Benignus

ON ST. BENIGNUS, MARTYR AT DIJON IN GAUL,

IN THE SECOND OR THIRD CENTURY.

PRELIMINARY COMMENTARY.

Benignus, martyr at Dijon in Gaul. (S.)

BY G. V. H.

§ I. Of the testimony of Gregory of Tours concerning the cult of St. Benignus, and of the Acts of St. Benignus brought to Gregory of Langres.

Great and most celebrated is the name of the martyr Benignus, whose renowned fame of glory, spread through almost the entire Church of the Latin tongue from the remotest ages, [The name of St. Benignus is celebrated from antiquity, his Acts are not so certain.] continues to shine with greater light from day to day. Would that the history of his deeds were as certain as the crown of his sanctity and martyrdom. In being about to treat the Acts of the most holy martyr I enter upon a thorny business; nor am I so blind as not to see that I shall offend among many, and perhaps arm the tongues and pens of many against me, if, following pure truth according to our institute, I dare to affirm what is true, to leave in doubt what is uncertain, to refute what is false. For most mortals are so disposed in mind that

they prefer the showy to the true, and are with difficulty suffered to be torn from preconceived opinions. Meanwhile I serve the God of truth with sincere studies, nor do I think it lawful to lie for the sake of piety. Wherefore I advise the devout reader that he be willing to weigh the arguments of the matter with an even mind, and not to pass judgment before he has finished reading the whole discussion. It is a law of sound reason and sound criticism not to attribute greater authority to the rivulets than to the source; whence it follows that in reporting historical facts the writers of a later age have no greater authority than was in the source from which they flowed. Let us therefore track down the source of the Benignian history, so that we may acknowledge what is true, doubt of what is uncertain, and refute what is false.

[2] From Gregory of Tours we learn If the martyrology which goes by the name of Hieronymian drew from Jerome not only its name but also its origin, the history of Benignus would ascend to Jerome and through him to Eusebius. For in the Hieronymian calendars the name of the martyr Benignus occurs. But since those calendars are the offspring of a later age (which does not so please Monsieur Bougaud), we cannot rely on Hieronymian authority. It must be admitted therefore that of all the authors whose books survive the first to mention the martyr Benignus is Gregory, bishop of Tours. Let us set down Gregory's words complete, with his own notice placed first, where On the Glory of the Confessors, preface, P. L., vol. LXXI, p. 829. he says: In the first booklet we have inserted some things about the miracles of the Lord and of the holy apostles and the other martyrs which have hitherto lain hidden, which God deigns daily to increase for the strengthening of the faith of the faithful, since it would be very grievous that they should be consigned to oblivion. So, knowing the end which the holy author set before himself, we faithfully copy out his words:

[3] that Gregory of Langres, admonished by a vision, Now Benignus On the Glory of the Martyrs, book I, chapter 51; P. L., ibid., p. 752., a witness of the Lord's name, was crowned with martyrdom at the fortress of Dijon; and since he was laid in a great sarcophagus after his martyrdom, the men of our time, and especially the blessed Gregory the bishop (of Langres), thought that some pagan had been placed there. For the country people used to pay their vows there, and swiftly obtained what they asked. To this tomb of the blessed man, then, a certain man, since he was receiving many benefits from it, brought a wax candle, and having lit it returned home. Now a very small boy, observing this, when he had gone away went down to the tomb to put out the burning candle and carry it off. As he went down, behold, a serpent of wonderful size, coming from another part, encircled the candle. And the boy in fear went back up, and trying two or three times to take the candle, could not, the snake resisting. Such things and things like them, when reported to the blessed pontiff, he in no way believed, but rather firmly testified that they should not worship there. At length the martyr of God reveals himself to the blessed confessor and says: What are you doing, he says, that you not only look down upon me yourself, but also spurn those who honour me? Do not do so, I pray, but prepare a covering over me more speedily.

[4] restored the crypt of St. Benignus and translated the relics, Shaken by this vision he goes to the blessed tomb, and there for a very long time begs pardon with weeping for his ignorance. And because that crypt which had been vaulted over there by the ancients was in ruins, the blessed pontiff rebuilt it, vaulting it over with elegant work. But the holy tomb, for I know not what cause, came to be outside. Wishing to transfer it inside, he called together for this work and service abbots and other religious men; at which gathering the blessed martyr showed a great miracle both to the peoples and to his confessor. For that sarcophagus was massive, as we said above, such that in this present time not even three pairs of oxen could draw it. And when they delayed a very long time, and did not find how to bring it inside, St. Gregory, the candles being lit, with great psalmody took hold of the sarcophagus at the martyr's head, and two presbyters at the feet, and moving it they brought it with the greatest ease into the crypt, and set it where it pleased them; which was no small spectacle for the peoples.

[5] [and afterwards, the history of the saint's passion being received, built a basilica,] But after a few years the blessed confessor received the history of his passion brought by those going to Italy. And thereafter too the holy martyr manifested himself among the peoples by many miracles. And without delay he ordered a great basilica to be built above that crypt. Close by there is another basilica, in which a certain religious woman Paschasia is venerated. For at that time it seemed to the builders that a certain old woman came out of that basilica, in black clothing, with a swan-white head and a comely face, who thus addressed the builders: Come, dearest ones, finish the good work; let the machines be raised by which this structure is erected, and deservedly is the structure hastened which has such an executor. For if the keenness of your eyes were permitted to behold it, you would surely see St. Benignus going before you as you work. Having said this, entering the basilica from which she had come out, she appeared to no one any more. For the men of that time supposed that the blessed Paschasia had appeared there.

[6] where many healings have been obtained. Over that stone, moreover, in which his feet were fixed with molten lead, hollows being made, many pour in wine or strong drink; and if eyes weighed down with bleariness or any wounds are anointed from this, at once the infirmity is put to flight and they are healed; which I have clearly experienced. For when my eyes were weighed down with excessive bleariness, touched with this sacred ointment, I was at once free of pain. And when that plague of the groin came to the region of Auvergne, which was driven back by the prayer of St. Gallus the bishop, and in a sudden vision the walls of houses and churches were being marked and scored, it appeared to my mother in a vision of the night as if the wine which was kept in our storerooms had turned to blood. As she lamented and said: Woe is me, for my house is marked for the plague, a certain man said to her: Do you know, he said, that the day after tomorrow, which will be on the Kalends of November, the passion of the martyr Benignus will be celebrated? — I know, she said. — Go, he said, and keep vigil the whole night in his honour, and have masses said, and you will be freed from the plague. Waking from sleep, she fulfilled what had been ordered her, and though the houses of the neighbours were marked our house remained unviolated.

[7] [All these things took place at the end of the 5th century and in the course of the 6th.] How worthy Gregory of Tours is to be believed in Benignian matters is clear above all from this, that, being highly knowledgeable about things, places and times, he is weaving almost a domestic history. For the bishop of Tours himself was the great-grandson of that St. Gregory, bishop of Langres, to whom he says St. Benignus appeared. St. Gregory of Langres, bishop after being count of Autun, died in the year 513, in the 33rd year of his episcopate, an old man of ninety. The revelation of Benignus, which the prelate of Tours relates, must have happened at the end of the 5th century or the beginning of the 6th; the other facts he narrated both of himself and of his mother took place before the end of the 6th century; for he himself died in the year 595. It must be carefully noted that St. Gregory of Tours had the purpose of writing down those things which were not yet written, not of going over what he had found written. For he so states clearly in the preface to the books on the Miracles of the Saints: Desiring, he says, to lay open some things about the miracles of the saints which have hitherto lain hidden, etc. And in the book on the Glory of the Confessors, which he revised last of all, chapter 45: Although we have said in the prologue of this book that we would write only those things which God has deigned to work after the death of his saints at their obtaining, yet I do not think it will be held absurd if we recall some things of the life of those of whom we have learned that none has been written P. L., vol. LXXI, p. 862.. Wherefore, lest prejudice seem to arise from the silence of Gregory against deeds of the saints which he himself, when he treats of the same saints, does not report, we state in advance with Ruinart that Gregory did not write of deeds of the saints which were known from elsewhere, or whose lives were extant P. L., volume cited, p. 61.. Nothing is therefore to be concluded from the silence of Gregory against the Acts of St. Benignus.

[8] [The Acts of St. Benignus were first brought to Gregory of Langres by those going to Italy,] Now it must be considered in what state the history of Benignus was in the time of Gregory of Langres. It is certain first of all that no Acts of St. Benignus were known to Gregory when, vaulting a new crypt for the tomb with elegant work, he was renewing the cult of the glorious martyr. Nor is it certainly established that Benignus himself was known to the holy bishop; he at any rate neither showed cult to the holy martyr lying hidden in the tomb, nor allowed it to be shown by others. The country people dwelling in those places venerated the tomb, and he who rested in it proved by many benefits that he lives in the heavens. But whether the name and passion of Benignus were known then to the country people is proved by no argument. The saint revealed himself to Gregory, and the miracle presently performed confirmed the truth of the revelation. The narrative of Gregory of Tours, carefully examined, suggests to me that the passion of Benignus was not known to Gregory before he received it from those going to Italy. For if a living tradition of the fathers among the people had reported the passion of St. Benignus, the prodigies performed at the tomb must be said to have deservedly confirmed it, nor is the most cautious waiting of the most holy prelate, incredulous of any rumour, sufficiently understood. All the circumstances of the affair seem rather to point to a cult paid by country people to an unknown saint, one such as Gregory should repel until he was better instructed from heaven. This being done, as signs were shining at the sacred tomb, after a few years the blessed confessor received the history of his passion from those going to Italy. On this first occasion the Acts of Benignus are introduced into history; these words of Gregory of Tours are the basis and foundation of the whole Benignian history that is drawn from the written Acts. I therefore advise the reader to deign to read them again and again. For it can hardly be believed what great darkness these most limpid words have brought before the eyes of many: He received the Passion of Benignus FROM THOSE GOING TO ITALY. Nothing could be said more simply; nor can they be twisted into a foreign, much less into a contrary sense. No wonder then that after several centuries, when the author of the Benignian chronicle reported these things, using a solemn circumlocution, he wrote thus: … so that the blessed pontiff merited to receive it from certain religious men who were directing the aim of their journey toward Italy See below, after the Acts..

[9] not by those returning from Italy, as some have asserted; But by an astounding error it came about that more recent writers substituted a contrary sense for Gregory's words, and read not FROM THOSE GOING TO ITALY, but FROM THOSE RETURNING FROM ITALY. This error, so far as I can make out, Tillemont first committed [Mémoires pour servir à l'histoire ecclésiastique, vol. III, Notes sur S. Bénigne, note 1.]; after Tillemont, others, among whom Chifflet, S. J., at the head of the transcript of the Acts of St. Benignus Eo tempore Aurelianus, which he sent to our predecessors, and finally Benedict XIV in the most celebrated work on

the Beatification and Canonization of the Saints, book I, chapter 4. This passage of Benedict the distinguished man Bougaud, priest, seems to have read, who recently wrote a book in French on the deeds and cult of St. Benignus [Études historiques sur la mission … de S. Bénigne …, et sur les origines des églises de Dijon, d' Autun et de Langres.]. This author not only twisted Gregory's words into a perverse sense, but moreover enlarged them with so many fictions that in reading you can scarcely believe your eyes, so entirely does he invent, compose and embellish everything out of his own brain, and thrust a fictitious narrative upon us as true history, and hold out so great an appearance of truth that you would believe he had himself been present at the events and had been private secretary to the bishop of Langres. Not without sorrow of mind shall I lay open these frauds, that truth may have its place, and that the work Origines Dijonnaises, Dijon 1852. of the learned man Roget de Belloguet may be vindicated, whom there was no reason why Bougaud should so ill use in words.

[10] following whom the Rev. M. Bougaud some other things But it is time to compare the Bougaudian inventions with truthful history. So Bougaud says Op. cit., book II, p. 175.: Gregory of Tours teaches us that St. Gregory, bishop of Langres, his great-grandfather, when he had it in mind to build a church over the tomb of St. Benignus, judged that he should wait until he had received the authentic Acts of the holy martyr from the city of Rome; and that those Acts were in fact brought to him a few years later by pilgrims returning from Italy. And he cites the passage of Gregory transcribed by us above Above, nos. 3–6.. And he adds that these Acts, not being found in the 6th century, the churches throughout the Gauls being devastated, were found in the archive of the Roman church established by the pontiffs for the preservation of the Acts of the martyrs. A little lower down Book II, p. 180. he repeats that the authentic Acts of St. Benignus were brought from the city of Rome at the beginning of the 6th century. Then Book III, p. 233. he narrates that St. Gregory of Langres came to Dijon moved by no other cause than tender devotion to the apostle of Burgundy. A little later Ibid., p. 235. he gives among other things, as the reason why St. Gregory stuck in doubt, that it was not certainly established that the existing tradition about Benignus went back to the times of the martyrdom. Who would not believe, on reading these things affirmed by an honoured man, that the author has a source of undoubted truth from which he draws his assertions and proves them true? But there is nothing of the kind; Bougaud invents everything.

[11] has added, invented by himself. Moreover Book II, p. 241.: St. Gregory, he says, searched in vain through the devastated archives of the churches of Burgundy for the Acts of St. Benignus. Despairing of being able to find them, he commissioned pilgrims going to Italy to seek them, to see whether these Acts had been preserved at Rome. And presently Page 242.: The Passion, he says, of St. Benignus, like many others, had been sent to Rome from the first centuries. Think how great was the holy bishop's joy, when he held in his hand the authentic exemplar of the precious text. Without doubt he inserted it in the sacred liturgy, and ordered these Acts to be publicly recited from the ambo. I ask again, who, reading these things, would not think that each and every one is reported from a suitable author, derived from an undoubted source? But in fact they have been invented by Bougaud, with no author, no foundation, no source, except his own ingenuity.

[12] The authority of the Passion of St. Benignus is uncertain; So, dismissing the frauds of Bougaud, let us return to truthful history. I report again the words of Gregory of Tours: After a few years the blessed confessor received the history of his passion (namely of Benignus) from those going to Italy. Here the first question occurs, what history of the Benignian passion St. Gregory, bishop of Langres, received. An answer supported by complete certainty cannot be given. There are those who think that it is the one which Surius published with a few changes, and which we are about to give unchanged and complete from manuscript codices. Bougaud thinks it was the one which is read in Vincent of Beauvais In the Speculum historiale, vol. I, part II, book XII.. Whichever the Passion may have been, it is rightly and deservedly asked: Who is the author of this Passion? It is not known. Who were the pilgrims going to Italy? We do not know. Men of what authority? We do not know. In whose name, in the name of what church, did they commend the Passion they brought? We do not know. What then is to be thought of the Passion brought? That it is apocryphal: a harsh judgment, but a necessary one.

[13] nor is it shown to have been approved by Gregory of Langres. Someone can object to me, not without plausibility, that in place of all authorities there stands Gregory of Langres alone, a man most proven in sanctity, in the gift of miracles, in knowledge, in prudence, in experience of things and of men; and that since he approved the Acts of St. Benignus, the authenticity of the Passion is sufficiently established. I shall ask from what it can be proved that the Passion of Benignus brought by those going to Italy was approved by the judgment of the most holy bishop. Surely Gregory of Tours intimates this by no sign; it is proved by no liturgical usage, no ecclesiastical document. And how, they will say, if the bishop did not approve it, was this Passion preserved in that church? As though it made no difference whether some document or relation of events were fortified with the authority of the church and the seal of the bishop, or were simply allowed to be read by the faithful. The latter I believe was done, not the former. Indeed, since he was a most prudent and cautious man, it is probable that he added no weight of public authority to a chance document from unknown men.

§ II. Of the kind, age and credibility of the Acts that survive.

In apocryphal Acts not everything is certainly false. Yet let no one conclude from what we have argued thus far that in the Acts of Benignus which we have everything is false because the Acts themselves are to be reckoned apocryphal. For apocryphal writings can retain greater or lesser parts of the truth, in digging out which the greatest part of our labour usually consists. For the authentic and sincere Acts of the ancient martyrs are, alas! all too rare. It also commonly happens that no instrument is at hand by which you may distinguish the false from the true, or that the dross clings to the silver in so continuous a stretch that with infinite pains one can scarcely separate a very few veins of pure metal. There are added the anxieties of mind by which a religious soul devoted to God and the saints is commonly pressed, when in treating the Acts of the saints it is troubled by a constant fear of striking on rocks hidden to right or to left, that is, of sinning against sacrosanct truth or of offending dear and honoured men. For nothing do the holy citizens of the heavens and the very God of the saints so execrate as lying cult; and nothing do the minds of many priests commonly bear with more difficulty than if you call into doubt the ancient glories, as they term them, of their churches. But to us, who according to our institute treat the Acts of the saints, neither literary glory, nor the praise of men, nor even the pleasure, commonly great, of tracking down hidden truth is the end and aim, but to vindicate the cult of the saints and the deeds of the saints from the lies and error of men, that the way of calumny may be closed to impious men and heretics, and that God's holy men may keep their unimpaired honour and true cult. In this spirit I gird myself to examine the Acts of St. Benignus; whom I earnestly pray to obtain light for me from God, that I may neither be deceived in his Acts nor deceive from them.

[15] The Passions of St. Benignus: the first, The Acts of St. Benignus are partly committed to print, partly still unpublished. Of all the Acts, as many exemplars as we could find through the principal libraries of various regions, we have either copied or compared when copied with other exemplars of the codices, using the most diligent zeal. The notice of the individual libraries and codices we shall place before the Acts themselves to be printed below; it will suffice in this place to have indicated certain species, as it were, of the Acts. We have found six exemplars of the Passion of St. Benignus differing among themselves, of which the most ancient form will come in the first place. We found it in the archive of the University of Utrecht in the Netherlands, in a manuscript codex of the Charterhouse which was once near Utrecht; of which traces still survive even now, and the land rejoices in the name of its old masters, the Carthusians. A transcript of it Rosweyde, a citizen of Utrecht, formerly received, and it is still kept in the Bollandian collections of the Royal Library of Brussels. We publish the precious document most accurately from the manuscript codex itself.

[16] the second and third, In the second place let there be an exemplar of the same Passion once sent to the same Rosweyde from Utrecht, from a manuscript codex of the church of St. Saviour; which codex is no longer at Utrecht, and is believed to have migrated to the museum of Mr. Phillipps in England. We publish Rosweyde's transcript from the aforementioned collections. In the third place we put the exemplar of Vincent of Beauvais from the Speculum Historiale, of which Mombritius inserted a fragment in his Sanctuarium. This Passion the Rev. M. Bougaud judges to be the same which Gregory of Langres received from those going to Italy, and of which the other Passions would be ampler forms. But I am prevented from agreeing with Bougaud by Vincent himself, who prefixed these words to the exemplar of the Passion he hands down: From his deeds; whence one may conclude that Vincent shortened his narrative from another longer one.

[17] the fourth, fifth and sixth, In the fourth place follows that exemplar which Surius published with a few changes, and which is commonly found in the passionals of various nations. This Passion seems a manifest reworking of the earlier Passions, enlarged with a circuit of words and not unpleasant to read. In the fifth place may follow another most ample enlargement of the preceding Acts, which, collated by us from various manuscript codices, we give in print. Finally, in the sixth place, a certain great lucubration will close the series, which I do not know whether it is permissible to distinguish with the name of Acts; for it is a certain historical, or rather oratorical, effort on the mission of St. Benignus and his companions, together with the martyrdom of St. Benignus, to which in certain codices the miracles of the same holy martyr are attached. This narrative is part of the great legendary of Wolfard, presbyter of Herrieden, and is the most recent of all in date.

