Buriena

ON SAINT BURIENA

VIRGIN IN CORNWALL A PROVINCE OF ENGLAND.

A Collection concerning the cult, from more recent English Writers.

Buriena, Virgin, in Cornwall a Province of England (S.)

G. H.

[1] Among the Damnonii, ancient peoples of Britain, is at this time the province of Cornwall or Cornwallia, in whose promontory, or Penwith hundred or jurisdiction, is a village to S. Buriena dedicated: concerning which William Camden in his Britannia, of the aforesaid Cornwall treating, these things writes: A little village now to that promontory sits Saint Buriens, Her Church formerly Eglis Buriens, that is the Church of Buriena or Buriana called, to Buriena a religious Irish woman sacred: for the Irish Saints and their own native ones this nation as tutelary ever so regarded, that almost all towns to them it consecrated. To this one, as report relates, the right of asylum granted King Athelstan, when from the Scilly isles here victor he had landed. It is certain that he a church here built, and under William the Conqueror of Canons here there was a College, and the adjacent territory to them belonged. Thus Camden. Mentions also John Speed, in his Theatre of the empire of great Britain, and a College of Canons. the place of S. Buriena. John Wilson in the Anglican Martyrology, about the year MDCVIII printed, at this XXIX May celebrates her memory in these words nearly. In Cornwall and the place Saint Buriens, the commemoration of S. Buriena the Virgin, who in Ireland from parents of great nobility born, into England set out, where in great virtue and good life through years very many she lived, and in true sanctity great, and in works of miracles excelling, at length to her Spouse migrated. Her memory is in truth celebrated, both in Ireland and great Britain, Memory 29 May and especially in Cornwall, in whose promontory a place from her is named Sainte Buriens, and from a long time there an illustrious church, to her honor was erected. Thus Wilson, alleging old monuments of Cornwall, and the Register of the same Church there.

[2] Wilson follow Henry Fitz Simon in the Catalogue of the Saints of Ireland, and Philip Ferrarius, in the general Catalogue of those who are not in the Roman, who besides the Anglican Martyrology cites the Tables of the Exeter Church, in which she has veneration, and Acts to be preserved are said: which we have not seen, nor had Michael Alford, who treats of her in the Annals of the British Church at the year CCCCLX, num. VI, where he inquires whence the Cornwall land full of Irish Saints: and that done he says on occasion of S. Benignus, who in Ireland a disciple of S. Patrick came to Glastonbury, and of S. Kieran or Piran in Cornwall resting. His Life we illustrated at the day V March: of S. Benignus to be treated it will be III November. Again at the year DCCCCXXXVI, of the reign of Athelstan XII, the same Alford, of the right of asylum to the church of S. Buriena conceded, treats. At last in the Index he says, her name among the Saints in the Anglican Martyrology once placed at XXIX May to have been, wondering or perhaps ill bearing, and 19 June. that in the second edition of the year MDCXL her memory was translated to the day XIX June: where meanwhile is cited the Catalogue of the Saints of Ireland: but in it is related S. Buriena at this XXIX May. If yet the Acts by Ferrarius cited be found and with us be communicated, willingly at the said XIX June again of this Saint we shall treat.

ON SS. SISINNIUS, MARTYRIUS, AND ALEXANDER,

MARTYRS IN THE TERRITORY OF TRENT.

A.D. CCCXLVII.

PRELIMINARY COMMENTARY.

On the Acts, by S. Vigilius Bishop of Trent to John of Constantinople written, the place and time of the martyrdom, and the Relics by the testimony of the ancients celebrated.

Sisinnius, Martyr in the territory of Trent (S.)

Martyrius, Martyr in the territory of Trent (S.)

Alexander, Martyr in the territory of Trent (S.)

BY THE AUTHOR D. P.

[1] Trent, an ancient city among the Alpine mountains, in a pleasant plain at the river Adige situated, to those about to advance from Germany into Italy first occurs. Its Cathedral temple is dedicated to S. Vigilius the Bishop, for doctrine, martyrdom and miracles famous: by whom the said three Martyrs taken up, and for the faith of Christ to be promulgated were sent into the jurisdiction of the valley of Anaunia, by others Anagnia, or Agaunia called; to Ferrarius, in the New Topography on the Roman Martyrology, within the Rhaetian Alps, commonly Val d'Anagna, where is Methus a village, from the city of Trent XXV miles to the west distant: The place of the martyrdom. where S. Sisinnius to have built a church below in the Acts is said. Janus Pyrrhus Pincius in book 1 of the Trent History describes these Saints' Martyrdom, and asserts at Thaium, on the further, which is opposite, of the Naunus river bank, the matter to have been done, where now are, which commonly the Four-villas are named: in which place constant is of all the inhabitants the opinion, the Martyrs by the last torment to have been affected. Thus he.

[2] What of that Martyrdom S. Vigilius soon after their death wrote, The double writing of S. Vigilius about it: thus explains Gennadius of Marseilles On Ecclesiastical Writers chapter 37. Vigilius the Bishop wrote to a certain Simplicianus in praise of the Martyrs a booklet and an epistle, containing the deeds of his time among the barbarians of the Martyrs. This is S. Simplicianus Bishop of Milan, and S. Ambrose's Successor, XVI August in the year CCCC having ended life. The epistle moreover of the aforesaid Martyrs to him inscribed, was first edited by Aloysius Lipomanus in volume 2 of the Lives of the holy ancient Fathers, and by Laurence Surius at this XXIX May reprinted, and by Caesar Baronius in the Ecclesiastical Annals inserted at the year CCCC. He grieves yet here num. 7 that the same author's booklet, on that subject more fully written, altogether perished. This we at Rome in the year MDCLXI found in a Ms. codex of the Vatican library num. 5374, under the following title. Here begins the Epistle of S. Vigilius, on the praises of the most blessed Martyrs Sisinnius, Alexander, and Martyrius, whose Relics through James the illustrious Man, to John Bishop of the city of Constantinople, to each are prefixed double Acts. came: and where it ends, the same all words are repeated: but is named John the holy Bishop of Constantinople: whom to have been Chrysostom, proves the reason of time. In both places the style is more inflated and more obscure: wherefore, that the history better the Reader may grasp, to those writings of Vigilius, we premise, by others more distinctly composed, double Acts. The former and very brief are had in a Breviary about the year 1490 printed, which, and perhaps more accurate, submitted to us John Gamans ours, from a Ms. codex of the Carthusian house of Gaming taken: with which various similar things are read in the mentioned Pyrrhus Pincius, Peter de Natalibus, and other Martyrologists. Other Acts longer, and perhaps of S. Vigilius himself in the age written, edited Boninus Mombritius, in his volumes on the Lives of the Saints about two hundred years ago published, and Laurence Surius from other old Ms. codices, prefacing them gravely, and learnedly, and somewhat more explicitly written. We the same have from a double very old codex of Trier, one of the Imperial monastery of S. Maximinus, the other of the Collegiate Church of S. Simeon, besides from a Ms. of Utrecht of the Church of S. Salvator: which diligently among themselves collated we give.

[3] Of them made mention S. Augustine Among others who of these Martyrs made mention, is S. Augustine, who in epistle 158, to Marcellinus, these things interposes. I know in the cause of the Clerics of Anaunia, who slain by the Gentiles now as Martyrs are honored, the Emperor asked easily conceded, that those, who them had slain and captive now were held, by a like penalty not be punished. Thus S. Augustine: to whom let be joined S. Gaudentius, who at the same time flourished Bishop of Brescia, and in a tract delivered on the day of the Dedication of the basilica of the holy XL Martyrs these things writes: We received also the holy ashes of Sisinnius, Martyrius, and Alexander, whom lately at Ara-Agatinus, S. Gaudentius, to one venerable religion's cult more attentively adhering, a nation slew sacrilegious, and with flames applied burned up, that a holocaust to God they might become; who their Christians victims to minister to demons by a rebuke most just had forbidden. A third let be joined Paulinus the Presbyter in the life of S. Ambrose: whose authority in the Martyrologies of Usuard, Ado, Notker, and the present Roman is alleged, but whether rightly a Saint or Blessed he be held, is not established. He near the end of the said Life these things relates: Of Sisinnius also and Alexander the Martyrs, who in our times, and Paulinus in the Life of S. Ambrose, that is after the death of S. Ambrose, in the parts of Anaunia, the Gentiles persecuting, the crown of martyrdom obtained, when the Relics at Milan with the highest devotion we received, there coming a certain blind man and relating we learned, who on the same day the little coffer being touched, in which the Saints' Relics were carried, received light; that through a vision of the night he had seen a ship approaching the shore, in which was a multitude of white-robed men: who ascending to the land, when one from the crowd he besought, that he might know who those men were, he heard, Ambrose and his consorts. relating a blind man enlightened. Which name heard, when he besought that light he might receive, he heard from him: Go to Milan and meet my brethren, who thither will come, designating the day, and thou shalt receive light. For he was a man, as he himself asserted, of the Dalmatian shore; nor indeed before to have come into the city he asserted, before by a direct journey the Relics of the Saints he had met, not yet seeing: but the little coffer touched, to see he began.

[4] Thus there Paulinus: in whose relation is omitted the name of S. Martyrius: whose also Relics to have been then to Milan carried, below it will be established. Secondly, these words, in our times, that is after the death of S. Ambrose,

seem not to the crown of martyrdom; but to the reception of the Relics among the people of Milan to be referred: as below is done in the prior Acts: They suffered, not in the year 400, and so necessarily understood Baronius, who their martyrdom referred to the year CCCC, in which Consul was Stilicho: for under him to have suffered is read in Mombritius in the second Acts, as also in the Mss. Utrecht and Trier of S. Maximinus; and so once read Rabanus, and keeps in his Martyrology. But these words are lacking in Surius in the same Acts, according to the old monuments published: with which agrees the Ms. of Trier of S. Simeon, in the time of Charlemagne collected, as from this Preface about the Lives of the Saints with great diligence selected is known. And it seems the said mark of the Consul Stilicho wrongly from the Acts of S. Vigilius the Bishop, who under that Consul was slain, to these Martyrs transferred. but in the year 397 on the 6th day of the week the 29 May. Other marks moreover are set forth in all the Acts, even both of S. Vigilius himself, while is said the day of the passion of the Saints IV Kalends of June, on the Sixth day of the week, light arising. By which words necessarily is indicated the year of Christ CCCXCVII, in which by the Solar cycle XIV with the Dominical letter D, the said IV Kalends of June or XXIX May falls on the Sixth day of the week, and indeed within the Octave of Pentecost, because in the said year by the Lunar cycle XVIII, Easter was on the day V April celebrated.

[5] Then S. Vigilius, as his Acts have on the day XXVI June to be given, intent on pious works, to God watching, saw in spirit the precious souls of them by the Angels into heaven borne. With which ardor kindled he began himself in the ardor of martyrdom to burn, S. Vigilius saw them by the Angels into heaven borne: and partaker to be to wish of their crown. And the journey undertaken with one of the Deacons to Anagnia he sought: whom his own to retain wished, saying: Whither Father goest thou, who the sheep committed not yet all to Christ, by thy pious word, hast united? Who raging in spirit to be retained could not: and arriving at a certain river, to his Deacon he said: Unshod hence let us cross over, that the naked nation nakedly we may approach, whose walking not yet into the way of peace is directed. But when he had arrived at the place, where had been burned the precious bodies of the holy Martyrs, he gathered their ashes in clean linens: and returning to the city of Trent honorably laid them up in a church, in their name by the Lord himself consecrated. Thus there. Which nearly the same wrote in his Life Bartholomew of Trent. Sent then S. Vigilius some of their Relics to Milan, with the Acts of the martyrdom to S. Simplicianus the Bishop: the bodies he carries to Trent. other little particles to Constantinople, to S. John Chrysostom with the greater booklet: some also holy ashes to S. Gaudentius Bishop of Brescia, as above we saw. Besides, because of these Martyrs the slayers had been captured, it was done that with a like penalty they not be punished.

[6] At Milan near the Comum gate, which commonly Comasina is called, to have built is said S. Ambrose a church, to the Mother of God the Virgin Mary sacred: in which S. Simplicianus the said SS. Sisinnius, Martyrius, and Alexander Relics deposited, and he himself also from his death was buried; whence afterward this church of S. Simplicianus began to be called. how they now are said to be preserved at Milan, But in the present Breviary of Milan, not of some Relics, but as of entire bodies, thus is treated: Their bodies to Trent translated, thence into the diocese of Milan to the village of Brivio, whence at last to Milan by S. Simplicianus carried, in his basilica were laid up, with great of the city of Milan veneration, which by their Martyrs' intercessions from God benefits singular received. Certainly in the recognition of the same, by S. Charles Borromeo made, before the Translation of which below, thus are indicated to be absent the Heads, at Trent kept; so that though the rest of the bones be not named distinctly, the most and chief at Milan to be present scarcely to be doubted it seems. The cause of them so liberally to that city to be given Placidus Puccinellius in the Life of S. Simplicianus this alleges, that by S. Simplicianus, at the request of S. Vigilius and the command of S. Ambrose, instructed in the faith and baptized they were: but this more easily to be said I think, than more prudently to be believed, in so great a silence of antiquity. Much moreover is believed more difficult, that is added, to each of them an ecclesiastical his own Order to have been also by S. Ambrose attributed; for it will not be easy examples to find of those, who to the ministry of some particular church, as they to that of Trent, by another than their own proper Bishop were ordained: nor was it the custom for the recently baptized, soon also to be consecrated to the divine Offices.

[7] John Peter Puricellus, in the Milanese Monuments of the Ambrosian basilica num. 550, describes, and under their auspices a victory over Frederick Barbarossa obtained. how the Milanese, under the auspices of SS. Sisinnius, Martyrius, and Alexander the Martyrs, a battle joined, Frederick Barbarossa the Emperor and his army, a vast slaughter wrought and a great booty gathered, put to flight; when, as from Sigonius he relates, before the engagement of the armies three doves from the very Martyrs' altar flew away, and with a wondrous sight on the mast of the very Carroccio settled. By which augury received, the Milanese, victory with not uncertain minds presaging, with greater zeal and alacrity the battle entered, … the camps captured an immense booty they found, and with a most illustrious triumph into the City themselves brought back; the victory with all things, by which poured-out joy is wont to be signified, celebrated: and since by the present of the three Martyrs aid, from the propitious of the three doves augury, to have conquered they thought, that day in perpetuity to the city festal was decreed. Which furthermore (adds Puricellus) of those three doves affirmed Sigonius, that very thing already before we read affirmed, as if from the Chronicle of Leo, by Galvaneo Flamma in the greater Chronicle chapter 295, and in the Handful of flowers chapter 207, and similarly by the author of the Chronicle called Flower-of-flowers. So also Donatus Bossius in the Chronicle, and George Merula in book 3 of the Antiquity of the Visconti, assertively this related … On the day moreover of May the twenty-ninth, the Milanese this very over Frederick victory carried back. the cult 29 May For the rest of this kind of the three Martyrs the high altar to the present day perseveres in the San-Simpliciana of this city basilica: in which the holy Simplicianus himself Archbishop them once placed, to himself from Trent brought. and the last Sunday of the same. Of the same the annual solemnity by the Church of Milan is venerated on the very day of May twenty- ninth. Nevertheless by a public political Magistrate's decree, and in memory likewise of that victory, on the last ever of the same month Sunday day it is venerated: and on the same day's morning time the Decurions of the city (following, by the custom in such solemnities usual, the Craftsmen) to that basilica with solemn pomp, and in a long order proceed, and at the Mass solemnities are present, which of the holy same Martyrs is sung.

[8] Thus Puricellus. There are in the same Church in all nine bodies of Saints, which with a most solemn procession were in the year MDLXXXII, by S. Charles Borromeo translated, The Translation in the year 1582. as in passing indeed it was said V May, at the Life of S. Gerontius Archbishop of Milan: but of this pomp's apparatus and order finding after the aforecited Italian Life of S. Simplicianus, worth the trouble I judged to Latinity it to give, more often elsewhere to be alleged, omitting only the more laborious transcription of the Titles and Epigraphs; of which though few selected the Author from an infinite in a way multitude, I feared yet disgust to engender in this more cultured age's minds, not equally each thing to approve. Besides of these three Martyrs some Relics to be preserved at Rome, in the churches of S. Martin in the Mountains and S. Catherine of the Ropemakers, writes Abbot Piazza in the Roman Sanctuary. From which and others related since the ancient cult of these Martyrs sufficiently is established, we forbear the words of the Martyrologies to relate. In their place Acts several we give; and only we indicate by a long Encomium at the Kalends of June to be celebrated in the Viola of the Saints, printed at Hagenau in the year MDVIII.

SHORTER ACTS

From a Ms. codex of the Carthusian house of Gaming.

Sisinnius, Martyr in the territory of Trent (S.)

Martyrius, Martyr in the territory of Trent (S.)

Alexander, Martyr in the territory of Trent (S.)

BHL Number: 7798

FROM THE MSS.

In the name of the Holy Trinity, three good men, Sisinnius, Martyrius, and Alexander, Greeks by nation, citizens Cappadocians, come to Milan, and there with S. Ambrose for some time they stayed. And from there b. to Trent they come, and by S. Vigilius, Sisinnius Archdeacon, Martyrius Lector, Alexander Doorkeeper are ordained. At that time the valley of c. Annonia, perhaps for that it enough abounds in produce, wholly to idols was given, Sent, to convert the Gentiles, and royal was called. To this S. Vigilius the aforesaid sent, that the faith they should announce of the Most Holy Trinity. In a village therefore, which Medus is called, a Church they built, to the people they preach, many they convert. There comes a day in which to their gods, as for the fruits about to have, the Gentiles immolate, and the already converted they compel to immolate.

[2] Then the Athletes of Christ for the house of God a wall oppose themselves. Whence apprehended to the idols' so that even scarcely life survives. For S. Sisinnius the elder, by the noise of the trumpet, with which they to their rites called together, furiously struck, they are taken: grievously struck, and with axes pierced, scarcely to the lodging returned, as if lifeless on a little bed lay. They sing others a hymn to God, and now to Sisinnius breathing out his spirit Martyrius a cup of water offered. The dawn reddens, the raging crowd was present, all things they plunder, and to such a degree they rage, that even the temple of Diana their Goddess they profane, die S. Sisinnius, and dung they cast after the manner of stones.

[3] Amid these things Sisinnius to the Lord migrated; to whose neck, S. Martyrius, as to cattle is wont to be done, a little bell is tied, and by the feet he is dragged. Martyrius in a garden betrayed is taken, is wounded, in the head is beaten, with stakes is transfixed, and through rocky places dragged, to the heavens passed over. Alexander, at the doors of the Church watching, is apprehended; and because younger, is reserved, that by the others' punishments terrified, to the impious ones he might consent. There is made therefore his punishment graver, death awaited, than inflicted. The feet at length bound Alexander, his companions now in heaven reigning, through the rocks dragged, is set, and to the shrine of Saturn is dragged.

[4] A pyre is kindled, the two first are put in, Alexander again scourged before the pyre is set, and to him, and S. Alexander: if to offer libation he should wish, life is promised, and gifts many. Which he, by the heat of faith kindled, rejects; and through the fire with his companions to the heavenly things passes. But Saint Vigilius then on the buildings of the church of Trent was intent, and saw their souls by the Angels into heaven borne.

[5] the souls by the Angels borne into heaven, But it was of the Lord's passion the sixth day, and the miracles of the Lord were not lacking. For a black cloud the whole region covered, near the earth ran lightnings, ruddy fire flashed; so that the impious

justly to suffer these things confessed. At last in the place where were burned the bodies, a becoming church is built, and the saints' Relics through S. Vigilius to Trent are carried. the bodies to Trent.

[6] Meanwhile S. Ambrose, who them had given to S. Vigilius his fellow-countryman, from labor e. had rested, and the holy old man Simplicianus to him had succeeded. To whom Vigilius with full devotion about the Saints an Epistle wrote, A blind man is enlightened. and certain of their Relics out of charity sent. In a vision therefore to a certain blind man S. Ambrose, in a ship full of white-robed men, in Dalmatia appeared, bidding him to Milan to the holy Brethren to go to meet: who while there the Relics of the Martyrs he met, his sight he received. Many and other things God through them wrought.

