified, since through this to the faithful the fruit of sacred faith by daily doctrine was bestowed? They were moreover these, in every age with worthy memory to be celebrated Dionysius, of Milan Bishop, Eusebius of Vercelli, and Lucifer from Cagliari of Sardinia Bishop. and a multitude of the Catholic people, These within the church placed, with the rest who were present Bishops (among whom, with Valens and Ursacius, likewise were present the Arians) the crowd of Catholics from everywhere had flowed together. So great moreover was to the faithful firmness, that not only men but also women constant remained, as if in them the male sex not the feminine were.

[10] Went out^a therefore to them the man of God Dionysius, asking silence, whom he animates to constancy, that about the faith among them something might be treated. Then him with great constancy the Catholic men began to exhort, not first to be made a word, than the Arians from the church should be driven. Whom cast out, thus he began. Let not you, dearest sons, the bloody madness of the Arians shake; let not the tongue, which [in] the divine commands meditates, trembling waste away; nor let succumb the ample^b cohort of the depraved little people, which daily diminished perishes; but with the Evangelic joints knit, solidly in the unity of the Trinity planted let it remain. For already after a little so great Christ the Lord to His Church will grant peace, that not only by these you are not assailed; but also those who assailing could, by those who as enemies are proven withdrawing, for you when^c they shall have fought, conquered succumb.

[11] These things said within the veil he was received: and when he wished to the rest of the Bishops who were under the veil to intimate what he had done, and the tumultuating one he restrains. suddenly a disturbance was made, because a certain Brother, by the Palatine Counts bound, from the church was being dragged. Which known, the supreme Priest of God went out to free the man, preferring his own to lay down soul, than the committed to him to lose sheep. At these things moved the Catholic people, to rage against the Arians began: to whom Dionysius, of venerable memory the Bishop, thus with placid spoke mouth: It is not for divine religion with arms to be contended; but the Holy Spirit dictating^d we are taught, to soothe with placid breasts speeches, and to govern minds, with the highest piety, raging. So he says, and quicker than said he placates the wraths of the raging.

[12] After this the first of the Arians, seeing Dionysius's constancy of faith, S. Eusebius solicited to subscribe and strength of mind, and fortitude of spirit, nothing to him to persuade daring, turned to Eusebius were; so that, if they could, his mind to the condemnation of Athanasius they might recall. But he, to whom with the world nothing, to whom with iniquity no society, to whom for justice no impediment of fatigue, with these words addressed them: About the faith now in the church we treat: if hard you lay aside^e hearts, and the dark cloud from your minds you cast, that to the acknowledgment of our faith you return; at once running through, to that place, that generously he refuses; where Athanasius is seen to tarry, let us hasten: if guilty he is of crime, first against him the sentence of condemnation I bear. Moved by this answer the people of the Arians, said: Either give a sentence against Athanasius, or we against you give a sentence. To whom Eusebius the holy: You for the faith do not wish to subscribe; and to me you persuade to condemn brother my without cause? Who kindled with madness, into the crowd him to drag strove, giving over him a sentence.

[13] The Nicene faith with Dionysius having professed, These things while they were done between Eusebius and the crowd; all the faithful who within the church were, heretics all expelled, with these voices pursuing them: Let the heretics go out: let the Arians go out: of perverse dogmas the authors let withdraw. Peace to Dionysius, peace to Eusebius, through whom of the Church the safety is afforded. The sedition removed, the volume brought, of the Catholic faith, at the Nicene city promulgated, containing the dogma, by Dionysius the Prelate and Eusebius was subscribed: among whom was present a certain Bishop, by name Germinius,^f who himself from this faith not to recede asserted. To whom it was answered, that if to defend he desired, by the affirmation of writing he should prove. So, said he, my voice to me a witness will be.

[14] Therefore all the faithful Dionysius and Eusebius sought, Lucifer within the Palace detained, so that also Lucifer from Cagliari of Sardinia the Bishop, within the church, with them might be present. To whom Dionysius the holy, Lucifer, said, as to us is clear, by the Arians seized, shut up is held in the Palace: for they think that to him, hidden from us, something dangerous they could inflict; not knowing that one and the same spirit works in all, and divides to each as it wills the gift of His grace: for although from our sights he be kept off, Christ Jesus's presence to him we believe is not lacking. Then S. Dionysius the throne mounts the Sacerdotal, so that by all treating he might be heard. And began the Arians within the church with the Catholics to mingle, so that the Bishops of them the Tribunal^g mounted. Which seen, Dionysius withdrew from them: the people indeed Catholic, not bearing so great the Arians' instance, the Catholics drive from the church the Arians compelled them to go out the church; saying not ought they in the church's bosom to sit, who with maculous crime themselves and their own befouled; nor worthy to be within the sacred buildings to persist those, who ears not accommodate to the faith, which the Holy Spirit dictating, by mouth Apostolic uttered, the universal Church preaches. Whom expelled, the doors barred, Dionysius, that the Mass he would make, they demanded.