[18] to be published below with other documents. For the sake of convenience we shall distinguish the six kinds of Passions by their opening words and mark them with numbers, so that in commenting it will suffice to have indicated the number under which the kindly reader will find the corresponding Passion below, to take in with his eyes. Finally, the shorter eulogies of the holy martyr, the readings of the breviaries, hymns and other ecclesiastical documents, we shall hand down afterwards, either with the Acts or in the treatment of the cult of St. Benignus, so that we may pass over nothing which may serve as a useful document. So let the Acts be distinguished, as we have said:

1. Aurelianus imperator ad castrum.

2. Veniens Aurelianus.

3. Aurelianus imperator Divionem.

4. In tempore illo Aurelianus.

5. Tempore illo vir almificus.

6. Post impletum.

[19] The first perhaps the same as the Acts brought to Gregory of Langres. The Utrecht Acts, although taken from a 15th-century codex, we have judged are to be preferred to all the others, namely the one placed in the first position, marked no. 1. For if you look at the form and the argument, the sayings of the martyr and the judge, the brevity and simplicity, you will find almost none of the marks wanting by which sincere Acts are commonly distinguished from interpolated ones. I suspect

that they were carried from Dijon to Germany together with the relics of St. Benignus in the year 780; which, found at Ellwangen, St. Anno, archbishop of Cologne, brought to the monastery of Siegburg. The Carthusians came from Cologne to Utrecht, and it is easy to judge that they transcribed their passionals from those of Cologne. Although I am persuaded that it cannot be demonstrated that these or other Acts are the same which Gregory of Langres received from those going to Italy, I lean nevertheless to the opinion that in the Utrecht codex those first Acts of which mention is made are found, and that they are these of ours of which we are treating. For since they present no sign of circumlocution or amplification, and the others are a manifest paraphrase of these, except no. 2, either it will have to be said that those primitive Acts have altogether perished, or it must be admitted that nothing prevents their being recognized in these of ours. I have spared no labour in surveying the principal libraries of France, Italy and Germany, of Belgium and the Netherlands, led by the hope that I should find the authentic Acts of the glorious martyr. But I have found nothing that can be compared in appearance of antiquity with these Utrecht Acts. Certainly they are not authentic, plainly they are not sincere, but they are the most ancient form.

[20] [The second is a compendium of the first, as the third is of the longer Acts; the rest are interpolated.] The Acts no. 2 plainly agree in the history with these first; but being much shorter and reduced to the form of a compendium, they are devoid of the usual look of the Acts of martyrs. I think therefore that it is a simple compendium of the others. The Acts no. 3, a shorter compendium of other longer ones, neither add to the history nor take from it; of the Acts no. 4, no. 5, no. 6 enough has been said. Their form is such that they at once appear interpolated; yet it is clear that the Passion which we have marked no. 4 is older than the rest, and I think it should be referred to the seventh or to the eighth century. The last and the next to last appear to be the offspring of the ninth century. Now we shall set a brief conspectus of the Benignian Acts before the reader's eyes, that he may more clearly understand what we are about to argue next.

[21] Conspectus of the Acts. The Roman emperor Aurelian orders Terentius, count at Dijon, to seek out St. Benignus, and when found to bring him bound in chains. Benignus, brought and questioned, answers fearlessly, and rejects the deceiver's fallacious promises. Then, after being subjected to dreadful punishments, he is thrown into prison and healed by an angel. On the next day, since he refused to sacrifice to the gods, he is brought to a certain shrine, to be compelled by force to eat of things sacrificed to idols; but the holy confessor, making the sign of the cross, by divine power reduces the idols and all the vessels of sacrifice to nothing. When the holy man ascribed this miracle to the divine power, Aurelian attributed it to the benignity of the empty gods. This stupidity of the man Benignus rebukes with harsh words. Wherefore Aurelian, having devised most exquisite torments, orders the holy man to be shut in prison, his feet bound with lead in a stone, his fingers transfixed with hot awls. Forbidden all food and drink, he is left to be torn apart by fierce dogs tormented by hunger and thirst, after he had admonished the counts and tribunes to believe in Christ. An angel sent from heaven brings heavenly food to the martyr, frees Benignus from his pains, and turns the ferocity of the dogs to gentleness. But when on the sixth day he was found unharmed, it is ordered by Aurelian that the martyr's neck be beaten with an iron bar, and his side pierced with a lance. His soul ascends to heaven in the form of a dove, a most sweet odour being spread all around.

[22] They are certainly true as regards the manner of death. In which matters nothing indeed is found that could not easily be believed, provided the Acts were not apocryphal. The very manner of death ought certainly to be admitted as true without any doubt. For when in the time of Abbot William the relics of the holy martyr were inspected, in his skull, as is read in his described Passion, the wound inflicted by the iron bar at once appeared, as Radulfus Glaber testifies in the Life of St. William, chapter 7. Gregory of Tours too, in the passage cited by us above, commemorates the stone in which the martyr's feet were leaded. Yet a certain doubt comes over me: for it may be that the Passion of Benignus, which St. Gregory of Langres received from those going to Italy, speaking of this torment inflicted on the martyr, was the occasion for the people of Dijon of paying such honour to a chance perforated stone as to believe it touched by the sacred flesh of the martyr, and that so the holy martyr rewarded the faith of those invoking him with prodigies performed.

[23] Of the Acts of St. Benignus with the Acts of St. Andochius If you ask about the origin of the Acts of St. Benignus, I shall very willingly say what I think. I think these Acts, as the miracles of Benignus multiplied and the rumour of prodigies was widely spread, were composed from a certain conjecture by skilled men, who brought them to Gregory when an occasion offered. It is wonderful how great a likeness obtains between the Acts of St. Andochius and the Acts of St. Benignus. You would say they were woven on the same warp with another woof by one and the same weaver. Let the reader believe his own eyes and judge.

FROM THE ACTS OF ST. ANDOCHIUS.

With their hands bound behind their back, they were led into the sight of the most wicked Caesar. To whom Aurelian said: Men of what region are you, or what is your name, or what God do you wish to worship? St. Andochius said: We are men of the East, sent by our holy father Polycarp the bishop; … admonished by Christ, whose incorrupt word we preach to the Gentiles.

Aurelian said: Sacrifice to our gods, that, having rewarded you from the public treasury, I may establish you as the first men in my palace… At this saying these three, crying out, said: May your gold and silver be with you in perdition, ravening wolf. For you do not change us from the confession of Christ, who has also to wipe away your faithlessness.

Unless they sacrifice today, afflict them with divers punishments.

And yet they were as sound as if they had not received even one wound.

They presented themselves in the sight of Aurelian, saying: Acknowledge us, wretch, see how great is the power of Christ… Aurelian said: Our gods come to your aid, and you say that you are defended by the help of Christ. Andochius said: You have a heart of stone, that you do not believe in the creator of heaven and earth nor in his wonders.

Then the most wicked Caesar, according to the custom of his rage, ordered their necks likewise to be struck with bars.

FROM THE ACTS OF ST. BENIGNUS.

He was presented bound in the sight of the emperor. Who said to him: From what region are you, O cross-worshipper, and what is your name?

He answered: We have come from the East, I and my brothers, whom you have already killed, sent by St. Polycarp to preach the word of God to the Gentiles. (Note. These things are taken from Passion III, but what follows from Passion IV.)

Aurelian said: If you yield service to my words, I shall establish you as a great priest of my gods, and, having rewarded you from the public treasury, I shall order you to be first in my palace. St. Benignus answered: May your gold and silver be with you in perdition, ravening wolf… For you will not change me from my Christ, whom I serve …, who has also to expose your insanity.

Unless he sacrifices today, afflict him with divers punishments.

Thus he was restored to his former health as though he had not received even one wound of the body.

And he said to Aurelian: Acknowledge, wretch, what has become of the images of your gods, how they have vanished before the sign of salvation; acknowledge, unhappy man, the creator of heaven and earth. Aurelian said: And you acknowledge, Benignus, that our gods desire to do your will… St. Benignus answered: Truly you have a heart of stone, nor do you see with your eyes how great is the power of Christ.

When this matter was reported, the most wicked one said: Crush his neck with an iron bar in the prison itself.

[24] a wonderful conformity. We have taken care, lest anyone suspect fraud, to compare not a simple with an interpolated Passion, but interpolated with interpolated; although if you substitute the Utrecht Passion for the interpolated Passion of Benignus, the comparison will have the same outcome. How great a prejudice this one thing brings to the whole Benignian cycle, namely the Acts of Benignus and Andochius, there is no one who does not see. Which of the two Acts precedes the other I do not know; I believe that the whole cycle was composed at the same time, or even that the Passion of Benignus flowed from the Andochian, or that of Andochius from the Benignian.

[25] Certain things in them manifestly conflicting with one another. The manifest conflict which is found in all the Acts of whatever kind is certainly not suited to win them greater credit. For all the Acts say that Benignus, sent by St. Polycarp to the Gauls, was martyred under Aurelian. Most authors settle this conflict by an easy method; for they change Aurelian into Aurelius, and the whole conflict is removed; yet with no foundation, on the authority of no codex, with no necessity compelling. For that so great a change be permitted, it does not suffice to have observed that a copyist's error is easy in similar names, and that in Ruinart's judgment there are six hundred examples of a similar fault; it must be proved that such an error was committed in the word Aurelian, and not committed in the word Polycarp. The authenticity or sincerity of the Acts ought to be proved in all the rest besides the name of Aurelian, that it may be permitted to apply the necessary remedy to a manifest wound. Then, they will say, do you, in the face of such great men as attribute to Benignus Polycarp as master, reckon yourself their superior, and dare to place the martyrdom of Benignus under Aurelian? But if I judged that this should be done from sound arguments, the authority of no one, not even of the greatest men, would move me; in writing history we are moved not by the bare shadow of names, but by invincible arguments. But there is no need; for no documents compel it. Benignus could have been sent by Polycarp and have consummated his martyrdom under Marcus Aurelius; he could have obtained the crown under Aurelian and consequently could not have been sent by Polycarp. From Acts that are certainly apocryphal, for we have no others, undoubted truth cannot be drawn.

[26] that St. Symphorian was baptized by St. Benignus Those Acts which we have distinguished as no. 5, as far as concerns the matter, agree with the other interpolated ones, but in an ampler form and with a wider circuit of words; wherefore no light can shine from them. Finally, those very long ones which come as no. 6 have evident fables attached, to linger over which would be a waste of time. It must be seen therefore whether the deeds reported in the Acts can be supported by other documents. The Acts of St. Symphorian, martyr of Autun, are brought forward. Let us see what the matter is. They proceed in this way: Benignus baptized Symphorian; Benignus suffered martyrdom under Marcus Aurelius; therefore Symphorian could not have suffered under Aurelian, but suffered under Marcus Aurelius. So in other words, but with the same sense, Ruinart, and from Ruinart Cuper in the Acta SS., at the 22nd of August, and in Cuper du Bosquet, and others. Then in favour of Benignus: Benignus baptized Symphorian, who, following Andochius and Benignus, suffered martyrdom under Marcus Aurelius; therefore St. Benignus was crowned not under Aurelian, but under Marcus Aurelius.

[27] nor the twin Acts of St. Symphorian; Let us weigh each thing accurately. And first, the Acts of Symphorian, sincere in Ruinart's judgment, are silent about baptism conferred on St. Symphorian by Benignus;

although other Acts of the same martyr make mention of this baptism. The same sincere Acts place the martyrdom of Symphorian under Aurelian. Now Ruinart in the Acts of Symphorian thinks that Aurelius should be substituted for Aurelian. Here are his very words: Now we refer the death of this saint to about the year 180, since he is said to have been baptized by the blessed Benignus, disciple of St. Polycarp. Where is Benignus said to be a disciple of St. Polycarp? Surely in Acts which according to us are apocryphal, which according to Ruinart are not free of blemishes [In a note on Gregory of Tours, book I of the Glory of the Martyrs, chapter 51, P. L., vol. LXXI, p. 752, note h.], and which he did not dare to number among the sincere Acts of the martyrs; and then in older monuments, he says Ibid.. But there are no older monuments which are not later than the Benignian Acts; they depend therefore on these and have no other authority. It is manifestly clear then that it is not proved by certain arguments that Benignus was a disciple of St. Polycarp.

[28] nor does the ancient preface of the Mass of St. Symphorian demonstrate; Symphorian is said to have been baptized by Benignus; I ask where it is said. In the Acts of St. Symphorian, not the sincere, but the interpolated. Why should this interpolated baptism have force of proof? Then in the immolation (preface) of the Mass of St. Symphorian, which is read in an ancient missal of the 8th century, called the Gothic, published by Mabillon. But with all respect to the distinguished man and others who have followed him, what, after all, is said in that immolation? The following: Who (Symphorian), following the blessed fathers Andochius and Benignus, attained the palm through the burning of martyrdom. Where is there anything about baptism? Nothing. For how will the assertors of this matter prove that Andochius and Benignus are called fathers because the latter baptized Symphorian, and the former received him from the sacred font? Is it not enough, for them to be called fathers, that each of the men was a herald of the faith and superior in age? In truth I do not understand how baptism can be deduced from this phrase.

[29] nor is it sufficiently proved that the name Aurelius is to be read for Aurelian, Ruinart continues in the note on the Acts of St. Symphorian after the words cited: Nor is there doubt that the name of the emperor Aurelian crept into the vulgate Acts in place of Aurelius. Certainly the codex of St. Faro, praised above, expressly has the name Aurelius at no. 2, where the emperor's edict is treated. Usuard in his martyrology agrees. Thus Ruinart. But if it is doubtful, as we have demonstrated, whether St. Benignus baptized Symphorian, and this baptism is the principal reason for referring the death of Symphorian to the year 180, I do not see how from doubtful reasons it becomes undoubted that the name of Aurelian crept into the Acts in place of Aurelius. The testimony of Usuard Ruinart cannot bring forward without harm to his own argument. For that same Usuard places Benignus under Aurelian; Ruinart therefore cannot stand by Usuard in these matters, who according to him must have erred in one or the other place. From this it is clear that from doubtful premises only a doubtful consequent can follow. The business is therefore being conducted in darkness. Later monuments, whether of parchment or of stone, I do not stop over; because it is manifest that they depend on doubtful older monuments, and that therefore the rivulets enjoy no greater authority than the source.

[30] nor finally that the holy Triplets Next the Triplet brothers are brought forward, grandsons of Leonilla, who is said to have buried Benignus: Speusippus, Eleusippus and Meleusippus, baptized by Benignus not long before his martyrdom. The distinguished Bougaud has set up a very long discussion about these martyrs and their Acts, most worthy indeed of being read. Yet I fear that the most eloquent author has earned himself greater praise for eloquence than for genuine erudition and especially for sincerity. For, to pass over the fable of Rosweyde and Bolland conferring together about these saints, when Bolland came to the Acta Sanctorum only after Rosweyde was dead, I ask of Bougaud why he expunged from his discussion the enormous difficulty which presses on Warnahar's Acts of the Triplets, and thrust it down into a note at the end of the book? We shall draw it into the light, so that judgment on the truth of the baptism conferred by Benignus on the Triplets may rest with the reader.

[31] were baptized by St. Benignus. In the second volume of January of the Acta SS., under the 17th day of that month, are handed down the Acts of the Triplet martyrs in two kinds, of which one seems to be of Greek origin, the other by Warnahar, presbyter of Langres, who at the request of Ceraunus, bishop of Paris, worked out his composition at the beginning of the seventh century. We refrain in this place from examining these Acts, because such an examination is useless to our cause. It suffices to have demonstrated that it cannot be proved from these Acts that the Triplets were baptized by St. Benignus. For if the Greek Acts are sincere, the case is decided: Benignus did not go to Cappadocia to baptize the Triplets, and moreover the Acts themselves affirm that these martyrs were dipped not in sacramental baptism, but in the baptism of their own blood. But the Acts of Warnahar commit an incredible error, which takes away all credit from the author as regards our cause. For he said: St. Benignus taught them all holy doctrine, and when he knew that they, perfected in the faith of Christ, had received wholly the true and manifest confession of belief through the infusion of the Holy Spirit, he likewise consecrated them with the grace of baptism itself. But afterwards, forgetful of himself, where he showed the martyrs unharmed in the midst of the flames, he thus exclaims: O blessed fire, which purged only original sin and brought no loss to the limbs of the saints by the burning of diminution! Therefore those long since baptized by Benignus are at length purged from original sin by the pyre of martyrdom. It is manifest that these things were taken over by Warnahar from the Acts of Greek origin; but where he got what he stitched on above about Benignus baptizing, whether from his own invention, or from tradition, or from other Acts, is ambiguous. It is certain, however, that from this author of ambiguous credit the baptism conferred by Benignus on the Triplets remains uncertain.

[32] The other things reported in the Acts are also not sufficiently certain. Very many questions about Benignus remain, which we do not think can be satisfied by a fitting answer. For it is asked in the first place where he is from. And all who rely on the vulgate Acts answer that the East is the holy martyr's homeland, and that Benignus was sent by St. Polycarp to preach the gospel of God to the Gentiles of the Gauls. But we, since we cannot give credit to the Acts, nor know anything certain from elsewhere, confess our ignorance. It is asked next whether he was a bishop or a simple priest. If I gave credit to the Acts, I should not doubt at all that he was a bishop; for it is much more in harmony with the ecclesiastical customs of those times that a bishop should preside over a solemn mission of several apostolic men than a simple presbyter. But now, since not even the mission itself seems sufficiently certain to me, I should dare neither to affirm nor to deny anything. Finally, on the question when and how long he discharged the apostolic office, for the same reason I remain silent. Those who on the credit of the Acts make St. Polycarp the author of the mission of this Benignus are at any rate consistent in ascribing the martyrdom of Benignus to Marcus Aurelius. Others are moved, not without reason, by the name of Aurelian, which is read in all the exemplars of the Acts, and they bring back the contest and crown of the holy martyr to the times of Aurelian. It is certainly not for us to settle such great disputes, especially when we lack certain documents. No one can delimit the times of the apostolate of St. Benignus, history, that is, being silent.

§ III. Of the Dijon monument inscribed with the names of Aurelian and Terentius.

The Dijon monument When in the year 1879, at the end of the month of December, I was staying at Dijon to investigate the monuments of the Benignian history, I diligently questioned the learned men of this city, lest through ignorance I should omit anything that might serve to elucidate the Acts of the most holy martyr. I give thanks above all to the distinguished man Philippe Guignard, head of the city library, who assisted my studies with every effort and care, and showed me indications of many things and laid open their traces; to whose most salutary counsels I owe very much. I give thanks also to M. Garnier, a most erudite man and head of the archives of that region (Côte-d'Or), who not only received me most courteously, but also, together with M. Guignard, was my guide to view the Dijon monument of which we are treating. About this monument, of which the distinguished Belloguet too speaks in the work entitled Origines Dijonnaises, question VI, pp. 114 ff., M. Guignard handed me certain manuscript books of his library and the notebooks of learned men. I read therefore of a stone monument once found in the ground at Dijon: On the stone was sculpted a statue of a bearded Gallic bowman; around it along the edges of the stone was read an inscription, which said that this monument was erected by Aurelian Augustus to Terentius, count, son of the Sun. If this were true, certainly great weight would accrue to the Benignian Acts from this monument.

[34] representing a young bowman But to us inspecting all the notebooks more accurately, the whole business seemed somewhat doubtful to M. Guignard and to me. Wherefore a desire seized us to look at the stone itself with our own eyes. M. Garnier, when asked, indicated the place, and led us to the Vesvrotte mansion, situated in the Place Chabot-Charny in the city of Dijon, where in a side wall we looked with our eyes at the monument itself. But in place of a bearded Gaul we found a beardless youth holding a bow, and no inscription, whether it had been erased or removed with the trimming of the edges of the stone. I rejoiced that the occasion for error had been taken away; for this youth has nothing to do with the Terentius of the Acts. But since mention of this monument is made in books, I have thought it necessary in this place to set before the reader a diligent examination of the whole matter, lest anyone in future accuse me either of forgetfulness or of negligence. I had asked M. Guignard that in his courtesy he would at his leisure excerpt from the notebooks shown to me what we had both read; which he did most diligently. Now what that monument is, the reader will be able to judge from what we shall argue.

