THE FIRST DAY

SAINTS WHO ARE VENERATED ON THE KALENDS OF NOVEMBER.

St. Photinus, bishop of Benevento.

St. Athanasius, disciple of St. James.

St. Theodore, disciple of St. James.

St. Austremonius, bishop and martyr, apostle of the Arverni.

St. Meltagasus, martyr at Terracina.

St. Victor, martyr at Terracina.

St. Felix, martyr at Terracina.

St. Crescens, martyr at Terracina.

St. Felix, martyr at Terracina.

St. Sattus, martyr at Terracina.

St. Perseverantus, martyr at Terracina.

St. Octavia, martyr at Terracina.

St. Cessia, martyr at Terracina.

St. Maxima, martyr at Terracina.

St. Ristha, martyr at Terracina.

St. Saturnina, martyr at Terracina.

St. Donata, martyr at Terracina.

St. Simplicia, martyr at Terracina.

St. Prima, martyr at Terracina.

St. Caesarius, deacon, martyr at Terracina.

St. Julian, presbyter, martyr at Terracina.

St. Primus, bishop of Alexandria.

St. Profuturus, bishop of Pavia.

St. Benignus, martyr at Dijon in Gaul.

St. Mary, virgin and martyr.

St. Macedo, martyr.

St. Julian, martyr.

St. Victor, martyr.

St. Felix, martyr.

St. Januarius, martyr.

St. Vitalis, martyr.

St. Peter, martyr.

St. Crescentius, martyr.

St. Victorinus, martyr.

St. Macrotus, martyr.

St. Cristatus, martyr at Melitene.

St. Peter, martyr at Melitene.

St. Mammerus, martyr at Melitene.

St. Saturninus, martyr at Melitene.

St. Magnus, martyr at Melitene.

St. Melantus, martyr.

St. Patricius, martyr at Nevers.

St. Vigilantius, martyr in Macedonia.

St. Nundinus, martyr in Macedonia.

St. Macedonius, martyr at Caesarea in Cappadocia.

St. Caesarius, martyr at Damascus.

St. Dacius, martyr at Damascus.

Holy companions, martyrs at Damascus.

St. Cyriaena, martyr at Tarsus.

St. Juliana, martyr at Tarsus.

St. James, bishop, martyr in Persia.

St. John, presbyter, martyr in Persia.

St. Severus, martyr in Novempopulania.

St. Januarius II, bishop of Benevento.

St. Mathurin, at Larchant in Gaul.

St. Marcellus, bishop of the Parisians.

St. Paul, deacon.

St. Severinus, monk at Tivoli.

St. Auditus.

St. Romulus, monk in the diocese of Bourges.

St. Lautenus, abbot in the diocese of Besançon.

St. Vigor, bishop of Bayeux.

St. Mausona, bishop of Mérida in Spain.

St. Brugacius, bishop in Ireland.

St. Carpreus, bishop or abbot in Ireland.

St. Brenan, in Ireland.

St. Canan, in Ireland.

St. Finntina, in Ireland.

St. Bigill, in Ireland.

St. Ailtin, in Ireland.

St. Caomhog, in Ireland.

St. Colman, in Ireland.

St. Colman the second, in Ireland.

St. Lonan, in Ireland.

St. Cronan, in Ireland.

St. Aedh, in Ireland.

St. Dichull, Martan, in Ireland.

St. Martan, in Ireland.

The three holy sons of Dioma, in Ireland.

The seven holy bishops of Cill-Tedil, in Ireland.

St. Donatus, abbot in Spain.

St. Caesarius, bishop of the Arverni.

St. Gallus II, bishop of the Arverni.

St. Annarius or Emmerannus, bishop among the Pictavi.

St. Genesius, bishop of Lyon.

St. Florbert, abbot at Ghent in Flanders.

St. Lumbrosa, virgin in Spain.

St. Gundisalvus, bishop in Spain.

St. Peter Cymbensis or of Barco, confessor in Spain.

St. Adalgott, abbot of Disentis in Switzerland.

Bl. Berthold, abbot of Engelberg in Switzerland.

Bl. Simon of Collazzone, confessor of the Order of St. Francis.

Bl. Rainerius of Arezzo, confessor of the Order of St. Francis.

Ven. Conradinus of Brescia, confessor of the Order of St. Dominic.

THOSE PASSED OVER AND REFERRED TO OTHER DAYS.

St. Amabilis, presbyter of Riom in Auvergne: our Papebroch published his more recent Acts, the ancient ones having been lost, whose loss we still lament, under the 11th of June Vol. II of June, p. 466 ff., with a very short preliminary commentary set before them. But, as you might wonder at in a writer generally so diligent, that most learned man did not notice that there is discussion of St. Amabilis in Saussay not only at the 18th of October but far more fully at the 1st of November, on which day he indicates that his feast is celebrated at Clermont. Papebroch also neglected the notices of St. Amabilis in Molanus and Ferrari. The former, in the first edition, that is, of the year 1568, of his additions to the Martyrology of Usuard, added a mention of St. Amabilis at the kalends of December in these words: In the territory of the Arverni, of St. Amabilis, presbyter of Riom and confessor. Of whom Gregory of Tours. But this addition, like not a few others, he was compelled to suppress by the judgment of the censors in the second edition of the year 1573. It was retained, however, by Filippo Ferrari in his General Catalogue, in whom nonetheless St. Amabilis, abbot, is announced among the Arverni both on the 19th of October and on the 1st of November, and in the Index of Saints he appears to make this Arvernian abbot distinct from the presbyter of Riom, on no foundation at all. Simon de Peyronet Catalogue of the Saints, p. 12 assigns the feast of St. Amabilis to those same days, the 19th of October and the 1st of November. Châtelain, however, at the 1st of November notes that the feast of St. Amabilis is celebrated at Clermont on this day, but at Riom on the 11th of June. St. Amabilis among the Arverni is also announced at the 1st of November in the Paris Martyrology of Cardinal de Noailles and in that of Évreux. Finally, in Saint-Allais, besides the memorial of the translation of the body from the Arverni to Riom on the 19th of October, a double mention of St. Amabilis occurs, on the 11th of June and the 1st of November. — Further, not a little has been written and published about St. Amabilis since the age of Papebroch, which you may see listed in Lelong Historical Library of France, vol. I, nos. 10879–10886 and in the Catalogue of the History of France published by the keepers of the public library of Paris Catalogue of the History of France, vol. IX, p. 248, nos. 313–320.

St. Anastasius, bishop of Brescia: the feast of his translation is kept today. See below on SS. Dominator and companions.