ANNOTATIONS.

b. The same Acts: Vigilius himself, from the territories of the Veronese or Brescians returned, to the interior of the city of his territory led with him certain ones, Sisinnius &c.

volume 1 of April. On occasion of this death, in the lessons of the Breviary, were intruded to these Martyrs not pertaining some things, about S. Augustine's baptism, his black habit, and skin girdle. Which in the rubric before the Office of S. Augustine 28 August again are inculcated, when these will be to be expounded. After the Life of S. William 10 February, of the black habit to the Augustinian Hermits conceded in the 13th century, some things we said.

OTHER ACTS

From various Mss., Mombritius, and Surius.

Sisinnius, Martyr in the territory of Trent (S.)

Martyrius, Martyr in the territory of Trent (S.)

Alexander, Martyr in the territory of Trent (S.)

BHL Number: 7796

FROM THE MSS.

By S. Vigilius the Clerics ordained, into Anaunia are sent: In those days, presiding the Chair of the Church of the city of Trent the holy and venerable Vigilius the Bishop, who afterward that very See by the glorious effusion of his blood adorned, while a certain region near to himself, whose name Anaunia, which by twenty-five thousand from the aforesaid is distant the city, the Gentile error by an ancient gloom blinded held; three men into the place aforesaid the Antistes directed, by whom God might be preached unknown. Of whom one, Sisinnius by name, in whom was also a venerable old age, a citizen of Cappadocia, a Greek by race; to whom the Diaconate he entrusted the office, nor undeservedly, that the minister of the altar the ministry of the word Evangelical might consummate. Who also at his own expenses a church in the aforesaid region, in a village whose name is a. Methus, built: to whom were joined, Martyrius, and Alexander; and they too newcomers in those times, but now of the Lord's citizens and Patrons; of whom one of a Lector, the other of a Doorkeeper obtained the rank: that receiving the word of Christ, by the one they were called, and by the other within the royal hall received. Therefore while through time's prolonged spaces they had become cultivators of the church, of which the builders b.; many they convert: and gradually the seed of the word of God they scattered; ill to bear a band of Gentiles the church's summit erected.

[2] patient in adversities, This cause of hatred was the first. And when often by trumpets' clangors had been excited the truculent Gentility, that against the Saints of God to fight it might rise; in this was to the Saints a perfect victory, all things patiently to bear, and by private meekness the Gentility their phantasies extended, and the fields' spaces went round, as if to profit themselves believing the devil's game. With mournful ornaments therefore and of diverse cattle pomps erected, one lately from his nation converted, victims to give they compelled d. to the works of darkness. Which when had seen the ministers of God, in defense of the sheep of the Church they stood. Then indeed they too apprehended in the confused works to communicate are bidden. To whom resisting, with so deadly a slaughter were the Saints' members torn apart, they are apprehended: meanwhile night being delayed, soon it is come to the reward.

[3] For S. Sisinnius in the head by a trumpet struck, and with axes pierced, is wounded S. Sisinnius, on a little bed near that very church's thresholds now almost lifeless lay: the rest indeed in the morning hours a hymn to God singing, now the dawn breaking, a conspired suddenly of Gentiles band is gathered, armed with axes and fire-hardened stakes f. With these entering is made a savage plunder. Are profaned all the divine and secret mysteries: the masses of stones by the sensible men the birthday by merits consummated, about the care of S. Sisinnius is found: and while to the almost breathing out his spirit the cup of water he offered, seeing the crowd, into the garden's secret places, S. Martyrius to him expiring assists, which contiguous was to the church, he withdrew; not in faith infirm, but in merits himself judging inferior. Then indeed among the rose-bushes sitting, by a virgin whose was that very garden he is betrayed. For this virgin a type of the future church bore: for she betrayed whom to lose she wished not, that he who in body now and in name a Martyr had been, of the crown of his head not be deprived. For apprehended he stood intrepid, giving thanks wounded with beaten head, washed again with the baptism of his own blood. No one him to follow merited of the pursuers who to flee were thought: for therefore the Martyr withdrew, lest his glory the persecutor should waste. transfixed with stakes he dies: Transfixed therefore with stakes to the idol he was led, on which journey his precious soul he rendered to Christ: and before a victim to be he merited, than to the altar of the devil he should arrive.

[4] Then therefore eagerly by the multitude sought Alexander, S. Alexander apprehended is apprehended. For by zeal namely of faith to all known, that in the three men of the Trinity perfect the grace might be completed, a familiar he found access of confession. h. Because he came not before to the rank of honor; but rather at the doors of the church unceasingly watching, the Gentiles often deluded, to Christ's disciples he was joined by a more lively punishment (For graver is death awaited, than inflicted) that whom the rank as inferior dictated, the confession might make co-equal; while the fury of the Gentiles, which in the rest the torments did not delay, this one through slow torments by a swifter course after his companions, i. the companion glory to receive, transmitted. Then indeed they apprehended the bodies of the Saints: he is dragged through rough places, and to the neck of S. Sisinnius a little bell suspending, as an animal they would drag, they insulted him, saying; Now thee let Christ avenge. For also in these was not lacking a mystery, that voice that hoarse Christ's herald dictated. Hoarse indeed, not by doubt of faith, but by crying to the deaf; and also that the index of the word of God it might approve, because he himself first the word of religious voice in these places sounded. Among whom also alive Alexander, nor ever to die, with bound feet to be dragged is set, that through the rocky way of his palpitating members parts he might let go, constant in faith he is slain. until to life's end he should arrive. But when it is come to that temple profane of old Saturn, in which, a fire copious built, lay of the Saints the sent-before twin bodies; scourged Alexander, again to confess is set, that if he should wish to escape the flame present, to the ceremonies he should obey. But he, the impious ones' gifts rejecting, and by the heat of faith despising the flame, of the glorious passion merited the palm; and in these three was fulfilled the mystery of the Trinity. For a very great crowd of the faithful was not lacking to him at the spectacle, for which also by the Gentiles they were rebuked: who also by a like lot to suffer could have, unless all things in the Three-fold name were reckoned. There followed a divine vengeance: Thus therefore, as we said, of the Saints was consummated the victory; and they in the heavenly seat being placed, was not lacking terror in the impious. For when these on the sixth day of the week were completed mysteries, k. as of old in the Saviour was done, a shadow of a certain black cloud the whole covered region; near the earth lightnings l. run, and of the coruscation ruddy fire flashed; so that now the very impious a just for the Saints' slaughter they felt to receive vengeance. But the Apostolic in mysteries voice in truth was completed, that where abounded then in this place of diverse images the portents, a basilica to the Saints erected. there might superabound now of the holy Martyrs the temples: and the sheep which in error placed the shepherd knew not, afterward by the shepherd's blood might be enriched. For in the same place in the Saints' memory a Basilica is constituted, that to the faithful to the Saints' thresholds running together, whoever capacity of faith shall have brought, of so great wounds a laver and medicine might seek. These were done on the day fourth of the Kalends of June, the Lord our Jesus Christ reigning, to whom be glory unto the ages of ages. Amen.

ANNOTATIONS.

a. Mombritius, Methol.

But it happened that according to the gentile custom, which they had every five years, the cultivation of their land by a diabolic pomp and their seeds they would go round, with mournful ornaments crowned, as if through this game for themselves they esteemed to profit.

EPISTLE OF S. VIGILIUS BP. OF TRENT.

To S. Simplicianus Bp. of Milan.

Sisinnius, Martyr in the territory of Trent (S.)

Martyrius, Martyr in the territory of Trent (S.)

Alexander, Martyr in the territory of Trent (S.)

BHL Number: 7794

FROM THE MSS.

To the Lord Holy and Venerable Father, to all good men to be preferred Simplicianus, Vigilius Bishop of the Church of Trent, greeting. Although mention of the Martyrs being made, not by words the merits, but the words by the merits are commended; and rather it is of constancy by silence to pass over, those whose virtue is approved; yet because me to suggest the causes, the places, and the combats of the martyrdom piety impelled, admonished the debt, compelled the office, the trembling with grief tongue to the page I have not denied: because neither could be hidden the lamp under a bushel, nor the voice of pious blood be kept silent. For after many degrees of patience, and assiduous combats, recent of perfidy came an iniquity; because a. the ministers in the churches, which lately had been founded, were assailed, and the titles of martyrdom acquired b.; and prepared for all things, willingly all sustaining, to none giving occasion, by the occasion of glory glory they merited. Sisinnius to the Heathens Christ preaches, Whose life, that the highest summits of things I may relate, on account of knowledge's notice, was as much of solicitude as of purpose singular: for all free from the bond of marriage, to God immaculate souls, as holy victims, they presented. Finally

the first, by name Sisinnius, the new of the Christian name peace brought to the barbarous nation: which through a series of years, what in him was, continually he guarded, no consortium of polluted hospitality acknowledging, like Lot in Sodom, by a stupendous fear religion he kept: but a sheep safe, though in the wolves' midst placed, a sheepfold sought, which, at the expense of his little faith's vows munificent, first in that region he founded: whose minister, if with me to recount thou deignest, through this as from a debt to be he merited, an old man as in age, so in merit he preceded.

[2] The Lector also Martyrius, by his support associated, Martyrius the Lector, before a soldier, now the pledge of his name commending him, of a religious profession the beginnings after temporal military service and the company of parents or carnal brothers rejected, understanding himself by the true light's author God grace to have obtained, among the Lectors in office associated, of divine praise a canticle to the ears first of the deaf region sounded, intent on works continually spiritual, wearied by continual fastings, of his reading the pedagogue, in gaining souls anxious; wherefore that to him a crown deservedly was believed. Why the freed souls shall I relate, into the bosom of Abraham with full light gone forth, whom a perfidious of superstitious days observance, the right of nature alienated, by a cruel death condemned? But he, withdrawn from his mother's breasts with milk swollen, abroad d. nourished, the becoming ever to his mother sought affection, the resurrection by examples preached to seeing eyes about to dedicate. These are a few of many.

[3] Alexander brother of Martyrius, Alexander also, by Martyrius's consanguinity a brother, the third the victim of the Trinity completing, an equal e. door of confession unbarred. For his fatherland, for God's cause f. a pilgrim, and his parents deserted, a companion in trials faithful, in faith magnanimous, in compassion inclined. And if to my testimony in any way credence is given, they are not, except themselves to themselves, on either side to be preferred: who to be commended it was not need, unless perhaps what was fitting. But indeed thus far are relieved the tediums, if still with your ears willingly you admit. For the smoky gentility against the vapor of faith, by the devil's zeal with the flame of fury grew hot, thence already by devoted poverty, the first of that place a Deacon of the church the tabernacle had set up.

[4] There acceded also to the just title's cause, that to be given victims to the devil from a Christian house, the Deacon by faithful ministry forbade, they are crowned with martyrdom and of the deadly lustration the standard to be preferred the standard he forbade i. of the passion. For the invited under one reward band, to blood day's wounds fatigued, nor otherwise on a little bed found, of the deserved rest it buried. The Lector also never sluggish, both m. to the ministry before-dawn served, to whom in the sacrifice the Deacon ministered; and medicine to the wounds the mentioned Martyrius furnished, which by the work by which they were found, they completed. For withdrawing to the garden the Lector, which to the church cohered, taken, of his life's tree from the root he planted. The Doorkeeper also to the passion was joined, in the lodging found, his soul as he offered not, [so] he denied not. But all into one gathered, through some spaces dragged, to God their souls they breathed out. And of the two indeed was led the lifeless body: but of the third, the more tenacious the life, so was the punishment more sensible. For alive his own funeral he watched n. There was prepared from the sacred Church's summits or beams a pyre: this flame the Martyrs veiled. With a reverent moreover vow, we think with ourselves, that of that place a basilica be built, where first the testimony of glorious faith they merited. Now me undeserving, in both a consort, with paternal love console; and with the same o. the Saints with them as an intercessor approach, that I may on that day the hem either of the Priests or of the Martyrs, now all being set apart, a sinner touch. We salute with special service thy Sanctity: I beseech, that my grief to the Lord to commend thou deign. Likewise by another hand: I could not deny, what thine in us was, more gloriously it should be made by the receiver's merit, not by the bestower's favor. But the day of the passion of the Saints, the fourth Kalends of June, the sixth day of the week, light arising.

ANNOTATIONS.

Although no Mss. were at hand with which the printed collated I might expurgate of some which crept in slips; the correction yet to them I believed should be applied by conjecture, rather than in the context so great obscurity I should leave. In which yet lest too much I myself to me should seem to have attributed, receive under the following Notes the very things which I thought should be corrected, the slips. Was read therefore in Lipomanus and Surius in this manner.

a. By whom.

b. Prepared.

* Whole.

* The Lectors the office.

c. Which.

* Superstition perfidious.

d. A pilgrim nourished.

e. To confession.

f. Then a pilgrim.

h. Once.

i. He merited.

k. He recovered.

l. The hours himself.

m. Sluggishly to God.

* To one returning.

o. The same.

ANOTHER OF THE SAME S. VIGILIUS

To John Bishop of the City of Constantinople.

Sisinnius, Martyr in the territory of Trent (S.)

Martyrius, Martyr in the territory of Trent (S.)

Alexander, Martyr in the territory of Trent (S.)

BHL Number: 7795

BY S. VIGILIUS OF TRENT FROM A MS.

To holy ears a new of charity guest would not otherwise apply, or the bashfulness of the first motion not provoked would impel, or imbue the unknown address, Through James the Count unless there should provoke also a reward. From an Apostolic man therefore, Brother most dear, the present tenor and the epistle's fullness will begin, that by an easy boundary thou mayest understand what of the Martyrs the proclamations may follow. For James, of desires heavenly a man faithful, the County a. about to recline in Christ's companions a dignity, of the Saints recent and with vapor smoking the Relics demanded. About to recline I said, because cannot be laid down, the dignity which with the Lord is heaped. To whom I sufficiently timid, lest little prudent, with the cause's dispensation having struggled, the less a distributor fit; almost, while I fear, I denied; that always to be owed, sending the Relics of the Martyrs to S. John Chrysostom, that one should be lent at interest, I had made the expenditure. I confess James I had looked, to holy John through certain foods of reverence about to deliver, that by a delegated love through the religious c. names of the Martyrs, it might be conveyed, and again by blood be joined, not a foreign brotherhood. This also among the rest opinion of faith willingly receiving, which well in my grief was smiling, only I delayed, I denied not. I delayed, that again companions by no means had merited. I confess, I wished: but not in desire alone is the crown of justice. But now if a becoming order grave will not be to thirsting ears, from the region's site or the journey I will begin; the highest of things vestiges without disgust about to follow, that more readily may flow together the inundation of merits, if to the origin of the fount with capacious love thou come.

[2] he describes the place of Anagnia, For a placed (whose dwelling-name is Anagnia appellation) place by twenty-five stadia from the city divided, as much by perfidy as by nature in narrow jaws shut in, by almost one entrance relaxed (the way of the three Martyrs thou wouldst say) which supine with a soft back, a rampart on every side settling, with castles everywhere placed into a crown, the neighbors among themselves by perfidy conspiring, a kind of spectacle exhibits the scene of nature. A cause to the place was lacking, but there was a cause Christ fit, that there should give the devil's game a pomp to martyrdom. Let not be to the ears of the hearer odious the relation of the places: for it was to itself ever ill an associate, a hollow in the mountains resounding place: to which when Christ's first militia had ascended, by trumpets often roused the truculent Gentility, by emulous fury and by combats' clangors is inflamed. But one kind of combat of the Saints was perfect, all things to bear, assailed to yield, patiently to bear, about to suffer by private meekness the public fury to rein in, to conquer by declining: but a predestined glory of the mature exit by the titles pressed on, which the due order had brought forth. For digressions being passed over and the long windings being amputated, this only I will not keep silent by which was nourished the virtue of the Martyrs, a loss of praise about to be taken away by an abridgment.

[3] in which the Saints preaching, When yet there was in the aforesaid region the name of the Lord a stranger, nor any sign there was, which of faith the seal might demonstrate; there were these, then in number, now in merit singular newcomers, as much by religion as by race, by whom not undeservedly God might be preached unknown, by a long time's quiet conversation composed, while no of faith utility tickled. But now, if the cause of the against the Lord rising hatred be sought, of violated peace the title was; because one of these by name Sisinnius, of both the more aged, in whom was even only a venerable old age, a church at his own expenses raised. In faith richer than in faculty, wealthy in spirit, poor in census, he delivered the sheepfold to the Shepherd. He became of which he was the builder, the watcher: but it was to the wolves a sheepfold contrary. Envied at the devil's ruin the summit erected; this was the lot first of martyrdom, while they forbid the faithful to be compelled to the sacred lustrations, that the sheep, while the lamb they pursue, they should slay. There was added, as a victim, that to God juster cause, that since the lustral evil about the borders of the fields they desired to lead in a deadly scene, and the growing crops as much they trod down as they defiled; of Christ also the seeds about to tread down, with mournful ornaments crowned, with a howled song of the devil, of diverse cattle with pomps, with standards raised into the Lord's temple, one lately from his nation converted, victims to give they compelled to the works of darkness. Which when the Lord's ministers without their guilt to be done scarcely saw, because the bystanders themselves too to the works seemed to communicate confused; were pledged on that day the Saints' bodies to a deadly slaughter, delayed yet the palm of victory.

[4] The Martyrs were made, Here to confer, Brother, a little I wish with thee the titles of things, lest to any pedestrian seem the martyrdom to be by humility undertaken: because vile is thought every good which present is; whereas new it is and to be wondered at, without the envy e. of time raised up, and so completed, that neither before something preceded nor follows, but be singular what alone by the given consummation concluded. The sheep who from a robber guards, I think, not a hireling, but Christ's is shown to be a disciple; and [who] flees, a hired one; who deserts not, a shepherd. Who lays down his soul, lives; who keeps it, loses. For what else did the Master and Lord, except that he should not abandon the deserters, or the Lamb except that the ewe-lamb he should defend, that for the sheep a pious victim he might be consummated? But about to enter the passions' gate, after the manifold cause put forth, a foreign praise I will not contract, neither will I steal: because neither to wish another's, is of Martyrs; nor to deceive, of Priests; unless that f. impossible me, that in following these things, I confess in relating; and in this by no means, because less things about to say.

[5] by an armed plebs of gentiles: For after the standard of the diabolic lustrations, which (as we related) was the sign of the glory soon to be, one night being delayed it is ascended to the crown. For in the morning hours, of the dawn suddenly the sky's shadow yielding, a band unforeseen but conspired is gathered,

with fire-hardened armed stakes and axes, and what to those rummaging the devil's wrath as a weapon had made; and there the Levites some in the church found, a hymn singing the morning one, is made a vast depopulation, a savage plunder; are profaned all both the secret and divine mysteries; is made at last a prey religion. Nor let anyone this common think to have been a contest, when either insensible idols by the sensible are pulled down, or the masses of stones with their constructors are moved, so that of the worshipper and of the worshipped uncertain thou mayest have, whom thou judgest the harder. The Rock Christ in all was vexed, [which from the wounds the day before received the lying-down Sisinnius they seize.] the corner- stone was reprobated by the Gentiles, to be approved meanwhile; with clean blood about to build the rising ruin. Had amid these things faith its spectacle. Of Sisinnius then the Deacon the body on a little bed was held, pierced and wounded with the former also wounds, when either the sheep to the victim to recall, or a victim to be made he was bidden unless to the deadly victims he had consented; with a trumpet struck, with which the canticle of the devil they sounded, not undeservedly, who the sound of faith first had brought; with axes beaten, who the axe from the unfruitful of gentility's tree defended. And not longer to protract things confirmed; of the deserved, as we said, of the little bed he is found in quiet; pierced I believe, that by a private mystery to the cross more quickly he might arrive, the paralytic people about to loose.