[35] with a Greek inscription, as In manuscript codex 4064 of the public library of the city of Dijon there are found very many Latin dissertations by the presbyter Nicaise, among which one bears the title The Dijon Monument. is reported, From another manuscript codex, 4061 of the same library, it is clear that Nicaise dedicated this dissertation of his to Thierry Bignon, first president of the Grand Council, who died on the 19th of January in the year 1697. Nicaise's lucubration is therefore earlier than that year. The argument of the dissertation is the elucidation of a certain ancient monument, set in a wall at the far end of the courtyard of the mansion of the senator Dumay, on which was seen a bowman with a Greek inscription which is read around the border. Which monument had been in this house for almost three hundred years, as appears from the year in which (this antiquity) was found, written on its left side. When Nicaise was writing this, no one had treated of this monument, except just these days Reinesius, who in his supplement to Gruter had published the inscription simply, without the figure or any commentaries. The inscription had been given by Langermann, received from Monsieur de la Mare.

[36] distinguished by the names of Aurelian and Terentius, In manuscript codex 4062 of the same library there are found letters dated at Dijon on the 12th of October to Nicaise at Paris, signed with no name. In which

it is said that the long-desired exemplar of the Dijon monument is being sent, made by Dubois, a skilled sculptor of Dijon. Nicaise is advised in the letters that the draughtsman wrote in ΑΥΡΕΛ…

Α for Λ, and FΕΝΙΤΗ for ΓΕΝΙΤΗ, and ΥΠΕΡΕΤΗΕ for ΥΠΕΡΕΤΗ. The unknown writer of the letters then adds: I had forgotten to say that I believe there is a fault in the original in the word ΓΕΝΙΤΗ, that one ought to read ΓΕΝΕΤΗ, or perhaps ΓΕΝΗΤΗ, if that can be said; and if this is so, an ambiguous error has been made in the pronunciation of the letters Ι and Η. But I do not believe that in Aurelian's time H was of the same pronunciation as I, but that this took place in a later age; which error makes this inscription suspect of recency. In codex 4064 cited above, in the notebooks of Nicaise, one reads on p. 24 verso and p. 25 recto: He did well to supply it, who added ΥΠΕΡΕΤΗ in new characters on the stone; whence it is plain that at first only part of this word survived. From this, then, it now began to be clear that the inscription as drawn by Dubois was not very accurate.

[37] but already suspect to Montfaucon, This inscription Montfaucon hands down in Antiquity Explained and Illustrated with Figures, volume II, part II, book V, chapter 5, no. 6: I do not know, he says, whether greater credit is to be given to another Greek inscription, where mention is made of Mithras, which inscription is read around a Gallic archer armed with bow and arrows. The archer certainly is of ancient sculpture; I do not know whether the same can be said of the inscription; of which these are the words and these the errors:

Ο ΑΥΡΕΛΙΑΝΟΣ ΣΕΒΑΣΤΟΣ ΤΩ ΜΙΤΡΑ ΓΕΝΕΤΗ ΤΩ ΤΕΡΕΝΤΙΩ ΥΠΕΡΕΤΗΕ, that is, AURELIAN AUGUSTUS, TO MITHRAS THE BEGETTER, TO TERENTIUS THE MINISTER. I do not know what unusual thing is detected here; but of this matter more in the fourth volume, where we treat of the arms of the Gauls. In which place the most learned man has the following (volume IV, part I, book I, chapter 13, no. 3): At Dijon, at the house of the distinguished man du Mai, senator in the supreme court of Dijon, there is in a relief a Gallic archer, bare-headed, bearing a quiver at his shoulders and holding a bow in his right hand. The garment is oblong, a sleeved tunic, which, being drawn up a good deal by the belt, falls only to the knees; the leggings, I think, cling to the breeches, and are quite like the breeches and leggings of the Dacians. The Greek inscription which is set around it I formerly used and thought to be genuine; it is composed thus. Ο ΑΥΡΕΛΙΑΝΟC CΕΒΑCΤΟC; and on the opposite side, ΤΩ ΜΙΤΡΑ ΓΕΝΕΤΗ, on the lowest edge, ΤΩ ΤΕΡΕΝΤΙΩ ΥΠΕΡΕΤΗΕ; that is AURELIAN AUGUSTUS TO MITHRAS THE BEGETTER, TO TERENTIUS THE SERVANT or MINISTER. Besides the fact that this inscription in no way regards the archer, a congruous sense can scarcely be drawn from it. What does that mean, Aurelian to Mitra the begetter and to Terentius the servant, with an archer? In addition, in this inscription, though very brief, many things argue ignorance; ignorance, I say, which smacks of these lowest ages. There were in antiquity too men ignorant of Greek, as there are today, who erred in writing, but not with errors of this kind. Ἀυρηλιανὸς was written with Η and not with Ε; Μίθρας not with τ, but with θ; nor did even the ignorant put these letters one for another; ὑπερέτηε should have had η, not ε, in the second syllable; I pass over the other ε added at the end of the word ὑπερέτηε. That Pseudo-Chyndonax, who deceived so many, set out from Dijon; let us beware of the Pseudo-Terentius. A most erudite man of Dijon thinks with me that the inscription is spurious; the same is not to be said of the statue of the archer, which was dug out of the ground. The lituus and cap on one edge, and the serpent seen on the other, these, I say, whether they are ancient or not, I should not dare to say without seeing the stone. Thus Montfaucon. I could wish the most learned man had pronounced nothing without seeing the stone; for a not very faithful exemplar led Montfaucon himself astray. The image of Monsieur Charlet, which he reproduced in his book, is quite like the image drawn by the hand of the sculptor Dubois; which is itself untrustworthy and deceptive; for he rendered, as Charlet does in Montfaucon, a man in place of a beardless youth, and then Charlet supplied the inscription, which is mutilated in Dubois and in the others.

[38] nor reported in the same way by all, In the year 1771 M. Legouz de Gerland published at Dijon a book written in French with this title: A Dissertation on the Origin of the City of Dijon, and on the Antiquities Uncovered under Aurelian's Wall, with Figures. In this book, at figure XXI, he represents our archer turned the other way, as in the figures of Dubois and Charlet, yet young and beardless, and so nearer to the true one who is seen embedded in the wall of the Vesvrotte mansion. This figure, as the author testifies, was drawn by Monsieur du Tilliot of Dijon. And the inscription is shown framed thus:

Ο ΑΥΡΕΛ

…

CΤΟS ΘΩ ΜΙΤΡΑΓΕΝΕΤΗ ΤΩ ΤΕΡΕΝΙΩ ΥΠΗΡΕΤΗ. Note first of all that the inscription differs from the others both in the position of the words and in the letters; then, that the cap with the lituus on the edge of the stone has merged into one plumed cap. The inscription, as it is read in the figure, the author rendered in French in these words: Aurèle Fauste a fait cette inscription pour Terentius l'archer, fils de Mithras; Aurelius Faustus made this inscription for Terentius the archer, son of Mithras.

[39] [but now erased, it is wrongly brought forward in confirmation of the Acts of St. Benignus.] What, after all, was written on the edge of the stone, with witnesses announcing different things, and the inscription itself now erased, cannot be known with complete certainty. I can certainly testify that none of the aforesaid figures reproduces an archer similar in every part to the statue which I have looked at with my own eyes. For he is quite a youth, rather handsome in face, though somewhat soft in the cheeks and of languid countenance. With Montfaucon I believe that the statue itself is ancient, but that the inscription is a lie. I suspect that the inscription was added by the hand of an unskilled forger, in order to lay some foundation of stone under the Benignian Acts, by which they might better withstand the attack of those opposed to the Acts. For if one monument reported both persecutors, Aurelian and Terentius, an ancient monument found at Dijon, no small commendation would accrue from it to the Benignian Acts. And not being unaware that there was dispute about the name of Aurelian, he will cautiously have expressed only those syllables which could make either Aurelius or Aurelian, namely ΑΥΡΕΛ. But enough of these things. I have again experienced what a certain most learned man at Dijon had warned me very often happens: if you look at the antiquities of Dijon from afar, you think them gold; apply the Lydian stone, and you find copper.

[40] [Few things about St. Benignus are certain; nor is the tradition recorded in his Acts shown to be older] What I think of Benignus I shall say in a few words. St. Benignus is a glorious martyr of Christ, buried at Dijon, who by signs and prodigies has testified that he lives with God, who continually surrounds with aid the land consecrated by his precious blood. What then, they say, do you order the age-old traditions of the churches to be abandoned? Let them show me traditions of the churches reaching to the martyr himself, and I shall hold them stronger than any document whatever, and I shall embrace them. But I have found no trace of any tradition whatever that is earlier than the very Acts brought to Gregory of Langres. What the tradition of the people of Dijon was has been shown above: The country people venerated a certain saint buried in a great sarcophagus, with the bishop of Langres protesting and resisting. There you have the entire tradition of the people of Dijon of that time. Whether they even held the very name of Benignus can rightly be questioned. Bougaud retorts Op. cit., book III, chapter 1, p. 236.: A simple narrative of events, he says, shows what an error Monsieur Belloguet committed in asserting that up to the sixth century Benignus was either unknown at Dijon or at least consigned to oblivion. Read the narrative of the historian of the Franks and you will see that there was doubt about the place of burial, that there was no doubt about the holy man's martyrdom itself. All knew Benignus; among all he was held in veneration. If you ask on what authority, by what monument, by what writings Bougaud affirms all these things, you will find nothing besides the writer's fantasy. But the martyr's natal day was observed on the Kalends of November, as Gregory of Tours testifies, he says. Yes, after the Passion of Benignus was brought by those going to Italy, as the same Gregory testifies in the same passage, which we have taken care to set complete before the reader's eyes.

[41] in the age of Gregory of Langres, An even older monument is the martyrology of St. Jerome; so Bougaud continues. I deny that this martyrology is older than Gregory of Langres, and moreover let Bougaud prove that the name of Benignus was inserted into this martyrology right from the beginning. But St. Urban, bishop of Langres, out of devotion to St. Benignus chose his place of burial at Dijon. What of it? At most it will be permissible to say that Urban was not unaware that the sacred body of Benignus lay hidden in the soil of Dijon. Moreover, who told you that Urban wished to rest at Dijon under the impulse of this devotion? The author, namely, of the Chronicle of St. Benignus, whom at least six centuries separate from the fact he narrates. The stone in which the holy martyr's feet had been leaded was preserved with honour and reverence. Again I answer, after the history of the Passion was brought to Gregory of Langres, as is clear from the account of Gregory of Tours; for you have nothing by which you can prove that this stone was in veneration before the series of events became known by the aid of the Passion that was brought. The same must rightly be said of the tower still to be seen at Dijon, in which the prison of St. Benignus is believed to have been; the same of the tradition of the people of Prunet and Épagny, asserting that Benignus turned aside to the one place from the fury of persecution, and at the other was captured by the henchmen. For each and every thing either depends on the Acts or is asserted gratuitously, and in no way establishes, or even offers a slight indication, that the deeds of Benignus contained in the Acts were known at Dijon before the revelation of Benignus and the bringing of the Passion. The condition of the whole church of Langres, under which Dijon was, is the same: for this church had no Acts of Benignus before Gregory, as is clear from the words of Gregory of Tours. For what the author of the Dijon chronicle says, that the primitive Acts perished by the incursion of barbarians or the negligence of the citizens, although it may be in keeping with the truth, yet cannot be believed from an author so many centuries later. The documents of the church of Autun, the Passion of Andochius and Thyrsus, the Passion of Irenaeus which is called the third, are either later than the passion brought to Gregory of Langres, or interpolated or false.

[42] nor is it asserted by the judgment of the Roman Church. Therefore, they say, in your judgment so many holy bishops, so many venerable men, such illustrious churches have erred, since they held to be true all the things which you call into doubt. Does the sacrosanct Roman Church herself err, then, which either alludes to these Acts of Benignus in her martyrology or orders them to be recited in her liturgy? Away with such trifles; these are empty dirges, which do not move a man of sense. Why can holy bishops, venerable men, illustrious churches not err in certain historical circumstances of the heavenly saints? And who, finally, but one most ignorant of these matters would affirm that the holy Roman Church places beyond doubt, by her own judgment too, all the Acts of the saints which she has here and there permitted to be read? Then

I have never said nor shall I say that the Acts of Benignus are false; I have only dared to pronounce that they are apocryphal Acts, according to the very decree of Pope Gelasius, yet that they are of the kind which may be permitted to be read. Let these things suffice concerning the Benignian Acts; the rest will follow in the annotations to the Acts themselves.

* sic.

* sic.

§ IV. Of the first finding of the body of St. Benignus in the year 485, and of its translations.

The body of St. Benignus lay long unknown, What befell many bodies of the saints, that, the commonwealth being disturbed by the incursions of the barbarians, towns laid waste and the inhabitants dispersed, they lay hidden at last unknown to all, unhonoured in an unknown tomb, until blessed souls sent from heaven called back the honour due to the sacred bones as if by right of return, this befell the blessed Benignus too. How it befell it is useful to report in the words of an ancient author, who in a Dijon manuscript codex of the sacred readings of St. Benignus, of which Fr. Chifflet once sent a transcript to our predecessors, writes the following: It greatly hindered Christian devotion that a fitting basilica could not be built over the blessed man's tomb. A crypt, however, of not very costly work was vaulted over in the place itself, which would be suited for the reception of the faithful peoples flowing together there to venerate the blessed body. And then, not a few courses of succeeding times having rolled by, the fury of the persecutions being now abated, the peoples of the Gauls, the freer they were from enemy attack, became so much the more prone to vices and the more negligent in pursuing the way of virtues. Whence so savage a vengeance of divine chastisement went forth against them, that the sword of pagan fury, drawn, raged far and wide beyond recall. So in this storm the inhabitants too of the fortress of Dijon, shaken, saw their buildings without hope of divine help, and groaned with inconsolable bitterness that they had been given up as prey, nay, as slaughter to the enemy. So therefore, harried and worn down through a long series of running times, the church of the Gauls at length, by the regard of him who is a helper in due time in tribulation, merited to breathe again now free from such whirlwinds of oppression. At which time the people of Dijon, scarcely recognizing the very soil of their birth, began to hesitate in what place the limbs of the blessed Benignus were kept laid up.

[43] until first recognized by St. Gregory of Langres Then the author goes on to narrate the same things which we have already learned from St. Gregory of Tours, namely the revelation of St. Benignus, the finding of the sarcophagus, and the miracles. We have sought in vain for a mention of a recognition of the holy body. Yet what makes me believe that one was made by Gregory of Langres are the relics of St. Benignus afterwards mentioned by Gregory of Tours himself at the end of the History of the Franks: In that former baptistery I placed pledges of St. Benignus the martyr. These pledges or particles of the relics I think were separated from the rest of the body by Gregory of Langres himself; for no recognition of the relics is reported to have been made between the first finding and the episcopate of Gregory. Nor would I easily believe that the sarcophagus in which the sacred bones rested was opened before the revelation of Benignus. It seems therefore that Gregory received the sacred pledges of Benignus and brought them into his church of Tours from certain particles which Gregory of Langres had taken for himself; or else under the name of sacred pledges there come not the sacred bones, but other objects placed on the martyr's tomb; which is not foreign to the customs of that age and to ecclesiastical usage, as can be proved by many examples from the History of Gregory himself.

[44] and translated in the year 485. The first finding and translation of the body of St. Benignus took place, according to the Dijon Chronicle, on the eighth before the Kalends of December, in the year 485. So in the four hundred and eighty-fifth year of the Lord's incarnation, in the eighth indiction, with Pope Symmachus presiding over the holy Roman church, and Zeno Caesar ruling in the commonwealth, with Clovis the First also reigning in Francia and Gundobad in Burgundy, the body of the life-giving martyr Benignus was found and translated on the eighth before the Kalends of December by the blessed Gregory, bishop of the city of Langres, divine providence revealing it, as Gregory, who was bishop of Tours, reports in the Book of Miracles. We have copied out Gregory of Tours entire on the first page of this Commentary. Since certain days intervened between the finding and the translation, we do not know which of the two is to be referred to the 24th of November; yet we are of the opinion that not the finding, but the translation, is to be referred to the aforesaid day.

[45] A second translation is recorded as having taken place in the 11th century In the Life of St. Anno, archbishop of Cologne, written by order of Reginhard, abbot of the monastery of Siegburg, who was a contemporary of St. Anno, by a certain anonymous monk, of Siegburg as it seems, mention is made of the relics of St. Benignus. In chapter 38 of this Life one reads: It remains now to record how the body of the most blessed martyr and priest Benignus was found or translated in his (Anno's) times, to the perpetual glory and salvation of the people of Siegburg. In Swabia, at the place called the Cell of St. Vitus, a certain duke of the Alemanni and Burgundians, once establishing a church, made it abound with his hereditary goods for the support of the monks serving God there. He, accompanied alike by devotion and faith, having come to Dijon in zeal for holy relics, on returning from there carried away with him the body of Benignus, the martyr most beloved of God; who, sent divinely from the East to the Gauls, after many contests at length, struck by a soldier's lance under Aurelian Caesar, entered the heavens in the form of a snowy dove. The three twin brothers too, Speusippus, Eleusippus and Meleusippus, baptized by the aforesaid martyr and nobly crowned at Langres, together with the body of St. Mamertus, bishop of that city, the same duke obtained by Christ's permission, and joyfully hastening back to the bounds of Alemannia with so great a pledge of heavenly patronage, he consigned the desirable treasure to the church he had built, the holy bodies being sunk deeper in the earth in the sanctuary, with attribution of their names, for fear of what was to come.

[46] from the Cell of St. Vitus in Swabia After many years, all of that generation having been taken hence, when the same place had passed into the ownership of the royal monastery which they call Ellwangen, and the brightness of such great lamps, unknown to the world, was covered by the dust of a mean burial, by the ordering of God who brings forth the morning star in its time, in the course of a certain work the pavement above the holy bodies was opened by diggers. And as they were cutting the ground and emptily carrying it out in rivalry, unexpectedly the sarcophagi of the holy relics were found with distinct names. There the martyr and priest of great merit, truly Benignus by merit and by name, more renowned than the others, was found and raised, at the same time when Abbot Reinger, who was a kinsman of the blessed Anno, was administering the monastery we have mentioned. Next after this the king celebrated the joys of the Lord's nativity at Bamberg; where, at a gathering of various dignitaries, the said abbot had likewise come. Since therefore he was a relation of Archbishop Anno, he testified to him, as to one who would rejoice with him, that he had found Benignus, who came from Asia at the sending of St. Polycarp, disciple of the blessed John the Evangelist; and the pontiff, snatching the very name from his mouth, said: "Benignus, do you affirm you have? He is the special intercessor of my monks; you must grant him to my petitions, if any favour of my love pleases you henceforth." He, who was liable to the king for paying silver of no small quantity, answered to this: "Behold, provided that you relieve me of the care of the money I owe, I will satisfy your desires as you wish, sending you no other, but truly the same Benignus, who suffered martyrdom in the fortress of Dijon under Aurelian." To this promise the prelate gladly assented, being one who had no riches which he would not willingly spend on an exchange of this kind; and when both, giving their word to one another, had gone back to their own places, after a month and a half he received with joy at Cologne the monks bearing the clay of the precious body. When these strove to give assurance by public oaths that it was no other Benignus than the one requested, he did not allow it, saying that he would without doubt hold this man in the veneration of him who was being treated of.