St. Apollinaris, bishop of Laodicea, is found in the Salisbury Martyrology of Richard Whitford at the 1st of November, adorned with the following elogium: At Laodicea in Syria, the feast of St. Apollinaris, bishop, a man of great learning and singular holiness, who wrote many books, especially against heretics. In no other martyrology do we find the name of this man, whom we pass over for more than one reason. The first is that no monument of public cult occurs; the second, that he fell away from the Catholic faith and founded a heresy of his own name. On this may be read Jerome, Basil, Gregory of Nazianzus, Athanasius and others, whom you will find cited in Seccarellus Ecclesiastical History, vol. VI, at the year 369 or in Natalis Alexander Century IV, dissertation 46.

St. Audomarus. Our forebears noted, where they treated of St. Audomarus at the 19th of September Preliminary Commentary, nos. 43, 44, that the feast of the elevation of his body was formerly celebrated on the 1st of November. And they gathered this from the announcement of a memorial of the Saint, or of his deposition (by which word they observed that his elevation is wrongly designated), in the calendar of the year 826 published by d'Achery Spicilegium, vol. II, part I and from both Corbie Hieronymians, the greater and the lesser. To these could have been added the Hieronymian of Blumenau or Weissenburg, where at the 1st of November is announced, in the monastery of Sithiu, the deposition of St. Audomarus, bishop. Further, the Auctaria of Arras and Tournai to Bede, in which it is noted more correctly than in the others so far adduced: On the same day, the translation of the body of St. Audomarus, bishop and confessor; and lastly in the Appendix to the Martyrology of Ado in Giorgi, where, as in the Hieronymian of Weissenburg, one reads at the 1st of November: In the monastery of Sithiu, the deposition of St. Audomarus, bishop. Our forebears lamented that the Acts of that elevation had been lost, and nothing concerning them has become known to us.

St. Baudelius, martyr of Zamora: I find him among those passed over in volume II of April, at the twentieth day, whom our predecessors, for want of documents, deferred to the kalends of November. We, having obtained no more certain documents, are compelled to pass him over once again.

St. Baya or Beia, a Scottish virgin, is announced on this day, the 1st of November, by Adam King or Regius in his Calendar, and from him, as it seems, by David Camerarius likewise in his Calendar, Thomas Dempster in the Scottish Menology and Filippo Ferrari in his General Catalogue. We, with the Aberdeen martyrology and breviary, from which alone knowledge of this saint is had, shall treat of her under the 3rd of November.

St. Benignus. In the General Catalogue of Filippo Ferrari he is commemorated on this day: In Ireland, of St. Benignus, bishop. Of that most celebrated disciple of St. Patrick we shall treat, with the Irish martyrologies, at the 9th of November.

Translation of St. Boniface. In the Martyrology of Fulda published by Dom Giorgi, on the kalends of November, immediately after the memorial of All Saints, is announced: On the same day, in the monastery of Fulda, the dedication of the church of St. Boniface, bishop and martyr, and the translation of his body into the western part of the same basilica. Rabanus has a similar mention, omitting the last words on the site of the tomb. The very course of the dedication and translation, described in verse by Candidus the monk in the Life of Aegil, was published by our forebears among the Bonifacian Analecta at the 5th of June Vol. I of June, p. 490, nos. 14–18. At what time that translation was made is indicated by the Annals of Fulda of Enhard, where it is noted at the year 819: In this year the basilica of St. Boniface the martyr in the monastery of Fulda was dedicated by Archbishop Heistolf in honour of the Lord Saviour and of all his Saints, and the bones of the holy martyr were translated on the kalends of November Monumenta Germaniae Historica, Scriptores, vol. I, p. 357. These words had already been adduced from the earlier edition at the 5th of June Place cited, no. 13.

St. Cadoc is praised by Albert Le Grand Lives of the Saints of Brittany, p. 665 at the 1st of November, while at the same time indicating that his feast is celebrated in the Church of Vannes on the 21st of September Ibid., p. 668, and I have not found his name noted at the present day in any martyrology or calendar. Such Acts of St. Cadoc as there are were published by our forebears at the 24th of January Vol. II of January, p. 603 from a manuscript codex of the monastery of Rouge-Cloître near Brussels and from the Legendary of Capgrave; these manifestly present an abridgement of what W. J. Rees has in our days made public from two codices of the Cottonian library in the British Museum Cambro-British Saints, pp. 22, 309, with an English version added to the Latin text and notes worthy of the editor's outstanding learning. In these the studious reader will find carefully gathered whatever is known of St. Cadoc or connected with his history, or may be supplied concerning it by prudent conjecture.

Christopher of Santa Clara is numbered among the blessed by Arthur in the Franciscan Martyrology. He himself had received him from Angelus a Sancto Francisco, who adorned his book, the Certamen Seraphicum of the Province of England, with the Life of this most excellent man P. 185 ff.. He was, to recall some things from Arthur, called in the world Walter Colman, of a noble and most ancient stock in the county

of Stofford * in England, and from infancy well brought up by pious Catholic parents; he afterwards applied himself with distinction to letters. For this purpose, crossing into Belgium, he put on the habit of St. Francis in the English convent at Douai among the Recollect Fathers. Made a priest, he was sent as a missionary into England, where, having been captured once and again, at the last, after he had long laboured in the vineyard of the Lord, he was held in prison in the year 1641, and the sentence of death passed upon him was not carried out, the royal favour intervening… Thrown into a most foul prison … he was afflicted with various insults and vexations .., and worn out by many hardships … for nearly four years without a break, he fell asleep in the Lord about the year 1645 P. 534.

Clydwyn and Dingad, sons of Brychan See below, the Commentary on St. Carpreus, and Clydai, Callwen and Gwenful, daughters of the same: Welsh monuments indicate that their memorial is celebrated today Rice Rees, Essay on the Welsh Saints, pp. 140, 153. But these seem to be of the number of those who were never acknowledged by the Roman Church with the title of Saints, and who were thought worthy of popular veneration because they founded certain churches or oratories See ibid., p. 64.

Bl. Comitissa, of whom in our Acts at the eighth day of September: the Italian Hagiology renews her memorial at this day. To what was formerly written, however, it seems that there should be added what we read in Fr. Domenico Grandis of the Venetian Oratory: for he, as Melzi witnesses Dizionario di opere anonime, vol. III, p. 259, is the author of the book entitled Vite e memorie de' santi spettanti alle chiese della diocesi di Venezia. He teaches, then Work cited, vol. IV, p. 294 f., that a second authentic recognition of the relics was made on the 24th of November of the year 1760 by order of Pope Clement XIII, from whom the patriarch of Venice, Giovanni Bragadino, and Flaminio Corner of the senatorial order had requested a solemn confirmation of the cult shown to the blessed virgin. For the supreme pontiff desired that in witness of this cult there should be produced that little document about which many speak, inscribed thus: 1308 died Bl. Comitissa (Contessa), daughter of Lord Nicholas Tagliapietra (Tajapietra) and of Lady Helen Tagliapietra (Tajapietra), of San Vito by the sea (so mare). But they sought it in vain. The body, however, with the same prodigies as before repeated, was found in the same state as at the earlier recognition.