[15] The divine Sacraments duly performed, the people, immense to God thanks giving, said: Jesus good, of crimes the pardoner, to You mortal tongue praises brings forth, You who so with brightness surround, Your worshippers sacred protecting from evils. They said again: Here let us remain, and in it with the Bishops they keep watch; and the night sleepless let us lead; lest perchance the thief that savage the custody breaking in, through the night's darkness should mangle anyone. And it was done that the whole night in hymns and canticles to God they devoted; so that the supervening light coming, also they of the light might find worshippers. Growing light therefore the day, came Germinius with Eusebius the^h eunuch: and when about the Arians' savagery certain things basely to speak they wished, so that what they most savagely did, he worthy thought, and Germinius now the tribunal mounting sat; ungratefully bearing the religious men, from the platformⁱ him casting down, they dragged off with the eunuch, and so from the church were ejected: and in the morning returning for it behooved useless vessels not only to be cast away, but also broken and to be trodden to be left behind: for As bees in new summer through flowery fields ply their labor under the sun, when of the adult race they lead out the offspring … and a column formed the lazy drones, a herd, from the hives they ward off: not otherwise glowed the work, and grew the victory, while Christ's athletes manfully for the faith contended.

[16] Sent at length an epistle was by Lucifer, the Catholic Bishop, from the Palace, where he was held by the King, and to Dionysius and Eusebius offered, and of Lucifer's epistle to be read the noise-makers which the people that to them be read began to demand. Silence therefore being made, He reading, the Arians did not bear to hear, perceiving it their error to afford an impediment: who turbulently to make noise began, that from themselves and others they might take away the opportunity of hearing. While these things the Arians doing a delay was drawn, Dionysius the Bishop said: More openly it is given to understand, again they drive them off. that all these to the heretical dogma are subject, because the faith sacred containing epistle they contemn to hear. And when Phoebus, the day's course transacted, to visit for us unknown, to himself known places had begun, and with bristling darkness night seen to mortals had been; the Arians driven from the church, to the faithful read the epistle was.^k

ANNOTATIONS.

they neglected to return to the unity of the Church, to the Arians at length they succumbed.

CHAPTER III.

The exile of SS. Eusebius, Lucifer and Dionysius: his death in it.

the brightness coruscating, and of the sun the golden light the world shone again. Then the Palatine Nobles the entrances of the church filled: which[b seeing] S. Dionysius, notable in merits and apt with abundance of speaking, The next day them returned Dionysius rebukes, going out to them said: I think not without the guilt of sedition the unaccustomed places you have occupied: but, I beseech, by the Arians' subversion, or by your counsel's cunning you have done it, intimate. But they, conscious to themselves and recognizing such a man to whom even the secrets are open of breasts, were silent, and with cold tongue^c clung to their jaws, and with erected ears stood: the heretics indeed, of their envy the infamy feeling, confused outside the church stood. After this came eunuchs three, inquiring of Dionysius and the rest of the Bishops, what they wished to suggest to the Emperor: who nothing they had necessary said, than with the heretics about the faith to be disputed, and Lucifer to themselves to be joined.

[18] Restored therefore was to the church Lucifer, and dismissed from the Palace, and therefore thanks to the divine King the people innumerable rendered. Then Dionysius, the Catholics he animates: worthy of God in habit and sanctity, these things to the crowds said: Behold now for three days in the church we tarry, no one however of the Arians to dispute is seen to hasten, so far in heart obtuse, that neither our with us they defend faith, nor their own erring they cast away.^d Sent also by the Emperor it was, Eusebius, and Lucifer and Florentius to be summoned: whom led to the Palace, Dionysius in the church was left. Where when the hearts of the faithful with the supernal dew's fatness he watered, and of eternal life the food to their minds he ministered, to the Palace to be exhibited he is ordered.