[47] to the monastery of Siegburg in the diocese of Cologne. And having sent ahead to Siegburg the announcement of this joy, he himself and his men mounted their horses, with men and women of no small multitude likewise accompanying them from Cologne, and on the very evening of the Lord's night which was the beginning of the Lenten fast, he reached the foot of the mountain; and as the processions of the brothers came down to him with due reverence, the sacred bones were received with praises for the night in the church which lies next to the mountain. And on the morning of the Lord's day, which dawned to the expectation of all on the thirteenth before the Kalends of March, the whole convent being solemnly vested, the temple too shining with various ornaments and many lights, the sacred prelate and Abbot Erpho of holy memory, putting their pious shoulders beneath the bier of the holy relics, with the people resounding and the bells pealing, with the chant of great devotion of the monks going before, presented their martyr and priest at the altar to Christ for an odour of sweetness. Then the prelate, being about to deliver a sermon to the people, climbed to a higher place, and all flowing with tears for joy, he testified that no day had ever dawned more joyful for him. And explaining who he was or of what merit, who was being carried, he indicated why he was called Benignus, saying: "Benignus is called benevolent, and deservedly; for he has ears open to the prayers of all of you, and hearing most willingly, he goes of himself to God to intercede for you. Now therefore, dearest ones, having the presence of so great a patron, lift up your hearts, and let each one suppliantly make known to him what is expedient for us. Believe me, if only faith be not lacking, since he is and is called Benignus, he will most benignly hasten to grant whatever you ask." The year of the Lord's incarnation in which this translation was celebrated was the one thousand and seventy-third. After this, two new coffins being set in place on each side behind the altar, with a vacant place in the middle between them, the pontiff placed the blessed Innocent on the right and the blessed Benignus on the left, and overflowing with joy, as if in play, as he was generally accustomed, he said: "The course of the matter will be to my liking if ever I am received, worthy of the altar, in the middle between you. Otherwise the thanksgiving you should hope for from this will surely perish." How seriously this speech, however lightly spoken, was taken by them we now contemplate with the eyes of faith; who, even if we have not yet seen it with the body, yet deservedly believe that he has now received his place between them. Of whose life or works, finishing a few things in proportion to their number, not as we ought but as we could, with God's help, at this end, we give ourselves for a time to leisure, that we may rise more lightly to elucidating the things proclaimed of his miracles Monum. Germ. Hist., Scriptt. vol. XI, p. 482 f..

[48] [On the earlier translation from Dijon to the Cell of St. Vitus, little has been handed down to memory.] We have read of the finding made in the monastery of the Cell and the translation into the church of the monastery of Siegburg. I could wish that the earlier translation too, from Dijon to the Cell of St. Vitus, had been handed down more clearly. But I have sought in vain. I have found nothing besides what Vignier has in the Chronicle of Langres, and from Vignier others. In the eighth century the episcopal chair of the city of Langres was held by two men, Swabians by nation, outstanding in sanctity, of almost similar names. To the former, whom some call simply saint, Herulf, or Erlulf, or even Hariolf was the name

est; to the other, whether brother or grandson of the former, Arnulf, Ariolf. St. Herulf is treated in our Acta on the 13th of August among the passed-over. Now St. Herulf was the founder and first abbot of the monastery of Ellwangen, to which, after renouncing the episcopate of Langres, he withdrew in the year 774; and the pastoral staff came into the hands of Ariolf, who was either the brother or the grandson of Herulf. Of this Ariolf or Arnulf Jacques Vignier writes, in Le Cointe in the Ecclesiastical Annals of the Franks At the year 780, no. 23, (vol. VI, p. 185).: Arvulf or Ervulf among other things did this one thing in favour of a priorate built by him among the Swabians and consecrated to St. Vitus, that from the abbey of St. Benignus of Dijon he transferred part of the relics of this blessed patron to that place to which he also withdrew himself, ceding the same staff (of Langres) to Waldric about the year 780. From this Vignier the authors of Gallia Christiana Vol. IV, p. 526. hand down the same things, under Ariolf, 34th bishop of Langres. Here therefore we have that duke of the Alemanni and Burgundians from the Life of St. Anno, who, in the place called the Cell of St. Vitus … once establishing a church, … accompanied alike by devotion and faith, having come to Dijon in zeal for holy relics, on returning from there carried away with him the body of Benignus, the martyr most beloved of God. It is our opinion, which we indicated above, that together with the body of St. Benignus, that is with part of the relics, that Passion of Benignus came from Dijon to Germany which we have judged is to be preferred to all the others.

[49] [The part of the body of St. Benignus that had remained at Dijon, translated to Langres in the 10th century,] As the Northmen were devastating Gaul and plundering sacred places, a desire seized the monks of St. Benignus to carry the sacred body of St. Benignus to a safe place, which Geilo, bishop of Langres, (within the fortress of Dijon?) granted them, namely the church of St. Vincent, as a place of refuge and custody for the body of St. Benignus. These are the words of the Dijon chronicle, which we shall later report in continuous text. Geilo presided over the church of Langres from the year 880 to 888 [Roussel, Le diocèse de Langres, Chronological Table of the Bishops of Langres, vol. I, p. 102.]. In the time of Argrinus, who held the chair of the church of Langres from the year 899 to 909 Ibid., as the Northmen, Danes, Hungarians and Saracens were flowing together for the destruction of Gaul, the sword raged everywhere, all things were given to the fire, the holy places were handed over to extermination. As these evils raged on all sides, it came about that the body of St. Benignus was brought to the city of Langres; there presided then over that church the lord Argrinus, a pastor very solicitous in the care of this place d'Achery, Spicilegium, vol. II, p. 379..

[50] [but a little later brought back to Dijon and placed in the church of St. Vincent,] While Gozelin was ruling the church of Langres (and he sat from the year 922 to the year 931 Roussel, loc. cit.), the phalanxes of the Danes and Northmen being driven back by Rudolf, son of Duke Richard, about the year 925, it came about that the body of this our patron St. Benignus was brought within the walls of the fortress of Dijon, and was kept there in the church of St. Vincent d'Achery, vol. cited, p. 380.. That church, granted to the Benignian monks by Geilo and taken from them by the archdeacon Ratherius, Bishop Warnerius restored to them in the year 912 in a synod held in the church of St. Mammes. Here is the continuous narrative of the Chronicle of St. Benignus, which we promised above Ibid.. It goes on thus: There succeeded him at length (Argrinus, who, having laid down the episcopate, became a monk) in pastoral care the lord Bishop Warnerius, himself also a devoted augmenter of the goods of this place. He, in the first year of his ordination, namely the nine hundred and twelfth of the incarnate Word, in the fifteenth indiction, sitting in a synod in the bosom of the mother church of St. Mammes, before the archdeacons and abbots and all the clergy, was approached by Abbot Godradus and the monks of our patron St. Benignus, about a certain church situated within the walls of the fortress of Dijon, consecrated in the honour and name of St. Vincent, which the lord Bishop Geilo had granted them to be held in perpetuity as a place of refuge and custody for the body of the often-mentioned St. Benignus, and from which, after they had used it for a long time, they had been repelled by Ratherius, archdeacon and abbot, canon of St. Mammes and provost of the abbey of St. Stephen. So the said bishop, considering the causes of the dangers which then frequently threatened from the incursions of the Northmen, with the counsel and approval of Ratherius himself and of the whole synod, returned to Abbot Godradus himself and the monks the aforesaid church of St. Vincent, with the dwellings pertaining to that church in the place of the atrium, which the monks themselves had once built there as a place of refuge. Concerning which church he made them a privilege by episcopal authority, that no one of those succeeding thenceforth should bring any violence or false claim upon St. Benignus and the monks serving him.

[51] where, found near the end of the same century by Abbot William, For what space of time the church of St. Vincent preserved the precious treasure, it is not given us to know, documents being lacking and history silent. That it was laid up again in its former place is certain; for there St. William, abbot of St. Benignus, found the body of the holy martyr. This William, an Italian by nation, a truly great man, was ordained abbot of St. Benignus by the lord Bishop Bruno (of Langres), in the nine hundred and ninetieth year from the incarnation of the Lord, in the third indiction Ibid., p. 382.. With so great an abbot presiding, the monastery of St. Benignus flourished again in piety, religion and the cult of the saints. Finally in the year one thousand and one, with the bishop Bruno himself helping, William founded the wonderful basilica of St. Benignus Ibid., p. 383., and found the bones of the holy martyr in the crypt. We shall report what was done in the words of Rodulfus Glaber, monk of Cluny In the Life of St. William, in Migne, P. L., vol. CXLII, p. 710 f.: It happened then afterwards that part of the church of the blessed martyr Benignus, to which by God's authorship he had originally been given as father, collapsed in ruin. When the masons wished to repair it, the same part gave way in a graver ruin. Seeing this, the man devoted to God understood that it was divinely given him as a sign that the whole temple should be renewed from the foundations; and at once with the highest ingenuity of mind he began to construct the marvellous apparatus for repairing that church. Then, when he had begun to rebuild it on a wonderful plan, much longer and wider than it had been, the little chest in which the bones of the precious martyr Benignus were enclosed was yet unknown to all, because with skilful care it had been so laid up of old that the martyr might be confidently venerated through the ages in that place where he fell by a happy death for God; but it was said by certain incautious persons that he was not even there. Ignorance of this matter greatly saddened the mind of Father William. And to him, anxious at such a lack, the honourable tomb was revealed in a most beautiful vision by the martyr of God himself. For there was, as the blessed Gregory, bishop of Tours, describer of the miracles of many saints, reports, a very great chest of stone sarcophagus containing him. For his incredulity about which the same saint narrates that another of the holy name, Gregory, bishop of Langres, was once sharply rebuked. For the position of the place ancient age had concealed; for the said tomb was held buried quite deep before the principal altar of that monastery. Searching for it at once he found it, and opening it he merited to touch the most sacred bones of the outstanding martyr, in whose skull too, as is read in his described Passion, there appeared the wound inflicted by the iron bar. All these, entire in number, in the presence of the more honourable persons, both bishops and others of various orders and sexes, with fragrant incense and choirs of singers he laid up again in the same sarcophagus; and removing it from there a little to the east, he placed it in a most beautiful and incomparable tomb. And thereafter the venerable father, kindled with keener devotion, urgently hastened to complete the work of repairing the basilica as he had decreed. For, as we have said and as can readily be seen, he was arranging to complete it more wonderful than the basilicas of all Gaul and incomparable in its own position.

[52] was laid up in a sumptuous tomb. It is to be noted in this place that St. William laid up the most sacred bones of St. Benignus all entire in number in the same sarcophagus. Wherefore it is certain that those relics which are found separated from the rest of the body were separated either before or after, but not at William's recognition itself. As for what Rodulfus says, that the sacred bones were laid up in the same sarcophagus, I judge that this is not to be understood of that stone one in which they were found by Gregory of Langres, but of another of wood, in which they will have been translated to Langres and brought back to Dijon, the very one which, adorned with most excellent work, William exposed to public veneration. The words of the Chronicle of St. Benignus also seem to indicate this, in the description of the renewed tomb, which for the sake of clarity we subjoin: The tomb of the holy and glorious martyr is thus constructed: There is a sepulchre built of squared stones, which holds eight cubits in length and five in width, whose stone top is sustained by the support of four columns; and above it four marble columns were placed of old. Formerly, upon stone arches which contained the apse, they bore a wooden one six cubits in length and three in width, and seven and a half in height, which, clothed on all sides with gold and silver, showed the story of the Lord's nativity, in very excellent imagery of work standing out in relief. But this most seemly ornament of which we speak was broken up by the lord Abbot William for the relief of the poor in a time of famine, and with a golden casket wonderfully adorned with gems, and likewise three panels and two silver censers and crosses, all the ornament in gold and silver was sold. These things, although somewhat obscure, sufficiently suggest that the casket containing the sacred bones was surrounded with those splendid ornaments. Perhaps he does not stray from the truth who supposes that the casket of the relics itself was enclosed in that wooden mass covered outside with gold and silver, but on the more solemn days was brought in a golden casket wonderfully adorned with gems, and was commonly exposed to the people.

[53] In the year 1271 the relics of St. Benignus were divinely preserved from ruin; In the year of the Lord 1271 a thing happened worthy of eternal memory, which, since it gave occasion for a new elevation of the relics of St. Benignus, seems rightly to be recorded here. In the continuation of the Chronicle of St. Benignus I read thus d'Achery, Spicilegium, vol. II, p. 396.: The aforesaid Aymo having hastened to Christ, there arose from their midst, venerable above all, Hugh of Arc, a father of most honourable way of life and adorned with good morals. And in his time there happened in this monastery a terrible and wonderful thing. For the stone tower in the midst of the ancient church, most firmly established upon stone bases, ample in the measure of length, width and height, and constructed with noble workmanship, fell in a horrible manner. But, O wonderful thing, the wooden case, which contained the most precious relics in the lower part of the church, established upon two little stone columns, bore the greater weight of the ruin. And this case, entirely unharmed, the two little columns being broken, stood of itself in a wonderful way with no other visible support. The lamps too which in the place of the said case continually

burned in veneration of the holy relics were not extinguished, either by such great ruins and so terrible a blast and noise, or by the unimaginable whirlwind of dust.

[54] thence, enclosed by Abbot Hugh in a new case, with solemn pomp Hugh began to rebuild the half-ruined church. And when the forward part of the said structure was completed, which in the vulgar idiom is called the presbytery, the oft-mentioned father, according to a purpose long since conceived, undertook a most sweet and most lovable work, namely to fabricate a silver case, designed in most seemly workmanship, composed of gold and silver and gems, in which the holy relics, which had long lain hidden below, might be honourably laid up. When this was completed, relying on the help of him who perfects and strengthens all things, the aforesaid father called together barons, archbishops, bishops, abbots and other prelates, serving the one Lord in the diversity of their offices and grades, with an abundant multitude of clergy and people; and this so noble assembly being gathered, removing the most precious relics of our patron Benignus, the athlete of Christ, from the place where they had rested for very many years, they laid them up within the said case or casket, set seemly and sumptuously on high behind the high altar, blessing the Lord with hymns and confessions, with the greatest joy of clergy and people, in the year from the nativity of Christ one thousand two hundred and eighty-eight, on the fourth before the Kalends of November.

[55] they are translated in the year 1288, According to the authors of Gallia Christiana Vol. IV, p. 687. the aforesaid collapse of the tower took place on the 14th of February in the year 1271; Hugh began to restore the church on the 7th of February in the year 1280; he had the new church blessed on the 27th of April in the year 1287; into which afterwards, namely on the fourteenth before the Kalends of November, the day after St. Luke, he translated the body of the holy martyr Benignus, uncovered and laid up in a silver casket, in the following year; for the anniversary celebration of which he appointed for his convent ten pounds of Vienne to be received annually, in the year 1299, in the month of August.

[56] together, as is reported, with an epitaph cut on a lead plate, It is said by Claude Robert, in Gallia Christiana Under the title Dijon., that in the casket a plate of lead is found, of which a plaster copy is preserved at Dijon, with this inscription:

†

HERE RESTS THE BODY OF ST. BENIGNUS

PRESBYTER AND MARTYR.

This the author refers to Leonilla; but it is clearly of a later age. Perhaps the monks who hid the body by digging the ground placed that plate on the relics for the sake of remembrance; and St. William will have enclosed it in the casket with the bones. M. Bougaud Études sur S. Bénigne, book III, chapter 6, p. 306. narrates that the casket was opened in the presence of Hugh, of bishops, abbots and barons, and that besides the said plate of lead there were found all the larger bones of St. Benignus wrapped in linen. For the credit of this matter he brings no document, no testimony; the matter therefore stands on his credit, by which I should not dare to swear.

[57] yet the head being separated from the rest of the body. When the head of St. Benignus was separated from the body is uncertain. Yet I think it was done by Hugh; for that it was not by William is established from what we have reported above on the authority of Rodulfus Glaber, that in that solemn recognition the head too was found with the rest of the body, and that William laid up all the bones, entire in number, in the same sarcophagus. Be that as it may, the continuator of the Benignian Chronicle asserts in express words that Claude de Charmes, abbot of St. Benignus, had made small cupboards set on the left side of the high altar of the new church, whose inner parts are of iron, wrought in the manner of a lattice or of certain little windows, and magnificently gilded with gold, that there might be laid up in them more seemly and more reverently the sacred and precious relics of that church, and especially the ashes or heads of the saints, namely of Benignus our father, of Gregory bishop of Langres our founder, and of Radegund queen of the Franks d'Achery, Spicilegium, vol. II, p. 398.. Claude de Charmes was elected abbot in the year 1488, on the 7th of October, and died on the 21st of September of the year 1519 Gallia Christiana, vol. IV, p. 692 f..

§ V. Of the smaller particles of the relics of St. Benignus distributed through various places.

Particles of the relics of St. Benignus in various places, For memory's sake I transcribe a few things scraped together here and there from manuscript documents, or printed books, or epistolary correspondence. M. Bougaud Op. cit., book III, chapter 2, p. 248. narrates that distinguished relics of St. Benignus were given as a gift by King Guntram to the monastery of St. Maurice of Agaunum. This king adorned and enriched the church of St. Benignus with many gifts in the year 586 d'Achery, work and vol. cited, p. 368., and established that after the model of the monastery of the saints of Agaunum the divine office should be performed in this church day and night Ibid.. The same Bougaud reports Op. cit., book III, p. 345. that in the year 1498 the church of Autun received a certain bone of St. Benignus set in a beautiful reliquary; and also that Anne of Austria, queen of France, received at Dijon in the year 1650 a part of the relics taken from a small reliquary carried by an angel. Relics of St. Benignus are found elsewhere too, for example in the monastery of Berlaimont at Brussels, but of which Benignus they are I do not know.

[59] at Dijon Finally from the archives of the department of the Côte-d'Or, from the fonds of St. Benignus, we bring forth the following, which are owed to the zeal and favour of M. Garnier, who presides over these archives with praise, and of M. Philippe Guignard, a most learned man, head of the Dijon library. In a paper codex, folio, no. 124, of the manuscripts, entitled (in French): Compendium of the Memoirs of the Monastery of St. Benignus of Dijon, of the Order of Our Holy Father Benedict, of the Congregation of St. Maur, the principal relics of the church of St. Benignus are treated. The codex was destined for the Rev. Father Dom Jean Mabillon, as a contemporary hand noted on the first page. I transcribe in Latin from the French idiom. Page 13: Of the principal relics… There are in this monastery seven caskets full of precious relics; three on the high altar, in the middle one of which rests the body of our St. Benignus, the athlete of Jesus Christ.

In the treasury there are preserved very many relics of the saints in quite magnificent caskets… The head of our holy patron and apostle Benignus, the head of our holy founder and bishop Gregory, the head of St. Radegund, queen of the Franks. These three heads are contained in small silver caskets, gilded, painted in various places with work of enamel and set with many gems.

Pages 15, 16, 17. Of the sacred relics of the altars. Extracted from a certain manuscript codex of our library no. 265.

In the altar of St. Mary (Notre-Dame du St. Lieu) there are relics …; there are also in it relics of the Holy Innocents and of St. Benignus.

In the altar of the Holy Trinity there are relics … of St. Benignus.

In the altar of St. John the Evangelist there are relics … of St. Benignus.

In the altar of St. Matthew the Apostle there are relics … of St. Benignus.

In the altar of St. Peter there are relics … of St. Benignus.

In the altar of St. Stephen the Protomartyr there are relics … of St. Benignus.

In the altar of St. Bartholomew there are relics … of St. Benignus.

In the altar of St. Maurice there are relics … of St. Benignus.

In the crypt of the confession:

In the altar of St. Benignus there are relics of himself.

In the altar of St. Nicholas, relics of St. Benignus.

In the altar of St. Luke, relics of the blessed Benignus the martyr.

In the altar of the Holy Cross, relics of St. Benignus.

In the altar of St. Aper, bishop and confessor, … relics of himself, … of the bones of St. Benignus.

[60] and elsewhere. Page 21. Relics of St. Benignus given to other churches. St. Gregory, archbishop of Tours, placed relics of St. Benignus in an altar (History of the Franks, book X, chapter 31), which I have thought should be noted, lest the honour shown to our martyr by the holy archbishop be consigned to oblivion, rather than to establish our possession. In the church of St. Stephen at Dijon (Pérard, page 134 and elsewhere). In the monastery of St. Riquier (Benedictine Saec. IV, part I, p. 114, no. 9). In the year 1203 they were given to the Rev. Carthusian Fathers of Lugny (Genus illustre sancti Bernardi, p. 523). To the Catholic Majesty of the King of Spain, in the year 1568. To Cardinal Caetani, legate to France, on the 18th of December 1589. To two Rev. Capuchin Fathers, missionaries in the East, to be deposited in a cathedral church dedicated under the title of the Most Blessed Virgin and of St. Benignus, martyr and apostle of Burgundy; which these good religious carried off to the East; which is a singular glory for our martyr. They were given to the Messrs. of the Parish of St. Peter at Dijon, in the year 1644. Also to the Parish of St. Benignus at Thenne, in the county of Burgundy…

And these things have been drawn from the said codex.