SS. Cosmas and Damian, whose feast occurs today in the Greek menaea, belong to the 27th of September, on which day their Acts were treated.

Dedication of the basilica of SS. John and James. So Fiorentini thinks the disturbed passage of the Hieronymian martyrology at this day should be read. See below on SS. Vigilantius and Nundinus, martyrs in Macedonia.

Dedication of the basilica of the monastery of Vallilias or Vallis Lilii, of the Order of St. Benedict, in the diocese of Sens, by Archbishop Wenilo, in honour of St. Remigius, apostle of the Franks. So Saussay at the foot of the announcements of this day. This dedication was made on the 1st of November in the year 840 Gallia christiana, vol. XII, pp. 21, 118.

St. Docmael is referred to this day by Garaby Vies des Bienheureux et des Saints de Bretagne, p. 277, who indicates that he was consecrated in the year 484 and departed this life in the year 499. To this year Albert Le Grand also ties his death, and he assigns him the fifty-eighth place among the bishops of Lexovium, who sat in the village afterwards commonly called Cozqueaudet, before St. Tugdual transferred that see to Tréguier In Lobineau, Saints of Brittany, appendix, p. 9. But on what authority those writers, more bold than is fair in defining uncertain matters, asserted these things, they have said nothing at all. There was formerly in South Wales, in the present county of Pembroke, a monastery of the Order of Tiron (which they say was founded in the eleventh century by Martin of Tours), consecrated in the name of St. Dogmael Dugdale, Monasticon Anglicanum, vol. IV, p. 128, for whom, however, St. Thomas was afterwards substituted as patron Rice Rees, Welsh Saints, pp. 71, 358; but the village has to this day retained the old name of St. Dogmael Carlisle, Topographical Dictionary of Wales. Whether this saint is the same as Docmael of Armorica I should not dare to determine.

SS. Dominator, Paul, Anastasius and Dominic, bishops of Brescia: their translation is announced today in the General Catalogue of Filippo Ferrari, with this note added: From the Tables of the Church of Brescia, on this day, when the bodies of these Saints were translated from the castle to the cathedral church, although the transferred Office is moved to another day for the said reason (the feast of All Saints). The account of that solemn translation, made on the 1st of November 1581 by St. Charles Borromeo, from the papers of Giovanni Francesco de' Fiorentini, presbyter of Brescia, and other matters bearing on this were brought forward by our forebears in the historical commentary on St. Anastasius, at the 20th of May. St. Paul was treated at the 7th of February; St. Dominator and St. Dominic are to be treated at the 5th of November and the 20th of December.

Domna, Domnina and Cyriaca. In the synaxary of Sirmond the martyrdom of three holy women is announced in these words: Καὶ ἄθλησις τῶν ἁγίων γυναικῶν Δόμνας καὶ Δομνίνας καὶ Κυριακῆς. And the contest of the holy women Domna and Domnina and Cyriaca. In the Greek menaeum of the monastery of St. Mark of the Friars Preachers at Florence: Domnica, Domna and Cyriacus. Since these holy women have not become known to us from elsewhere, it seemed that they should be passed over until we obtain more certain documents.

St. Domnolus, bishop of Le Mans. In the Barberini Auctarium alone, to the Martyrology of Bede as augmented by Florus of Lyon, I find at the 1st of November: On the same day, in the city of Le Mans, the natal day of St. Domnolus, bishop and confessor. And since nothing occurs either in the other hagiological documents or in the two Lives of St. Domnolus published by Papebroch at the 16th of May from which a reason can be given why he should come to be commemorated on this day, the suspicion arises of itself that he who composed that Auctarium, whether in the documents he used or in his own papers, wrongly read the kalends of November for the kalends of December, on which St. Domnolus died. For the rest, to what was argued about St. Domnolus at the aforesaid 16th of May, this one thing seems worth noting: namely, that after the far more accurate inquiry made in our times into the manuscript codices of the History of the Franks written by Gregory of Tours [See Pertz, Archiv, vol. V, pp. 50–52; vol. VII, pp. 246–249; vol. VIII, pp. 30, 80. — G. Monod, Sources de l'histoire mérovingienne, p. 57 ff.], it is no longer permissible to admit interpolations in that work so readily, nor does the opinion of Le Cointe At the year 545, no. 19 ff. and Papebroch Acta Sanctorum, vol. III of May, p. 604, nos. 5, 6 seem in any way probable, who judge interpolated chapter 9 of book VI, where St. Domnolus is treated. From which, further, since, whatever Bouquet may say Histoire de France, vol. II, p. 271, note g, what is read in Gregory about the manner in which Domnolus undertook the prelacy of Le Mans is not easily reconciled with what is handed down on the same matter by the anonymous writer of the Life of St. Domnolus, it must altogether be debated which of the two is to be preferred to the other. I do not doubt that the latter's authority is to be placed after the authority of Gregory. For although he says that he conversed very much with the saint, he certainly does not appear to have known him before he became bishop of Le Mans, nor does he report anything distinctly about his deeds in his earlier life, except that, already a bishop, he came from Rome to Le Mans when that see had long been vacant, and that, the clergy and people vehemently demanding it, he undertook the government of the Church of Le Mans, unwilling indeed and under compulsion. The same anonymous wrote, on his own witness in the prologue, under Bishop Haduindus: and he, from the year 623, as it seems, and certainly after the year 615, until after the beginning of the year 644 and perhaps until the year 652, presided over the same Church of Le Mans: from which again it is gathered that the anonymous author was quite young when he knew Domnolus, seeing that the latter resigned the episcopate in the year 581, after he had sat at least twenty-two years. Gregory of Tours, however, certainly wrote before the year 596, in which year Gregory the Great, supreme pontiff, sent letters to Pelagius, his successor in the see of Tours, and he could certainly have known no less correctly the things done in his own time concerning the ordination of a bishop who was a suffragan of the Church of Tours than some obscure presbyter or cleric writing at least in the fiftieth year after that ordination. Therefore, to concede as much as possible to our anonymous, only this seems probably to be gathered from his narrative: namely, that Domnolus, designated bishop of Le Mans by King Clotaire II, was adorned with episcopal consecration before he came to Le Mans.

St. Duff, king of the Scots, is commemorated on this day in the Calendar of David Camerarius. But our Henschenius has already noted Acta Sanctorum, vol. V of June, p. 248 b how light that author was in establishing saints; nor, as regards Duff, do we come upon any traces of any ecclesiastical cult in the more certain monuments, although the annals of the Scots do indeed extol his virtues with praises See Forbes, Kalendars of Scottish Saints, p. 327.