[6] together with Martyrius assisting him, By wood with ropes is tied the Lector also Martyrius, a Confessor likewise and asserter of his name; who a canticle new, then first, and now alone in a land foreign had sung; among the noisy and horrid pastoral jubilations, even then of sweet eloquence the praises rendered to God, as above I mentioned; and to the Deacon Sisinnius medicine or fomentations had brought about to heal the pains, although wounds about to receive; recalling with eminent draughts the soul fleeing, not to the body, but to the passion. But the Saint, now of martyrdom to Christ the journey destined, the drink of water, because the wine of the passion had come, refused, which of a truer life's streams he had mixed with the cup offered. In this therefore care found, who ever about of souls the sanctity solicitous, not for himself alone born, or for himself alone certainly about to live, into the garden's which contiguous was joined secret places he withdrew, that is from the church he withdrew not. It is for, as better thou knowest, a garden the church, in vain to the neighboring garden fleeing: with hedges of the commandments of the living planted. He thrust not in the body, which to deny he wished not: nor of rashness took the boldness the confidence of piety. As in African regions is said, who to a voluntary funeral arm themselves, that without fear they do they aspire from swelling. But there stood the Martyr to be, taken, free; intrepid, confessing; giving thanks, wounded; injured in body, in mind secure; with beaten head, by a private baptism, washed with blood. No one him to follow merited, who to flee was thought, whence vain and like to fear is to have withdrawn religion: but to be apprehended a just confession demonstrated, that he g. stood only, that he might conquer; he withdrew, that also the persecutor in his glory might waste away. From the garden, to which h. he had fled, Martyrius is led. A kind it is this to have withdrawn of mystery; that a purple flower, whom amid the seizing being slain in places blooming a dweller, not undeservingly might be dyed a rose new preceding the Martyr; or among the whitening of the lilies through baptism locks, watered all by a recurring death planted, the will of life silent might be dictated. Transfixed also with stakes he was led to the idol: but before a victim to be he merited, than to the altar of the devil he should arrive.

[7] joined Alexander, A third also, Alexander about to honor, the Lord's crown is completed. Familiarly he found the access, who at Christ's doors watched; with which a keeper the veil of the temple the covered Gentiles' hearts had rent. By the multitude eagerly sought, because by zeal of faith enough to all known, taken, not yet is captivated; fear, he feared not. Deluded often was Christ's disciple, in this also a more lively punishment made greater in torments martyrial a labor: and thus about to compensate the dignity i. by the excess of the passion, by lot he merited, that nothing in the three should be inferior. For in the rest the fury the torments did not delay, this one a slow against the Lord punishment preserved; he felt himself to know what he sustained, a spectator of his own body: and although the aforesaid from a Deacon the torments a keeper. For with joined and bound bodies, and through the public dragged after the manner of dogs, but not to vomit about to return; alive among those Alexander, he stands firm in faith before the pyre from the church's beams built, with bound feet was led, through the rocks a part of his palpitating members about to let go, until to the place's, of life I say, end he should be led. There was going after these things into the religious heights, that is the high temples of God: after the bodies, the strewn on the ground summits: of the consecrated made a pyre with beams, in the sight of Saturn, an idol old by a long-lasting tempest. The sent before into the fire twin and brother bodies before, stood wounded Alexander, again about to confess; to whom a reward of life is proposed, that of life he should be deprived; the flame present if he should wish to escape, let him say himself of their darkness to have consented. But he, to a transverse one looking and of the impious ones the gifts reprobating, against the light a light before his eyes was; punishment, the fear of punishment forbade: the heat of faith, repelled the flame: the rank the reverence the order also held of the passion. Last he is taken up: but not among the brothers lowest is he crowned. and into it with the companions' bodies is cast. It was fulfilled, Brethren, in three ministers, but now in the heavenly joy's banquet, the mystery of the Trinity; since also others could have a living victim suffered; by a like lot, unless all things in the threefold perfected number be sown. We were for amid these a portion perchance not the least: and of these the cause we were by the Gentiles rebuked; nor did we abandon the companions: but an election has the rank.

[8] Many things besides on the days approaching of the passion, not so much were demonstrated, as by truth depicted, which into an abridgment we dismiss, that through these few which were done more fully the mysteries we may teach. If yet with me patiently to read over the things related thou shalt deign, the virtues of Sisinnius, who as of the others the leader, from the very cradles of the region indeed, Sisinnius was a Cappadocian by race or a Greek, among you once of the first blood; in faith swift, in spirit magnanimous, of labor prodigal, in all things persevering, his goal with a palm concluding not late, the seventh k. of the promise by lot about to come, joined ever by the bond of charity, in peace concordant, the divine reins holding of discipline, of so great a yoked people the tamer, Christ's index; finally of the future flock or of the brother blood (as use the master of things speaks) the leadership of the way holding, of peril the trampler bold and the author is recognized, that securely behind him the columns may follow. So in our of faith index of the morning the primacy was of blood and of leadership; who after the demonstrated way led to life, or led in to glory, the seducer of salvation, the knower of truth, the Prophet testifying, And my index l. in the morning. And that the more the done mysteries might heap, a little bell was tied to his neck. and to its Index there should not be lacking an indication; when as an animal they would drag S. Sisinnius's body lifeless, to the neck of an airy witness the tinkling hollow they tied, which the common people a little bell call; insulting the body, rebuking death, reproaching that not an avenger Christ; [and] mocking the Lord's disciple, they fulfilled a salvific mystery. For what did it mean that tinkling, or to following animals a useful sound, to decorum also congruous, on the neck suspended? unless that a voice it should belch the name of Christ, hoarse by crying to the deaf; and a prince, as of the flock, so of the nation, in all approve. For first the word of religious voice he sounded, first in the hollow valleys resounded: hitherto near to brute animals or certainly to cattle a leader of the untouched pasture, of a new tinkler the hearing, of the flowery law the ruminator among the Gentiles.

[9] By the order required, of Martyrius to him also consequent the name, the prophecy which he held he fulfilled: The praise of Martyrius, he set forth the parable of his name a true in all revealer: smiled what was called the name, [and] with merits he heaped: he established the natal name, that as by origin, so by passion about to come. Why the of punishment conscious garden's secret shall I dissolve? that thither himself first he betook, to which again the Martyr entered, the gate of paradise, the clean delight, and the venerable of his spring delights meditated; an animated flower, ill adhering still to the thorn of the world, in places blooming about to plant; by a virgin demonstrated, whose was the garden. Why me again to the done mysteries do you roll back? That virgin betrayed, who her own to hold ever wished: she would not let go, whom she received: the cultivator, whom she approved, she chose. by the example of the Lord into a garden withdrawing: Now of a known love by the affection God also she held invited, saying in the Canticles Solomon, Let my brother descend into his garden. He descended, and certainly he descended: for to go out he would not, whom a rich will loved also in the time of the passion, that a thing known to our times we may express. In a garden with the Jews apprehended the Lord Iscariot. Let no one of the disciple's such withdrawal complain: thus the Master and Lord is found. He was thought a gardener the waterer of the living, the planter of souls. A garden therefore is not of one fleeing, but of one taking refuge m. an asylum, to those understanding the garden's face to have merited paradise.

[10] But to Alexander what mystery to confer of death could, who the whole fulfilled, except that to the nation's n. vice the name smiled; that Alexandria might be thought Anagnia, with private religious portents, numerous in demons, biform in Anubises, and of Alexander at Anagnia Alexandria finding. in idols multiform in half-men, which is to the law's mockers; full of Isis's madness, of Serapis's flight; bland at last of dwellers the mother of crimes, nay rather a stepmother; of vipers a nursling progeny, through the offspring of a venomed nation, which knows not to be conceived, unless by the father's bereavement it rejoice; knows not to grow, unless by death it be born; knows not to live, unless it knew not the mother; that in the faith's conversion of the evil offspring the progeny, conceived by the loss of God the Father, the head denied born, the womb pierced of Mother Church brought forth, through the Saints' death of life it may take origin; but now it grows by loss more fruitful, by death more lively, more joyful after grief. For it is plain and fully seen, which is by the Scriptures dictating disclosed, all things by one sin shaken, that all mercy might merit. These are the hundredfold returns of the passion, by which its own now the nation that guilts absolves: captivity free made, loosed indulgence the bound. Heaven then consented into darkness, light shuddered at the passion, of the mind (I believe) by perfidy's blindness confounded.

[11] Believe, Brother; the eyes of a brother. A shadow of a certain black cloud the whole covered or overspread the region, The slaughter by a sent tempest punished: near the earth lightnings crackled, a dire often crash thundered, flashing ruddy more fire flashed: conscious of blood thou wouldst say the sky. It is not further after the shadow of a foreign, so to speak, night, the manifest to hide under a fog truth. The day also the horror betrayed of the passion, not only fleeing, but private. For of the sixth day of the week the kindly light had proceeded, ever after God a friend to the Martyrs: holding reverently a part still of the Lord's body, through the holy nurslings to the servants of God it furnished service, emulating yet the envy of religion by the lot to come. So himself asserts the Lord by his works, so himself a companion shows in all things, that by equality he is joined

also in time. A spectator, I confess, I was amid these mysteries, and at the Saints' ashes a watcher: who a partaker to be I merited not, I felt to what to arrive I could not. I saw, scarcely even today credulous to myself: exceed the deeds the reverence related of the sayings; whence of God it will be, Brother, to assert what he chose, and to the testifier testimony to bear. Receive now, Brother, the three gifts of the boys, the corpses by S. Vigilius buried. or the three boys from the furnace, of panting fire still almost walking the burnings; and unless the envious of the flame fury half-dead had received them, the history's would have revived the example; so all things almost with a like honor they painted: A Voice, a Dew, a Number,

ANNOTATIONS.

i. The Ms. The access.

m. The Ms. Aid.

HISTORY OF THE TRANSLATION

In the year MDXCVI by S. Charles Borromeo celebrated.

From an Italian relation, after the Life of S. Simplicianus, by D. Placidus Puccinellius Cassinensian Dean edited.

Sisinnius, Martyr in the territory of Trent (S.)

Martyrius, Martyr in the territory of Trent (S.)

Alexander, Martyr in the territory of Trent (S.)

FROM THE ITAL. OF PL. PUCCINELLIUS

The Cassinensians led into a place almost desolate, The Cassinensian Monks, into possession of the Abbacy of S. Simplicianus had come, in the month of June, of the year MDXVII; LXVII years, after the same, through the death of Timothy the last Abbot Regular, had fallen into the Commendam of John Alimentus Niger, supported by the kinship of Mary-Blanca Duchess of Milan. The same fortune, which is wont such commendations to follow, all its pristine splendor had taken away, with which it had been for five entire centuries placed under the Monastic government, and the Rule of S. Benedict; that other five centuries be kept silent, in which in the same place, even from the time of S. Ambrose, a religious there is believed to have flourished institute, found under the altar in the year 1517 the sacred Relics. by the author, as fame is, S. Simplicianus himself, (by whom there together with the holy Martyrs buried) was called also the church, which had been to the Mother of God the Virgin anciently consecrated. To the new here inhabitants the first care was, for the divine praises by night and day to be sung to fit to enlarge the space it pleased, removed, which to the apse's wall adhered, the high altar; and substituted in its place the seats of the Superior Fathers, that under the middle tribune opposite the seats to place, there where now the Lectoral lesser desk stands. While this is being done, were found within that same altar the sacred pledges of SS. Simplicianus, Benignus, Geruntius, Antoninus, and Ampelius, Antistites of this city; and also of the holy Martyrs, Sisinnius, Martyrius, and Alexander, and of holy Vigilius Bishop of Trent.

[2] It was not in that then state the Monks' condition, that the Translation they could with due solemnity provide. Wherefore, with the prescribed by Ecclesiastical usage Ceremonies content, with him privately they translate 30 Aug. privately all things they translated, under the very already elsewhere placed altar, in this manner. In the bottom of the altar was placed a leaden chest, with a cypress tablet, with such letters inscribed: The body of S. Simplicianus the Archbishop, 1517, 21 August. Beside is placed another box, equally leaden, namely of three Martyrs and of one Confessor, with these marks distinguished: The bodies of SS. Sisinnius, Martyrius, Alexander, and Benignus Archbishop of Milan, 1517, 20 August. In the middle finally of those two a third wooden is constituted, with these characters: The bodies of SS. Geruntius and Ampelius, Archbishops of Milan, 1517, in them the three Martyrs' and S. Vigilius's bodies without heads. 20 AUGUST. Above these boxes was set a stone, the middle altar dividing; and above it, two spacious tiles: of which one received the bones of S. Vigilius Bishop of Trent, without the head; which at Trent remained, together with the heads of the three Martyrs by him reserved, when the rest of the bodies to Milan he sent, where even now venerably they are had in the Cathedral church: in testimony of which matter was wont Madrutius, Bishop of Trent, when of the Milanese State Governor he was set over, yearly to the church of S. Simplicianus to come on the feast of S. Vigilius himself XXVI June, and on the feast of the Martyrs aforesaid, and there a Mass Pontifically to sing. The left tile received the bones and head of S. Antoninus, within which placed also is a wooden vessel, with some Relics of S. Dionysius the Areopagite, S. Maurice, S. Eustorgius, S. Gervasius, S. Antoninus, and of the Lord's sepulcher. At once moreover all things covered and enclosed the table of that very sacred altar.

[3] The choir and altar afterward more splendidly restored, Thus the bodies being placed and the Relics sacred, of this monastery the government undertook D. Seraphinus Fontana of Milan, and of the same Abbacy professed; and applied soon his mind to restoring the fabric, especially the sacred: whose pavement to five cubits to be raised he ordered, and with living stones to be paved, with that elegance which even now appears: and a new Choir constituting, he chose an altar of marble to build, in that in which now it is place. This work in the year MDLXXXI completed, admonished to be present the time of dissolving the old altar: and so communicated the business was to S. Charles, Apostolic through Lombardy Legate, that the recognized which under that altar were laid Relics of them a solemn Translation might be celebrated. He indeed, privately them about to recognize, meanwhile while of the day and manner of conducting the solemnity it is deliberated, in the year 1581 the Relics are recognized by S. Charles. on 7 May about the 22nd hour, came to S. Simplicianus; where the coming one received the aforesaid Fontana the Abbot, and John Baptist of Bologna, Professed at S. Proculus, and Abbot of the monastery of SS. Peter and Paul in Glaxiatum at Milan. Then the church's doors closed, was broken the altar aforesaid, and were found the Reliquary boxes, in that in which above we said position: and a prayer premised, with candles and hymns, they were carried to the chapel of the Annunciate near the gate, above the altar of that place, where prepared stood a huge of walnut chest, within lined with silk, and from without fortified with iron, and within it enclosed under several keys and seals.

[4] The Translation to the following year being deferred, It began then to be treated of the day of making the translation; nor agreed in its choice the Abbot and the Archbishop: for the latter intended first to celebrate the translation of S. Eusebius of Vercelli, and then after Pentecost of our holy Martyrs; the former indeed would have preferred these to be translated 15 April of the year MDLXXXII; when, the present all the whole diocese's Priests, to be celebrated was a Synod, and the Abbot himself about to complete the fifth of his government year. Was moved by these reasons the pious Cardinal, and to the desire of the Abbot not unwillingly assented: but again intervened impediments other, on account of which even into September to be deferred the solemnity he judged; by other yet reasons again prevailing it was concluded, that it should be done after the finished Synod the last Sunday of May. But neither that matter lacked difficulty its own; for it had happened at the same time to be convoked that sixth Provincial Synod, at Milan to be held, when the General Chapter of the whole Order Cassinensian at Mantua was to be gathered. And so the holy Prelate, both to the Pontiff Gregory XIII, and to our President D. Celsus Guilielmi Abbot of Padua wrote, suggesting and asking, that the Chapter be deferred for eight days. is chosen the last Sunday of May. The President indeed commanded John Baptist Stella, Abbot of S. Mary of the Graces outside the gates of the city of Piacenza, that to Milan betaking himself, together with the Abbot of S. Simplicianus he should approach the Cardinal Archbishop; and they should indicate better to seem, if the Chapter eight days earlier should convene; for thus to be able to be done, that as many as possible of the Abbots, thence returning, the Milanese solemnity might attend; nor to any of them be inconvenienced, who already to Padua a journey had set up. It pleased moreover the Cardinal the prudent election of the President, and to it to adhere he decreed.

[5] Meanwhile on 4 May again are visited the Relics, Approaching then the time of the decreed festivity, on the very Ascension of the Lord's day, then IV May, performed Pontifically in the Cathedral the functions accustomed, about the hour XXII, with a modest retinue returned to us the pious Pastor, again the sacred Relics and more accurately about to recognize: which yet not so secret could be held, but that the people it knew. Soon therefore everywhere running that one, not the church only, but the area also and the neighboring streets it filled: many also within the church, without any of some chance fear, crept up through the seats and windows' crowns, and also through poles, for the tapestries to be received stretched out from the walls and columns; so that the Monks, future to be looked to misfortunes, fitting judged, to spread through the crowds, that the Archbishop withdrawing, another time would return. So were relaxed the spaces, departing most, some yet persevering more obstinately, that they might see the end. Meanwhile were closed the doors, and to be proceeded to the designated act it began; which understood, many again, the of the cemetery walls climbed over, through the windows into the church rushed; not yet in so great as before a number.

[6] and with new from linen cloths are wrapped That therefore notwithstanding, and the Litanies recited, and a brief prayer premised, was opened the chest aforementioned, not without lights; and drawn out thence the box of S. Simplicianus; within which were found bones very large, with tablets of cypress and lead, on which was read inscribed the name of the Saint; the head likewise in white linen wrapped appeared, with letters on parchment by age corroded. The head separately was kept, in silver to be enclosed: the bones replaced in a new linen white, and again into the very chest enclosed. The same done to the Relics the rest; except that the bones of S. Benignus were received into a red linen. Seemed moreover to the Monks the matter like a miracle, that since the Archbishop had in mind the sacred those pledges into new linens to gather, and about them to be prepared nothing they had thought; was found there a certain merchant among others, so much of white and red linen with him having as much as was need; and that, and the heads in silver to be enclosed are taken away, refused the offered price, gratis to give to wish he said. The bodies of the Saints Geruntius and Ampelius, because of wood was their chest, into another leaden were transposed, which to that end made, and through the middle divided was; applied besides new from linen wrappings, and added of gilded bronze little tiles,

which the names of each had engraved. He took up also the head of S. Antoninus, which above with nine, below with six teeth furnished still was, commanding that in a silver head it be enclosed, in that manner in which the head of S. Simplicianus he had ordered to be adorned, with two large teeth furnished also itself. He received also to himself four fingers of the same S. Simplicianus, with a cubital bone large, to be given to the Metropolitan church: as also some other bones. of the fingers indeed one he gave to Cardinal Paleotto, another to the Abbot Fontana, who it carried to the monastery of Brescia of S. Euphemia, of which he was designated Abbot: the third obtained the Abbot of S. Peter of Glaxiate; and the fourth the Archbishop himself for himself kept; retaining also for himself two fingers of S. Ampelius, with some of other Saints' fragments: the little vessel finally of wood, above indicated with Relics, he attributed to the Monks, in the sacristy to be placed.

[7] Afterward the Synod finished and dismissed, there remained for some time at Milan, who at the same had been present Bishops, namely Caesar Gambara, There are present Bishops, for the Synod before gathered, of Tortona; Nicholas Sfondrati, of Cremona, afterward Cardinal and finally Pope Gregory XIV; Jerome Ragazzoni, of Bergamo; John Delfino, of Brescia; Dominic Roboreus, of Asti; Guarnerius Guacus, of Alessandria; Vincent Marini, of Albenga; Francis Galiatus, of Ventimiglia; and Alexander Andriasius, of Casale of S. Evasius. To be present in like manner ought they have, not only at the Synod, but also at the Translation of the Saints, but with great grief, which through letters they testified, they were compelled their absence to excuse; Ludovic Taverna, Bishop of Lodi, at the Spanish Court Resident; Francis Bossi, of Novara, at Genoa occupied with the office of Apostolic visitation; he of Vercelli, with the Emperor the Pontifical Nuncio; and he of Savona, at Avignon; and finally he of Acqui, hindered by sickness: for he of Vigevano and he of Albenga had ended life. There were present also at the solemnity invited, Cardinal Paleotto; Hippolytus Rubeus, Bishop of Pavia, afterward Cardinal; Galeatius, of Macerata; and John Francis, of Castro; Monks likewise two hundred with the Abbots Cassinensian seventeen; and others besides invited, namely, Jerome Silva, of Castellano; Gaufridus, of S. Salvator of Pavia; Celsus Guilielmi of Verona, of S. Justina of Padua; Vitalis of Castelleone, of S. Spirito of Pavia; John Baptist Stella, of S. Mary of the Graces outside the walls of Piacenza; Antony of Reggio, of Parma; German of Agledunum, of Lérins; Zacharias Taraschi, of Modena; Seraphinus Fontana, with 17 Abbots and 200 Monks, of S. Euphemia of Brescia; John Baptist of Bologna, of SS. Peter and Paul in Glaxiate; Syrus of Pavia, of Reggio; Placidus of Brescia, and Caesarius of Verona, Professed of SS. Faustinus and Jovita; Bartholomew of Milan, Professed of S. Sixtus of Piacenza; Laurence of Genoa, Abbot of Boschetto and Professed of Cervara; Peter of Venice, Professed of S. George the Greater; Gervasius of Volterra, Abbot of Siena; and Chrysostom Pochi-panni, Professed of Mantua.