[61] Those preserved at Dijon, at the time of the great French upheaval We must pass to the unhappy times of the overturning of affairs in France, when the blind rage of the impious and the accursed hunger for gold raged against the monastery and church of St. Benignus and the very bones of the glorious martyr. And first the precious casket of the holy martyr was carried off, then the small wooden casket containing the relics. We shall follow in reporting these things the Rev. M. Bougaud Ibid., p. 381.. At the beginning, he says, of the year 1791, the second year of liberty, seals were affixed to the doors of the sacristy, and an inventory was made of the things that had been found in the treasury; in which one reads: Casket of St. Benignus and relics of the same. A year later, on the 18th of February in the year 1792, one reckons in the inventory: A wooden casket, whose lid is clothed with linen, in which are contained relics of St. Benignus. The precious casket being already removed, shortly the relics too are themselves carried off on the 20th of February in the year 1792, and transferred to the royal mansion, to a chamber of the left part of the building. The Rev. M. Bougaud reports in this place a document written by the hand of M. Bénigne Baudot, the autograph of which is preserved in the public library of Dijon, no. 348; we have translated it from the French idiom into Latin:

[62] set aside, and not found up to now. I can affirm, he says, that on Thursday, the 23rd of February in the year 1792, in the morning, I went to M. Baron, merchant of ecclesiastical furnishings, whom the administrators had placed in charge of preserving things pertaining to his business, and likewise the relics of the churches and monasteries brought there, on the left side of the royal mansion, which house Baron then used. In his chamber, placed against the wall in which lies open the door by which one enters, facing the window, I saw a wooden casket brought there from the church of St. Benignus of Dijon, that it might be placed under the more solicitous care of the keeper. The casket was of wood, of what wood however I do not know, made of boards six lines thick, three feet and eight inches long, six inches and ten lines wide, one foot high, with the addition of the lid which adhered to the joints of the casket: the outer measure of the closed casket. It was clothed inside and out with a thick and glossy silk cloth, marked with figures of barley grains. On the four outer corners there was an iron handle. When the casket was opened I saw the mortal remains of the body of St. Benignus, part of which were reduced to dust;

the bones were altogether dried up. These were wrapped in a thick silk cloth, with a violet warp and a saffron woof, adorned with trees and birds of prey, which, like the trees, are drawn in rather rough outline in saffron colour with green dots: in one row trees, in another birds which face each other in pairs. In this casket I also saw a very thick leather bag of yellow colour, which when opened, its contents at once turned to dust; there are those who say that this was the heart of St. Benignus. Next to the wrapped bones of which I spoke, at the bottom of the casket was the saint's lower jaw without the head, from which I extracted two teeth without the knowledge of M. Baron; for I had brought it about that he turned his back. This caution was necessary; for he was forbidden to allow any of the relics committed to him to be taken away, under threat of the penalty of dismissal. I keep both teeth; for this apostle of Burgundy, my homeland, is also my patron. On the next Tuesday, the third of the month, I went to greet M. Baron, and he cut off a part of the cloth in which the bones of St. Benignus were wrapped. M. Baron now (24 January in the year 1824) lives at Dijon, and can remember these things. What became of these relics, all are ignorant. Yet no one has testified, nor heard anyone testifying, that he saw the precious relics of St. Benignus either given to the flames, or scattered to the wind, or thrown among the common bones of the dead. Wherefore there is hope that the casket with the relics still lies hidden at Dijon, so that at the opportune time, when it shall please God and the pious solicitude and investigative zeal of those men shall merit it, it may come to light.

[63] Those at Siegburg are still venerated there, Concerning the relics of St. Benignus found in Germany, the following are worthy of note. According to Bayerle, in the work entitled The Catholic Churches in Düsseldorf, the relics of St. Benignus which are in the church of St. Lambert appear to have been translated there in the year 1393 under Duke William. As Gelenius testifies Colonia supplex, p. 164; compare p. 154 ff., at the time of the Thirty Years' War, the casket of St. Benignus with the other remains of the saints was translated from Siegburg to Cologne, to the Siegburg court. Fr. Raymund Sebastiani, of the Order of St. Francis Siegburgisches Heiligthum, Cologne 1750., in his preface advises that the relics of St. Benignus, at the order of Georg Christoph Van Hagen, were carried back from Cologne to Siegburg and arrived there on the 5th of May 1750, and were exposed to public veneration for three weeks. Besides the feast of all the relics, there was kept at Siegburg a feast of the elevation of the martyr Benignus, and on the 3rd of November the feast of the same martyr Ibid., page 63 f.. In the annals of the Historical Society for the Lower Rhine Vol. XXIII, page 108., we read that the relics of St. Benignus were accustomed to be carried around in solemn pomp against storms and other things of the kind, with a great Benignian wax candle, as they called it, the gift of the magistrates, carried before them. Similar things were done on other days Ibid., page 117; vol. XXX, page 115.. Schwaben [Geschichte der Stadt, Festung und Abtei Siegburg im Herzogthum Berg, Cologne 1826, page 26.] writes the following: By order of the former Berg ministry of the interior, on the 19th of May and the 3rd of August of the year 1812, the altar and relics, that abbey being suppressed, were given as a gift to the parish church.

[64] solemnly recognized in the year 1819. From letters of the Rev. Herr Bösdorf, vicar of Siegburg, dated the 23rd of February of the year 1883, to the Rev. Herr Hauser, canon of the cathedral church of Cologne, and communicated by him to me, I have learned what follows. In the year 1819, at the order of the ordinary, the Rev. Herr Eskens, dean and parish priest of Siegburg, opened the reliquaries. From the instruments then drawn up I transcribe what pertains to Benignus: In the year 1819, on the 20th day of August, the chest of St. Benignus was opened and recognized with reverence and piety, in the presence of the Rev. Johann Adolph Schwärzgen and Johann Hollieder, presbyters, and in it were found the following: Relics of St. Benignus, priest and martyr, enclosed in red silk, which was surrounded by white viscum; among them could be distinguished the lower jaw with three teeth, bones of the arms and shins, certain parts of the spine of the back, part of the skull and certain other things. Beside these lay an oblong parchment slip, with this inscription: † St. Benignus, priest and martyr, who suffered at Dijon, patron of the people of Siegburg. In the same wrapping was found a bone surrounded by yellow silk, with this inscription: Relics of St. Agilolf, bishop and martyr. Likewise there were found in the same two bones of the Sts. Ewald; on the first bone was inscribed: Of the Ewalds; in the second was inserted a very thin little parchment, with this inscription: Relics of Master Ewald. Beside these lay another parchment, to which it had been affixed could not be gathered, and presenting these words: relics of Ewald the White. All these, laid up in the same linen in which they had been found, I marked with this inscription: Relics of St. Benignus, priest and martyr, and of certain other saints. Finally the casket of St. Benignus was opened on the 23rd of December 1865. From the instrument then drawn up the following concern the Benignian casket: No. II. Then the chest of St. Benignus, indicated in the protocol under the letter C., was brought into the presbytery of the church, and was opened from the lower part, and when the several wrappings had been taken out of the chest and undone, everything was found just as is recorded in the protocol of the 20th of August 1819. With the greatest diligence all the relics were at once put back in the chest; which being closed and sealed with the seals both of the parish church and of the archiepiscopal commissary, etc. In the casket of St. Maurice relics were found thus inscribed: Of the body of St. Benignus, M., which our faithful found joined with St. Mamertus (or Maurice?).

§ VI. Of the miracles of St. Benignus and of his cult.

Certain miracles are reported by Gregory of Tours, That many miracles took place at the tomb of St. Benignus is sufficiently evident from what we have reported thus far. First of all we have learned from Gregory of Tours that before the revelation of the glorious martyr the country people made vows there and swiftly obtained what they asked; whether these were prodigies or other favours is not sufficiently established. But the snake defending from a thief the candle offered at the holy tomb does not lack the look of a prodigy. Then the miraculous revelation of himself by St. Benignus, made to Gregory of Langres, the miraculous lightness of the stone of the tomb, by which the sarcophagus, which very many oxen had not been able to move before, was most easily carried by three men. Nor is the suspicion of miracle lacking in the encounter with the venerable woman, whom the contemporaries believed to be the virgin Paschasia, who urged the workers to press on with the building of the basilica, nor in the sudden deliverance of St. Gregory of Tours from bleariness of the eyes, nor in the revelation made to this saint's mother about invoking St. Benignus against the raging plague, which happy success crowned. All of which can be read in Gregory of Tours, book I of the Glory of the Martyrs, chapter 51; which we have reported complete above.

[66] The Chronicle of St. Benignus Very many other things of which mention has been made in the course of the Commentary, since we do not know the individual facts, we are compelled to leave under the general name of benefits bestowed by St. Benignus on his worshippers. Yet we except the most splendid prodigy of all, seen with the eyes of the whole people of Dijon, which we have given above from the continuator of the Benignian Chronicle. For the wooden case in which the body of St. Benignus rested, in that great ruin of the church in the year 1271, alone without visible support, stayed suspended in the air, and not even the lamps were extinguished.

[67] and the Book of Miracles appended to the greater Acts of St. Benignus. From here we must now pass to the Book of Miracles of St. Benignus, which we find appended to the greater Acts in most codices. Those facts we hand on to the reader such as we find them, leaving the credit of the matters with an author unknown to us. Those things appear to have happened in the tenth and eleventh centuries. In the 9th century there had raged errors and manifold frauds, nor was the very church of St. Benignus then free of frauds and trickeries. Wherefore we have thought that the reader should here be warned to use the greatest caution in accepting miraculous facts. For not in vain, nor invented and feigned from a lust for calumny, were the complaints of venerable men about the accursed hunger for gold which desired to be sated by feigned healings of feigned diseases. Let him who is curious of such things read the Venerable Guibert of Nogent On the Relics of the Saints, book I (in Migne, P. L., vol. CLVI, p. 611 ff.).. The church of St. Benignus was the scene of similar frauds about the year 844; which Mabillon mentions Ouvrages posthumes de Mabillon et Ruinart, vol. I, p. 272, Paris 1724. and Fleury Hist. eccl., vol. X, at the year 844. and other more recent writers. The matter regarded in itself is not of so much moment that it ought to detain us long. But it is a very well-known thing that there have been in the memory of our fathers, and are in our own time, men distinguished in piety and learning, who, reckoning all others by their own candour and truthfulness, can with difficulty bring themselves to think that there are or have been those who, moved by the sake of foul gain, or filthy ambition, or envy, or a levity more prone to assent than can be believed, have fabricated false Acts of the saints, proclaimed false miracles, and even displayed false relics of the saints. Seduced by this opinion, certain churchmen have not hesitated at times to hurl dreadful insults against our Fathers, the unwearied continuators of the Bollandian work, branding most deserving men with the most unjust mark of pitiless severity and of hypercriticism, as they call it. In order to meet their importunate zeal, adverse to truth and to the glory of the saints, we subjoin a faithful history of the monstrous frauds which brought disgrace on the church and tomb of St. Benignus.

[68] The letter of Amulo, archbishop of Lyon, In the year 844 there presided over the abbey of St. Benignus Ingelramnus, chorbishop of the Dijon district, Theotbold being bishop of Langres, and Amulo, a most learned man and most zealous for ecclesiastical discipline, archbishop of Lyon. It came about at that time that two monks brought from Italy relics of a certain unknown saint, as they said, which, placed in the church of St. Benignus near the saint's tomb and shown to public veneration, stirred up incredible disturbances, especially among the faithful of the weaker sex. In the same way there were disturbances through other churches of Dijon, and even, what is worthy of note, at Saulieu in the diocese of Autun, at the tomb of Andochius, Thyrsus and Felix, the companions of Benignus, if certain Acts are to be believed. The matter is brought before Theotbold; Theotbold brings the case before the archbishop of Lyon, to whom he was subject. And he, in a most weighty letter sent to Theotbold, narrates the whole history, judges the case, and with most prudent counsel puts an end to the disturbances. We give the splendid letter of the outstanding man, that the prudent reader may know the case with his own eyes.

[69] on unapproved relics publicly exposed to veneration at Dijon, To the most reverend Theodbold, bishop of the church of Langres, to be cultivated with a pure affection of love, Amulo, humble bishop of the church of Lyon, everlasting salvation in the Lord Jesus Christ. You have informed us through our beloved brother your chorbishop, that recently in the fortress of Dijon, at the church of the blessed martyr Benignus,

certain things have begun to happen in those who are seen to flow together from whatever places for the sake of prayer and veneration, and especially, indeed as some affirm, only in women; whence your mind was disturbed by a certain ambiguity, and you judged it necessary that our, that is, fraternal counsel should be sought. For he said that in the past year two certain persons, who said they were monks, brought to the aforesaid basilica of the holy martyr certain things as if the bones of a certain saint, which they affirmed they had taken either from the city of Rome or from I know not what parts of Italy; yet they said with wonderful impudence that they had forgotten the name of the saint. As though they could either have so loved and venerated him, if they knew him to be truly a saint, as to busy themselves so zealously to carry him across so great a space of lands, unless his name was in use and common in those places from which he is said to have been taken, and so instilled in them and known to them that they desired him and demanded him, or even carried him off by theft, to be placed within the bounds of their own region and commended to the veneration of the faithful. Or surely, one whom they had acknowledged worthy of such great veneration, whom they had longed with such great love to transfer, whom they had themselves assiduously carried on so long a journey, could they have forgotten his name for even one hour, so as not to pray that he whom they so greatly loved and venerated be present to them, in continual desire and prayer, for the protection of their salvation and for the propitiating of the divine clemency, in pious and unceasing memory; or could they have been of such sloth and stupidity altogether that they should not have taken care to mark his name at least in writing for their reminder.

[70] and on suspect prodigies in the same place Wherefore, as our aforesaid brother reported, you did prudently and religiously in judging that relics of this kind, for which no authority existed and whose very name was unknown, were neither in any way to be received nor utterly to be despised; if, however, those who had brought them could, as they promised, clearly show, under diligent examination, certainty of this matter brought from those same parts. So he told us that one of the said monks, who had remained at Dijon, is now dead; but the other, who had gone off to seek out and report back, has by no means returned. Yet while those bones, brought by such mean persons, declared by no assertion of truth, and carried into the church with so insipid a report, are preserved reverently placed as if for the sake of honour next to the tomb of the said glorious martyr, there have begun in the same basilica as it were certain miracles, not of healings and cures, by which any tokens of divine mercy and propitiation might be shown, but of strikings and dashings-down, by which wretched little women are seen suddenly in the very house of prayer to fall, and to be dashed down, and to be as it were tormented; though yet they appear injured in no part of the body, nor do they seem to show any traces of any wound. For which cause so great a crowd, as if of people marvelling, runs together there, as we have learned not only from that brother of ours whom you sent, but also from some others, that there are now reported to be three hundred or four hundred persons or more, who, falling in the said manner and dashed down, and after a little while healed as it were by recovery of their senses, are asserted to be in no way able to depart from the place; since, that is, if they try to return to their homes, at once struck by I know not what new wound, they are compelled to return to the church from which they went out. Among these there are said to be not only girls, but also younger married women, and women of riper age, of more honourable and of meaner condition.

[71] and at Saulieu, growing more frequent; You have indicated that these things have begun in like manner to happen not only in the church of St. Benignus, but also in another church within the same fortress, and in several others through your parishes; for in the territory of Autun too, which is called Saulieu, at the church in which the holy martyrs Andochius, Thyrsus and Felix are laid up, we have learned by sure report that similar things are being done, or rather simulated. Now we waited some days, that, as we asked through your aforesaid chorbishop, you might make known to us by your letters more diligently both the manner and the order of this matter, so that the more subtly and clearly we were instructed, so much the more, with God's grace inspiring, we might be found ready to answer. But since you have written nothing further since, it has seemed better to us not to delay paying to your love the due office of a reply, according to what we could gather or weigh from his report. So, that we may answer all these things briefly, as Christ deigns to grant, and may cut away the ambiguity of the case together with your love, it seems to us first of all that those bones, which by no reason, no authority are said to be of I know not what saint, from which the itch of this curiosity seems first to have arisen, should be removed altogether from the sacred inner places and from a frequented place, and that they should by no means be buried within the church, but outside in the atrium, or at any rate beneath the wall, either around that same church or, as we judge more useful, around another, in a secret place, fit and clean, with the knowledge of a few; so that, since they are said to be holy, some reverence may be paid them, and since what they are is altogether unknown, they may by no means be an occasion of error and superstition to untaught peoples. Nor ought we to fear that from this diligence we may perhaps incur some offence. For almighty God wishes us to be cautious and discerning in his affairs, according to the precept of the Apostle saying: Prove all things, hold fast that which is good; abstain from every evil appearance. And again: For Satan himself transforms himself into an angel of light. Whence the Lord too warns, saying: Be prudent as serpents and simple as doves. We have in this matter a great and reverend example of piety in the deeds of the blessed Martin, that we should by no means rashly give credit to uncertain things. This blessed and glorious confessor of Christ and pontiff, finding a certain place consecrated by his predecessors under the title of an altar and thronged by a concourse of people, because he found neither the name of the martyr, as he was reported, buried there, nor the times of his passion, abstained altogether from that place, nor did he wish in any way to accommodate his authority to the opinion of the crowd, until, the truth of the matter being divinely laid open to him, he also freed the people from the error of that superstition.

[72] which kind of superstition and scandal We also find in the decrees of the blessed Pope Gelasius that bishops are gravely reproved and are designated as almost strangers to the affection of Christianity, who presume boldly to institute sacred processions for churches built in the name of any dead persons whatever, and perhaps not altogether of the faithful. But we know also that the bodies of certain very venerable saints lay for very many years either among the burials of the fields or in the corner of a church, until they manifested themselves by worthy revelations. Wherefore, according to apostolic and evangelical authority and the venerable examples and institutions of the holy Fathers, let that be removed from the midst and be held in a fitting manner from which so great an occasion of superstition has sprouted, and in which no usefulness for salvation is proved to exist. For even if one, or at most two or three signs of healings or cures have been truly and demonstrably performed in these very times in which such things are done in the same church of the blessed martyr Benignus, these indeed are to be referred with all joy and veneration and due thanksgiving to the glory of God and the merits of the most blessed and most glorious martyr. Yet not on this account are the other things to be approved which are said to happen either in the church of the same martyr or in very many others; because, as far as the order of the event itself shows, it could have come about that this first found its occasion from a vain opinion, as of a holy body lately brought to the place, while in the days of Lent, the common crowds perhaps flowing together to prayer, as is the custom in many places, he who was altogether unknown was shown, commended, and needlessly pressed upon them as one to be held in veneration; and from this, the Paschal solemnity now coming on, when such things are reported to have begun, mean and worthless little men, seizing the occasion, whether compelled by the necessity of hunger or spurred by the desire of gain, began to feign and display strikings of this kind, and dashings-down, and maddenings, and again healings, whether they be men or women.

[73] he strongly disapproves, And when the people, deluded by a needless opinion, had begun to hold this in wonder or terror, they began to bring so much there and to minister, as if out of a feeling of mercy, as to people in a bad way, that those who seemed to suffer such things not only were unwilling to go away from the place, but feigned that, as if struck by a new wound and weakness, they could in no way go away. For when ever in the churches of God, at the memorials of the most blessed martyrs, did such signs multiply, by which the sick were by no means healed, but the healthy were struck and maddened? When did the prayer of the saints obtain from the Lord healings of this sort, by which simple and innocent girls are rendered sound in the sanctuary of God, but if they wish to give joy to their parents over their health, at once struck again they are prevented from returning to the homes of those same parents? And when did the holy martyrs so restore to health any faithful married women in their sanctuaries as to separate them from their husbands, and strike them with the chastisement of a sudden calamity that they might not be able to return to their husbands' homes? Who would not see that these things are contrived either by the deceits of most wicked men, or by the deceptions and mockeries of demons, who easily oppress or even invade those dull in sense, empty in faith, full of curiosity and stunned by vanity, so that in them, God justly permitting it and their own wickedness raging, they are allowed even really to practise such things? And thus, as if from one place, through the cunning of men and the wickedness of most evil demons, who gladly mock human salvation, this plague of superstition and illusion seems to have spread through one place after another, while in the sacred places and basilicas of the holy martyrs there are also certain persons who, for the sake of foul gain, not only do not prohibit these things, nor instruct the erring people in the sincere and pure observance of religion, but even urge them on to follow such things, and proclaim them as religious people and trip them up with their flatteries, only that from their vows and gifts they may either fill their purses or give themselves to feasts and drinking-bouts. Of whom it is rightly said through the prophet: They shall eat the sins of my people and shall lift up their souls to their iniquity. These things about the feigning of such illusions and the insane cupidity of certain people we should by no means say in the course of this reply of ours, unless we had experienced such things so very certainly in the time of our pious father and predecessor in certain little men, both men and women, within our own parish, that we are in no way permitted to doubt of them.