St. Disibod: his translation is announced at this day by Thomas Dempster in his Scottish Menology and Ferrari in the General Catalogue, and besides, in their martyrologies or menologies of the Order of St. Benedict, by the writers of this Order Arnold Wion, Hugues Ménard, Gabriel Bucelin, Antonio de Heredia, Benedict Cherle. All of these, except the last, refer to the writer of the Annals of St. Disibod, whom according to an old error they call Dodechin or the continuator of Marianus Scotus [See G. Waitz in the Prolegomena to these annals, Monumenta Germaniae Historica, Scriptores, vol. XVII, pp. 4, 5]. For in these Annals at the year 1139 one reads: The relics of St. Disibod were translated on the kalends of November from the old church into the new monastery, the whole congregation moving together under the aforesaid lord abbot Cuno Monumenta Germaniae Historica, volume cited, p. 26. These words our Du Sollier already cited at the 8th of July Acta Sanctorum, vol. II of July, p. 582, no. 9, in discussing St. Disibod. See there, more fully explained, what pertains to the history of the same saint.

St. Ermengaud, bishop of Urgel at the beginning of the eleventh century, was praised at this day by Molanus, Galesini, Canisius and Châtelain. We shall more rightly speak of him, with the Roman Martyrology, at the 3rd day of this month.

St. Eustochium, virgin and martyr, is read today in the Usuardine texts; but she is referred to the 2nd of November, on which day she is entered in the Roman Martyrology.

St. Fina is commemorated today in the menology of Bucelin.

Her Acts were set out by our predecessors at the 12th of March.

St. Florus, first bishop of Lodève, is listed on this day in the Auctaria of Usuard: his Acts we defer to the 4th of November.

Francis d'Estaing, bishop of Rodez, born in the year 1462 and departed from life in the year 1529: Bollandist notes at the first of November preserved in the royal library at Brussels show that he has some appearance of cult. You will also find him entered, not without praise, in the supplement to the Gallican Martyrology P. 1188 and in the Catalogue of Filippo Ferrari P. 428. Moreover, the writers of the Gallia christiana Vol. I, p. 228 have added the title of blessed to his name. And in our own age a canon of Rodez, Bion de Marlavagne, in the year 1839 put into print a Life of Bl. Francis in the vulgar tongue. For this reason in the year 1878 we sent two letters to the Illustrious bishop of Rodez, asking him to inform us of the cult which his people showed him and how far it was established whether, as peaceful possessor of a cult of a hundred years preceding the Urbanian decrees, he might rightfully be placed among the number of the blessed. But since, by I know not what chance, nothing was written in reply, we have thought best to refrain from settling the dispute. For the matter concerns a man who, though he was adorned with the highest virtues, was nevertheless for a time present at the conciliabulum of Pisa in the year 1511.

St. Gonsaldus, hermit: his Life is read at this day, the 1st of November, in Jacques Branche Saincts et Sainctes d'Auvergne, p. 629. But in other hagiological documents, and in the treatise of Bernard Gui on the Saints of Limoges In Labbe, Bibliotheca nova manuscriptorum, vol. I, p. 629, from which Ibid., p. 635 whatever Branche has about St. Gonsaldus is taken, his feast is indicated as celebrated on the nones of November. To this day, therefore, his Acts are reserved, to be treated also by us.

St. Gotebald. In Richard Challoner British Martyrology, p. 152 there is noted on this day a commemoration of St. Gotebald, bishop, an Englishman by nation, who at the beginning of the eleventh century is reported by Adam of Bremen to have preached the gospel in Norway and Sweden [Deeds of the Pontiffs of Hamburg, book II, chapter 82, otherwise 29 (Monumenta Germaniae Historica, Scriptores, vol. VII, p. 320)]. Of him our forebears have already spoken at the 5th of April among those passed over Vol. I of April, p. 396, and nothing occurs to be supplied here.

In Denmark, the memorial of St. Harald, king and martyr, is listed on this day in the General Catalogue of Filippo Ferrari, who in an appended note also indicates that this was drawn from the calendars and writers of Denmark, and that Harald was slain for Christ in the year 980. This was Harald VI, surnamed Blaatand or Bluetooth, who, defeated by Otto the Great and induced to embrace the Christian religion, thereafter applied himself not sluggishly to propagating it in his kingdom. By this zeal he stirred up against himself the hatred of many who were too much attached to the ancient superstitions, and Sueno or Swein, his bastard son, offered himself to them as leader. It came to arms. Harald, however, wounded in battle, died a little later of the wound received. In this sense alone can he be said to have been slain for Christ. Baronius indeed Annals, at the year 980, no. x honours him with the name of saint; but I have so far found no trace of a cult shown to him in antiquity. With what levity, moreover, Filippo Ferrari is accustomed to appeal to calendars and other monuments which he never saw has been remarked too often in our work for us to attribute any weight to his testimony. Nor should I dare to trust sufficiently the authority of Johann Adolph Cypraeus, who, after relating the kind of death Harald had, says Annals of the Bishops of Schleswig, p. 73: For which reason our ancestors also celebrated his memorial on the feast of All Saints: for he died on that day. And a little below: At his tomb the blind are held by constant report and tradition to have received sight and other remarkable miracles to have been wrought. Cypraeus wrote this in the year 1634, when, recently converted from the Lutheran heresy to the Catholic Church, he had resolved not to seek again his native soil, which he had for a time left while thinking nothing of conversion, and so it cannot be supposed that he was in a position so conveniently to have investigated and found ancient Catholic traditions. Besides, neither the memorial of someone celebrated in whatever manner nor a popular report of miracles seems a sufficiently certain indication of ecclesiastical cult. Until, therefore, more certain things become known, we have thought it right to abstain from including the deeds of Harald among our Acts.

St. Hermenegild, martyr, is noted today in the Greek menologies Martinov, Annus Graeco-Slavicus, 1 November; the Latins venerate him on the 13th of April, where he is discussed in our Acts..

Hermenegild, monk. In the Benedictine martyrologies or menologies the memorial of St. Hermenegild, monk, is celebrated at this day; in Tamayo de Salazar he is noted at the 9th of November, for a reason to be indicated shortly. The only foundation of this cult, however, is what one reads in Ambrosio de Morales Coronica de España, book XVI, chapter 18 (vol. VIII, p. 227), namely: St. Mary of Salzeda (de la Salceda) is today a tiny hermitage, at the third milestone from the city of Tuy, lying beside the ruins of a huge monastery, which show that it was built with munificent workmanship, remains still standing out from which the form of the ancient church and cloister and of certain other chambers may be seen. It was commonly reported that the bodies of the glorious prince Hermenegild and of his mother were buried there. But in our days there was one who devoutly searched that place, and when it had been cleared there were found two stone tombs furnished with their covers, of which one was empty of letters, while the other bore this inscription, which indeed gave occasion for the popular error:

IN HOC TUMULO REQUIESCIT FAMULUS DEI HERMENEGILDUS. QUI OBIIT DIE QUINTA FERIA QUINTO NONAS NOVEMBRIS. ERA DCCCCLXXXI. FRATRES ET SORORES ORATE PRO NOS. [In this tomb rests the servant of God Hermenegild, who died on the day, the fifth feria, the fifth of the nones of November. Era 981. Brothers and sisters, pray for us.]