[8] Finally all things most magnificently adorned, before whom on 26 May in the evening, on the Saturday the last Sunday of May preceding, at the hour XX, although the preceding hour the sky into most vehement showers dissolved, not without intermitting frequently lightnings, the apparatus and the pictures all not a little had deformed; the holy Pastor, with all his Clergy to this basilica came; where by the aforenamed Abbots received, and entering the church, the Pontifical vestments in the Sacristy he put on, above a throne by five steps elevated. Soon also coming Cardinal Paleotto, in the same throne at the side of the Archbishop prepared for himself a seat occupied; the Bishops indeed sat in a bench, with violet strewn and to the proportion of the choral seats by three steps elevated. After these entered the Abbots twelve through the gate of the Choir, with Surplices and Stoles, the third time visited occupied contiguous to the Bishops places; the Magistrates finally to the same arrived, to the Chapel of the Annunciate were sent back. Before these all was instituted again a solemn inspection of the holy Relics: which then by the Prelates raised on shoulders; and above the high altar, to that end by a space broader extended, are carried into the choir, were placed; meanwhile while from the bell-tower and the castle and from the area before the temple resounded of public joy the signs, exploded the little mortars, and trumpets and drums the air striking. Were sung thence the solemn Vespers, sitting round the high altar the Abbots; the sun setting kindled through the whole city were fires triumphal, and the bells through the entire night to be rung ceased not.

[9] The altar was furnished with candlesticks fourteen of silver, and a large of the same metal cross, and vessels diverse, of gold, gems and crystal fabricated, The apparatus of the altar, ingeniously disposed for receiving the five sacred biers, so that one to the other's sight not interfered. In the Sanctuary erected two notable thrones, of pure-silk green under canopies, by five steps elevated, so that the right awaited the Archbishop; the left seats two with pure-silk red clothed had, one for Cardinal Paleotto, the other for the Governor, which yet throne a cubit-and-a-half more remote from the altar stood than the throne of the Archbishop. Below indeed, to two steps yet raised benches, with tapestries covered, the Senate and Magistrates held; just as on the other side near the Archiepiscopal seat toward the Choir disposed were benches for the Bishops eleven, the Canons and Monks the seats of the Choir occupying. the disposition of the assembly, The middle of the temple's nave adorned was with cloths woolen most delicate, hanging from a vast cornice, above which twelve large tablets disposed on either side, with Greek and Latin eulogies or titles were filled, by the work of Ludovic Quizzolus in this monastery Prior, and Titus Prosper Martinenghi, whose in the Greek tongue skill the supreme Pontiff afterward moved, that him chiefly to use he wished, the adornment of the church, for the Greek Fathers in the Vatican shelves extant monuments to a purer Latinity to be rendered. The lateral indeed naves with Damascene cloths and golden ones were decorated, with a similar of titles and emblematic symbols variety.

[10] erected arches at the heads of the streets, Before the door and front of the church, erected was a porch of wood of Doric work, with arches, columns, statues, and pictures distinguished, by which one goes into the street Comasina. At the Bridge of S. Mark was seen of notable height an arch, with an altar representing the Baptism of S. Augustine, performed by S. Ambrose; to whom assisting S. Simplicianus, the monastic habit to the neophyte candidate offered. Near the Bridge is the gate, of Beatrice called, which itself in the likeness of a triumphal arch adorned, a most beautiful of itself afforded aspect; and on it sitting a chorus of musicians, who the sacred relics there about to pass awaited, by the care of the Fathers of the Society of Jesus composed, and instructed to the same to salute, with a brief but elegant poem, which of the studious youths one, in an Angelic dress clothed, recited. Each head of the street Cantarina with arches equally magnificent was furnished before, and with choirs of musicians melodiously resounding. At S. Andrew's edifice awaited a military cohort, of brazen pipes with festive explosion about to applaud the pomp: to which at the Crucula of the Gate Renza, toward the Servites, offered itself a gate huge, by columns most adorned sustained; and more august and loftier another in a street contiguous to that area, which from Versario the name has, which S. Charles there to be erected had made.

[11] through which was to be led the procession Thence to the Metropolitan most spacious in front church it was come: to the front moreover was stretched a lofty of five arches porch, of structure Doric, and above it of SS. Ambrose and Simplicianus statues, with ample of each eulogies. In the middle of the temple, most preciously clothed around, occurred capable of all at once the biers an altar, there for some time to be placed, while, resting the bearers of them the Bishops, the holy Prelate Charles prayers some the Saints invoking sang: which also elsewhere in a like manner was done in several places. The area to the Cathedral stretched closed another excelling arch, which to the street leading to the old Fish forum for a frontispiece served; in which especially was beheld the Carroccio of the Milanese triumphal, and the victory over Frederick Barbarossa by the holy Martyrs' aid obtained. But also the other of the same street's head another similar arch had; and hence it was proceeded to the street of the Ducal-Court, Cordusio commonly called, where three were arches, all with musical choirs furnished: such also disposed were through other two arches, to the churches of SS. Thomas and Marcellinus prefixed; and also above that which at the Old-Bridge was beheld. At the entrance of the street leading into the Castle stood Spanish infantry, militarily showy. By singular then artifice constructed and adorned the Constantinian arch was seen at the entrance of the village, to the Comasina Gate pertaining; and above with of the Saints Ambrose and Simplicianus lofty statues, hanging from the frontispiece of the King of Spain insignia, and a little below the insignia of the Community on this side and that, with a good of bombardiers below disposed number. A similar moreover arch had built the neighbors, at the exit of the village, by which the Crucula and the Altar of S. Rocchus is seen. But also a turret or gate, an entrance affording to the area of S. Simplicianus, most adorned was; and thence was beheld the other wing of the very long porch, which we said to the church itself stretched before. Of all which the special ornaments, and of the inscriptions and symbols the arguments to pursue, too much would be laborious.

[12] Afterward on Sunday again all assembling, On the day XXVII May, which also Sunday was, from the first light so were filled with people frequent the streets, that scarcely through them was given a passage to this church: to which at the hour twelfth came S. Charles with the Clergy. A little after him came to the same also the Bishops, and finally Cardinal Paleotto, with D. Sancho Padilla of this State the Governor, the General Syndic, the Great Chancellor, the Senate and Magistrates: who after to those in which before places they had betaken themselves, at the hour XIII entered the Choir the Abbots, with copes and mitres precious; and to the Prelates given and received salute, within the Sanctuary they sat round the altar of the Relics. Then indeed was given to the procession a beginning, carried before the greater of the city banner, in which expressed was S. Ambrose, following the Schools, Disciplines, and Confraternities. These succeeded the Parishes, under their each own crosses and labara; of the Orders then Religious the choirs; and after them a hundred monks Cassinensian with a choir of symphonists: and finally of the Presbyters the Colleges all, who all to three thousand numbered, and the vestments Sacerdotal precious clothed, a wax torch carried, there proceeds a most orderly pomp, the column closing the Chapter of the Cathedral. Then proceeded the Abbots seventeen, and more than sixty Monks, in the habit sacred, for carrying by turns the sacred relics a substitute help about to furnish to the Bishops, as often as to be vacant should happen, jointly with mitre and staff about to follow.

[13] with five reliquary biers, The canopies moreover, over the biers single stretched, in like manner by turns carried the Governor, the Syndic, the Chancellor, the President of the Senate, and the Senators themselves, the Magistrates, the Titulars, and others of the first quality Nobles, of whom a great to that number had flowed together. The first bier, with woven gold strewn, sustained the chest of S. Antoninus, and the canopy was covered with silk green, with gold distinguished. The second was covered with a tapestry of pure-silk rose-colored, variously worked; and bore SS. Ampelius and Geruntius's spoils, of white silk and with gold played upon by a canopy covered. The third bore the bodies of the holy three Martyrs and of holy Benignus, above a tapestry of woven gold by far most precious, hanging above an umbrella of golden cloth, with red silk interrunning. The fourth, in which S. Simplicianus's bones, of woven silver, was overshadowed

by gold likewise woven. The fifth finally, with the head of the aforesaid Saint, was carried by two Cardinals, and Hippolytus Rubeus Bishop of Pavia, and Caesar Gambara of Tortona, overshadowing it with woven gold. Furthermore the chief youth of the Parish, with variegated of white linen and gold texture adorned gracefully, and into several distributed troops, under their each leaders, proceeded, armed with spears and double-axes, for the sacred pledges' guard, and the security of the Prelates carrying them, and of the whole pomp the order to defend from the rushing too indiscriminately crowd; who the same also occasion using, their liberally help lent to those offering precatory chaplets, and them to the sacred biers to be brought requesting.

[14] In the very moment of time, in which from its altar were raised the Relics often said, all of the castle Royal cannons were discharged, and at once which in various places militarily are saluted. rung the bells of this basilica; and likewise to the same entered the civil troops of bombardiers, mingled themselves with the choirs of musicians the Saints invoking; and so to proceed the pomp began about the hour XV toward the New-Square, and onward through the gate of Beatrice toward the Brera, even to the region Cantarana. Hence turned toward the New Gate the course, from a great there erected machine, saluted by the bombardiers it was; and toward S. Athanasius advanced even to S. Andrew's, where with a salutation likewise warlike it was received. Then tending to the Crucula of the Eastern-Gate and toward the Servites declining, it turned itself into the region now of the Pattari called to the Bishopric, the third salutation there about to receive. Afterward the Metropolitan entered, it went out thence into its area, and toward the forum Fish old tended, entering the area of the Merchants, and through the region of the Fustian-makers to the Court- of-the-duke; The Mass being sung, whence reflected toward S. Thomas in Terra-amara, it was borne to the Old-Bridge. Passed thereafter the Castle (where the cannons again exploded, as also the bombards by the soldiers through the way disposed) entered the procession the borough of the Como-Gate; and the Turret entering; it returned into the church at the hour XX. Then indeed the holy Archbishop, before that most honored of Bishops, Abbots, Nobles, and Senators and Magistrates assembly a Mass solemnly sang, and about the XXII hour finished it.

[15] Then both himself and the rest of the Prelates, the sacred vestments put off, without delay entered into the monastery, to the place where now the Chapter is gathered; and prepared was there for the poor little twelve a banquet, S. Charles with the Bishops ministers to 12 poor men whose hands water poured the Abbot Fontana, and S. Charles the Benediction formula pronouncing to them sitting ministered the Bishops, with two Cardinals and other Prelates: there acceded afterward from the Archbishop, before refreshed they were dismissed, an alms man by man distributed. Departed the poor it was gone to the public Refectory, and the tables blessing Cardinal Paleotto to the holy Prelate on the right sat, and themselves then dinner take, and from the opposite the same Bishops, Abbots, and Monks: to whom meanwhile while they ate Julius Calinus of Brescia of the very festivity. This discourse finished about the hour XXIV, rose the Prelates, and by the Monks were led even into the square. Meanwhile, by reason of the forty hours, in which exposed stood forth the Relics sacred, was frequented continually the church, the single Parishes at the hour to themselves designated appearing: at which also time energumens several manifest were made, and from demons freed; among whom specially was noted a woman, within the Metropolitan church absolved at the touch of the chest of S. Simplicianus. Are freed energumens various. On the Wednesday morning. A Mass pontifically sang the Abbot of S. Euphemia Fontana; who also of Vespers the Office completed; and the report was, the same hour freed from demons to be the energumens three, and one almost blind to have received the use free of his eyes.

[16] 30 May is concluded the festivity, At Compline were present both Cardinals, about to conclude the solemnity whole, deposited under the altar the Relics sacred, which in this manner was done. Pontifically clad the Archbishop Charles, after the sung Litanies, and the incensed reliquaries, and a linen white the four leaden boxes spread; the boxes of SS. Simplicianus and Antoninus within the altar at the Gospel horn placed; in the middle, the box of the holy three Martyrs and of S. Benignus; at the Epistle horn finally, the third of SS. Ampelius and Gerontius, and above them titles of this kind --- The body of S. Simplicianus, Archbishop of Milan --- The bodies of the blessed Martyrs Sisinnius, Martyrius and Alexander, and Benignus, Archbishop of Milan --- The bodies of SS. Geruntius and Ampelius, Archbishops of Milan --- The body of S. Antoninus Archbishop of Milan. Many Relics of Saints, found in the high altar without a name --- which last so was written, because within the very box, and the Reliquary boxes under the altar are laid up. through the middle divided, is contained the body of another unnamed Saint; which the Monks and other persons elder esteemed to be S. Vigilius, Bishop of Trent and Martyr. Finally closed the altar was at the Epistle horn, with opposed a white and square marble: and in the very act the Litanies begun, was seen to be opened the sky, for the sweet of the musicians' instruments and throats symphony, to which outside the church responded the roaring of the cannons all and of the bells the ringing. Meanwhile indeed while are carried back the biers, on which placed the boxes had been; was kindled devotion popular, that from them each one a little piece coveted for Relics to be preserved. And already of them one among hands divided was, when running up the Monks with the keepers calmed the tumult; and all in peace departed, an end the festivity whole received.

[17] Thus far the Italian in Puccinellus Relation, taken from Latin and Italian Mss. by the favor of the Abbot Pius Mutius, and also from the Notarial Acts in the Sacristy of the church preserved: then S. Charles an energumen frees where on p. 43, after a summary of the same festivity's exposition, is adjoined; by D. Pius Camutius of Lugano, then of the church Sacristan, to have been observed, that the holy Archbishop on this occasion hours about fifty in the said basilica praying spent, and his notable toward the Saints religion by a notable miracle rewarded God. For when, he says, finished the prayer of the forty hours, he himself on the day Tuesday in the evening from the church went out; offered to him himself a youth a certain energumen, of years fifteen, by the aforenamed Camutius instructed; and the blessing implored and obtained, as if dead he fell; and to himself then restored, appeared free from the vexing him spirit, God glorifying. In of this matter monument perpetual, in the very place afterward the Monks erected a chapel, and is sculpted the title of the Translation performed. which is contiguous to the baptistery of the church, and has a statue of S. Charles, in the habit Pontifical formed. The same Monks, the memory of the whole matter embracing in a brief title, this on the square marble to be engraved and with gold to be smeared took care just as in the sacrarium of them is to read in this manner: D. O. M. The divided Simplicianus, Geruntius, Benignus, Antoninus, Ampelius, Archbishops of Milan; Vigilius, Sisinnius, Martyrius, Alexander, Martyrs, a sacred place restored: whose Relics from the old altar, into this, Gregory XIII Supreme Pontiff, Philip II of the Spains King, Charles Borromeo of Milan, Gabriel Paleotto of Bologna, Archbishop Cardinals, the Bishops eleven of the Synod of Milan, Seraphinus of Milan of this monastery the Abbot, and other Abbots Cassinensian, with Pontifical insignia adorned, of the City and Province the Presbyters all with solemn pomp accompanying, on their shoulders transported, MDLXXXII, V Kalends of June.

[18] In the year 1591 ordained Gregory 14, In the year after the very Translation the ninth, it pleased from the Apostolic See to request, that the feast, which on the day of the Passion of the holy Martyrs of Trent hitherto was celebrated, might be allowed, for the greater of the people convenience and the very feast's more celebrated cult, to affix to some near Sunday day: which was obtained through a Brief of this kind. Gregory Pope XIV. To the perpetual memory of the matter. After the notable victory, which, as we have heard, the Milanese divinely over Frederick the Emperor, on the feast-day of the holy Martyrs Sisinnius, Martyrius, and Alexander, namely 29 May, carried back; decreed it was in the city of Milan, that the feast of the same Saints on the said day by all be celebrated, and by a solemn of the Priests and People supplication, the church of S. Simplicianus of Milan, in which of the same holy Martyrs the bodies rest, be visited. But since this solemnity, that the feast of the 3 Martyrs, on 29 May wont to be done, cooling the Faithful's charity, or otherwise, has been intermitted; and the beloved Sons, the Community and Men of Milan, piously desire, that it for the due of devotion affection, which toward the same holy Martyrs they bear, be renewed; and that, for the greater of the People convenience and of the year time, on the last Sunday of the month of May perpetually be celebrated; and that already long ago of good memory Charles, of the title of S. Praxedis Presbyter Cardinal, the pious Prelate of the Church of Milan and Pastor, into his Faithful's minds had fixed: We, by counsel of the Venerable Brethren of ours of the H.R.E. Cardinals, over Rites and Ecclesiastical Ceremonies deputed, the feast of SS. Sisinnius, Martyrius, henceforth be done the last Sunday. and Alexander aforesaid, to the last Sunday day of the month of May, by Apostolic authority, by the tenor of the present we transfer; so that in perpetual future times, the solemnity of these holy Martyrs, on the last Sunday of May, in the city aforesaid, yearly to be celebrated, and by a solemn of the Priests and People supplication, in the church of S. Simplicianus of this kind, to be visited it ought. Notwithstanding &c. Given at Rome on the Quirinal Hill, under the ring of the Fisherman, on the day XVII May, MDLXXXXI, of Our Pontificate the Year first.

[19] Finally five years after, as has the already often named Puccinellus, in the Life the same p. 41. In the year 1596 is decreed an Oblation publicly to be made. The Lords Vicars of the twelve, of the Provisions of Milan, in the year MDLXXXXVI, on the Tuesday, XXVIII May, decreed, that the Abbots and the Arts forty-nine, joined processionally, with the Tribunal of the Provisions, should assemble for an oblation, in the church of S. Simplicianus to be made, on that Sunday day, on which of the aforesaid holy Martyrs the festivity there should be celebrated. Thus he, from the register namely of the Provisions themselves, in which already another mention of the same holy Martyrs had preceded. The same on p. 47, enumerating the Indulgences, to the Basilica aforesaid for those visiting it by various Pontiffs Roman, Indulgences to the feast of the same conceded anciently, and Archbishops of Milan conceded; names Adrian IV, who in the year MCLIX, in the Translation of the holy three Martyrs, conceded years L and within their Octaves years XIV; which Indulgences Pope Lucius III confirmed, in the year MCLXXXII; Celestine moreover III, in the year MCLXXXXIII, ordered in the Solemnity of the same three Martyrs to be of years a hundred, in the Octave indeed of years only VII. Hence a doubt arises, whether distinct in that century XII was the day of the Translation, or of the genuine? from the day of the Solemnity or XXIX May. To be established nonetheless from Adrian's Bull it seems, in his time some of the Bodies aforesaid Translation to have been made, for which there were of this kind Indulgences requested. Which yet the very Indulgences, whether in that century were with so ample a number of years conceded; or whether afterward by the transcribers it was augmented, with greater simplicity than faith, not enough is established to me, considering so great elsewhere even in graver causes of the Apostolic See the parsimony, as much as in the Chronological Attempt we set forth Dissert. 17 num. 8 and Dissert. 20 num. 9.

ON BLESSED MARY

VIRGIN OF ANTIOCH IN SYRIA.

PRELIMINARY COMMENTARY.

The Acts, long after the matter done at Antioch written from tradition, whence and how here they are given.

Mary, Virgin of Antioch (S.)