[74] and, as was done elsewhere, For we saw several times in his presence people who feigned that they were demoniacs of recent coming; but when they were held down with very many blows and beatings, they immediately confessed their most wretched simulation,

and publicly setting forth their necessities and want, to supply which they had displayed such things, they appeared unharmed by any demonic invasion, just as they were. We know also of a certain city not far from our bounds, which is called Uzès, situated in the province of Narbonne, where when, in the time of our same predecessor of pious memory, strikings and dashings-down of this kind had begun to take place at the tomb of St. Firminus the bishop, so that on the limbs of those falling there were found certain marks of burning *, as if sulphur had burned there, and the common people, terrified and stupefied by this, were crowding to the church in flocks with vows and very many gifts, counsel being received from the same father of ours, Bartholomew, bishop of Narbonne, who still survives, preached to them and instructed them that they should by no means frequent any more that place which they had begun superstitiously to frequent, and that whatever they had been accustomed to bring there they should rather spend on the uses of the needy and on works of mercy. When this had been done, at once both there and in the other places in which the like was already beginning to happen, all that deception ceased, and the faithful people breathed again in the desired soundness and tranquillity.

[75] by the authority and admonitions of priests Wherefore it altogether seems to us, as reason itself dictates and the examples of the good instruct us, that you should take up pious zeal and priestly sincerity and severity; and, lest the house of the Lord, which ought to be a house of prayer, become a house of commerce and a den of thieves, that you should banish from it this kind of diabolical invention and figment, by which so great a multitude of unhappy men, and especially of women, is held bound, most grievously and shamefully, as if captive and captured in mind; announcing faithfully to all and adjuring them that, leaving off a vain and pernicious concourse of this kind, from which no salvation of soul, no soundness of body, no benefit of life is known to come, each people should remain quiet in the parishes and churches to which it has been assigned; where it receives sacred baptism, where it partakes of the body and blood of the Lord, where it is accustomed to hear the solemnities of the Mass, where it obtains from its priest penance for guilt, visitation in infirmity, burial in death, where also it is commanded to offer its tithes and first-fruits, where it rejoices that its children are initiated with the grace of baptism, where it assiduously hears the word of God and learns what is to be done and what not to be done; there, I say, let it eagerly bring its vows and oblations, there let it pour out its prayers and supplications to the Lord, there let it seek the suffrages of all the saints, who, as it is written: Follow the Lamb wherever he goes, and therefore are at hand everywhere to those who faithfully invoke them, and through them and in them almighty God, who promises to his people, saying: In every place in which there shall be a memorial of my name, I will come to you and bless you. There, therefore, let each people show the largesse of alms to orphans and widows, to the poor and to pilgrims, from the little means which God has granted, let it render the services of hospitality, and whatever it was accustomed to consume in revellings and drunkenness and in the profit of vain men, let it spend on such salutary benefits for itself and its neighbour. For this is the lawful and ecclesiastical form of religion; this the ancient custom of the faithful, through which both the vanity of novelties is cut off and the old and straight path of evangelical and apostolic institution is kept. But if any sicknesses and weaknesses too befall, according to the precept of the Gospel and of the apostles each one has at hand to bring in the presbyters of the church, and let them pray over him, anointing him with oil in the name of the Lord, and the prayer of faith will save the sick.

[76] he orders to be altogether removed, and rather the approved When these things have by the Lord's gift been faithfully and urgently announced by you and observed, we trust in his mercy that, the empty and needless largesse of gifts and vows ceasing, that multitude of simulators will also cease, and the simulation of strikings and maddenings, when each one is compelled not to display vain and false things, but to seek or even to beg what is necessary for the sustenance of his poor body; so that, if perhaps any should wish to appear more obstinate in such a deed, it seems to us they should be restrained with altogether hard blows and compelled to the confession of the truth. For even if that were true, that those trying to depart from those places were at once seized by a new kind of disease, the more manifest it was that this happened from the assault of the devil, so much the more confidently, with the Lord showing mercy and protecting, was it necessary to depart, and, faithfully despising the terrors of the enemy, to supplicate his mercy in lawful places according to ecclesiastical custom. For among the holy martyrs and the spirits and souls of the just now reigning with the Lord no envy is to be suspected there, but the full unity of charity and fellowship of piety; and therefore the sick, offered to them jointly, if for the sake of avoiding temptation they are faithfully brought to the thresholds of other saints, are to be believed to be by no means indignant, but rather to favour and rejoice together and give thanks together. One of whom in particular, namely the great apostle Paul, because of this unity of spirit says to the other saints: But to whom you have pardoned anything, I also. For I too, if I have pardoned anything, for your sakes have done it in the person of Christ. But if it is the vow and desire of the faithful peoples to frequent suppliantly the thresholds of various martyrs and other saints, there are fixed and lawful days on which it is fitting to do this devoutly according to the ancient observance of the church, namely at the time of the general rogations and of litanies proclaimed for divers tribulations and necessities, or of the Lenten fasts, or also on the vigils and natal days of the martyrs.

[77] the solemnities of the Church to be observed. All these things both come down from the law of the universal church and are commended by the preaching and announcing of priests, and are to be more attentively observed by the obedience and piety of all the faithful, although on other days too the sacred places may be commendably visited with silence and purity of devotion, not with display and tumult. But now what an absurdity it is that these things so lawful and so assiduously announced and just should by very many of the common people be either negligently omitted or scarcely and forcedly observed, and that they should be most ready for those things which, with no one preaching and teaching, indeed with people resisting, they follow only by the needlessness of their own mind; on whom it must often be pressed with the voice of the blessed Paul the Apostle: Brothers, do not become children in understanding, but be little ones in malice, that you may be perfect in understanding. And that of the blessed James saying: Religion clean and undefiled before the Lord and Father is this, to visit orphans and widows in their tribulation, and to keep oneself undefiled from this world. So that, attending to these and such apostolic exhortations, both priests and peoples, serving the Lord devoutly, urgently and faithfully in their own places, may be zealous for sincerity of mind and the fruits of mercy rather than for vanity or display. For even if some of those deceptive and deceiving persons were truly energumens and possessed, they ought according to ecclesiastical custom to have been treated quietly, either in their own places by their own priests, or in any sanctuaries of the martyrs by relations and friends, and, God's grace assisting, to have been cleansed, not to be pursued idly by crowds of people with tumults. These things, as the Lord has granted, according to divine authority and paternal institution, I have taken care diligently to answer to your question. Receive these willingly; and if God has inspired anything better, carry it out with prompt intention and vigilant care, so that the Lord's flock committed to your government, the same Lord helping, may both escape the stumbling-block of error and attain increase of religion and sincerity. We have sent you also a copy of the letter of our said pious father and nurturer to the aforementioned bishop of Narbonne, that if anyone should wish to know more subtly and fully about cases of this kind, he may be more abundantly and profoundly instructed by reading it. May almighty God deign continually to protect and keep your reverend love for the edification of his church P. L., vol. CXVI, p. 77 ff..

[78] The present state of the tomb of St. Benignus. Miracles of later times we have not found written down; yet we do not doubt that the most holy martyr has continued and even now continues to be kind to his worshippers. I have certainly learned recently from letters sent to me from Dijon that St. Benignus, invoked with faith, does not fail his clients. I return to the tomb of the holy martyr. The impiety of the last century did not stop at seizing the relics of Benignus, but raged with sacrilegious hand against the very church and the sacrosanct tomb, so that it shattered the monument and heaped up the lower church with rubble and sand. At length, when the sacrosanct church had been restored to divine worship, the tomb of Benignus remained buried for a long enough time in sad ruin, until on the occasion of constructing a building the rubble was removed, and so it came about that in the month of November of the year 1858, to the highest rejoicing of good men, the place of the sacred tomb was uncovered. The outcome of the matter Bougaud narrates, book III, chapter 10. Later, however, there was doubt, and new care and labours at length reached the very bottom of the most holy tomb; which we ourselves were able to inspect in person and venerate in the year 1879, at the end of the month of December, under the guidance of the Rev. M. Guérin and accompanied by our learned friend Philippe Guignard, the Most Rev. Bishop Fr. Rivet kindly granting that for our sake the wooden platform should be removed, the seals being broken. In the tomb itself we found the stone bottom of a sarcophagus, which was believed to have been part of that great sarcophagus in which St. Gregory of Langres had found the body of the blessed martyr. There was also seen the lowest part of a structure, which seemed to be of that crypt which was once vaulted over the sacred tomb. Gladly, out of our feeling of piety toward St. Benignus, we should have wished to pursue the order of events clearly; but using prudent counsel we have only indicated it, until all things, brought to clear truth and written down by skilled men, come into our hands. Then we shall insert the whole outcome of the matter, accurately described, in the Analecta Bollandiana.

[79] Monuments of the cult of St. Benignus. I fear that, in setting out to treat of the cult of St. Benignus, I am taking up an almost superfluous labour. For with such splendour has the memory of the holy martyr been cultivated from the time of St. Gregory of Langres, that it is as known as what is most known. Throughout all France, Belgium, Germany, the Netherlands, you will scarcely find any passional or legendary that lacks the Acts of St. Benignus. From France the memory of Benignus passed into Italy; we have found his Acts in the legendary of the monastery of Farfa in Sabina. Almost all the martyrologies celebrate the name of Benignus at the 1st of November. The Hieronymian martyrology, from the Bern codex: At the fortress of Dijon of the city of Langres, of Benignus, presbyter and martyr. Both martyrologies, of Ado and of Usuard, report the Acts in summary, with the emperor's name suppressed, whom the Roman martyrology calls Marcus Aurelius. So Ado:

And at the fortress of Dijon, the natal day of St. Benignus the presbyter; who with Andochius, a fellow presbyter, and Thyrsus the deacon was sent to Gaul from the East by the holy bishop Polycarp. On learning of his preaching, Count Terentius ordered him to be brought to him bound and beaten, and again, hearing the constancy of his speech, to be beaten with the hardest thongs

he had him beaten. After this, stretched on the pulleys and beaten and again consigned to prison, in the morning he destroyed the idols by praying and was led back to prison. They fixed ten hot awls in his hands, and fastened his feet with molten lead in a perforated stone, and shut twelve fierce dogs in with him for six days, and an angel brought him heavenly bread, took away the awls, and rescued him from the lead and iron. At the last it is ordered that his neck be beaten with an iron bar and his body pierced with a lance. When this was done, a snowy dove, with the Christians looking on, ascended from the prison to the heavens, and a most sweet odour as of paradise followed. And the blessed Leonilla came, and buried the body, embalmed with spices, not far from the prison itself.

Usuard:

At the fortress of Dijon, of St. Benignus the presbyter, who, sent by the blessed Polycarp to preach in Gaul, after he had been in many ways afflicted with most grievous torments by Count Terentius, at last it is ordered that his neck be beaten with an iron bar and his body pierced with a lance.

The Roman Martyrology:

At the fortress of Dijon, of St. Benignus the presbyter, who, sent by the blessed Polycarp to Gaul to preach, after he had under the emperor Marcus Aurelius been in many ways afflicted with most grievous torments by the judge Terentius, at last it is ordered that his neck be beaten with an iron bar and that he be pierced with a lance.

* the edition ultionis

FIRST PASSION OF ST. BENIGNUS, MARTYR

Benignus, martyr at Dijon in Gaul. (S.)

BHL Number: 1158 a

FROM MSS.

This Passion, of which we treated in the Preliminary Commentary, no. 19, page 137, is taken from a Utrecht manuscript codex in the Netherlands, of the public library, on parchment, in smaller folio, of the 15th century, marked no. 20 among the Ecclesiastical Writers of the Middle Ages. At the beginning one reads: This volume belongs to the Carthusians, near Utrecht; among them it was marked no. 248 l.

St. Benignus, captured at the order of the emperor Aurelian, The emperor Aurelian, coming to the fortress whose name is Dymon ^b, and hearing from Count ^c Terentius of the fame of St. Benignus, said: If we let this man go, a great evil will grow for our country, and contempt of our gods will be raised up. For when the sign of the crucified one has been shown to our gods, at once they will waste away and gnash with their teeth, nor do they endure to look at his sign. Hearing this the count ordered St. Benignus to be sought out. And when he was found where he was preaching the word of God to the Gentiles, he ordered him to be presented to Aurelian bound and beaten.

[2] before the same emperor he bravely professes the faith. On seeing him Aurelian said: Cross-worshipper, standard-bearer of the Christian law, if you now disdain to immolate to the gods, I order you to be destroyed with divers punishments, and the help of your Christ will not snatch you from my hands. But Benignus answered: It is the voice of Christ: Do not fear those who kill the body, but cannot kill the soul. Aurelian said: From what region are you, and what is your name? To whom Benignus said: We have come from the East, I and my brothers whom you have already killed, sent by St. Polycarp that the word of God and the name of Christ may be preached by us to the Gentiles. Aurelian said: If you yield service to my words, I shall establish you as a great priest of the gods, and I order you, unnumbered ^d, to be first in my palace. St. Benignus answered: May gold and silver and your gods be for your perdition; but you will not change me from Christ, whom I serve, who is the Word of the Father and life, and bestows everlasting life on him who believes in him. Know that this one whom you deny, whether you will or no, is your God and the God of all nations.

[3] Beaten with thongs, he is healed in prison by an angel. Hearing this the emperor ordered him to be beaten with the hardest thongs. When he had been handed over to Count Terentius, he was stretched on the pulleys, and as he was being beaten he said: I give you thanks, Jesus Christ, that for your name I have merited to suffer these things. But when he had been beaten and consigned to prison, with an angel comforting him he was so restored to his former health as if he had not received even one wound. So on the next day Aurelian ordered him to be presented to his sight, and said: Benignus, do you sacrifice to the gods or not? To whom Benignus said: Acknowledge, wretch, that your gods are nothing. For how could they aid you or me, who cannot aid themselves?

[4] By the sign of the cross he scatters the idols and vessels of sacrifice; Then the emperor, angered, ordered him to be brought to a certain shrine, and ordered flesh from the sacrifices to be put into his mouth against his will, that he might eat, saying: If he eats of the sacrifices of the gods, he will not afterwards say such things against us. When this was set before him, he made in reply the sign of the cross, with prayer, his eyes lifted to heaven, and at once all the idols made by hand and the vessels offered with the sacrifices vanished like smoke. Then St. Benignus, giving thanks with great joy to Jesus Christ, said to Aurelian: Acknowledge, wretch, what has become of the images of your gods, how they have vanished before the sign of salvation; acknowledge, unhappy man, the creator of heaven and earth. Aurelian said: And you acknowledge, Benignus, that our gods desire to do your will; if you are willing to give them assent, you will see yourself great in our sight. To whom Benignus said: You have a stupid heart, nor do you see with your eyes how great is the power of Christ, who has so shattered your gods; I have already told you, devil, lover of crimes, I do not adore the images of demons.

[5] [subjected to most dreadful torments, again freed from the torments by the ministry of an angel, for diebus.] Then the most wicked Caesar ordered him to be shut in prison, saying: Bring a great perforated stone, in which you shall lead his feet, and fix hot awls lengthwise in the fingers of his hands, and for six feet let no one offer him water. Shut in with him twelve most ferocious dogs, hungry and thirsty, that he may be torn apart by the dogs. So St. Benignus was shut in the prison according to the order of the wicked Caesar, and for six days he gave himself to prayer, with an angel comforting him, and the dogs, gentled, touched neither a hair of his head nor the fringe of his garment. And an angel of the Lord offered him as nourishment heavenly bread, and shaking the awls from his hands and the lead from his feet, said: Receive, dearest to Christ; and taking the bread, giving thanks, he ate.

[6] he is ordered to be crushed with an iron bar and struck with a lance. So on the sixth day Aurelian said: Open the prison and see whether he has been torn apart by the dogs or not. When this was done, they found him so unharmed and so whole that not one wound of his body appeared. When this was reported to Aurelian, he said: Crush his neck with an iron bar in the prison itself, and have his life cruelly ended by a soldier's lance, that he may no longer do injury to us or to our gods.

[7] and is buried by Leonilla. When this was done, a snowy dove was seen by the Christians to ascend from the prison itself as far as the clouds, and it was shown how the precious soul ascended to the heavens. And so great an odour of sweetness and fear shone out in that place that they thought they were set among the colours * of paradise. So when Aurelian had departed thence, Leonilla, a most blessed matron, coming at the nod of God, embalmed the saint's body with spices and buried it honourably. She ^e has always shone forth by many miracles in manifest proof. These things were done on the Kalends of November, in the reign of the Lord Jesus Christ for ages of ages. Amen.

ANNOTATA.

Led by the hope of finding an older exemplar of this Passion, I surveyed the libraries of Cologne and Düsseldorf, and did not find what I wanted. I did not go to Siegburg, because trustworthy men affirmed that no documents of that kind survived there. In the chapter hall of the church of St. Lambert, however, in the city of Düsseldorf, with the noble Baron Eugen de Bouverot, president of the council of that church, as guide, I found a manuscript book of sacred readings, on parchment, in smaller folio, of the 14th century as it seems, in which toward the end, on a paper added to a parchment leaf, the following document was written in a rather recent hand:

On the feast of St. Benignus, martyr, presbyter, 4 Nov. Benignus the presbyter, sent by St. Polycarp to the Gauls to preach the gospel, is led bound to Count Terentius. His preaching being learned and the constancy of his speech heard, he is most hardly beaten with thongs, and ordered to be stretched on the pulleys; and again consigned to prison, in the morning he destroyed the idols by praying. Then it is commanded that his hands be pierced with ten white-hot awls driven into his fingers, and his feet be fixed in a stone hollowed for this purpose with molten lead, and finally that he be shut up for six days with twelve most ferocious dogs in a certain place. There, preserved by an angel, fed on heavenly bread and the awls being plucked out, he was rescued from the lead and the iron. So seeing him afflicted in many ways with most grievous torments of this kind and unharmed, the emperor Marcus Aurelius at last commanded the judge that his neck be beaten with an iron bar and his body pierced with a lance. In which torments he consummated a noble martyrdom.

That in this document, against all the older codices, the emperor Marcus Aurelius is read, indicates a very recent origin.

In another manuscript book of hours, on parchment, in small folio, of the 14th century, I read the following prayer:

O God, who proved your blessed martyr Benignus in the contest and sustained him, proved, in his pain, whom on this day you deigned to receive into heaven, grant us your servants that we who do not merit glory may merit to obtain pardon by his intercession.

* for odoribus.

SECOND PASSION OF ST. BENIGNUS, MARTYR

Benignus, martyr at Dijon in Gaul. (S.)

BHL Number: 1159

This second Passion, of which we spoke in the Preliminary Commentary, no. 16, we publish from a transcript taken from a Utrecht manuscript codex of St. Saviour, and preserved among the Bollandian collections of the Royal Library of Brussels, no. 8929.

Passion of St. Benignus, bishop of Chartres ^a.

The emperor Aurelian, coming to the fortress of Dunum ^b and hearing from Count Terentius of the fame of St. Benignus, said: If we let this sorcerer go, contempt of our gods and evil for the whole country will arise. On hearing this, Terentius had him sought out and presented him bound and beaten to Aurelian.

[2] To whom Aurelian said: Unless you now immolate to the gods, I shall make you perish with divers punishments; nor will the help of your Christ snatch you from my hands. And as Benignus answered: It is the voice of Christ: Do not fear those

who kill the body, but cannot kill the soul, the emperor asked about his name and the place of his nation. To whom Benignus said: From the East I and my brothers, sent by Polycarp, whom you have already killed. Then the emperor said: If you assent to my words, I shall establish you as a great priest of the gods, and I shall make you first in my palace. Benignus answered: May gold and silver and your gods be for your perdition; but you will not change me from my Christ, whom I serve.