It is known that the year 981 of the Spanish era corresponds to the year 943 from the birth of Christ Art de vérifier les dates, p. 17. But what does that fifth day of the nones of November mean, a notation that is nowhere read in any calendars? Morales accordingly thought that one should go back to the day of the kalends, and in the Spanish version of that inscription he indicated that Hermenegild died on the 1st of November. The same man, however, suspected that an error had crept into the writing and that the craftsman had wrongly carved V. NONAS for V. IDUS: which Tamayo de Salazar positively asserted Hispanic Martyrology, vol. VI, p. 91, and hence, as we noted above, he put off the mention of Hermenegild to the 9th of November; and Enrique Flórez confirmed it España sagrada, vol. XXII, p. 54 from the fact that the ninth day of November of the year 943, which had the dominical letter A, did in fact fall on the fifth feria See Art de vérifier les dates, pp. 17, 50. From Morales, however, Arnold Wion in his martyrology at the 1st of November marked: In Spain, in the monastery of St. Mary of Salzeda, of St. Hermenegild, monk. Hugues Ménard likewise: In Spain, of St. Hermenegild, monk. And following them, at the same day, Ferrari in his General Catalogue: At Salseda, of St. Ermenegild, monk, noting that Salseda is a town of Spain in Catalonia.

But with astonishing rashness Crisóstomo Henríquez inserted an elogium of this kind at the 1st of November into the Cistercian Menology: In Sicily, the deposition of St. Hermenegild, monk, who, having embraced the Cistercian institute in the monastery of St. Mary of Salsede, after various works of holiness and marvellous signs of virtues, as the end of his life drew near, commending his pure soul into the hand of the Creator, passed joyfully to Christ. And he cites Fr. Bivar as his surety, saying: From the account which Rev. Fr. Francisco Bivar, Procurator General at Rome of the Regular Observance of the Cistercian Order, sent to me, in which, where the Saints of Sicily are treated, one reads this: The first of November, St. Hermenegild, Cistercian monk, in the monastery of St. Mary of Salsede, etc. It is surely not credible that Bivar drew these things from any source other than Ambrosio de Morales. So on his own authority he invented our Hermenegild as a Cistercian monk and transferred him from Spain into Sicily, although the Cistercian Order first arose in the year 1098, and thus more than 150 years after the death of Hermenegild, and no Sicilian monastery of St. Mary of Salseda is anywhere mentioned in the Cistercian Annals, nor indeed is there any town or village of this name in Sicily, unless you suppose that by the name of Salseda there is designated a hamlet situated in the district of Messina, commonly Salice Fr. Sacco, Dizionario geografico di Sicilia, vol. II, p. 160, where, however, no trace of any monastery is indicated. Henríquez was copied by Bucelin, and the author of the Cistercian Calendar or Martyrology, Heredia and Cherle followed. As regards the cult of our Hermenegild, the epitaph copied out by Morales surely does not seem sufficient to assert it, and since no other indication of his cult is brought forward, it has seemed better to us to give him a place among those passed over at this day. Nor did even Châtelain dare to attribute to him the title of saint or blessed, but only that of venerable, where in his Universal Martyrology at the 5th of November he writes: At Salseda, near the city of Tuy in Galicia, of the venerable Hermenegild, monk.

St. Hilary, of whom frequent mention occurs today among the Usuardine texts and elsewhere, was treated on the 13th of January. Today the feast of the translation of the same saint is kept, which the Church of Poitiers transfers to another day on account of the feast of All Saints See Acta Sanctorum, vol. I of January, p. 799, no. 5.

James the presbyter, and his disciples James the deacon and Dionysius, monks, who are cited today in the Annus Slavicus of Martinov, are passed over until we know whether they met their death for the Catholic faith or for the schism of the Greeks.

Juvencus the presbyter is listed in the martyrology of Whitford on the 1st of November in these words: In Spain, the feast of St. Juvencus, presbyter, a man of notable learning, who set forth the four gospels in verse and wrote other useful works. This Juvencus the presbyter, most celebrated of all Christian poets, magnificently praised by St. Jerome, numbered by some authors among the holy confessors, was passed over at the 12th of September, no trace of cult having been found. We too, though most desirous of illustrating this most splendid life, pass him over for the same reason.

St. Licinius: his Acts were given and commented on by John Bolland at the 13th of February Acta Sanctorum, vol. II of February, p. 675: at which day Usuard and the Roman Martyrology have mention of him, and on the same day he is venerated with a double Office in the Church of Angers Ibid., p. 677, no. 12. Among most of the ancient martyrologists, however, Ado, Bede, Notker, and likewise in the manuscript martyrology of St. Lambert at Liège and in the auctarium of Hermann Greven to Usuard, the memorial of Licinius is assigned to the 8th of June, which

Bolland also noted Ibid., no. 13. The same man, however, erred a little where he says Ibid., no. 12 that the name was entered only in Ferrari, at the day of the kalends of November, on which the Saint died, and that the authority of the monastic martyrology was wrongly invoked by that writer. For in fact among the addenda to the martyrology, under the 1st of November, one reads this mention in Wion: At Angers in Gaul, the deposition of St. Licinius, bishop and confessor, a man of remarkable piety and holiness Lignum Vitae, p. 900. See the rest treated at the aforesaid 13th of February.

St. Longinus: his memorial is celebrated on the present day in the Ethiopian Calendar in Ludolf, in the sacred calendar of the Ethiopian church, at the 5th day of the month Hedar, which is the 1st of November. On the same day, in the Ethiopian Synaxary in Dillmann: The appearance of the head of St. Longinus, who opened the side of Christ with a lance. Likewise in the Coptic Synaxary in Mai Scriptorum Veterum, vol. IV, p. 99: The finding of the head of St. Longinus the soldier, who opened the side of Christ with a lance, whose martyrdom is described on the 25th of Abib. The Acts of St. Longinus were treated at the 15th of March, where this little story of the finding of the head is read.

St. Lusor, of whom mention is made today in Châtelain, is put off to the 4th of November, on which day he is marked in the ancient martyrologies.

St. Magnus, bishop of Milan (beginning of the sixth century), is announced on this day by the calendar of the Ambrosian missal of the year 1560, Galesini, Châtelain and Ferrari. We, with the Roman Martyrology and the more recent Milanese calendar, shall treat of him at the 5th day of the same month.

