Dionysius Confessor

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.