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.
CommentaryInjuriosus, 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.