St. Marcian, who is listed today by some, seems to be Marcian, confessor of Cyrrhus, or Marcian the bishop, of whom it will be treated on the following day.

St. Nabor. In the double edition of the Martyrology of Usuard with additions, commonly attributed to Hermann Grefgen or Greven, one reads at the 1st of November: At Poitiers, of St. Nabor, bishop. It is altogether surprising that this mention was passed over by Du Sollier in the Grevenian auctarium at this day, without so much as a warning to the reader, although he carefully noted what precedes and follows it in this editor, and Du Sollier in his preface No. 182 indicates that he used that double Grevenian edition, and certainly no other later one of it is on sale. However that may be, this is certain, that no bishop of Poitiers of this name, nor anyone especially venerated in the city of Poitiers, is anywhere mentioned. And since in not a few other Usuardine auctaria there occurs on the same day the mention, At Poitiers, of St. Hilary, bishop and confessor, which is omitted in Greven, the suspicion may, it seems, not undeservedly arise that this announcement, wrongly read by Greven or some assistant of his, gave occasion to that erroneous indication of Nabor, unknown to all other martyrologists or hagiographers, in the Grevenian martyrology.

Bl. Nuno Álvares Pereira: anyone who remembers what our predecessors wrote in the appendix to volume III of May P. 680 will rightly wonder that he is placed here by us. It will not, however, be counted a fault in us if we share with him the letter which we received from Lisbon on the 11th of January of the year 1878. For Vincenzo Ficarelli, presbyter of the Society of Jesus, wrote: He seems never to have had canonical and liturgical cult, not even among the Carmelites; he did, however, have great popular veneration, especially toward about the end of the sixteenth century, and was commonly and publicly called saint and blessed; very many pilgrims visited his tomb to fulfil a vow. This veneration, however, gradually declined, so that now it may be said to be none, and scarcely does the memory of so great a man survive. The magnificent church built by him certainly collapsed in great part in the earthquake of the year 1755, and now scarcely the walls and the main chapel remain, which has been turned into an archaeological museum. After the expulsion of the religious, which was carried out in this kingdom in the year 1834, the bones of the venerable servant of God were transferred from the interior chapel of the Carmelite monastery to a likewise interior chapel of the monastery of the Canons Regular of St. Augustine, commonly called de S. Vicente de Fora, which is now the residence of the Most Eminent Patriarch, and they are kept there, but without any cult, in a wooden casket and almost neglected. Processes, whether Ordinary or apostolic, for his beatification seem never to have been instituted; no acts are found either in the patriarchal archive or elsewhere, and perhaps they never existed; for no memory of them is found. A few years ago the Rev. Fr. General of the Carmelites wrote from Rome to a Portuguese priest, a friend of mine residing here, and committed to him that he should collect whatever he could find and discuss it before the Most Eminent Patriarch and other suitable men. The priest diligently carried out the task assigned to him, but beyond what is found in the authors of the Life of the servant of God and in the chronicles of the Carmelites he could collect scarcely anything else… The same priest published a little book in which you will find some of the things noted above, a brief narrative of some miracles and a petition of some bishops to the Pontiff, a petition which, however, seems to have had no outcome. Nor is anything preserved at Rome among the Fathers of Mount Carmel, as a letter transmitted to us from Rome on the 6th of March of the same year, by order of the Very Rev. Fr. General, informs us. Therefore, since the Life of this most holy man by the author Antonio Rodrigues da Costa, printed at Lisbon in the year 1723, which we have before our eyes, reports certain things which persuade us to take great care about deciding anything, we have thought that the matter should be left open, until, God helping, we shall have examined the monuments of his holiness in person. The little book of which Fr. Ficarelli speaks has the title: Memoria sobre a phase christa do grande condestavel D. Nuno Alvares Pereira, pelo P. Jose Antonio da Conceiçao Vieira. Lisboa, typ. de Souza et Filho, 1871. There (p. 63) you will find the letter of petition given to Clement X in the month of May of the year 1674, for obtaining the beatification of Nuno.

Nuntia, a widow of the Third Order of St. Francis, who departed from life in the year 1596, is called blessed by Arthur du Moustier, who brings forward several authors who celebrated her praises, but no certain document of legitimate cult.

St. Oddon, hermit of Tuy, was inserted at this day into the Hispanic Martyrology by Tamayo alone, from those fictitious Adversaria of Julian of Toledo.

St. Paternus (in Welsh Padarn): his Life was published in our days from a codex of the British Museum by W. J. Rees Cambro-British Saints, pp. 188–197. Would that our forebears had known it when they treated the Acts of that Saint at the 15th of April.

St. Polycarp. After Saussay has related the Acts of St. Mathurin, he begins to speak in this manner about Polycarp, the bishop of the aforesaid Mathurin, in truly Saussayan good faith: But indeed, although we warmly congratulate so great a confessor, who by the merits of deeds divinely done has earned so many marks of glory, so many monuments of piety, yet we bear not without sorrow that St. Polycarp, who begot him in Christ and advanced him to such heights, does not obtain even a slender share of the honour due. For in the very church of Sens, which he ruled in most difficult times, which he cherished, protected and preserved under the savage storm of persecutions, scarcely any spark of his venerable memory survives. Since his most sacred name long ago fell out of the series of the pontiffs of that church, and further he has so far obtained no place among the saints whom it honours, so that, as the diligence of modern list-makers was needed for him to be restored to his rank in the episcopal catalogue, so he has nearly needed this admonition of ours in order to receive due cult, he who among the saints to whom that church is bound by right of protection and by the debt of benefits has deserved not only to be counted among its most holy fathers but to be venerated with a special reverence for his name. For that blessed man was not to be numbered merely among the holy confessor pontiffs of that see, he who should rather have been celebrated with the honour of the martyrs: not only because he endured very many oppressions while protecting the flock of Christ against raging wolves in the time of the fervent persecution at Sens, but chiefly because, driven into exile by the impious for his constant confession of the name of Christ and relegated to Phrygia, there in great want of means and distress of life he breathed his last in defence of the faith. On which ground the Roman Church, mother of all, has enrolled very many blessed men among the martyrs, and in Gaul itself the church of Vienne has long venerated its bishop St. Florentius, who died in exile, with the honour of a martyr. The same Polycarp is adorned with the name of saint in Peter de Natalibus in the Life of St. Mathurin Catalogue of the Saints, book X, chapter 6. I have also seen at Sens in France a manuscript catalogue of the bishops of the sixteenth century, in which the title of saint is attributed to Polycarp. For the rest, since no trace of his cult appears, and Peter de Natalibus is not of such authority that you should at once believe him a saint whom he names a saint, the Saussayan canonization does not prevent his being passed over.