[3] Beaten for this with the hardest thongs, he is handed over to Count Terentius to be punished. He stretches him on the pulleys and beats him; in which he gave thanks to God that he merited to suffer for his name. After this, committed to prison, but cured of all injury by an angel, when on the third day before the emperor he rejected the gods, he is led to a level place, and the flesh of the sacrifices of the gods is ordered to be forced violently into his mouth, that he might say nothing further to the contrary. When these things were set before him, the sign of the cross being made in reply and his eyes lifted to heaven with prayer, all the idols vanished together with the vessels of the sacrifices.

[4] For then, he being imprisoned, it is ordered that his feet be leaded in a perforated stone, that hot awls be driven through his fingers, and that for six days no water be given him by anyone; and moreover that twelve dogs be shut with him in the prison. But the man of God, meanwhile giving himself to prayer, through these days is faithfully consoled by an angel, freed from his bonds, healed of injury, and sweetly fed with heavenly food.

[5] Finally, messengers being sent to the prison to see if he was alive, when they returned and said that he was in every way sound and not forgetful in the praises of God, he commanded that his neck be crushed in the prison with an iron bar and that his life be taken away by a soldier's lance. When this was done, the soul of the saint was seen by all to ascend to heaven in the form of a snowy * dove, where he reigns with him who lives and reigns for ages of ages. Amen.

ANNOTATA.

* for niveæ

THIRD PASSION OF ST. BENIGNUS, MARTYR

Benignus, martyr at Dijon in Gaul. (S.)

BHL Number: 1157

Of this Passion we have treated in the Preliminary Commentary, no. 16. We publish it from the Speculum historiale of Vincent of Beauvais, vol. II, book XII, chapter 111 f., published at Nuremberg by Anton Koberger in the year 1483. Before the Passion is set: Of St. Benignus the presbyter; from his deeds ^a.

The emperor Aurelian, entering Dijon to see the new walls built there, ordered a temple to be built to Mercury, and that they should not suffer any professor of the Christian law to reside in those places. Hearing this Count Terentius said: What a Christian is we do not know; but I have seen a certain pilgrim who has a tonsured head; whose dress and life differ from ours; he rejects the ceremonies of the gods, he washes our people with water and anoints them with balsam, and he performs many signs among the people. He promises another life after death to those who believe in his god. Hearing this Aurelian said: As far as I hear, this dress marks him out as a Christian. Seek him out and bring him bound into my sight; for this way of life does not please our gods, but when the sign of that crucified one is shown to them, at once they waste away and gnash with their teeth, nor do they endure to look at his sign.

[2] So St. Benignus the presbyter, being sought, and found in the village whose name is Spaniacus *, where he was preaching the word of God to the Gentiles, was presented bound and beaten in the sight of the emperor. Who said to him: From what region are you, O cross-worshipper, and what is your name? He answered: We have come from the East, I and my brothers, whom you have already killed, sent by St. Polycarp to preach the word of God to the Gentiles. Aurelian said: If you yield service to my words, I establish you as a great priest of my gods, and I order you to be first in my palace. He answered: Ravening wolf, I do not accept the primacy of priesthood from you, for eternal and most evil damnation awaits you; nor will you change me from Christ, whom I serve. Hearing this Aurelian ordered him to be beaten with the hardest thongs, and unless he sacrificed, to be afflicted with divers punishments. Stretched on the pulleys, while he was being beaten he gave thanks to Christ and prayed. But when he had been beaten and consigned to prison, with an angel comforting him he was so restored to his former health as if he had not received even one wound ^b.

[3] Presented again on the next day, refusing to sacrifice to the gods and mocking their worship, he was ordered by Caesar to be brought to a certain shrine, and flesh from the sacrifices to be put in his mouth that he might eat even unwillingly. When this was being done, making in reply the sign of the cross, with his heart lifted up and his eyes raised to heaven, he prayed; and at once all the idols of wood and stone, and the vessels in which the sacrifices were offered, vanished like smoke. Then the saint, filled with joy, gave thanks and began to insult the tyrant about the worship of the gods who had vanished before the sign of salvation. But he said: Acknowledge, Benignus, that our gods desire to do your will; if you are willing to give assent, you will see yourself great in our sight. To whom he answered: You have a stupid heart, nor do you see with your eyes how great is the power of Christ, who has shattered your idols.

[4] Then the wicked Caesar ordered him to be shut in prison, saying: Bring a great perforated stone, in which you shall lead in his feet, and fix hot awls lengthwise in the fingers of his hands. And for six days let no one offer him even water, and shut in with him most ferocious dogs, hungry and thirsty, that he may be torn apart by them. When this order was fulfilled, as the saint was being shut in, he admonished the counts and tribunes to believe in Jesus. And in the prison for six days, giving himself to prayer, he had an angel of God comforting him. The dogs too, gentled, touched neither a hair of his head nor the fringe of his garment. And an angel of the Lord offered him nourishment, that is, heavenly bread, shaking the awls from his hand and the lead from his feet.

[5] And on the sixth day, the prison being opened, they found him so entirely unharmed that not a wound appeared on his body. Hearing this, Aurelian ordered his neck to be crushed with an iron bar in the prison itself, and his life to be cruelly ended by a soldier's lance. When this was done, a snowy dove was seen by the Christians to ascend from the prison itself as far as the clouds, and so it was shown how the precious soul ascended to the heavens. And so great an odour of sweetness shone out upon them that they thought they were set among the odours of paradise. These things were done regarding St. Benignus the presbyter on the Kalends of November.

ANNOTATA.

* the edition Spamatus. Compare the Annotation, p. 157.

FOURTH PASSION OF ST. BENIGNUS, MARTYR

Benignus, martyr at Dijon in Gaul. (S.)

BHL Number: 1153

FROM MSS.

This Passion of St. Benignus, of which mention has been made in the Preliminary Commentary, no. 17, we publish from fifteen manuscript codices of various regions. And we set out the series of these codices in such a way that those which have less discrepancy are marked with neighbouring numbers. This series follows thus:

1. A Roman codex, from the library called that of Victor Emmanuel, no. 29, in the buildings of the Roman College of the Society of Jesus, on parchment, folio, of the 9th or 10th century. It formerly belonged to the library of the monastery of St. Benedict of Farfa in Sabina; whence with the other spoils of libraries it was transferred by compelling force to the library of Victor Emmanuel. — 2. The Montpellier one, in France, from the library of the school of medicine, no. 55, on parchment, folio, of the 8th or 9th century; it formerly belonged to the Bouhier library, B 8, 1721. Copied by a most unskilled copyist, who cared neither for the laws of grammar nor of orthography; whose innumerable blunders we have thought it superfluous to note. A transcript of this Passion Chifflet once sent to the Bollandian fellows at Antwerp, with the faults and blunders corrected, with this title: The Acts of St. Benignus, presbyter and martyr, sincere and most ancient; those very ones, as it seems, which Gregory, bishop of Tours, in book I of the Glory of the Martyrs, testifies were brought from Italy to St. Gregory, bishop of Langres. Which error of Chifflet and others we have taken to task in the Commentary. — 3. The Montpellier one, in France, again from the same library, no. 135, on parchment, partly of the 9th or 10th century, partly of the 11th. Our Passion is in the part of the 11th century. It formerly belonged to the Bouhier library, D 144, 1723. Here the errors of the distinguished Bougaud concerning the codices must be noted. In book IV of his work, where he is about to publish the second Acts, as he calls them, of Benignus, he advises the reader that he is publishing that paraphrase of the Acts according to codex no. 55. Yet he publishes these same Acts from codex 135, but changed and corrected in very many places, and he narrates that from a certain other codex, which he suspects to be the largest-folio codex no. 30, Chifflet took his transcript, of which we spoke above at codex 55 of Montpellier, and he affirms that in codex no. 30 the Passion of Benignus is now wanting. And he adds that Chifflet's writing, or rather a transcript of this transcript, was sent to him by the Rev. Fr. Van Hecke, at that time one of the Bollandian fellows, from the Bollandian collections of the Royal Library of Brussels no. 8929, and he says that it is mutilated in much of its extent; thus Bougaud in book IV of his work, page 413. Now receive, kindly reader, the truth of the matter. For in the very library of the school of medicine we have seen and read, compared with one another and partly copied the aforesaid codices. The Passion of Benignus which in that place

Bougaud publishes is not of codex no. 55, but of codex no. 135; whose original text was not accurately copied either by Bougaud or by another in his place (for I do not think that Bougaud read these codices with his own eyes), but was changed in many places. And Chifflet's transcript does not depend on codex no. 30, but on codex no. 55; the transcript is not mutilated; but the part that is lacking is likewise lacking in codex no. 55. In codex no. 30 the Passion of Benignus is not lacking, but another is present, that very long one which we shall give later. — 4. A Paris one, from the national library, on parchment, folio, no. 11748, of the 10th century. It formerly belonged to St. Germain-des-Prés, and to St. Maur; it is faultily written, at least in Benignus. — 5. A Paris one, from the national library, on parchment, in largest folio, of at least the 11th century, no. 15436. — 6. A Paris one, from the national library, on parchment, in smaller folio, of the 13th century, no. 12612. It belonged to St. Germain-des-Prés, from the books of the monastery of Corbie. — 7. A Paris one, from the national library, on parchment, folio, of the 13th century, no. 5270. — 8. A Paris one, from the national library, on parchment, in smaller folio, of the 13th or 14th century, no. 5336; formerly Colbert's. — 9. The Vienna one in Austria, on parchment, in smaller folio, of the 11th century, no. 474. — 10. The Hague one in the Netherlands, from the Royal Library, on paper, in smaller folio, of the 15th century, no. 14. It belonged to the Sisters of St. Catherine of Muiden. — 11. The Valenciennes one in France, from the public library, on parchment, in smaller folio, partly of the 10th century, partly of the 13th; the Passion of Benignus is in the part of the 10th century; the codex had no number. — 12. The Brussels one, from the Royal Library, on parchment, folio, of the 13th century, no. 21885. — 13. The Trier one, from the public library, on parchment, of the 13th century, no. 1021. — 14. The Namur one in Belgium, from the public library, on parchment, folio, of the 12th century, no. 15. — 15. A Brussels codex, from the Royal Library, on parchment, folio, of the 12th century, no. 9289.

CHAPTER ONE.

St. Benignus, seized at the order of the emperor Aurelian, bravely professes the faith before him.

St. Benignus, at Dijon, to the emperor Aurelian The natal day of the holy martyr Benignus. — At eodem adds 2, 3, 7, 8, 10; eo adds 13 – 15. that omits 2 – 5, 7, 8, 10; quo 13 – 15; (t. i.) i. t. 12. time Aurelian imperator adds 11, 12. came advenerat 10, 13 – 15. to the fortress (a. c.) in castro 13, 14, 15. whose name is Dijon Divion 2, 12; Divionem 4; Divine 13; Divino 9., where at that time (u. t. t.) omits 13 – 15. he had built construxerant 4. new walls et adds 13 – 15. ^a, to see them, and omits 13, 14. when he had entered, he said: I see the walls well built; now build hic 13, 14. a temple invictissimi [s adds 4.] to Jupiter et adds 2, 3, 10, 12., Mercury and Saturn (Jovi-Sat.) Jovis et Mercurii atque Saturni 13 – 15., and omits 3. do not (e. n.) neque 9. permit patiamini 3, 5, 10 – 15; paciatis 2, 9. any illum 2, 10, 13. who declares affirmarunt 2. himself to be of the Christian law (l. c.) c. l. 3 – 5, 9, 10, 11, 13 – 15; (s. l. c.) c. l. s. 4. to reside omits 10. in these places (i. l.) l. i. 2, 3, 12 – 15., lest ut 2, 4, 5, 9, 12, 13; ut ab 10, 11. our people (n. p.) p. n. 2 – 5, 9 – 15; esse adds 15. be depraved [evertatur 3; privetur 4, 9, 11, 12; præservetur 10; probetur 13 – 15; præbitur 2.] by their vain religion [(v. r.) vanis religionibus 3, vanæ religionis 2, 4, 5, 9, 13 – 15; a nobis adds 12.].

[2] is pointed out, And omits 2, 3, 14, 15. hearing this Terentius Terrentius 11., count thus 3, 11 – 14; the other codd. comis. of that (l. i.) i. l. 4. place omits 10. ^b, said: What qui 2, 3, 12. a Christian is (c. q. s.) christiani qui sint 4., most invincible emperor omits 11, 12; nos adds 3., we do not know (n. n.) nos nescimus 13 – 15.; but I have seen a certain pilgrim with a tonsured head [(c. t.) caput habere tonsum 2 – 4, 10, 11, 13, 15, caput tonsum habentem 9, qui caput habet tonsum 12.]; his dress que adds 9; autem adds 11. differs from omits 4. our dress (a. h. n.) ad habitum nostrum 11., and his life is changed est. Hic adds 13 – 15; ac adds 10., he rejects the ceremonies of the gods. He washes our omits 4. people with water and anoints them with balsam lavacro 14, 15.; he performs many signs among the people; he points out a new god for our country et adds 12.. After death he promises repromittit 2, 13. another eternal omits 2, 3, 9 – 14; vitam 15. life omits 9, 14, 15. to those who believe in his god (d. s.) deum suum 14, 15..

[3] and at his order Hearing autem adds 12. this omits 3. Aurelian said: As far as I hear inquit adds 3., this man of whom you speak (q. d.) cujus habitum studiumque designas 14, 15., you are designating constat 14, 15. as a Christian. Seek him out and omits 10. bring him bound ligate eum et 10. into my sight (i. c. m. p.) p. i. c. m. 3.; because if we let him thus 1, 2; the rest hunc. go dimiseritis 11, 13 – 15., a great evil will grow added from 3, 4, 10, 11; accrescit 12; conquiritur 14, 15; the rest omit. for our country, and contempt of our omits 4. gods is raised up sublevabitur 3; verecunda suscitatur 14, 15.. Since cum 10. you shall know scitis 9. that this conversion does not please our gods [conversatio 11 – 13; (quia-conv.) diis enim nostris noveritis non placere istam conversationem 14, 15.], nor is that law omits 4. (l. i.) i. l. 2, 3, 10, 11, 13 – 15. of the Christians mingled with the laws of our gods; but when the sign of that crucified one (i. c.) illum Christi crucifixum 2, i. Christi c. 11, i. Christi confixi 12. has been shown (o. f.) ostenderit 2. to our gods, at once they will waste away and gnash (t. e. f.) tabescunt et fremunt 3, 12 – 14. with their teeth, nor do they endure patientur 11. to look at his sign.

[4] being brought, And omits 2 – 5, 11, 13 – 15. hearing this Terentius, count of that place (l. i.) thus 1, 6 – 8, the rest omit., ordered St. Benignus to be sought out. Who quem 10, 13; (s. B. q.) illum de quo quæstio agebatur quem 14, 15., being found omits 10, 13 – 15. in the village whose name is Spaniacum Spaniacus 14; Hispania 15; Hispaniatum 11, 12; Ispania 6, 13. ^c, where he was preaching the word of God to the Gentiles gentilibus 11; omits 14, 15., he ordered to be presented bound and Aureliani et 13. beaten (a. c.) omits 14, 15. in the sight of Aurelian omits 13.. On seeing him, Aurelian said: Cross-worshipper crucigula 12. and standard-bearer, if added from 3 alone. you declare yourself to be omits 14, 15. a teacher of the Christian law, you have in omits 14, 15. me your omits 10, 13. persecutor persecutor[es? 4.]. If now in adds 10. you do not non satisfeceris non 12. at my questions, not with enticing lacinioso 10. speech sermonis 11; sermonum 12, 15; (n. l. s.) erased in cod. 4. nor with arguments (s. n. a.) omits 14. of words [respondens in the margin 11; omits 15; contendere adds 3; sed pacatissimis et lenissimis fidelitatem etiam deorum innuentibus responsis subservieris, nisi etiam adds 14, 15.], but si adds 12. of the ancient law, refuse (sed-nol.) secundum antiquas leges sacrificia diis offerre volueris 14, 15. to offer (d. o.) o. diis 12. of omits 7, 11, 12; et 3; ac 2, 10; hæc 4. the sacrifices sacrificia 4, 12. of the gods diis 3., I shall order præcipio 2, 3, 10, 13 – 15. you to be destroyed with divers punishments feris 11, 12; (t. p.) p. t. 3., and the help of your Christ will not snatch you (t. n. e.) n. e. t. 2, 10, 13 – 15, n. eruet te 3. from my hands.

[5] the faith To this (a. h.) omits 2 – 4, 10 – 15. St. Benignus hoc erat (est 14) nomen christiani adds 14, 15. answered respondens dixit 11, 12.: It is the most sacred (r. s.) s. inquit 14, 15. voice of Christ (C. v.) v. C. 2, 3, 10, 14, 15., when quæ 12. he says (c. d.) dicentis 13 – 15.: Do not fear those who kill the body, but cannot kill the soul. Aurelian said dixit 14, 15.: From what region are you tu adds 3. and what (e. q.) aut quod est 2. is omits 2, 3, 10, 11; (t. e.) e. t. 4, 13 – 15. your name tuum 2.? St. Benignus answered: We have come from the East, I Benignus adds 14, 15. and my brothers [Andocius (Andochius 14, 15) et Tyrsus (Tyrius 4) et Felix (Andeolus 14, 15) adds 2, 4, 14, 15.], whom you have already omits 11 – 15. killed, sent by St. Polycarp episcopo adds 3, 4. that we might announce [prædicemus 3, 4, 10, 13 – 15; prædicent 2; what follows codex 2 omits, and it begins again from the start of no. 9.] to all gentibus 2 – 4, 10 – 15. the word of God and the name of Christ, which is incorrupt, and ut 3, 12 – 15. the light which illuminates every

man, that is (i. e.) omits 4. Christ, sent from de 10, 13 – 15. heaven (e c. m.) m. e c. 3., might be laid open to all patescat 10; peccatorum caligine obtenebratis illucescat 14, 15..

[6] he boldly professes. Aurelian said dixit 12.: If you yield service to my words added from 3, 10, 12, 14, 15., I shall establish you as a great priest of my gods omits 4; (s. d. m.) d. m. s. 14, 15., and, rewarded muneratum 3, 10, 13 – 15. from the public treasury, I shall order jubeo 4, 9, 10, 13 – 15; constituam 3. you to be first in my palace (m. p.) p. m. 3, 14, 15.. St. omits 11, 12. Benignus answered: May your omits 4. gold and silver be confletur 4, 10 – 15; fletur 3. with you in perdition perditionem 4, 10, 13 – 15., ravening wolf (l. r.) added from 3, 10, 12 – 15.. The primacy primatum 3, 10, 13; primatus eminentiam 14, 15. or et 11, 12; autem 4. priesthood promised by you I do not accept accipiam 11, 12., because it is eternal destruction and fullest damnation. For you will not (m. n.) n m. 3, 10, 13 – 15. change me from my Christ omits 3, 10, 13 – 15., whom I omits 4, 12. serve, who is the word of peace patris 3. and of life vita 3, 10, 12 – 15; et adds 12 – 15., light unspeakable and omits 3, 10, 13 – 15. a shining pearl, who is omits 10, 13. sent by the Father, brought forth by the word (v. e.) de corde Patris editus Verbum Patris appellatur (appellatus 15) 14, 15., announced adnuntiantur 10. to believers, who will give tribuit 3, 10, 13 – 15. eternal life to those who believe credenti 10, 13 – 15; credentem 4. in him. He it is enim adds 3. who is to come to judge the living and the dead, who quia 4. has also to expose your insanity which you exercise against the servants of Christ. For know quem negas adds 3, 4, 9, 10, 12, 14, 15; quem (?) adds 13. that he whom you deny, whether you will or no non velis 11, 12., is (D. e.) omits 14, 15. your God and the God of all nations esse Deum adds 14, 15; (o. g.) omnibus gentibus 3, 4, 9, 12..