D. P.

Antioch the Metropolis of Syria very many to heaven gave, and, as long as there the Christian affair stood, religiously venerated Saints, whose elsewhere unknown or uncertain the cult; therefore because, The Acts from a Florentine Ms. those which now are extant Synaxaria, although origin nearly they had from of the divine Offices books, by the Saints Sophronius and Damascene in Palestine restored, for the use of the churches and monasteries of the Holy Land; in the Patriarchate yet of Constantinople otherwise, otherwise in the Antiochene transcribed and augmented were; to the Constantinopolitan indeed pertained those nearly all, which we have seen hitherto either by hand written or in types printed. The single Ms. this month ending more often alleged, of the Medicean at S. Laurence Library, placed Plut. IX num. XIV, to the Antiochenes more proper to have been seems: but, what is to be grieved, it contains only May, and this only half. That meanwhile that which is at hand we may enjoy, is offered from it Βίος καὶ πολιτεία τῆς μακαρίας Μαρίας τῆς Παρθένου, The Life and conversation of Blessed Mary the Virgin, in the city Antioch born. (and as much as from the said Ms. could be gathered) venerated Μηνὶ Μαίῳ κ θ᾽, the Month of May XXIX, for so has the title, although in the following then Life no is made mention of her death, much less of the day. This moreover Life, if it is at Antioch written, which nowhere is indicated, was written a long after the matter done time, without any of the chronotactic marks vestige, without any note of time. on which a prudent conjecture could be built about the age of the very Saint. The first indeed in this scene a person plays a certain Anthemius, τῶν ἐπισήμων τῆς πόλεως, of the more illustrious of the city: but rash it would be to assert, this to be that one, who in the Acts of S. Aphraates, VII April under the Emperor Arcadius was Prefect and Consul for the East, Colleague of Stilicho, in the West the Consulate bearing in the year CCCV. By no means easier is it to divine, to which city's Bishop he betook himself for penance and absolution's cause, after Christ and his baptism by a written chirograph he had abjured. Is said that city to have been distant from Antioch by an interval of XVIII Miles, but in which part? Distant by this nearly interval, if after the Syrian manner the miles we take as horary, from the North, Alexandria of Syria, and thence going round, Cyrus, Chalcis, Apamea, Epiphania, Antaradus. But that neither the city nor the Bishop is named, a just affords cause of suspecting, that nothing of these was known to the Writer; and so the matter, by no writing older handed down, and by a style more recent adorned, in that to be held place, in which many things in the Lives of the holy Fathers, useful indeed instruction containing for forming morals, but to historical certainty little or nothing. Therefore that also as such here we give, free to the reader leaving, that it in whatever he will degree of credibility he place, since nothing from elsewhere is brought, by which either confirmed it can be or weakened.

ACTA

From a Ms. of the Medicean Library at S. Laurence of Florence.

By the Interpreter R.P. Antony Francis Destieu S.J.

Mary, Virgin of Antioch (S.)

FROM THE MS. OF FLORENCE

CHAPTER I.

Mary's chaste education, her modesty in vain tempted by Anthemius, a magician called to aid.

Τὸ γεγονὸς πρᾶγμα, κατὰ τὴν μεγάλην Ἀντιοχείαν τῆς Συρίας, δίκαιον ἡγησάμην γραφῇ παραδοῦναι, εἰς δόξαν τοῦ Θεοῦ, καὶ ὠφέλειαν καὶ σωτηρίαν τῶν τε ἀναγινοσκόντων καὶ τῶν ἀκουόντων· ἔχει δὲ ταύτης διηγήσεως ὦδε. Ἐν Ἀντιοχεία τῇ πόλει γυνή τις κατῴκει, σεμνὴ τὸν βίον, χρηστὴ τὸν τρόπον, μέτριος δὲ τῇ τοῦ παρόντος βίου περιουσίᾳ. Αὐτὴ χηρευθεῖσα τοῦ ἀνδρὸς αὐτῆς, εἶχεν θυγάτριον καλούμενον Μαρίαν, ἥνπερ ἀνέτρεφεν κατὰ μίμησιν τοῦ θεοφιλοῦς αυτῆς βίου. Τῆς δὲ παιδὸς προκοψάσης χρόνοις καὶ ἡλικίας ὑπετίθετο αὐτῇ ἡ μήτηρ, συμφέρειν αὐτῇ τὴν παρθενίαν ἑλέσθαι, εἴπερ τῷ γάμῳ προσομιλίσαι διότι ἡ παρθενία ἐν τούτῳ τῷ βίῳ ἀμεριμνίαν ἔχει, καὶ ἐν τῷ μέλλοντι αἰῶνι πολλῆς χαρᾶς καὶ τιμῆς ἀξιωθήσεται. Ἡ δὲ, ὡς ἐκ τοιαύτης μητρὸς ὑπάρχουσα καὶ τοιούτων διδασκαλιῶν ὁπακούουσα, ἀπέιπατο μὲν τῷ γάμῳ, τῇ δὲ ἀγνῇ παρθενίᾳ ἑαυτὴν συνήρμοσεν. Ἦν οὖν σὺν τῇ μητρὶ νυκτὸς καὶ ἡμέρας, τᾶῖς ἐκκλησίαις καὶ ψαλμῳδίαις ἀπαύστως προστρέχουσα· καὶ τοσούτῳ πόθῳ ἐκρατήθη πρὸς τὸν Θεὸν, ὥστε ἐκ τούτου κατορθῶσαι αὐτὴν καὶ τὸ ἱερὸν ψαλτήριον. Τούτων οὕτως εὐαρέστως τῷ Θεῷ βιούντων, διαπονηθεὶς ὁ τῶν καλῶν ἐμποδιστὴς διάβολος, ἑπιφέρει αὐταῖς τινα τῶν ἐπισήμων τῆς πόλεως, ὀνόματι Ἀνθέμιον· ὅστις κατοπτεύσας διαφόρως τὴν σεμνὴν μητέρα αὐτῆς, ἅμα τῇ θυγατρὶ συχνάζουσαν τῇ ἐκκλησίᾳ, προσετέθη τῇ κόρῃ σφοδρῶς. Καὶ ἐν τειλάμενος ἑνὶ τῶν παίδων αὐτοῦ καταμαθεῖν ἔνθα τὴν οἴκησιν ποιοῦνται, ἤρξατο διὰ τῶν παίδων τῇ κόρη ὑποσχέσεις καὶ ἐπαγγελίας διαβολικὰς ὑποτίθεσθαι. Ἡ δὲ παντελῶς οὐδεμιᾶς ἀποκρίσεως αὐτοὺς ἠξίου, ὡς λοιπὸν αὐτὸν ἐκ τοῦ διαβόλου συνωθούμενον, δι᾽ ἑαυτοῦ ἐμφανίσαι αὐταῖς κολακείαις καὶ ὑποσχέσεσι παρασχὼν, ἐκλύειν αὐτῶν πειρώμενος πρὸς τὴν σπουδὴν καὶ τὸν πόθον. Τῆς δὲ μητρὸς προσπεσούσης αὐτῷ, καὶ ἅπαξ καὶ δὶς, ἐπὶ τὸ ἐνδοῦναι αὐταῖς, καὶ μὴ παρενοχλεῖν πρός τε αὐτοῦ ὕβριν, πρὸς τε αὐτῶν θλίψιν, διὰ τὸ μὴ ἐ͂ιναι δυνατὸν αὐτάς τι τοιοῦτον διαπράξασθαι· αὐτὸς οὐδ᾽ ὁλως τῆς διαβολικῆς ἐπιθυμίας ἐπαύετο· ἀλλὰ λοιπὸν καὶ διὰ γυναικῶν, αἷς ἦν πρέπον ταῖς τοιαύταις ἀποκρίσεσιν ὑπουργεῖν, ἐμήνυσεν, καὶ διαφόρως ἕξειν αὐτὴν νομίμην γυναῖκα, καὶ δωρεαῖς καὶ θεραπείαις ἀμείψασθαι τὴν τε παῖδα καὶ τὴν μητέρα. Τῶν δὲ μεθ᾽ ὅρκων ἀπομοσαμένων μὴ πρᾶξαί τι τοιοῦτόν ποτε, αὐτὸς τοῦτο μαθὼν ἀνθωμό σατο, ὡσεὶ δέοι αὐτῷ πάντα τὰ ὑπάρχοντα αὐτοῦ δαπανῆσαι, πάντως κατακυριεύσει τῆς κόρης. Ὡς δὲ δύω ἔτη παρῆλθον μυρίαις χρωμένῳ τέχναις διαβολικαῖς;, καὶ ἀνορητὸς ἡ σπουδὴ αὐτοῦ ἐγίνετο, ἦν λοιπὸν συνεχόμενος τῇ διαβολικῇ θλίψει, καὶ ἀπορῶν ὃ πράξει. Ἐν μιᾷ οὖν τῶν ἡμερῶν, καθεζωμένου αὐτοῦ μετά τινων τῶς τῆς πόλεως, ἦλθέν τις ἄνθρωπος, αὐτῷ μὲν ἄγνωστος ὑπάρχων, τοῖς δὲ σὺν αὐτῷ καθεζομένοις γνωστός. Τοῦτον ἰδόντες οἱ ἐκεῖσε σὺν αὐτῷ καθεζόμενοι, ὑπανέστησαν αὐτῷ, καὶ πάλιν ἐκάθισαν σὺν αὐτῷ. Μετὰ οὖν μίαν ὥραν ἀνέστη ὁ ἐλθὼν, καὶ ἀνεχώρησεν. Ὁ οὺν Ἀνθέμιος ἤρξατο ἐρωτᾷν σὺν αὐτοῖς· Τίς ἐστιν οὗτος ὁ ἄνθρωπος ὁ ἐλθὼν, ὅτι ὑπανέστητε αὐτῷ; Εἷς δέ τις ἐξ αὐτῶν, ἔφη αὐτῷ. Οὗτος ὁ ἄνθρωπος, τὸ μὲν ὄνομα αὐτοῦ Μέγας καλεῖται, σὺν τῷ ὀνόματι δὲ καὶ μέγας ὑπάρχει· γοὴς γάρ ἐστι δοκιμώτατος, δυνάμενος ποιεῖν πάντα ὅσα θέλει. Ἀκούσας δὲ τοῦτο ὁ Ἀνθέμιος ἐξάρη, τὴν διαβολικὴν αὐτοῦ ἐπιθυμίαν βουλόμενος δι᾽ αὐτοῦ πληρῶσαι. Ἀλλ᾽ ὁ μόνος παντοδύναμος Θεὸς, ὁ δυνάμενος σώζειν τὰς προσφευγούσας αὐτῷ ψυχὰς κᾄν τε ἀνδρῶν κᾄν τε γυναικῶν, ὁ θέλων πάντα ἄνθρωπον σώζεσθαι, ὁ μὴ βουλόμενος τὸν θάνατον τοῦ ἁμαρτωλοῦ, ἀλλὰ τὴν ἐπιστροφὴν καὶ τὴν ζωὴν, ὁ κατὰ γενεὰν καὶ γενεὰν ποιῶν θαυμάσια μεγάλα μόνος, αὐτὸς καὶ νῦν τῇ σοφία αὐτοῦ ἔσωσεν καὶ τὴν πιστὴν μητέρα ἅμα τῷ ἐναρέτῳ αὐτῆς θυγατρίῳ· οὐ μόνον δὲ αὐτὰς, ἀλλὰ καὶ τὸν ἐν ἀπολείᾳ αὐτῶν τε καὶ ἑαυτοῦ σπεύδοντα ἄνθρωπον ἔσωσεν. Τὸν δὲ τρόπον τῆς σωτηρίας διηγήσομαι ὅπως ἑστὶν, ἵνα ἕκαστος τῶν ἀκουὀντων δοξάσῃ τὸν σώζοντα τοὺς ἐλπίζοντας ἐπ᾽ αὐτόν. Οὗτος οὖν ὁ Ἀνθέμιος συχνάσας τῷ τόπῳ ἐκείνᾳ, καὶ περιτυχὼν τῷ προειρημένῳ φαρμάκῳ, προσέπεσεν αὐτῷ διηγούμενος τὴν διαβολικὴν αὐτοῦ ἐπιθυμίαν, εἰπών· Ὅτε κόρης τινὸς ἐρῶ, ἥτις ἔστιν ὀρφανὴ, πενηχρὰν μητέρα μόνον ἔχουσα· ἥντινα πλείσταις παρακλήσεσι καὶ ὑποσχέσεσι, διά τε ἑαυτοῦ διάτε ἄλλων πλειόνων παρακαλέσας, πεῖσαι οὐ δεδύνημαι, τοῦτον ἤδη δεύτερον ἔτος. Ὁ δὲ φαρμακὸς ἔφη αὐτῷ · Δεῖξόν μοι τὸν οἶκον, ἔνθα καταμένουσι τὰ γυναικάρια ἐκεῖνα, καὶ ἀμέριμνος ἔσο· σήμερον γὰρ τῇ νυκτὶ ταύτῃ ποιῶ τὴν κόρην ἐλθεῖν καὶ παραστῆναι τῇ κλίνῃ, ἐφ᾽ ᾖ σὺ καθεύδεις. Ὁ δὲ Ἀνθἐμιος προσκυνήσας καὶ ἀσπασάμενος; καὶ ὑποσχόμενος αὐτῷ θεραπείαν ἀνεχώρησεν, δοὺς αὐτῷ ἕνα παῖδα, ὀφείλοντα ὑποδεῖξαι ἔνθα κατῴκουν τὰ γύναια. Τῆς δὲ νυκτὸς ἐπελθούσης, ἔμενεν ὁ Ἀνθέμιος προσδοκῶν τοῦ φαρμακοῦ τὴν ὑπόσχεσιν. Ὡς δὲ πᾶσαν τὴν νύκτα ἀγρυπνήσας ἐματαιώθη, προῆλθεν πρωῒ ἐγκαλέσαι τῷ μάγῳ. Καὶ εὑρὼν αὐτὸν καὶ προσκυνήσας ἔφη· Οὐδὲν, κύριέ μου, ὃ ὑπέσχού μοι χθὲς, γεγένηται πρός με. Ὁ δὲ ἔφη αὐτῷ· Ἐπελήθην σου ἐν τῇ ἑσπέρᾳ, ἀλλὰ πάντως τῇ νυκτὶ ταύτη ἔρχεται πρός σε. Ὡς δὲ πάλιν ἡ νὺξ ἔφθασεν, ἦν αὐτὸς ἀγρυπνῶν, καὶ περιμένων τὴν διαβολικὴν ὑπόσχεσιν. Ὡς δὲ οὐδὲ τότε τῆς τοῦ μάγου συντάξεως κατέτυχεν, ἀποδυσπετῶν καὶ θλιβόμενος, ἅματε καὶ τῷ κόπῳ τῆς ἀγρυπνίας συνεχόμενος, προῆλθεν σπουδαιοτέρως ἐγκαλέσαι τῷ μάγῳ· καὶ εὑρὼν αὐτὸν ἔφη· Εἰ δυσχερὲς ὑμῖν ὑπάρχει τὸ παραστῆναί μοι τὴν κόρην ἐν τῷ οἵκῳ μου; κᾂν τὸ προσομιλεῖν αὐτὰς μετ᾽ ἐμοῦ ποίησον, καὶ δέχεσθαί με εἰς ὁμιλίαν αὐτῶν. Ὁ δὲ φάρμακος λέγει αὐτῷ. Ἡσύχασον σὺ νεκρόψυχε, ἐπειδὴ ἄλλο ἀναγκαιότερόν μοι πρᾶγμα ἀνέκυψεν, ἐκεῖ ἠσχολούμην· ἐπεὶ ἂν καὶ τὸ σὸν πρᾶγμα ἐγεγόνει. Πλὴν ὕπαγε, ἀμερίμνει, ταύτην τὴν νύκτα ἔρχεται ἡ κόρη πρός σε κᾂν μὴ θέλῃ. Ὁ δὲ Ἀρθέμιος καὶ πάλιν πιστεύσας ἀνεχώρησεν. Ὅτι οὖν ἡ ἑσπέρα κατέλαβεν, συγκοπτόμενος τῷ ἀθέσμῳ ἐκείνῳ λογισμῷ, ἠν πάλιν ὁ αὐτὸς ἀγρυπνῶν καὶ ἀδολεσχῶν.

[1] The matter at Antioch the city of Syria greatest done, At Antioch a poor little mother to writing to hand down, just to be I judged, both for the divine glory, and from of those, who whether about to read it are, or about to hear, the utility. In this moreover manner it is related. In the city Antioch lived a woman, by the honesty of life, and by the example of morals commendable, of riches indeed of a moderate abundance. To this one of a husband bereaved a girl there was, Mary by name, whom to the imitation of her life and in the divine love she educated. Furthermore the daughter in age advanced suggested the mother, more conducive to her would be the institute of a celibate life, than of the conjugal; therefore because virginity in the present life is free of solicitudes, to Mary her daughter she persuades celibacy in the future indeed of much joy and glory partaker. The girl moreover, as one who from such a mother born to such would obey documents, renounced marriage, and herself to virginity chastely to be cultivated composed. Therefore by night and day the churches and psalmodies with her mother frequenting, with so great of God love she was held, that from that time the sacred itself Psalter happily she learned thoroughly.

[2] Both a life to God pleasing in this tenor leading, ill it bearing, by her love captivated of the chief men Anthemius who to piety is wont to be an obstacle the devil, casts on them Anthemius a certain of the Chief men of the city: who otherwise that upright one

mother, otherwise the daughter esteeming, while more curiously he observes them frequently the temple together going, with the girl's love vehement was captured; and ordered their dwelling to seek out a servant, he began with diabolic through his servants promises the virgin to assail. But these she with no at all answer dignified, when this one through himself at last both with those blandishments and with promises enough manifestly showed, himself by a demon to be impelled, while thus he tempts to dissolve their toward God piety and the desire of obtaining it. But when the mother once and again had besought, since nothing he profited; him that he would let go, nor disturb, to his own ignominy and their calamity, by soliciting them to that, which unlawful it was for them to do; nothing he of his most wicked cupidity remitting, thenceforth through little women, for that kind of dealings fit, signified also more often, that her a wife he would have legitimate, the girl meanwhile with the mother by gifts and obsequies enticing. Both indeed even with an oath denying, such anything they ever would admit; he that understood swore on the contrary, that himself, although his faculties all to consume it should behoove, the girl altogether would obtain.

[3] But when two years he spent, having used a thousand frauds diabolic, and in vain to him fell every attempt; with satanic he was wasting away grief, not knowing, what he should do. By chance moreover, at length the magician indicated to him to approach he resolved: he himself with certain of the citizens sitting, came upon a man some, to him indeed unknown, but known to those who together sat. These indeed him beholding rose, and again with the same sat down; and he one hour after, than he had come, departed. Therefore Anthemius forthwith to ask began; What kind of man is this, that to him coming you rose? Answered one of the number: This man is called Magnus, and, what the name indicates, great indeed he is: for most skilled in magic since he is, anything he can. Which heard, rejoiced Anthemius, as one who by the magician's work his criminal cupidity to fulfill wished. But the omnipotent God, who of men and women to him recurring the souls to save can, who every man desires to be saved, nor the death of a sinner wills, but his conversion and life, who through generation and generation does miracles great alone, now also by his wisdom saved that mother faithful with the beloved of the same daughter; nor them only, but the man also, into his own and their destruction rushing. What moreover was the manner of salvation, I shall narrate; that of the hearers each one may praise him, who saves those hoping in him.