[19] to the Palace to come he refuses, But Dionysius, to whom neither blandishments persuasion, nor terror fear could bring; that he would go to the Palace denied, saying: Present are to the sight of the King of the Catholic faith the truest asserters, and of the Arian impiety the cursing detractors; no one however of you let think, that in the number of warriors is celebrated victory. For so the Lord in the Gospel promises saying: When you shall have been set before the sight of Princes, for the truth of My name, do not think how or what you shall speak: for it shall be given to you in that hour what you shall speak. Matt. 10, 19 I indeed, as you discern, the people within the church persevering to leave in no way can. Which heard, those who had been sent to the Palace returned. And when this they had reported to the Emperor, by God's nod dismissed from the Palace Eusebius, Lucifer and Florentius, likewise with the people to the church returned.

[20] and in the church he perseveres: But them placed in the church the counsel was known, so that on the following night they should be snatched from the church, and into exile directed. Which threats in nothing fearing the orthodox Bishops, with hymns and praises rising glorified God, saying, You are, Lord omnipotent; searcher of the heart, You the mind's inspector, You of Your servants the defender: in You confiding, we fear not what man may do to us. These things when they said, an attack being made by Eusebius the eunuch, the fellow Bishops three into custody being led away, there were seized of the faithful men in number one hundred forty-seven: with whom some of the Priests and Clergy bound, within the Thermae^e Herculian were shut up: Florentius indeed and Lucifer the Bishops, with the Tribune Caius; Eusebius, to the Tribune Galbio of custody was delivered.

[21] in vain to their condemnation he is solicited: Persevering Dionysius within the church, came the Arians together with the Palatine Counts; and having entered the house of God, began to persuade B. Dionysius, so that a sentence he would give against the Bishops whom they had taken. But he by divine relying help, thus answered: I rather am compelled to be joined to them, who for the religion of faith in custody are held thrust down, than with cursing against them mouth a sentence to give. Yesterday and the day before confused, withdrawing from the church, even invited, further you have not come. But so much avails an iron brow and a heart harder than stone, that alone confused you do not blush, and alone you approve what reprove all. But they, his words as vain rejecting, and well-opposed things with insane mind reprobate feeling, of condemnation against him a sentence apply… ^f

[22] Then a certain Caecilianus^g by name, of the sect of the Arians a Bishop, the Tribunal mounted, and the people by his example, that to the people he might make a word. Which discerning the religious men, although few among many, so great did not bear the madness; [and] believing not ought human help[h] to be used, where divine was not lacking protection, the same Caecilianus driven off, the church to go out the heretics they compelled. On the following day therefore according to custom came the Arians, bringing with them very many oppositions, so that the veterans of them most cunningly could persuade Dionysius, a contention having arisen most stoutly resisting: [but] conquered they withdrew. To them withdrawing, the holy man Dionysius the Bishop the people thus addressed: and with words confirming: Constant be, and prayers to the Lord pour, lest perchance that sower of tares, breaking into the Lord's sheepfold, anyone of the flocks with bloody mangle mouth. Let us stand manfully, not fearing man, who can the body kill, but the soul to slaughter is in no way able.

[23] These things said came Datianus, a Castral Decurion, Dionysius to the Palace to be summoned: he is compelled to go to the Palace: who deferred to go. But on the following day, at first dawn, came the Nobles, Dionysius to the Palace to be exhibited. Going out moreover from the church, he said to the people: Behold I to the King shall be presented before the sight, you with all patience to the divine readings of the heart bend the ears: but whatever shall have been done, to you we will report. Entered therefore B. Dionysius the Palace, and the coming Arians to wrangle began. And when long a delay was, and the people within the church placed, what in the Palace was done, whither when also the people had run up, knew not; counsel being taken, that with their Pastor in the defense of the faith they might endure, they proceeded to the Palace. There were there both men and women, for religion contending. Massed at length the Arians together with Valens rose up against Dionysius the Bishop: which seen the women religious to cry began, saying, Let the Arians withdraw, let the contemners of the divine law be cast away.

[24] Long these things doing, went out Dionysius to them: and silence commanded, said: Congruous to the Emperor it seems to be, the tumult he restrains: that a few days passing, a convention again being made, about the faith be treated. Then say the religious men together with the women: To this precept gladly we bend our necks, the communion however suspended of Valens and Ursacius. Then returned Dionysius into the church, and to the church sent back, the throne Sacerdotal mounted, the divine readings to be read began, and after these the solemnities of the Masses were celebrated: and when all of the Body and Blood of Christ to the consecration had participated, and the people from the church was dismissed; snatched Dionysius by the Consuls, and to the lodgingⁱ of the Castral shut up, by night he is snatched into exile: and so through the dark night's silences to exile was destined, intrepid taking an unknown journey.