Potanus. See below, Vollo.

SS. Publius, Victor, Hermes, Papias, Justus and Vitalis are read today in the Usuardine texts, on the following day in the Roman Martyrology and the Hieronymians; wherefore they are referred to the 2nd of November.

Pyriecus. See below, Vollo.

Reginbodo. In the Supplement to the Benedictine Menology of Bucelin one reads at the 1st of November: In the monastery of Hirsau in Württemberg, of Reginbodo of holy memory, third abbot of that place, who departed this life about the year 896, and a brief notice of his history is handed on from the monuments and the Chronicle of Hirsau of Johannes Trithemius; but no trace of any ecclesiastical cult is indicated.

St. Remedius, bishop and confessor, is commemorated today by the Tournai Auctarium of the Martyrology of Bede. Since no mention of him occurs anywhere else, it seems to us scarcely to be doubted that he has migrated here from the 1st of October, by I know not what drowsiness of the writer of that auctarium: the saint whom the Hieronymian of Reichenau indicates at this 1st of October in these words: At Reims, the deposition of St. Remedius, bishop, while the lesser Corbie one has at the 15th of January: At Reims, the deposition of St. Remedius, bishop and confessor, and finally Greven at the same 15th of January: Of Remedius, bishop and confessor. Here too it seems certain that some confusion has been made between St. Remigius, bishop of Reims, and St. Remedius the abbot, of both of whom our forebears treated at the 1st of October.

Richard the hermit is praised, with the name of saint added, by the Benedictines, following Trithemius, who reported this of him in the Chronicle of Hirsau: On the feast of All Saints there died St. Richard, monk, presbyter and hermit, who for love of Christ had led a solitary life for many years in a hermitage near Pfaffenbron in Alsace, living in all holiness and purity of conscience, and calling many back to the paths of a holier life, as much by the merit of his life as by evangelical preaching; whence he both merited to have the spirit of prophecy and shone with many miracles. The annals

of Marbach, however, as they have recently appeared Monumenta Germaniae Historica, vol. XVII, p. 179: In the year of the Lord 1262, on the kalends of November, died brother Richard, hermit of Pfaffenbronn. We pass him over, however, since nothing has been detected that signifies a cult shown to him. For, a letter having been sent to the Most Reverend Bishop of Strasbourg, the reply came on the 31st of January of the year 1878: Neither the liturgical books nor any of those who have written about Alsace, except Grandidier, recall the blessed man. In Grandidier, however, in volume VI of his unpublished works, p. 179, one reads this: Pfaffenbrunn, lying four leagues from the town of Neocastrum (Neubourg), half a league from Marienbrunn, a league and a half from Gersdorff, formerly belonged to the abbey of Neocastrum of the Cistercian Order. This solitude was made more celebrated by a priest of outstanding holiness, called Richard: who, having lived there many years, died with a reputation for holiness. What Trithemius wrote is then appended. Nor did those whom, at the instance of the Rev. Lord Bishop of Strasbourg, we arranged to have questioned on the same matter transmit anything more certain than this.

Rivallinus. See below, Vollo.

Bl. Romaeus of Llivia is remembered on this day by some hagiographers, deceived perhaps by Leandro Alberti, who On the Illustrious Men of the Order of Preachers, fol. 186 wrote that our blessed died on the kalends of November, whereas he departed from life on the 21st of November 1261, as Échard says more correctly Library of the Preachers, vol. I, p. 161, on the testimony of Bernard Gui, who in the catalogue of the masters general of the Order of Preachers, according to a Toulouse codex of the best quality See L. Delisle, in Notices et extraits des mss. etc., vol. XXVII, pp. 310, 313, whose reading we had copied out, notes that Romaeus died in the year of the Lord MCCLXI, on the XI kalends of December: from which there is to be corrected the reading presented by Martène Amplissima Collectio, vol. VI, p. 420, in which the number XI before the kalends of December is wanting. We nevertheless asked by letter Rev. Fr. Pradel, of the Order of Preachers, a man full of kindness and very zealous for the glory of the saints, whether any public cult is offered to Bl. Romaeus. He informed us that every effort is being made under the auspices of the Illustrious Bishop of Carcassonne to obtain from the Roman see the confirmation of the cult, and he sent us not a few documents, of which use will be made when, God's grace favouring, the Bollandist work has been brought down to the 21st of November.

Simon Serantoni, of the Order of Servants of the Blessed Virgin Mary, was placed among the number of the blessed by the author of the Marian Menology, Leonardo Cozzando Sagro tempio Servitano, p. 110, Giuseppe Brocchi Vite de' Sancti e Beati Fiorentini, part I, p. 581, but among those who, though called saints, nevertheless enjoy no ecclesiastical cult, and lastly by the Etruscan Hagiological Catalogue, printed at Rome in the year 1731. And since his name is by no means found in the tables of those who are venerated as saints in the Order of Servants, communicated in the year 1861 by the Fathers of the Florentine monastery to Fr. Victor De Buck, it will be enough to refer to what Giani wrote about Simon in the Annals of the Servants of Blessed Mary Vol. I, century I, pp. 440 and 441, at the year 1438.

St. Spinulus (commonly Spin), monk of the Median monastery (Moyenmoutier) in the Vosges, is praised under this day by the Luxeuil Auctarium to the Martyrology of Usuard, in these words: At the Median monastery, of St. Spinulus, confessor, who, the foremost of the disciples of St. Hidulf, after the anchoritic life which he completed in praiseworthy manner, renowned to the world for miracles, passed to the Lord. Our forebears joined him to St. Hidulf at the 11th of May, the 11th of June and the 11th of July, chiefly, I think, for the reason which Du Sollier gives at this last day Acta Sanctorum, vol. III of July, p. 208, that nothing remains written about him except what is read inserted in the legends of St. Hidulf, and no other certain day has become known to us on which he is venerated rather than this very one, however he may be entered in some Usuardine auctaria at the said 11th of June under the name Spinalis, and be said elsewhere to be venerated on the kalends of August, or, as has now been noted from the Luxeuil auctarium, on the kalends of November. Therefore whoever wishes to learn the history of Spinulus, as far as it has reached us, should consult the threefold Life of St. Hildulf, which Humbert Belhomme, abbot of the Median monastery, published with a preliminary commentary and annotations, both among our Acts at the 11th of July and in the History of the Median Monastery, namely Life I, nos. 13–15 Ibid., p. 223, Life II, no. 4 Ibid., p. 228, Life III, chapters X, XIV, XV, and the beginning of XVIi Ibid., pp. 232–234. — Moreover, in the History of the Median Monastery just cited there first occurs mention of the translation of the body of St. Spinulus to the priory of Belval, which is reported thus from Jean de Bayon, historiographer of the Median monastery in the year 1326: In the year MCIV, with the consent of Abbot Bertric and the brethren, the body of the aforesaid blessed Spinulus was honourably removed from Moyenmoutier to Belval and placed in a casket covered with silver: by whose merits innumerable miracles shone forth, as I have learned from the truthful accounts of the ancients. But now, whether through the malice of the countrymen or through the failure of life and the insolence of the inhabitants, the wonders have wholly ceased in that same place Belhomme, work cited, p. 269. From the frequency of the miracles which occurred at the relics of St. Spinulus in the priory of Belval in the first times after the translation, a village situated not far from there on the bank of the Moselle is said to have taken its name, where pilgrims, running together from all sides to the sacred remains, were accustomed to cross the river and often to halt: which village, that is to say, was thence called the Port of the Heavens (commonly Portieux) J. F. Deblaye, Reliques de l'église de Moyenmoutier, p. 5. — Afterwards, however, in the year 1647, the principal part of those relics, comprising namely the larger bones, was translated from Belval to Nancy and placed in the priory of the Holy Cross, which later grew into an abbey dedicated under the title of St. Leopold. Of those which had remained at Belval, some part was restored to the Median monastery in the year 1736 Ibid., p. 6.