[4] this one promised he himself would set him before her bed Anthemius therefore again and again to that place returning, and on the mentioned magician falling, his diabolic concupiscence to him expounds, much beseeching and saying: A girl a certain I love, of a father bereaved, with a mother only surviving, but poor. Her with many both prayers and promises I myself through me, and through others several having approached, nothing to persuade I could, for a whole now two years. To whom the magician: The house of those little women to me show, for the rest be not solicitous: tomorrow for in the night itself, to thee I will set the girl at the bed, in which thou sleepest. Anthemius the man having besought with an embrace, and promised of his work a reward, withdrew, given a servant, who should indicate; where the women dwelt. Followed therefore the night Anthemius awaited the magician's promises; but the whole night to have watched in vain to him was. twice Anthemius he deceives In the morning therefore he went to expostulate with the magician: whom finding, he says with reverence: Nothing, Lord mine, of those things, which yesterday thou promisedst, to me has come about. Answered he: Forgetful of thee I was yesterday evening, but this altogether night to thee about to come she is. When again the night came, sleepless he the diabolic of the magician promises awaited: but after that neither even then the thing by the magician agreed he obtained, with indignation and grief full, and at the same time of vigils the trouble cast down, he hastened more earnestly with the magician to expostulate. Whom when he found, If to thee, he says, too is difficult the girl in my house to me to set, do at least either them to come, or by them me to be admitted to a colloquy. To whom the magician, Be silent thou, says he, man senseless: because to me has befallen a business more urgent, to it I attended: yet also thy matter perfected is. For the rest go, without care I bid thee to be: this certainly night will come to thee the girl, will she nill she. That moreover again believing Anthemius betook himself away: the night indeed returning, disturbed by that nefarious cogitation, again he watched, and much speculated he with himself.

CHAPTER II.

Mary led by magic to Anthemius, prudently herself from him frees.

Ὁ Δὲ μάγος ἀπελθὼν εἰς τὸν οἶκον, ἔνθα κατέμενον τὰ τίμια ἐκεῖνα γύναια, παρεκατέστησεν ἐκεῖ δύο δαίμονας, ἐν τειλάμενος αὐτοῖς, ὅτιπερ ὥδε καταμένουσιν μήτηρ καὶ θυγάτηρ, τῆς δὲ θυγατρὸς ἐρᾷ Ἀρθέμιος ὁ λαμπρότατος, ὁ εἰς τόνδε τὸν τόπον οἰκῶν· θελήσατε οὖν παντὶ τρόπῳ παραμεῖναι, καὶ ἀπγαγεῖν τὴν κόρην ἔνθα αὐτὸς καθεύδει, ἐπεὶ οὐ φείσομαι ὑμῶν. Καὶ καταλιπὼν ἐκεῖ τοὺς δύο δαίμονας ἀνεχώρησεν. Ἐπεισελθόντες δὲ αὐταῖς κοιμωμέναις οἱ δαίμονες, διαφόροις αὐτὰς φαντασίαις ἐτάραξεν. Ἡ δὲ μήτηρ διυπνισθεῖσα καὶ κατασφραγεσαμένη ἔφη τῇ θυγατρί· Δεῦρο τέκνον, ἀναστῶμεν καὶ ἀπέλθωμεν εἰς τὴν ἐκκλησίαν, ὅτι ὅλη ἡ νὺξ αὕτη φαντασία μοι γέγονεν· ἐδόκουν γὰρ ὅτι ὁ κακὸς ἐκεῖνος ἄνθρωπος ἐκράτησέν σε, καὶ ἤθελεν ἀποσπᾶσαι ἀπ᾽ ἐμοῦ· κᾀγῶ ἀντείχουν κᾀντεμαχόμην αὐτῷ, κρατοῦσά σε καὶ ὁρκίζουσα αὐτῷ, κατὰ τοῦ Θεοῦ καὶ τῶν Ἁγίων, ἁναχωρῆσαι ἀφ᾽ ἡμῶν. Ὡς δὲ οὐκ ἐνεδίδου, ἀλλὰ ἀπομύετό μοι, μὴ συγχωρῆσαι, εἰ μὴ ἐπάρω αὐτὴν ἀπό σου. Εὐθέως φησὶν ἰδέσθημε ὅτι ἐφάνησαν κληρικοὶ καὶ ὄχλοι πολλοὶ, ὡς ὅτι ὁ Ἀρχιεπίσκοπος ἔρχεται· κᾀκεῖνος εὐθὺς ἀπολύσας σε ἄφαντος ἐγένετο, καὶ ἡμεῖς εἰσήλθομεν εἰς τὴν ἐκκλησίαν, καὶ εὐχαριστήσαμεν τῷ Κυρίῳ, τῷ σώσαντι ἡμᾶς. Δεῦρο οὖν, τέκνον, καὶ αὐτῇ τῇ ἀληθείᾳ ἀπελθοῦσαι, ἱκετεύσωμεν τὸν Θεὸν, ὅπως σώσῃ ἡμᾶς, καὶ πρόνοιαν τῆς πτωχείας ἡμῶν ποιήσηται. Ἡ δὲ θυγάτηρ ἀποκριθεῖσα λέγει αὐτῇ· Δεῦρο, Κυρία μου μῆτερ, ἄγωμεν, κᾀγὼ μὲν ἐν μεγάλῳ ἀγῶνι ἐγενόμην· ἐδόκουν γὰρ σύν σοι ἀπιέναι ἐν τῇ ἐκκλησίᾳ, καὶ εὑρέθην, οὐκ οἶδα πῶς, ἐν οἴκῳ τινὶ μεγάλῳ, καὶ ὁ μιαρὸς ἐκεῖνος ἄνθρωπος εὑρέθη ἐκεῖ, κρατῶν με καὶ δεικνύων μοι ἀργύριον πολύν, κόσμια διάφαρα, ἱμάτια χρυσόκλαβα, στρομνὰς μεγάλας, δούλους καὶ δουλίδας πολλὰς, λέγων μοι· Τούτων πάντων κυρία ἔσῃ, ἐὰν μέλλῃς ἐ͂ιναι μετ᾽ ἐμοῦ. Ἐγὼ δὲ ἔκλαιον λέγουσα· Οὐ θέλω ταῦτα, πρὸς τὴν κυρίαν μου θέλω· καὶ οὕτως κλέουσα διύπνισα. Ἀλλὰ ἄγωμεν εἰς τὴν ἐκκλησίαν. Καὶ ἐνδυσάμεναι ἐξῆλθον ἐκ τοῦ οἴκου αὐτῶν, ἀπιέναι εἰς τὴν ἐκκλησίαν. Ἦνδὲ τάχειον πολύ· αὗται δὲ ἐκ τοῦ πόνου τῆς φαντασίας αὐτῶν διυπνισθεῖσαι, ἐνόμισαν τὸν κατὰ συνήθειαν αὐταῖς ὕπνον πεπληρωκέναι. Καὶ ὡς διῆλθον μίαν ῥύμην καὶ εἰς ἄλλην ἔμελλον εἰσιέναι, ἐνέβαλον ἑαυτοὺς οἱ δύο δαίμονες μέσον τῆς μητρὸς καὶ τῆς θυγατρός· καὶ ὁ μὲν ἑις ἀφωμοίωσεν ἑαυτὸν τῇ μητρὶ, καὶ ἐπὶ ἑτέραν πλατείαν προάξας τῇ κόρῃ, λέγει αὐτῇ· Ἔνθεν ἔρχου, τέκνον μου, ἀκολούθει μοι. Ἡ δὲ κόρη, νομίζουσα τῇ μητρὶ ἀκολουθεῖν, ἠκολούθει τῷ δαίμονι· καὶ ὁ δαίμων ἀπήγαγεν αὐτὴν εἰς τὸν οἶκον τοῦ Ἀνθεμίου· καὶ ἀνοίξας τὰς θύρας, παρίστησιν αὐτὴν τῇ κλίνῃ ἔνθα ἐκάθευδεν, καὶ ἀνεχώρησεν. Ὁ δὲ ἄλλος δαίμων ἠκολουθεῖ τῇ μητρὶ, καὶ συνελάλει αὐτῇ ἐν σχήματι τῆς θυγατρὸς αὐτῆς ἄχρι τῆς ἐκκλησίας καὶ τοῦ νάρθηκος, καὶ ἀνεχώρησεν. Ὁ οὖν Ἀνθέμιος θεασάμενος τὴν κόρην, ἢν πολλοῖς χρόνοις ἔσπευδεν κᾂν εἰς ὁμιλίαν αὐτῆς γενέσθαι, τότε δὲ παρεστῶσαν αὐτοῦ τῇ κλίνῃ, ἔκθαμβος ἐγένετο, καὶ ἀναπηδήσας τῆς κλίνης ἐκράτησεν αὐτὴν τῆς χειρὸς, καὶ λέγει αὐτῇ· Τί ἐ͂ι, κυρία μου Μαρία; ποσάκις παρεκάλεσα ὑμᾶς, καὶ δι᾽ ἄλλων καὶ δἰ ἑαυτοῦ, κᾂν εἰς ὁμιλίαν μου στῆναι, καὶ οὐκ ἐβουλήθητε· ἰδοὺ σὺ ἀφ᾽ ἑαυτῆς ἦλθες εἰς τὸν οἶκόν μου, καὶ εἰς τὸν κοιτῶν ά μου,καὶ εἰς τὰς χεῖράς μου ἐ͂ι. Ἡ δὲ τοῦ Θεοῦ δούλη Μαρία, θεωρήσασα ἑαυτὴν ἐν τοιούτῳ τόπῳ καὶ τοιούτῳ σχήματι συνεχομένην, σύντρομος γεγενομένη ἀνέκραξεν, μετὰ δακρύων εἰποῦσα· Οὐαί μοι τῇ ἀθλίᾳ! τί ἔπαθον; Κύριε ὁ Θεὸς, πρὸς ὃν ἔσπευδον ἀπιέναι, σὺ βοήθησόν μοι ἐν τῇ ὥρᾳ ταύτῃ, ὅτι οὐκ ἔστιν βοηθῶν μοι. Ὁ δὲ Ἀνθέμιος ἔφη αὐτῇ· Μὴ δειλιάσῃς, κυρία μου Μαρία, μηδὲ ἐκστῇς ἑαυτῆς. Δεῦρο ἴδε τὸν ἄργυρόν μου, πόσος ἔστιν. Δεῦρο θέασαι κόσμον γυναικεῖον, πόσος μοι ὑπάρχει· πόσαι καὶ διάφοροι ἑσθῆτές τε καὶ στρῶμναι, πόσοι δοῦλοι καὶ δουλίδες μέλλουσιν ὑπηραιτεῖν σοι καὶ τῇ μητρί σου· καὶ εἰ μὴ θελήσης οἰκείᾳ σου προαιρέσει συζευχθῆναί μοι, ὡς παλλακῇ σοι χρήσομαι, καὶ οὐ συγχωρίσῳ σοι τὸ φῶς τοῦ ἡλίου ἰδέσθαι, ἐν ᾧ ὅλως εἰς τὰς χεῖράς μου ἦλθες. Καὶ κρατῶν αὐτὴν τῆς χειρὸς ἐπεδείκνυεν αὐτῇ τὸν ἄργυρον, τὸν κόσμον, τὴν ἑσθῆτα. Τῆς δὲ δούλης τοῦ Θεοῦ Μαρίας μὴ δὲ ὁλῶς μεταβλησκομένης τῇ θεωρίᾳ τοῦ ἀργύρου ἢ τῶν ἄλλων εἰδῶν, ἀλλὰ συχνῶς ἐκ βάθους τῆς καρδίας στεναγμοὺς ἀφιούσης μετὰ δακρύων, ὁ τὰ βάθη τῶν καρδιῶν ἐρευνῶν Θεὸς, ὁ μόνος ἐκ πάσης βίας καὶ ἀνάγκης ῥύεσθαι δυνάμενος τοὺς ἐλπίζοντας ἐπ᾽ αὐτὸν, ἐξαπέστειλεν τὴν τοῦ ἁγίου Πνεύματος βοήθειαν ἐπ᾽ αὐτήν. Καὶ δὴ ἀναλαβοῦσα ἑαυτὴν, προσπίπτει τῷ Ἀνθεμίῳ καὶ λέγει αὐτῷ, Κόριέ μου, ἐν ᾧ εἰς τὰς χεῖράς σου ἐνέπεσα, καὶ οὐκ ἔστι μοι ἐκφυγεῖν, ἐρῶ σοι πᾶσαν τὴν ἀλήθειαν. Ἡμεῖς πενιχρὰ γυναικάρια ἐγενόμεθα ἐξ ἀρχῆς, καὶ ἐσμέν· ἡ δὲ μήτηρ μου πάντοτε ταῦτά με ἐδίδαξεν, λέγουσα· Ὅτι τέκνον μου οὐκ ἔνι ἄλλως παρὰ Θεῷ σωθῆναι, εἰ μήπου τις ἐντολὰς καὶ εὐποιΐας ἐργάσηται· ἐπεὶ οὖν ἡμεῖς ἐν πενίᾳ ὑπάρχομεν, μὴ δυνάμεναι ἐλεημοσύνην ποιῆσάς τινι, κᾂν τὴν παρθενίαν καὶ ἀγρυπνίαν τῷ Θεῷ προσοίσωμεν, ἵνα ἑύρωμεν ἔλεος ἐν ἡμέρα κρίσεως· ἐὰν δὲ λάβῃς ἄνδρα, ἐμὲ ἐγκαταλεῖψαι ἔχεις, κᾀγὼ ἐν ἀνάγκῃ γενομένη μέλλω στενάξειν κατά σου, καὶ σὺ μέλλεις περιπίπτειν θλίψεσι καὶ ἁμαρτίαις, καὶ οὕτως κατάκριτος γενομένη τῇ κρίσει τοῦ Θεοῦ παραδοθήσῃ· Ἐὰν δὲ ἀκούσῃς μου καὶ τὴν παρθενίαν φυλάξῃς, ἀπερισπάστως τῷ Θεῷ δουλεύσομεν, καὶ τὴν αἰωνίαν χάραν κληρονομήσομεν. Τούτου οὖν χάριν οὐκ ἠνεσχόμεθά σου στῆναι εἰς ὁμιλίαν· ἐν ᾧ δὲ συντίθῃ μοι ἔχειν μετ᾽ ἐμοῦ καὶ τὴν μητέρα μου, ἕτιμός εἰμι προαιρέσει δούλη σου γενέσθαι, μόνον δυσωπῶ μηδὲν πραχθῆναι ἐν τῷ τέως ἐν έμοὶ κακόν· ἐγὼ γὰρ πείσω τὴν μητέρα μου συνελθεῖν ἐν τῷ πράγματι· εἰ δὲ καὶ μὴ πεισθῇ, ἐγὼ ἑαυτήν σοι ἐπιδίδωμι. Τοῦ δὲ Ἀνθεμίου θεραπευθέντος ἐπὶ τῇ ὑποσχέσει

τῆς κόρης, πιστωθεὶς παρ᾽ αὐτῆς ὅρκῳ, ὡπίσω ιε᾽ ἡμερῶν τοῦτο πράξειε, ἀπέλυσεν αὐτήν. Ἡ δὲ δούλη τοῦ Θεοῦ Μαρία ἀπολυθεῖσα, ἀπῆλθεν ἐν τῇ ἐκκλησίᾳ, καὶ εὗρεν τὴν μητέρα κλαίουσαν καὶ δεομένην τῷ Θεῷ, ὑπὲρ τοῦ φανερωθῆναι αὐτῇ τὴν θυγατέρα αὐτῆς ὅτι καὶ εἰς τὸν οἶκον ἀπῆλθεν ζητοῦσα, καὶ οὐχ εὗρεν αὐτήν. Ἰδοῦσα δὲ αὐτήν ἡ μήτηρ αὐτῆς ἐπηρώτα αὐτὴν λέγουσα· Ποῦ ἀπῆλθες, τέκνον, ὅτι μέχρι τοῦ νάρθηκος τῆς ἐκκλησίας σὺν ἐμοὶ ᾖς, καὶ ποῦ ἀνεχώρισας. Ἡ δὲ λέγει αὐτῇ. Μὴ φοβοῦ, κυρία μου· οὑδὲν γὰρ κακόν μοι γέγονεν, ταῖς εὐχαῖς σου· ἀλλὰ τὴν εὐχὴν ἡμῶν πληρώσασαι, καὶ ἐν τῷ οἴκῳ γενόμεναι, ἐρῶ σοι ποῦ ἀπῆλθον. Ὡς δὲ ἐγένοντο ἐν τῷ οἴκῳ αὐτῶν, ἠρώτα ἡ μήτηρ τὴν θυγατέρα αὐτῆς εἰπεῖν ποῦ ἀπῆλθεν· ἡ δὲ διηγήσατο αὐτῇ πᾶσαν τὴν ἀλήθειαν. Ἡ δὲ μήτηρ ἀκούσασα, ῥίψασα ἑαυτὴν χαμαὶ ἐθρήνει δεινῶς· ἡ; δὲ θυγάτηρ παρεκάλει ἐνδοῦναι τοῦ κλαίειν, διὰ τὸ μηδὲν κακὸν αὐτὴν ὑπομεῖναι, διὰ τῆς τοῦ Θεοῦ προνοίας, Ἀλλὰ δεηθῶμέν, φησιν, τῷ Θεῷ, ὅπως τὸν κενηθέντα ἡμῖν τοῦτον πειρασμὸν διασκεδάσῃ ἀφ᾽ ἡμῶν· καὶ ὁ ἕως τοῦ νῦν σώσας ἡμᾶς, αὐτὸς καὶ ἀπὸ τοῦ νῦν ἀντιλήψεται ἡμῶν. Καὶ πολλὰ κλαυσάντων αὐτῶν καὶ δεηθέντων, ἔμενον ἐν λύπῃ, παρακαλοῦσαι τὸν Θεὸν πρόφασιν σωτηρίας καταπεμφθῆναι αὐταῖς ἄχρι τῆς ὁρισθείσης προθεσμίας τῶν ιε᾽ ἡμερῶν, ὧν ἦν μεθ᾽ ὅρκων συνθεμένη τῷ Ἀνθεμίῳ· ὅπερ καὶ γέγονεν ὑπὸ μόνου τοῦ τὰ πάντα καλῶς διοικεῖν δυναμένου Θεοῦ. Ὁ γὰρ Ἀνθέμιος, μετὰ τὸ ἀπολύσαι τὴν τοῦ Θεοῦ δούλην καὶ παρθένον ἐκ τοῦ οἴκου αὐτοῦ, ἦν θαυμάζων λίαν καθ᾽ ἑαυτὸν τὸ γεγονὸς, ὅτι πῶς ἐδυνήθη πεῖσαι θὴν μητέρα ἀπολύσαι τὴν θυγατέρα αὐτῆς ὁ μάγος, ἢ πῶς ἐπείσθη ἡ θυγάτηρ ἐλθεῖν πρός με ἐν τῷ οἴκῳ μου· καὶ ἔλεγεν ἐν αὐτῷ, ὅτι ὁ ὢν τοιοῦτος ἄνθρωπος καὶ τοιαῦτα ποιεῖν δυνάμενος, πάντων ἀνθρώπων κρείττων ἐστίν· διὰ τί οὖν μὴ προσαγάγω αὐτῷ σχεδὸν πάντα τὰ πράγματά μου, ὥπως κἀμὲ ποιῆσαι οὕτως γενέσθαι ὥς ἐστιν αὐτός; Καὶ ὑπὸ τῆς τοιαύτης λοιπὸν ἐπιθυμίας πυρούμενος, τῇ ἄλλῃ ἐπιθυμίᾳ ἐχλιαίνετο, λογιζόμενος καθ᾽ ἑαυτὸν, ὅτι εἰ οὗτος γένομαι πάντα τὰ καταθύμιά μου ἔχω ἕτοιμα. Καὶ οὗτος ὁ λογισμὸς, ὡς ἐκ τῆς τοῦ Θεοῦ διοκήσεως, αὐτῷ ἐπῆλθεν, ὄπως καὶ τῆς παρθένου ἐξ οἰκείας προαιρέσεως ἀποστῇ, κᾀκείνῃ τῇ ἐπιορκίᾳ μὴ ὑποπέσῃ, καὶ ὁ πορνείας διδάσκαλος διάβολος ἀσχυνῇ ἐπί τε τῇ παρθένῳ καὶ ἐπὶ τῷ ταύτης πολεμίῳ.