[25] Coming moreover to the province Armenia, in the city Arreicium, so in a brief and most narrow prison he was shut up, that it was, as by fame^k we have learned, than any dwelling^l briefer. So moreover of his sanctity the heap through the whole Armenia province flourished, that no one doubted him to be of the Apostles a consort. For whoever of the infirm him could visit, where he shines with miracles, without doubt sound went away; and very many, by him a blessing commanded, recovered. About the same time it was commanded by the Emperor Constantius, that S. Dionysius the Bishop with all honor to his See should be restored. Finally the man of God excellent demanded by vows, that in exile his life he should set; and to die he prefers. lest returning, confused by the institutions of the unfaithful the studies^m of the people or clergy he should find: and he merited this grace, that the peaceⁿ of the Lord with tranquil effect with himself he should bring back, and in the exile's places with a title nearer to Martyrdom his life he should breathe out.

[26] But why we sluggish so great a prerogative of the Confessor chief wish to search out the deeds; whose deeds mortal I confess tongue none can explain? With vigils and prayers nights and days he continued the work, The body of him piously deceased, and no time void from the work of God he led, in which either to leisure he indulged or from operation he ceased. Were seen in him all things to be greater, than with words the mouth could utter. And when now the Lord omnipotent His Confessor within the celestial kingdom's joys to place had wished; the body wasted by leanness, sickness coming on, his life he ended; and the light changed in spirit the celestial he took … [p] So by God's nod, through Aurelius a Bishop of venerable life, although lifeless the body to the citizens was restored: it is brought back into Italy. and although to the living so great a man to communicate unworthy[q] we were, a patron and defender we feel in the ether. Coming therefore[r] to Milan, with the greatest veneration received and venerably it was entombed. In which place, the merits of the Saint[s] man diligently concurring, many benefits abound, which to the praise of His name Christ Jesus our Lord, by the merits of S. Dionysius, to the faithful daily affords.

[27] For I[t] in truth pardon beg from those whoever shall have read: and I wish, that with equal mind they bear, if their ears a faulty perhaps speech shall have struck: because the kingdom of God, not in eloquence, but in faith consists: for not to the world through orators, but through fishermen, salvation brought Christ. I beseech also, of Christ illustrious[u] Priest, that to me your servant of obtaining pardon you afford the effect; so that of my sins the mass driven away, may be to me a reward the tartarean to have shunned gehenna, our Lord Jesus Christ affording, who with the Father and the Holy Spirit lives and reigns God in the ages of ages. Amen.

ANNOTATIONS.

c. The same clinging.

altogether place is read Florentinus by the Spaniards of Emerita: whom altogether we believe here to have been present for Hosius, his grave age deservedly excusing; and the first among the Bishops of his nation to have held. Would that indeed he had also held the constancy of faith, such as these beginnings promised! Marcellinus and Faustinus in their little book of prayers narrate, that since with Hosius after the lapse he communicated, from his Episcopal See thrice shaken out, finally was carried off dead. What if at the very point of going to exile, still at Milan existing, he failed; and on that account was held unworthy, whom other writers should number among the three Confessors? but then, after even Hosius had lapsed, he suffered divine vengeance, that by his thus punished example moved Hosius to penitence might be recalled?

h. Perhaps, to strive.

p. I noted… because I esteem something to have fallen out about the legation or letters of Ambrose for receiving from the Armenians the body; for this indicates the conjunction, So, which however can also be referred to the death; and so nothing would be lacking.

q. Suspect anyone could, these to be the words of S. Ambrose, taken from the sermon at the funeral of S. Aurelius: for he himself Dionysius never saw, but in the people many survived, who of the living communion had enjoyed.

r. Once perhaps was read Cassano. Nor is to us new that mutation of name, but often otherwise detected; when he, whose Life anew is rewritten or interpolated, in another place once rested, than where for many years back him to be honored a new writer found. So at this day too, in the Life of S. Zentius buried at Blera, we noted written the name of Spoleto, whither the body translated was believed.

s. What if it be read of S. Aurelius? who there at the body to live and to be buried wished; lest otherwise the merits of S. Dionysius twice be named.

t. Neither these sufficiently cohere with the preceding, that again something seems omitted by the hasty copyists.

u. Holy Dionysius, or the Archbishop to whom he inscribed the Life, does the author address? I believe rather that S. Dionysius.