Theodore. In the Ethiopian Synaxary of Dillmann one reads on this day: The translation of the body of Theodore, martyr, prefect of soldiers, to Scatabum in the jurisdiction of Sijut in Upper Egypt, and the consecration of his church; in the Ethiopian Calendar of Ludolf: The translation of the body of Mar Theodore, and in the Calendar of the Copts in the same author: The arrival of the body of Mar Theodore at Shatabam; in the Synaxary of the Copts in Mai: The translation of the body of Theodore the general to Sciataba, a city of Asyut in Upper Egypt. I do not remember having read anywhere of a translation of Theodore the general into Egypt; I suspect that this Mar Theodore is the abbot Theodore, not the commander of soldiers. Perhaps this concerns the most celebrated Theodore, the most holy disciple of St. Pachomius. Theodore the general was treated on the 7th of February, the abbot Theodore on the 14th of May, together with St. Pachomius.

Theodotia or Theodote, mother of SS. Cosmas and Damian, of whom mention is made today in the menaea, was treated on the 2nd of January.

Timothy, martyr, who is celebrated today in the Ethiopian Calendar in Ludolf, and in the Ethiopian Synaxary which Dillmann published, is perhaps the same of whom Daniel Papebroch treated at the 15th of June.

Tumanius, martyr, is celebrated today in the Synaxary of the Copts in Mai. He is unknown to us, unless perhaps he is the same who in Ludolf and Dillmann, in the Ethiopian Calendar and Synaxary, goes by the name of Timothy; the remaining names agree, and the discrepancy lies in this name alone.

Velleus. See below, Vollo.

Translation of St. Venerius. In the Florentine Auctarium of the Usuardine martyrology there is announced under this day, in the city of Reggio (in Emilia, afterwards the duchy of Modena), the translation of the body of blessed Venerius, confessor, from the region of the Lucchese to the aforesaid Reggio. The memorial of this translation is put off in Filippo Ferrari and in the Benedictine martyrologies and menologies to the 3rd of November. It was discussed by our forebears at the 13th of September, in the preliminary commentary on St. Venerius Vol. IV of September, p. 114.

Vollo, Potanus, Velleus, Rivalinus, Pyriecus. In the book on the saints of Armorican Brittany which Canon de Garaby published in French in the year 1839, there are indicated at the 1st of November several whose memory has been preserved only through the names of certain places of that region or through popular traditions. Thus a certain hamlet in the parish of Plédran, near Saint-Brieuc, is distinguished by the name of St. Vollo, bishop. This saint, says Garaby, perhaps came from Great Britain into Armorica, and is thought by some to be the same as St. Bontus, bishop of Clermont (?), who is venerated on the 15th of January. A hamlet of the diocese of Saint-Brieuc is likewise adorned with the title of St. Potanus. He is perhaps the same as St. Potentinus, disciple of St. Columban, who followed his master to Luxeuil, and afterwards into Armorica, and according to Dempster founded a monastery near some city of Armorica, which he governed most holily, and he flourished about the year 620. There was formerly to be seen a statue of St. Potanus, bearing the insignia of an abbot, in the church of the monastery of Lantenac Lobineau, Saints of Brittany, ed. Tresvaux, vol. I, p. LXV. The memory of St. Velleus, hermit, says a man most versed in sifting Breton traditions, Daniel Louis Miorcec de Kerdanet, has been handed down to posterity by the name of the ancient church of Guiquelleau, near the village of Lesneven in the county of Léon. This name, namely, in the Breton idiom Guic-Ellé or Guic-Vellé, signifies the place or people or flock of St. Velleus [Albert Le Grand, Saints of Brittany, ed. Miorcec de Kerdanet, p. 67, col. 2, note]. St. Rivalinus is said to have lived in a cave situated in the parish of Melrand, on the side of a certain higher tongue of land which the Sar bounds, a rivulet flowing into the Blavet. He is reported to have been so devoted to the contemplation of heavenly things and so withdrawn from earthly things that he never saw another saint who had fixed his seat on the other side of the same ridge. Some marvellous prodigies are besides narrated of him. But all these things rest on popular tradition alone Mahé, Antiquités du Morbihan, p. 444. St. Pyriecus is held by tradition to have been the name of a certain bishop and count of Léon, whose statue they say was found in the district of Léon near the castle of Bloscon, dug high up (that is, at thirty feet) out of the ground. But this statue represents a boy, bare-headed, clothed in a rather short tunic and a little cloak, whose right hand supports a bird, nor is anything to be seen in that effigy from which you would suspect a bishop or a count Cambri, Voyage dans le Finistère, vol. I, p. 133. What could have given rise to the popular tradition is uncertain.

Wigger. Murer Helvetia sancta, p. 180 ties to the 1st of November the memorial of Bl. Wigger, abbot of Ottobeuren and then bishop of Augsburg in Bavaria, who died in the year 902; but on what day he died or in what place he was buried

is altogether unknown. But above all there is wanting any indication of an ecclesiastical cult shown to him, which it has not been possible to find either in Murer or elsewhere.

William. The same Murer reports Ibid., p. 181 that in the duchy of Cleven of the Rhaetians, on the left bank of the river Lyra, not far from its source, there is situated a little church, beside which lie certain old houses, and that the place is commonly called At St. William's, and that, as it seems, the body of a certain blessed man rests in the little church; of the life and death of which blessed man no memory exists anywhere. Murer himself, however, relying on this mere name of the little building and perhaps on the age which he himself assigned to it, thought these things sufficient to affirm at the 1st of November that Bl. William, confessor, died about the year 1000.

Annotatum

* for Staffordiae