But the magician to the abode of those honorable women having departed, two demons there places, thus commanding the same: Dwell here a mother and a daughter, the daughter is pining for Anthemius that most illustrious, who that house inhabits: Strive therefore altogether that here you stay, and the girl thither lead away, where he lies, Of the imminent peril through sleep being warned the mother otherwise by no means I will spare you. And the two demons there left, he departs. But the demons, to those women sleeping having entered, with various visions disturbed them. The mother meanwhile having awoke, and herself with the sign of the Cross fortifying, says to the girl. Come, daughter, let us rise, and let us go to the temple: for the night whole through bad dreams to me was passed; and seemed that wicked man to have apprehended thee, and from me to wish to drag away: but I held resisting against, thee embracing, and him adjuring through God and the Saints, that from us he would withdraw. But when nothing he remitted, I will not withdraw, he said, unless this one from thee I shall have taken. Forthwith moreover seemed to me to see appearing Clerics, and of the people a crowd, as is wont the Archbishop coming. And this one straightway thee freeing ceased to be seen, we indeed into the temple having entered to God our liberator thanks gave. Come therefore, my daughter, and the temple in reality let us go to, God to pray, that safe us he may wish, and to our poverty by his providence may come.

[6] and the daughter, To this answered the daughter, and said: Let us go, lady my mother, let us go: and I in a great contest have been: for I, together with thee to the temple to go away, in an ample certain house, I know not how, found me, and there that filthy man this one; who me apprehending, of silver very much showed, of garments likewise splendid and with gold interwoven, beds magnificent, servants and maidservants many, these to me saying: Of all these about to be art thou the mistress, if with me together to be thou wilt. I indeed weeping said: These I will not, to my lady to go I will: while to pray they go out, they are separated by diabolic art, and so weeping was I awakened. But to the temple let us betake ourselves. Then the garments themselves putting on from their house to the temple they proceeded. The utmost it was morning; they indeed of the dreams roused by the care, esteemed themselves the sleep's time according to custom to have completed. When therefore now through one street they had proceeded into another about to enter, the two demons the mother between and the daughter placed themselves in the middle; and the one indeed, the mother's form taken, into another street preceding, says to the girl: Come this way, my daughter: follow me. And the girl, and Mary to Anthemius is set: the mother her companion to go thinking, followed the demon: and the demon into the abode of Anthemius was leading: and the doors opened, to the bed, where he lay, the girl sets, and thence goes out. The other indeed demon the mother accompanied, the daughter's form assumed, to the temple even and the narthex, and there from the woman withdrew itself.

[7] who by no promises bent. Anthemius therefore, beheld, at the bed the girl, whom for a long time he had courted even once to be able to address; for admiration stupefied, leaped up from the bed; and by the hand her seizing, thus addresses: What is this, my lady Mary? As often as I thee, either through myself, or through others, to my at least meeting to come invited, nor didst thou ever assent: behold moreover of thy own accord now into my house, into my chamber, nay even into my hands thou hast come. But here God's handmaid Mary, in such a place and state herself apprehended seeing, trembled, and cried out, with tears saying: Alas wretched me! whither have I come? O Lord God, to whom to go I was hastening, help me now of the time, for neither is there another who may aid me. Anthemius moreover: Fear not, he says, my Lady Mary, nor in mind faint: come, see how much here is of my silver, behold the woman's ornament how manifold it is, how many and how various the garments and beds, how many servants and maidservants for thee and thy mother to serve about to come are. But if to me of thy own accord to be joined thou refusest, that as a concubine thee I use, nor thee will I allow this light of the sun to behold, from which wholly into my hands thou hast come. And thus by the hand the girl holding, he shows the treasure, and the beautiful of garments furniture.

[8] But God's handmaid Mary, by the silver's splendor by no means amid beholding struck, a respite she asks of 15 days, and again and again into deep sighs with tears breaking out; he who the inmost of hearts searches God, and who those hoping in him from all violence and necessity defended to free can alone, of the holy Spirit aid sent to the girl: who herself collecting, fell down to Anthemius at the knees, and says: Lord mine, since into thy hands I have fallen, nor escape I can, I will tell thee all the truth. Poor little women we always were, and are: my mother moreover thus me continually taught, saying: It can be done not, my Daughter, that one otherwise salvation from God may obtain, than if his mandates he execute with beneficence, we indeed, within which the mother's consent she may obtain, since with poverty we struggle, nor have the faculty of bestowing alms, to God let us give virginity and vigils ours, that in the judgment's day mercy we may find. But if thou to a man shouldst marry, it will be necessary me to be deserted; and then I sometime against thee tearfully shall groan; thou indeed into straits shalt be borne and sins, and so to judgment divine shalt be delivered condemned. But if me thou hearest, and virginity thou keepest, to God we will serve, never from each other to be torn, and of eternal joy we will enter the inheritance. For this cause we did not endure with thee to convene: since moreover to me thou promisest the mother with me to be had, of my own accord prepared I am to thee to be as a handmaid: only vehemently I beg, lest anything now in me wickedly be done: for the mother I will induce, that to me she may assent; which if to be induced she cannot, myself me to thee I deliver.

[9] to whom returned, Anthemius furthermore, both by the girl's promises softened, and by the oath persuaded, that the thing in days fifteen space perfected would be, the girl dismissed. So therefore dismissed God's handmaid Mary, made for the church; where the mother with tears praying God, that to her the daughter she might show, she found: for also home she had returned her about to seek, but had not found her. Her moreover beholding the mother, at once asks: Whither hadst thou gone daughter? for together with me to the temple's even Narthex thou wast, and whither didst thou withdraw? She moreover to the mother, Fear not, says she, my lady; for indeed of evil nothing to me has happened, on account of thy prayers: but our prayer performed, our home returned, whither I went away, I will relate to thee. As soon as therefore home they were returned, the mother the daughter bade to say whither she had gone away. She moreover the whole matter, as it was, expounded: which heard onto the ground herself casting the mother, what to her had happened she narrates. greatly lamented. But the daughter the mother exhorted that she temper her tears, that, by what of God had been the providence, of evil nothing she had suffered: but Let us pray, she said, God, that this to us raised temptation he may scatter; and who us hitherto saved, the same henceforth may protect. Much therefore weeping and praying they continued their grief, God having besought, that for them of salvation an opportunity some he would offer, within the agreed time of days fifteen, which the girl also with an oath had agreed with Anthemius: and so it came about, this matter, who alone all others rightly can, and both pray God that to them he succor, directing God. For Anthemius, dismissed from his abodes God's handmaid and virgin, much with himself, what had been done, marveled; how the mother could have been by the magician induced, that her daughter from herself she would send away; or how the daughter, that into his abodes to him she would come; and these with his mind he said: Surely that man, who such things to effect could, all men surpasses: why then should I not my faculties nearly all to him offer, that me his like he may render? By such again cupidity inflamed, even by another he was inflamed, with himself saying: which also they obtain. If such I become, whatsoever I shall have desired, that whole at hand I have. And of this kind a cogitation, as if from the divine providence to him befell, that of his own accord he the virgin would dismiss, nor she by that nefarious oath would be held; and that of the meretricious affair the master the devil, both on account of the virgin

that one, and on account of the virgin's enemy might be confounded.

CHAPTER III.

Anthemius, that a Magician he may become, Christ abjures and soon penance does.

Καὶ πρωΐας γενομένης προσῆλθεν σπουδαίως ὀ Ἀνθέμιος εἰς τὸ συντυχεῖν τῷ φαρμακῷ καὶ εὐχαριστῆσαι αὐτῶ. Εὑρὼν οὖν αὐτὸν καὶ προσκυνήσας δίδωσιν αὐτὸ τὸ συνταχθὲν χρυσίον μετὰ πάσης εὐχαριστίας· καὶ μετὰ τοῦτο προσπεσῶν αὐτοῦ τοῖς ποσὶ, παρεκάλει, πολλὰ ἐπισχνούμενος, δώσειν αὐτῷ ὄσα ἐὰν ἀιτήσηται αὐτῷ χρήματα, ἐὰν μόνον ποιήσῃ αὐτὸν ὡς αὐτός ἐστιν. Ὁ δὲ φαρμακὸς λέγει αὐτῷ μὴ δύνασθαι αὐτὸν γενέσθαι μάγον, διὰ τὸ ἐ͂ιναι αὐτὸν Χριστιανὸν, καὶ ἔχειν τὸ βάπτισμα. Ὁ δὲ Ἀνθέμιος λέγει τῷ μάγῳ· Ἐγὼ ἀπαρνοῦμαι καὶ τὸ βάπτισμα καὶ τὸ ὄνομα τοῦ Χριστίανισμοῦ, καὶ μόνον γένωμαι μάγος. Ὁ δὲ φαρμακὸς λέγει αὐτῷ· Οὐκ ἔχεις δυνηθῆναι γενὲσθαι μάγος, καὶ φυλάττειν τὰ φυλάγματα τῶν μάγων· καὶ ἐὰν μὴ φυλάξῃς, ἐκπεσεῖν ἔχεις, καὶ οὐκ ἔχεις παραλαβεῖν. Ὁ δὲ πάλιν τῶν ποδῶν αὐτοῦ ἁπτόμενος, ἐπισχνεῖτο φυλάξαι πάντα τὰ μέλλοντα αὐτῷ παραδίδοσθαι δίδοσθαι ὑπ᾽ αὐτοῦ. Ὁ δὲ θεωρήσας τὴν ὑπομονὴν αὐτοῦ, λέγει αὐτῷ· Ἔνδος ἐγὼ· ποιω καὶ αἰτήσας χαρτἰον, ἔγραψεν εἰς αὐτὸ ἃ ἠθέλησεν, καὶ δίδωσι τῷ Ἀνθεμίῳ, καὶ λέγει αὐτῷ· Δέξαι τοῦτο τὸ χαρτίον, καὶ ἀπόδειπνος νυκτὶ βαθεῖᾳ ἔξελθε ἔξω τῆς πόλεως, καὶ στῆθι εἰς τὸ γεφύριον ἐκεῖνο, καὶ περὶ τὸ μεσονύκτιον ἔχουσι παραίρεσθαι ἐκεῖθεν ὅχλος καὶ θορυβὸς πολὺς, καὶ ὁ ἄρχων εἰς ὄχημα καθεζόμενος. Ἀλλὰ βλέπε, μὴ δειλιάσῃς· οἰδὲν γὰρ κακὸν δύνῃ ὑποστῆναι, ἔχων τοῦτο τὸτο τὸ ἔγγραφόν μου· κράτει δὲ αὐτὸ εἰς ὕψος ἐν τῷ φανερῶ, καὶ ἐὰν ἐρωτηθῇς, τί ποιεῖς ὥδε τὴν ὥραν ταύτην; ἢ τίς ἐ͂ι σύ; εἰπέ· Ὅτι ὁ κύρις ὁ Μέγας ἔπεμψέν με πρὸς τὸν δεσπότην μου τὸν ἄρχοντα, ἀγαγεῖν τοῦτο τὸ Χαρτίον, πρὸς αὐτόν. Βλέπε δὲ μὴ δειλιάσῃς ἢ κατασφραγίσῃ ὡς Χριστιανὸς, ἣ ἐπικαλέσῃς τὸν χριστὸν, ἐπεὶ ἀποτυχεῖν ἔχεις τοῦ σκοποῦ σου. Ὁ δὲ λαβὼν τὸ χαρτίον ἐπορεύθη, καὶ βραδείας ὥρας ἐξελθὼν τῆς πόλεως, ἔστη εἰς τὸ γεφύριον, κρατῶν εἰς ὕψος τὸ χαρτίον. Ὡς δὲ κατὰ τὸ μεσονύκτιον ἔρχονται οἱ ὅχλοι καὶ καβαλλάριοι πολλοὶ, καὶ αὐτὸς ὁ ἅρχων εἰς ὄχημα καθεζόμενος, φθάσαντες οἱ προλαβόντες λέγουσιν, Τίς ἐ͂ι ὁ ἐστὼς ὧδε; Ὁ δὲ Ἀνθέμιος ἔφη· Ὁ κύρος ὁ Μέγας ἔπεμψέν με, ἀγαγεῖν τῷ δεσπότῃ μου τῷ Ἄρχοντι τὸ χαρτίον τοῦτο. Καὶ λαβόντες ἀπ᾽ αὐτοῦ τὸ χαρτίον δεδώκασι τῷ Ἄρχοντι καθεζωμένῳ εἰς τὸ ὄχημα. Καὶ λαβὼν καὶ ἀναγνοὺς, ἔγραψέν τινα ἐν αὐτῷ, καὶ ἐδώκεν τῷ Ἀνθεμίῳ φέρειν τῷ μάγῳ. Ἐλθὼν δὲ πρωίας ὁ Ἀνθέμιος ἐπιδίδωσι τῷ μάγῳ τὸ χαρτίον, καὶ ἀναγνοὺς ὁ φαρμακὸς, γέγει τῷ Ἀνθεμίῳ, Θέλεις μαθεῖν τί μοι ἔγραψεν; καθὼς εἶπόν σοι τὰ αὐτά μοι ἔγραψεν. Οὐκ οἶδας ὅτι Χριστιανός ἐστιν; καὶ ἐγὼ τοῦτον οὐ δέχομαι, ἐὰν μὴ τὰ κατὰ συνήθειαν πάντα ποιήσῃ καὶ ἀπαρνήσηται καὶ ἀναθεματίση. Ὁ δὲ Ἀνθέμιος τοῦτο ἀκούσας ἔφη· Ἐγὼ, κύρι, καὶ τότε καὶ ἄρτι ἀρνοῦμαι τὸ ὄνομα τοῦ Χριστιανοῦ, καὶ τὴν πίστιν, καὶ τὸ βάπτισμα αὐτῶν. Τότε πάλιν γράψας ὁ μάγος τινὰ, δίδωσι τῷ Ἀνθεμίῳ λέγων Πορεύου πάλιν, καὶ στῆθι ἐκεῖ τὴν νύκτα, καὶ ὡς ἐλθῃ δὸς αὐτῷ, καὶ βλέπε τί σοι λέγει Ὡς δὲ ἀπελθὼν ἔστη ἐκεῖ, ἦλθον πάλιν τῇ αὐτῇ ὥρᾳ οἱ αὐτοὶ, καὶ λέγουσιν αὐτῷ· Τί ἦλθες πάλιν ὧδε; Ὁ δὲ Ἀνθέμιος ἔφη· Ὁ κύρις ὁ Μέγας ἔπεμψέν με δέσποτα, ἀγαγεῖν τοῦτο τὸ χαρτίον. Καὶ ὁ ἄρχων λαβὼν καὶ ἀναγνοὺς πάλιν ἔγραψέν τινα ἐν αὐτῷ, καὶ ἔδωκεν τῷ Ἀνθεμίῳ φέρειν τῷ μάγῳ. Ἐλθὼν δὲ πρωΐας ὁ Ἀνθέμιος, ἐπίδιδωσι τῷ μάγῳ τὸ χαρτίον, καὶ ἀναγνοὺς ὁ φαρμακὸς λέγει αὐτῷ· Οἶδας, ἄνθρωπε, τί μοι πάλιν ἔγραψεν. Ἐγὼ ἔγραψα αὐτῷ, ὅτι ἀναθεμάτισεν, δέσποτα, πάντὰ ἐπὶ ἐμοῦ, καὶ ἐὰν κελεύῃς δέξαι αὐτόν· καὶ ἀντέγραψέν μοι, ὅτι εἰ μὴ ἐγγράφως καὶ ἰδιοχείρως ἀναθεματίσῃ πάντα, οὐ δέχομαι αὐτόν· λοιπὸν βλέπε, τί θέλεις ποιῇ σοι. Ὅ δὲ ἄθλιος Ἀνθέμιος ἔφη· Ἔτοιμός εἰμι δέσποτα, καὶ τοῦτο πρᾶξαι· καὶ καθίσας ἔγραψεν οὔτως. Ἐγὼ Ἀνθέμιος ἀπαρνοῦμαι τὸν Χριστὸν, καὶ τὴν εἰς αὐτὸν πίστν, ἀπαρνοῦμαι δὲ καὶ τὸ βάπτισμα αὐτοῦ, καὶ τὸ ὄνομα τῶν Χριστιανῶν, καὶ τὸν σταυρὸν αὐτοῦ, καὶ συντίθημι μὴ δέποτε αὐτοῖς χρήσασθαι ἢ ὀνομάσαι αὐτά. Καὶ ἐν τῷ ταῦτα αὐτὸν γράφειν, ἐξῆλθεν αὐτῷ ἱδρὼς πολὺς, ἀπὸ κορυφῆς ἕως ὀνύχων, ὥστε διάβροχον γενέσθαι ὅλον ὃ ἐφόρει ἔσωθεν ἱμάτιον, καθὼς αὐτὸς ὕστερον πολλοῖς δάκρυσι συνεχόμενος ὡμολόγισεν. Ὅμως γράψας καὶ πληρώσας ὁ Ἀνθέμιος δίδωσι τῷ φαρμακῷ ἐπισκέψασθαι, καὶ ἀναγνοὺς, ἔφη· Καλῶς ἔχει· ἀπάγαγε αὖθις καὶ δέχετάι σε πάντως, καὶ ἐπ᾽ ἆν δέξηται σε προσκυνήσας ἐ͂ιπε αὐτῷ· Δέομαί σου, δέσποτα, χάρισάι μοι τοὺς ὀφείλοντάς με ὑπουργεῖν, καὶ παρέχει σοι ὅσους ἕαν θέλῃς· τοῦτο δέ σοι προλέγω, Μὴ πλείω ἑνὸς ἣ δευτέρου λάβῃς ὑπουργοῦς, ἐπεὶ κόπους σοι παρέχειν ἔχουσι, καθ᾽ ἑκάστην ἡμέραν καὶ νύκτα ὁχλοῦντές σοι, ἐπὶ τὸ παρέχειν αὐτοῖς προφάσεις ἐργῶν. Ὡς δὲ ἀπελθὼν ὁ Ἀνθέμιος ἔστη ἐκεῖ, ἦλθον οἱ αὐτὸς, καὶ εὐθέως ὁ προάγων ἐπιγνοὺς τὸν Ἀνθέμιον, ἔκραξεν λέγων· ὁ Μέγας, δέσποτα, πάλιν ἔπεμψεν ἐκεῖνον τὸν ἄνθρωπον μετὰ ὑπομνηστικοῦ· καὶ ἐκέλευσεν αὐτὸν ἐλθεῖν πρὸς αὐτόν. Καὶ ἀπελθὼν ὁ Ἀνθέμιος ἐπέδωκεν αὐτῷ τὴν παντὸς θρήνους καὶ ἀπειλῆς γέμουσαν αὐτοῦ ὁμολογίαν τῆς ἀρνήσεως. Ὁ δὲ λαβὼν αὐτὴν καὶ ἀναγνοὺς, ἀνατείνας αὐτὴν εἰς ὕψος, ἤρξατο κραύγῃ λέγειν· Χριστὲ Ἰησοῦ, ἰδοὺ Ἀνθέμιος, ὁ ποτὲ σὸς, έγγράφως σε ἀπηρνήσατο· ἐγὼ αἴτιος οὔκ εἰμι. Αὐτὸς πολλὰ παρακαλέσας, καὶ προαιρέσει τὴν ὁμολογίαν τῆς ἀρνήσεως ποιήσας, ἐπιδέδωκέν μοι· μὴ δὲ σὺ ἔτι φροντίδα αὐτοῦ ποιήσῃς· καὶ πάλιν δὶς καὶ τρὶς τὴν αὐτὴν φωνὴν ἔκραξεν. Ὁ͂ δὲ Ἀνθέμιος, ἀκούσας τῆς φρικτῆς ἐκείνης φωνῆς καὶ τρομήσας ὅλω τῷ σώματι, ἤρξατο καὶ αὐτὸς κράζειν καὶ λέγειν· Δός μοι τὸ ἐγγραφόν μου, Χριστιανός εἰμι· δέομαι, παρακαλῶ, Χριστιανὸς θέλω ἐ͂ιναι· δός μοι ἢν κακῶς ἐποίησα ὁμολογίαν. Ὡς δὲ ταῦτα ὁ ταλαίπωρος ἐπέμενεν κράζων, λέγει αὐτῷ ὁ ἄρχων· Ταύτην τὴν ὁμολογίαν σὺ ἔτι λαβεῖν οὐ δύνασαι, ἀλλὰ τὴν ὁμολογίαν σου ταύτην προκομίσαι ἔχω ἐν τῇ φοβερᾷ ἡμέρᾳ τῆς κρίσεως· σὺ γὰρ ἀπάρτι ἐμὸς ἐ͂ι, κᾀγώ σου ἐξουσίαν ἔχω ὡς βούλομαι, εἰ μή που βίαν τινὰ ὑπομένει τὸ δίκαιον. Καὶ ταῦτα εἰπὼν παρῆλθεν, ἐάσας αὐτὸν ἐν τῷ τόπῳ ἐκείνῳ. Ὁ δὲ μέχρις ὄρθρου ἔμεινεν κείμενος ἐπὶ πρώσωπον ἐν τῇ γεφύρᾳ, κλαίων καὶ θρηνῶν τὴν ἑαυτοῦ πτῶσιν. Ὡς δὲ ὄρθρος ἐγένετο, ἀναστὰς ἦλθεν εἰς τὸν οἶκον αὐτοῦ, καὶ ἦν διηνεκῶς θρηνῶν καὶ κοπτόμενος, ἀπορῶν ὅτι πράξοι. Ἦν δὲ ὡς ἀπὸ δέκα ὀκτὼ μιλίων ἑτέρα πόλις, ἥτίς ἠκούετο ἔχειν Ἐπίσκοπον πάνυ θεοφιλῆ καὶ δοῦλον τοῦ Θεοῦ. Ἐβουλεύσατο οὖν ἀπελθεῖν πρὸς αὐτὸν, ὥπος παρακαλέσῃ αὐτὸν, καὶ ἐξομολογήσηται αὐτὸν τὸ ὅλον τοῦ πράγματος, καὶ ἵνα βαπτίσῃ αὐτόν· ὅτι εἰς τὴν πόλιν αὐτοῦ ᾐσχύνετο ὁμολογῆσαι τοῦτο τὸ συμβὰν αὐτῷ πρᾶγμα. Ἐκείρατο δὲ τὰς τρίχας αὐτοῦ πάσας, καὶ βαλὼν στοιχάριον τραχὺ, καὶ σάκκον περιειλισάμενος, ἀπῆλθεν πρὸς τὸν Ἐπίσκοπον ἐκεῖνον, καὶ μηνύσας ἐδέχθη, καὶ εἰσελθὼν, ῥίπτει ἑαυτὸν εἰς τοὺς πόδας αὐτοῦ καὶ παρεκάλει λέγων· Δέομαί σου βάπτισόν με. Ὁ δὲ λέγει αὐτῷ· Καὶ πιστεύω ἐγὼ, ὅτι μέχρι τοῦ νῦν οὐκ ἐβαπτίσθης; Ὁ δὲ λαβὼν τὸν Ἐπίσκοπον κατ᾽ ἰδίαν, ὡμολόγησεν αὐτῷ τὸ ὅλον τοῦ πράγματος, εἰπὼν, Ὅτι ἔλαβον μὲν αὐτὸ παῖς ὢν, ἐγγράφως δέ μου αὐτὸ ἀπαρνουμένου ἐξῆλθεν ἀπ᾽ ἐμοῦ. Γέγει αὐτῷ ὁ Ἐπίσκοπος· Καὶ πῶς πεῖσαί με ἔχεις, ὅτι ἐξῆλθεν ἀπό σου τὸ βάπτισμα ὃ ἔλαβες; Γέγει αὐτῷ ὁ Ἀνθέμιος· Ἐν τῇ κακῇ ὥρᾳ, ὅτε ἐκαθέστην γραφῶν τὴν ἀπάρνησιν τοῦ δεσπότου μου Ἰησοῦ Χριστοῦ καὶ τοῦ βαπτίσματος αὐτοῦ, ἐπῆλθέν μοι εὐθέως ἱδρὸς πολὺς ἀπὸ κορυφῆς ἕως ὀνύχων, ὥστε γενέσθαι δίαβροχα τὰ ἐν τῷ σώματί μου περικείμενα ἱμάτια· καὶ ἐκ τούτου πέπεισμαι, ὅτι ὥσπερ ἐγὼ ἐκεῖνον ἀπηρνησάμην, οὕτως κᾀκεῖνος ἐγκατέλιπέν με. Ἀλλ᾽ εἴ τι δύνῃ, βοἠθσόν μοι, τίμιε πάτερ, σπλαγχνισθεὶς ἐπὶ τῇ αὐτῇ προαιρέτῳ μου ἀπωλείᾳ· καὶ ταῦτα ἔλεγεν κείμενος χαμαὶ πολλοῖς δάκρυσι συνεχόμενος. Ὁ δὲ τοῦ Θεοῦ δοῦλος Ἐπίσκοπος ταῦτα ἀκούσας, ῥίψας καὶ αὐτὸς ἑαυτὸν εἰς τὴν γῆν, ἔκειτο σὺν τῷ Ἀνθεμίῳ καὶ αὐτὸς, κλαίων καὶ δεόμενος τοῦ Θεοῦ. Πολλῆς δὲ διαγενομένης ὥρας ἀναστὰς ὁ Ἐπίσκοπος, ἤγειρεν τὸν Ἀνθέμιον καὶ λέγει αὐτῷ· Ὄντως, τέκνον, ἐγὼ οὐ τολμῶ ἄνθρωπον βαπτισθέντα πάλιν βαπτίσαι, οὐδὲ γάρ ἐστι παρὰ Χριστιανοῖς δεύτερον βάπτισμα, εἰ μὴ τὸ τῶν δακρύων. Μὴ ἀπελπίσῃς οὖν τῆς ἑαυτοῦ σωτηρίας, μηδὲ τῆς τοῦ Θεοῦ φιλανθανθρωπίας ἀποστῇς· ἀλλὰ δὸς ἑαυτὸν τῷ Θεῷ, δεόμενος καὶ ἱκετεύων αὐτὸν τὰς ὑπολοίπους ἡμὲρας τῆς ζωῆς σου· καὶ ὁ Θεὸς, ἀγαθὸς καὶ φιλάνθρωπος ὑπάρχων, δυνατός ἐστι, προκομιζομένης τῆς ἐγγράφου σου ἀπαρνητικῆς ὁμολογίας, συγχωρῆσαί σοι τὸ τοιοῦτον ἀσέβημα, ὥσπερ τῷ τὰ μυρία τάλαντα ὑποφείλοντι· ἄλλην ὁδὸν ταύτης κρείττω μοὶ προσδοκήσῃς οὐκ ἐστὶν εὑρεῖν. Ὁ δὲ πεισθεὶς καὶ λαβὼν παρ᾽ αὐτοῦ εὐχὴν, ἐξῆλθεν ἐκεῖθεν, θρηνῶν καὶ ὁδυρόμενος τὸ ἐν αὐτῷ γενόμενον ἀτόπημα. Καὶ ἐλθὼν εἰς τῶν οἶκον αὐτοῦ, διεπώλησεν πάντα τὰ ὑπάρχοντα αὐτοῦ, καὶ τοὺς παῖδας αὐτοῦ καὶ τὰς παιδίσκας ἀπέλυσεν, ἐλευθερώσας καὶ παρασχῶν ἑκάστῳ ἃ ἠθέλησεν, τὰ λοιπὰ δὲ ἐκκλησίαις καὶ πένησιν ἀγνώστως δι᾽ ἑνὸς πιστοῦ αὐτοῦ παιδὸς διένειμεν πάντα· τὴν δὲ μητέρα τῆς κόρης ἐκείνης, εἰς ἢν ἐξεκαύθη ὑπὸ τοῦ διαβόλου, ἐπὶ τῇ ἑαυτοῦ ἀπολείᾳ, μεταστειλάμενος ἐν μιᾷ τῶν ἐκεῖσε ἐκκλησιῶν, δέδωκεν αὐτῇ τρεῖς λίτρας χρυσίου εἰπών· Δέομαι ὑμῶν, ἐύχεσθε ὑπὲρ ἐμοῦ τοῦ ἁμαρτωλοῦ· ἐμὲ γὰρ οὑκ ἔτι ἔξετε παρενοχλοῦντα ὑμῖν ἢ ἄλλῳ τινί· ἀλλὰ ἁπέρχομαι, ὅπου οὑκ οἶδα, κλαίειν τὰς κακάς μου πράξεις. Καὶ οὕτως διαπραξάμενος ἐκ τότε ἀφανὴς ἐγένετο ἄνθρωπος ἐκεῖνος, ῥίψας ἑαυτὸν πάντως εἰς τοὺς οἰκτηρμοὺς τοῦ Θεοῦ, εἰς οὓς οὑδεὶς προσφυγὼν ἀπώλετο. Ἡμεῖς δὲ οἱ ἁκούοντες τῆς φρικτῆς ταύτης διηγήσεως, δοξάσωμεν τῶν παντοδύναμον Θεὸν ἡμῶν· θαυμάσωμεν δὲ καὶ τὰ μεγαλεῖα τῶν ἔργων αὐτοῦ, ὅτι καὶ τὴν ἀγαθὴν πρόθεσιν τῆς παρθενίας τῆς κόρης Μαρίας διεφύλαξεν, καὶ τὴν μητέρα ἄθλιπτον διετήρησεν, καὶ τὰ πρὸς τὴν

χρείαν αὐταῖς καὶ τροφὴν δαψιλῶς ἐχορήγησεν, καὶ τοῦ φόβου καὶ τῆς ἁμαρτίας ἐῤῥύσατο, καὶ τῆς παραβάσεως τοῦ γενομένου ὅρκου μεταξὺ τῆς παρθένου Μαρίας καὶ τοῦ ταύτης ἐχθροῦ Ἀνθεμίου ἀναμαρτήτως διέλυσεν. Πρὸ γὰρ τοῦ πληρωθῆναι τὴν σὺν ὅρκω τεθεῖσαν προθεσμίαν τῶν δεκαπέντε ἡμερῶν, ταῦτα ὁ Κύριος ἐργάσετο, ὡς λέγειν καὶ ἡμᾶς κατὰ τὴν τοῦ Εὐαγγελίου φωνήν· Καλῶς πάντα πεποίηκεν ὁ Κύριος ἡμῶν· κακεῖνον δὲ οὐ μὴ ἀπόλωλεν, προσπίπτοντα αὐτῷ καὶ μετανοοῦντα, διότι ἐλεήμων ὑπάρχει ἐπὶ τοῖς μετανοοῦσιν, καθὼς αὐτὸς ἔφη· Οὐκ ἦλθον καλέσαι δικαίους, ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν. Ἡμεῖς δὲ διαμένωμεν αἰτούμενοι αὐτὸν, διὰ παντὸς σκέπεσθαι ὑπὸ τῆς παντοδυνάμου δεξιὰς αὐτοῦ, καὶ ῥυσθήναι ἀπὸ πάσης διαβολικῆς ἐπηρείας· ὅπως καὶ ἡμεῖς ἀξιωθῶμεν καταντῆσαι εἰς τὴν ἐπουράνιον αὐτοῦ βασιλείαν καὶ ταῖς τῶν ἁγίων αὐτοῦ ἱκεσίαις. Ὅτι αὐτῷ τῷ Θεῷ ἡμῶν πρέπει πάσα δόξα, τιμὴ καὶ προσκύνησις, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

[10] A Magician wishing to become Anthemius At day breaking therefore, went out early Anthemius to the magician to meet, and to give him thanks: whom finding and saluting, with ample thanksgiving the agreed gold he hands over; and to him after at the feet falling earnestly he besought, at once promising, that he would give, as much money as he should ask, only that he would make him, such as himself was. But to him the magician answered; that to be made he could by no means a magician, because moreover to the magician says: Both baptism I renounce, and the Christian name, only a magician that I may become. The magician indeed: Neither to be made a magician canst thou, nor the magicians' institutes to keep, which yet unless thou shalt have kept, from thy place thou shalt fall never to be recovered. But he the feet again embracing, promised himself the commanded by him all things to perform. He moreover perceiving that perseverance says: Here within I dwell: and a paper small asking, what he pleased, he inscribed: and it handing to Anthemius, says: Receive this little paper, and in deep night unsupped, the city go out from, and stand on that little bridge. Thereby a great crowd with an immense tumult about midnight will pass through, sitting in a chariot the Prince: but see thou, that thou fear not, for neither of trouble anything shalt thou sustain, that writing of mine having: it moreover hold on high lifted, that it may be able to be beheld. But if thou shalt be asked; What here dost thou this hour? or who art thou? say: The Lord Magnus me to my Lord the Prince sent, with this paper to him to be delivered. But beware thou to fear, or thyself as a Christian to sign, or to invoke Christ; otherwise of thy wish thou shalt be frustrated.

[11] The little paper therefore received he went, and late the city having gone out he stood on the little bridge, the demon he resists once and again, raising with his hand the little sheet. But when about midnight came the crowd, and horsemen in great number and the Prince himself the chariot sitting on, those who went before, running up say, Who is that, who here stands? To which Anthemius: The Lord Magnus me sent, to be delivered to my Lord the Prince this little sheet; which from his hand received they hand to the Prince, in the chariot sitting. He moreover having received it and read it through, something also himself in the same wrote, and returned it to Anthemius, that to the magician he should deliver. In the morning indeed returned Anthemius the little sheet returns to the magician; who the same read through, says to Anthemius; Wilt thou know, what to me he has written? those very things namely, which to thee I foretold: Christ and baptism renouncing: Or knowest thou not unless after our custom he shall have performed all things, abjure and detest. This hearing Anthemius; I Lord, says he, both before and now abjure of the Christians the name and faith and their baptism. And again something inscribing the magician, and giving to Anthemius adds: Go again, and stand there by night; and when he shall have come, give it, and what he shall say, attend to. Departed he, and there stood. And behold the same hour the same return, and say: Wherefore hither hast thou returned? To whom Anthemius: Lord, says he, the Lord Magnus me sent back with this little sheet. The Prince indeed receiving and reading, again inscribed to him something, to be carried back to the magician. To whom again in the morning approaching Anthemius, he, the paper received and read, Knowest thou, says he, man, what to me again he has written? To him I wrote: All things, Lord, before me this one has abjured; if so it pleases, the same admit. He rescribed moreover to me, Unless in writing, and with his own hand he shall have abjured all things, him I admit not. For the rest see, what thou wishest, that I do to thee.

[12] To these the wretched Anthemius: Prepared I am, he says, Lord, which when even in writing he had done, also this very thing to do: and sitting down in this manner he wrote. I Anthemius abjure Christ, and his faith: I abjure also his baptism, and the cross with the Christian name; and I promise never these things me to use, never them to name. But while thus he wrote, flowed to him copious sweat, from the top of the head to the lowest feet, so that the whole garment inner, which he bore, was wetted through, as afterward continuous he with tears confessed. Nonetheless he proceeded in writing, and completed, to the magician to be read through handed over. Who, after he had read; Well, says he, it is: go off again; because altogether thee he will admit. But after he shall have admitted thee, say with reverence: I pray thee, Lord, give me those who for service ought to be; and so many is he about to give, as thou shalt wish. This moreover thee I forewarn, and the writing to the demon he had handed over, lest more than one or another servants thou admit: since business to thee will create more, by night and day thee assiduously about to disturb, that of things to be done matter to them thou give. Returned moreover Anthemius there stood: returned also are also others, of whom he, who went before, recognizing immediately Anthemius, to cry began: This man, Lord, again Magnus to come bade with mandates: and the Prince to approach him bids. Approaching therefore Anthemius gives him of abjuration the profession, full of mourning and calamity. He indeed received read through raising with his hand, his against himself protestation heard to vociferate began: Christ Jesus, behold thine once Anthemius in writing thee has execrated: I of the deed the author am not: but he himself with many prayers it requesting, the profession of abjuration of his own accord wrote, and to me handed over: lest therefore of him care thou take henceforth: and again twice and thrice the same vociferated.

[13] the pact he retracts, But Anthemius, that horrible voice heard, in his whole trembling body, began likewise to cry, and to say: Render to me my writing: a Christian I am: I pray; I beseech: a Christian to be I will; render to me, which nefariously I wrote, the confession. But when the same unhappy one to cry continued, says to him the Prince: Thy this profession any more to receive by no means canst thou, but it itself I in the formidable judgment's day will produce: for then from this moment mine thou art: I thee, as I will, have in power, unless some force to justice be brought. And these said he passed by, Anthemius there left. And he indeed prone on his face even to the light lay in the very bridge, weeping, and bewailing his fall. But as soon as it dawned, rising he returns home, where perpetually in mourning and lamentation, what he should do, he doubted. There was distant moreover thence a city other to eighteen miles, which a Bishop to have was said loving of God a servant. Of him therefore to approach the counsel he took, and of another city the Bishop he approaches, that him as intercessor he might use, by him be baptized, the whole matter, as it had happened, confessed: for he was ashamed in his own city to confess that which had happened to him. Shorn therefore of his hairs, and with a rough tunic clothed and sackcloth, he departed to that Bishop; and himself making known received was, and entering to him at his feet cast himself with prayers, saying: Thee I beseech, baptize me. Answered moreover the Bishop; Should I believe thee hitherto baptized not to have been? But he the Bishop called aside the whole matter narrated, adding: Baptism indeed I received a boy, but it through a writing by me abjured, the mark of the same out of me has gone. To which answered the Bishop: But, how to me wilt thou persuade, that the baptism thou receivedst, from thee has departed? Replies Anthemius: That hour unhappy, in which I wrote the abjuration of my Lord Jesus Christ, and of his baptism, forthwith sweat copious to me burst out, by whom to be rebaptized he asks. from the top crown to the nails even of the feet, so that the garments to the body put on entirely were moistened: and from that time I believed, that, just as him I had abjured, so me he had deserted. Now, if anything thou canst, help me, venerable Father, of my voluntary ruin having pitied. And these things he said lying on the ground, and with many tears continually suffused.

[14] Such things when had heard the servant of God the Bishop, himself he cast onto the ground, and with Anthemius weeping lay, and God praying. After much indeed time rising he raises Anthemius, to whom he says: Truly, son, I should not dare a man baptized to expiate again with baptism, for neither a second is among Christians a baptism, and by him with good hope of pardon dismissed, except of tears: but despair not of thy salvation, nor of the divine mercy; nay rather deliver thyself to God, praying and beseeching him suppliantly with all, which to thee remains, of life the time: and God, good since he is and merciful, can, the written by thee of abjuration sheet returned, besides to thee forgive that impiety, as to the debtor Evangelical talents ten thousand he forgave: a way other than this better hope not, for it is not to be found. He moreover persuaded and good imparted prayer departed thence, mourning and wailing for the perpetrated by him crime; and home returned his things all sold, of either sex slaves with liberty endowed, nay even with things which they wished other, the rest indeed all to temples and to the poor secretly distributed by a faithful servant's hand. all to the poor distributed he withdraws, Furthermore to the mother of that girl, for whose love to his perdition his own by the demon's work he had burned; in some there temple placed, of gold pounds three also he gave, saying: I pray you, for me a sinner God pray: neither any more me either to you, or to another whomsoever troublesome shall you have; but I withdraw, I know not whither, to bewail of my actions the malice. And this doing afterward to be seen ceased that man, wholly himself into God's mercy casting, to which none of those who fled, perished.

[15] But we, who of the horrible matter the narration have heard, the omnipotent God ours will praise, and of his works will admire the great deeds, whence is praised God that both the holy of the girl Mary about virginity to be cultivated guarded purpose, and the mother he led out of affliction, to both, what for use and for nourishment was, liberally affording, and from the fear also of sin them he freed, nay rather the transgression of the oath, which between Mary the virgin and her adversary Anthemius had intervened, harmlessly he prevented, all things best disposing. it dissolving. For before that days fifteen, of which it was agreed, should elapse, these things did

God, so that to us it may be allowed to use these of the Gospel words: All things well has done our Lord: nor him to himself with repentance suppliant did he lose, since of the penitent he has mercy, just as he says: I came not to call the just, but sinners to penance. Mark 7:27 & 2:17. But we to demand let us persist, that by the omnipotent right hand of his we be protected, and from all be freed diabolic machination; that we also may be worthy, who into the heavenly kingdom may attain, by the Saints aided prayers: since to our God is due glory all, and honor and adoration, now and ever, and unto the ages of ages. Amen.