ANNOTATA.

CHAPTER TWO.

St. Benignus, afflicted with many torments, is twice healed in prison by an angel; crushed with a bar he dies; miracles at his death; his burial.

Beaten with thongs Hearing this Aurelian (a. h. A.) A. a. h. 3. ordered him to be beaten with the hardest thongs, saying: Unless he sacrifices today, afflict him with divers torments pœnis 3, 10, 13 – 15.. When he had fuisset adds 14, 15. been handed over omits 14, 15. to Count Terentius, he was stretched on the pulleys thus 3, 10 – 15; the rest omit., and sed 12. when omits 4. he was being beaten, he said: I give you thanks, Lord omits 13. Jesus Christ, that quia 10. for your name I have merited to suffer these things (p. m.) patior 13 – 15.. Grant mihi adds 3., King omits 9. of glory tuæ adds 4., that I may sustain every punishment which the most wicked iniquus 11, 12. Caesar commands me to suffer jussit 9; (m. p. p.) cum suis satellitibus mihi importat 14, 15.; strengthen me Domine Deus adds 11, 12., eternal one nunc 4., through your angel, and do not allow (conforta-perm.) omits 3, 10, 13 – 15. me to be removed removere 4, 9, 12. from this stadium.

[8] he is healed by an angel, and in a second confession But qui 14, 15; omits 3, 11. when he had been beaten omits 14., consigned mancipatur 14, 15; est adds 3; ubi adds 14, 15. to prison carceri 3, 10 – 14. ^a, with an angel eum adds 14, 15. comforting him (a. c.) omits 4. he was so omits 14, 15; eum adds 4, 10, 12, 13. restored (r. e.) reddidit 4, 10, 12, 13; redditur 14, 15. to his former health [(carcere-san.) carceri mancipatus est. Angelus autem Domini confortans ei pristinam ita reddidit sanitatem 3.], as if he had not received (unam-acc.) saltem una plaga fuisset attritus (attactus 15) 14, 15. even one wound of the body omits 3, 4, 10 – 15.. So autem 11, 12; vero 4. on the next day he ordered him to be presented to his sight [(s. e. j. a. p.) s. e. conspectibus j. p. 3, 9, 10, 13 – 15, s. e. j. conspectibus p. 11, s. e. j. Aurelianus conspectibus p. 4; imperator adds 14, 15.], and [sed omnino illæsus apparuit. Cui imperator: this, copied in another hand, cod. 14 gives.] said: Benignus, do you sacrifice sacrifica 3. to the gods omits 10, 13 – 15. or not? St. omits 11, 12. Benignus answered: I do not sacrifice sacrificabo 4, 12; et ait adds 4.. Acknowledge, wretch, that quia 13, 14. your omits 10. gods are nothing omits 14.; who, if cum 13 – 15; omits 10; (q. s.) nam 11, 12. they see the sign of our author mundi 10. Jesus omits 10. Christ si adds 11, 12., at once will waste away tabescunt 3, 12, 13; contabescunt 14, 15; et fremunt dentibus adds 3.; for they are deaf and mute idols (s. e. m.) m. e. s. 14, 15., neither do they see neque audiunt adds 3, 10, 13., nor walk audiunt 15., nor hear ambulant 15; (n. a.) omits 3, 10, 13., nor have they steps, and omits 12; (n. g. h. e.) quibus 13 – 15. those who make (q. f.) facientes 14, 15. them omits 10. become like them fiant 3, 11, 12; omits 10; (i. f.) f. i. 4, sunt 13 – 15., and all who trust (o. q. c) confidentes 13 – 15. in them. How could they for you subvenient adds 3, 13, 15; subveniunt adds 10 – 12, 14., who cannot aid themselves omits 10, 13 – 15.?

[9] by the sign of the cross he makes the idols vanish. Then [Here cod. 2 is continued, which in no. 5 had broken off after the word adnuntiaremus.] Caesar, angered, ordered him to be brought to a certain shrine (q. e.) e. q. 2 – 4, 9, 10, 13., and so omits 4. himself coming (s. i.) cum ipso 2., he ordered præcepit 14, 15., saying dicit 9., that flesh from the sacrifices (c. d. s.) omits 14, 15. be put [(suis-mitti) carnem de sacrificiis apponi 14, 15; (utmitti) mitti et manducare 12, mitti et manducari 11.] into his mouth (i. o.) ori 14, 15. against his will invito 3, 14, 15; erased in 11; ut manducaret adds 4; eo adds 14, 15. in his sight, that he might eat (u. m.) omits 4: If he eats of the sacrifices of the gods nostrorum adds 3, 9; meorum adds 10. ^b, he will not say such omits 11. things against us afterwards thus 1, 10, 12 – 15; the rest omit. [loquetur 3, 9, 10, 12, 13; (contra-loq.) nobis postea tam proterva loquacitate non reluctabitur 14, 15.], but our gods ipsi eum 14, 15; sibi adds 3, 10, 13. take him sibi adds 9, 11; sibi in adds 12. to themselves for their services adsument 3, 9, 10, 13 – 15.. When this was set before him (q. e.) qua exhibita 11, qui exhibitus 14, 15., the sign of the cross being made Benignus adds 11, 12. in reply (s. c. e c.) e c. s. c. 2, 3, 10 – 15., his heart corde 12 – 15; etiam adds 14, 15. lifted suspenso 11 – 15. up rursum 9., his eyes oculum 3; quoque adds 14, 15.

raised levatis 2, 10, 13; elevans 3; porrectis 14, 15. to heaven cœlo 10, 13., he said dixit 14, 15; Domine adds 3, 9.: Jesus Christ, upraiser creator 3, 4; effector 11, 12; ereptor 14, 15. of the world, destroyer of demons, eternal light, look down in this hour that all may be confounded who adore carved things sculptile 11; sculptilibus 4. and glory in their images, that et 3, 12. they may know that you are the eternal God. And when he had said facto signo crucis (omits 12) e contra adds 2 – 4, 10 – 15. this hæc 2, 4, 10, 13, 14; (e. c. h.) cumque hæc 3., at once all omits 3. the idols made by hand [muta facta 3; omits 11, 12; ligna et lapidea adds 2 – 4, 10 – 14. Then various things are added, namely by codd. 2, 10 – 13: Et vasa ubi (cum quibus 10, quæ cum 13, quorum 2) sacrificia offerebantur; by codd. 3, 4: Et vas quod cum sacrificiis offerebatur; and by cod. 14: Et vasa in quibus sacrificabatur.] vanished evanuit 4. like smoke. Then St. Benignus, filled expletus 10. with great joy, said: I give you thanks, Lord omits 2, 10. Jesus Christ, that you do not permit permisisti 11, 12. me omits 2, 9, 11; (d. s. i. m.) me sacr. vanis (immundis 12) 12 – 15. to be polluted by omits 10. unclean immunda 9, 11; mutis 3, 10; mutua 2. sacrifices (d. s.) me sacrificia 2, 9, me per sacrificia 11..

[10] Wherefore by the emperor And he said to Aurelian: Acknowledge, wretch miserrime 2., what has become fuerunt 2, 9; sint 11. (f. f.) factæ fuerint 10, fuerit facta 3, factum sit 13, 14, factum est 15. of the images de speciebus 13, 15, de specie 14. of your gods, how they have vanished before the sign of salvation evanuerint 10, 11; (quomodo-evan.) omits 4.. Acknowledge ergo adds 11, 12; miser adds 2, 3, 10., unhappy man omits 4., the creator of heaven and et 2 – 4, 9 – 15. earth et eum adorare festina adds 11.. Aurelian said: And you (e. t.) omits 2, 3, 13 – 15. acknowledge, Benignus, that quia 2, 3, 10, 13 – 15. our gods desire to do your will (tuam-vol.) tuæ in omnibus quæ proposueris agenda voluntati aspirabunt 14, 15.; if you are willing (i. v.) v. i. 2, 3, 10 – 15. to give (i. v. p.) v. p. i. 4. them assent, you will see [from 3, 10, 12, 13; videbas 2; magnum et gloriosum incedere, et nobis etiam considere gratulaberis 14, 15; the rest videras.] yourself great (m. t.) te enim eorum venerationi devote studentem 14, 15. in our sight. St. omits 11, 12. Benignus answered: Truly omits 4. you have a heart omits 3. of stone (v. s.) stultum 2, 3, 10, 13 – 15., nor do you see videbis 11. with your eyes tuis adds 4. how great is the power of Christ Dei 14, 15., who quæ 3, 4, 9, 11; quod 2, 10. has so shattered your gods (d. t.) t. d. 15.. I have already told you (d. t.) t. d. 15., devil omits 11, 12; vicarie diaboli 14, 15., author of crimes, parricide of innocent souls (a. i. p.) omits 2, 3, 10, 12 – 15., that I do not serve veneror 14, 15. your gods (d. t.) deos tuos 14, 15., and omits 4, 11; eorum adds 14. I do not adore images of demons (dæmonum-ad.) ea religione et reverentia qua exigis non contemplor 14, 15..

[11] again afflicted in prison with torments, Then the most wicked omits 12. Caesar ordered him omits 2. to be thrust trudi 2; recludi 3, 4, 9 – 12; includi 13 – 15. into prison in c. 11., saying: Bring a great stone [perforatum adds 11; et perforatum adds 2, 3; et transforatum adds 13; et transforate eum 4, 12.] in which (i. q.) et in ipso 4, 11, 12, quo transforato 14, 15, omits 13. you shall lead implumbetis 2, 3; implebitis 10. his feet istius rebellis 14, 15; in eo adds 13 – 15., and fix (subulas-configite) clavos inter ungulas et carnem infigite 5. hot awls (c. s.) calentibus subulis 15. lengthwise longum 13 – 15; ligno 12. in the fingers [(i. d.) thus 3, 10, 12, 14; i. digitis 2, 5, 11, 13, i. articulos 4, d. the rest.] of his hands omits 5., and for six days diis 2; dies 3, 4, 9; (s. d.) per sex dies 10 – 15. let no one ullus 3; nec ullus 9; (i. n.) n. i. 2, 10 – 12. give him even nec 2, 3, 10, 13; nec etiam 14, 15; ne 12; omits 11. water (n. v. a.) nec aqua ullus 4; nec aliud quidquam adds 11, 12.. Shut in inclaudite 2, 8; et includite 4; include 13; quoque adds 14, 15. with him eo 11, 12. twelve (f. d.) omits 14. most ferocious dogs (c. f.) f. c. 9., hungry et sitientes adds 2, 4, 10, 11, 13., that he may be torn apart by the dogs [(esurientes-diripiatur) longa esurie ad devorandum eum rapacissimos et multis diebus impastos et ad hunc depascendum avidissimos deinde 14, 15.]; and omits 24, 10 – 15. order the prison et tunc eum in carcere 11, 12. itself omits 11, 12. to be guarded custodire 4, 9. by soldiers præcepit 4, 11 – 15.. When this order was fulfilled adimpleta 11, 12; decem adds 4; (q. j. i.) qui jussionem implentes 14, 15., they transfixed confixerunt 4; infixerunt 14, 15. most sharp omits 14. awls in his omits 9, 13. hands, and bound [confixerunt 2 – 4, 10 – 13; (plumbo-adstr.) perforato cum liquefacto plumbo artaverunt pedes ejus 14, 15.] his feet in lapide adds 4. in the stone omits 4; cum adds 2, 11, 13; a adds 4, 9, 10. with molten lead, and omits 2; ferocissimos adds 2 – 4, 10 – 13; famelicos adds 14, 15. shut in clausi sunt 2; clauserunt 10, 13 – 15; recluserunt 11, 12. the dogs with him [eo 3, 12; in carcere adds 2, 3, 12, 14, 15; in carcerem adds 13; (can. cum eod.) cum eod. can. 11.]. But when he was being led [cum inclauderetur 2; includeretur 3, 10, 13 – 15; recluderetur 11, 12; omits 4; sanctus Benignus adds 2, 13.] to in 3, 9 – 11, 13 – 15; omits 4. the prison carcere 11, 13 – 15; carceris includeretur 4; (sed-carc.) omits 2. according to the command jussionem 2 – 4, 10 – 15. of the most wicked Caesar principis 11, 12., he said: Hear me, little sons filii 11, 12; mei adds 2, 13., counts and tribunes, believe in adds 2 – 4, 10 – 15. Jesus Christ (J. C.) Jesum Christum 3, 10 – 15., our nostrum 3, 10 – 15. redeemer redemptorem 10 – 15; domino 2, 4; salvatorem 3.; because he est adds 2 – 4, 14, 15. is omits 3, 4, 13 – 15. the hope and salvation of those who believe in him (in se) ipse 9, 10; (c. i. s.) i. s. c. 15., that your sins nostra 13; omits 14; (ut-vestra) omits 2, 4. may be blotted out. He is the light of this world (m. h.) h. m. 2, 3., by whose odour the dead omits 9; (r. m.) m. r. 3. revive, by whose touch (c. t.) ad cujus tactum 11, 12. the sick are strengthened invalescunt 14, 15., whose omits 2 – 4, 10, 13 – 15; et ejus 11, 12. glory fills the heavens, whose mercy fills implet 13; amplectitur 14, 15. the earth terras 11, 12..

[12] but again freed by an angel, And St. Benignus was shut up [reclusumque 2, 9, 10, 13; reclusum 3; reclusum itaque 14, 15; his dictis reclusus 11, 12; reclusoque 4.] (s. B.) sanctum Benignum 2, 3, 9, 10, 13 – 15. sancto Benigno 4. in prison carcerem 3, 4; (s. B. i. c.) i. c. B. 11, 12. for six days (i. c. p. s. d.) p. s. d. i. c. 14, 15., giving himself to prayer vacantem 10; (o. v.) omits 13 – 15; immobilis permansit adds 11, 12., with an angel enim adds 11, 12. comforting him [(a. c.) ita eum confortatus est angelus Domini 13; confortabat angelus Domini 14, 15.], and ita 11. the dogs canis 2; canum famen et ingluviem 14, 15., gentled [mitigatus 2; mitigatos 3, 4; mitigati sunt 11, 12; mitigavit 13; restrinxit 14, 15; ut (omits 2, 3, 10) nec capillum (capillos 10, 13 – 15) capitis ejus adds 2, 3, 10 – 15.], touched contingerent 11, 14 – 15. not even aut 2, 3, 10 – 15. the fringe of his omits 2, 10. garment (f. v.) capillum capitis 4.. And an angel of the Lord (a. a. D.) omits 13 – 15; angelico enim officio 11, 12. offered ministrabat 4; (p. c. p.) panis cœlestis percepit 11, 12. him omits 2, 4, 11 – 15; ipse 3. nourishment autem adds 13, 14., that is (i. e.) et 2, 10, idem 4, omits 11, 12., heavenly bread ei adds 14., and the awls being shaken out (d. s.) thus 10 – 12, detractis s. 14, 15; the rest discussas subulas.

from his hands omits 2 – 4, 10 – 15. and the lead plumbo 10 – 12, 14, 15. from his feet, he said audivit angelum (omits 11) dicentem sibi 11, 12.: Receive, dearest dulcissime 10. to Christ [Christi 12 – 15; et confortare in Domino adds 11, 12; panem quo reficiaris adds 14, 15.]; and taking Benignus adds 11, 12. the bread, giving thanks to God omits 3, 4, 10 – 15., he ate edidit 4; comedit 11, 12; et refocillatus est adds 12..

[13] he is ordered to be crushed with a bar and struck with a lance. So on the sixth day Aurelian Caesar omits 2, 3, 10, 13 – 15; imperator 11, 12. said dixit 11. to his ministers (m. s.) omits 2, 3, 10 – 15.: Open the prison, and see whether he has been torn apart discerptus 12. by omits 3. the dogs or not. So igitur 3. when the prison was opened, they found him omits 2; illum 10. so omits 2, 13. unharmed and omits 3. so omits 2, 10, 12. whole that not even one (n. u.) nulla 11, 12. wound of his body in eum 11; in eo 12; (c. e.) in corpore 2, 10, in ejus corpore 3, corpore 9. appeared apparesceret 2, 3, 9, 10.. When this matter was reported [quæ cum renuntiata fuissent Aureliano 3; quibus renuntiatis 10; cumque ei renuntiatum fuisset quod illæsum illum invenissent 11, 12; quod cum renuntiatum fuisset Aureliano 14, 15; Aurelianus adds 2, 4, 10, 13; imperator adds 11, 12.], the most wicked one omits 2 – 4, 10, 13 – 15. said dixit 11, 12.: Crush (i. i. carc. cont.) cont. in i. carc. 13 – 15. his neck collo 2, 3. ^c with an iron ferrea 11. bar in the prison (c. e. i. i. c.) in i. c. collo ejus 4. itself ipsa 11., and have his life vita 14, 15. cruelly omits 3, 11, 12. ended finire 11 – 13. faciat 13; (f. f.) arrumpatur 14, 15; crudeliter adds 3. by a soldier's omits 3; miles 13. lance, so that et 4, 10; omits 11, 13 – 15. he may not nec 9. do further injury (i. a) a. i. 11. to us or to our gods (d. n.) deorum nostrorum 2, 9, 13..

[14] By night he is buried by Leonilla. When this was done (q. f.) quod cum factum fuisset, visa est christianis 11, 12., a snowy dove alba ita ut nix 3. was seen (v. e.) omits 11, 12; (a. v. e.) v. e. a. 3. by omits 10, 13. the Christians (a c.) omits 11, 12. to ascend ascendere 11, 12; (a c. asc.) asc. a. c. 14, 15. from the prison itself omits 10; (c. i.) i. c. 11, 12., and omits 2, 3, 10, 13, 15. as far as in 2, 3, 10, 13; omits 12. the clouds nubibus 9, 10; et in hac innocentis columbæ persona adds 14, 15. the precious ejus adds 14, 15. soul was seen [ostensa 2, 3, 10, 13; ostensum 14, 15; (nubes-visa) altitudinem cœli penetravit (penetrare 12) 11, 12.] how it ascended to heaven cœlos 2, 3, 9, 10, 13 – 15.. And so great tantus autem 11, 12. an odour of sweetness and fear amœnitatis 14, 15; (e. m.) omits 11, 12. shone out spiravit omnium olfactus 14, 15. in that place ipso 14; (l. i.) ipso loco 10; (i. l. i.) omits 2. that quod 4. they thought themselves astantes 12; adstantes adds 11. set collocatos 3; collocare 13; interesse 11, 12; recreari 14, 15. among the odours of paradise, and when the wicked Aurelian [omits 3, 14, 15; imperatore 11, 12; (A. i.) Aureliani iniqui 9; (e. A. i.) igitur Aurelianus exinde 2, ergo Aur. ex. 10.] had departed discessusque 2; discessuque 4; discedente 10 – 12, 14, 15. thence igitur 3; inde 4; autem ex eodem loco 14, 15., Leonilla, most blessed matrona adds 2 – 4, 10 – 15., coming by night noctu 4; nota Dei 3; nutu Dei 10, 13 – 15., embalmed condidit 9; in sepulcro adds 3. the holy body cum adds 3. with spices, and omits 2. not far from ad ipso 2; ab ipso 10, 13 – 15. the prison (et-carc.) omits 3. she laid it up condidit 2, 10, 13 – 15; condivit 3; recondit 4. in omits 4. a tomb sepulcrum 2; (r. i. s.) i. s. r. (recondivit 11) 11, 12.; who quibus 3. has always shone forth by many omits 13. miracles in manifest proof [(qui se-præclaruit) in quo virtutibus semper man. prob. clarescit 14, 15; sanctus autem Benignus manifestis et quotidianis se virtutibus et multis signis semper declarare non destitit, adeo ut innumera sint beneficia divina quæ ad ejus sepulcrum plerumque præstantur 11, 12.]. Now he martyrized martyrizatus est 9. ^d for the name of our Lord Jesus Christ, whose cui est 9. is honour and power, praise and glory for all ages of ages. Amen [(martyrizavit-Amen) Acta sunt hæc circa sanctum Benignum kal. nov. regnante D. N. J. C. cui est gloria in secula. Amen 2, acta-cui (as 2) honor et gloria et potestas in secula seculorum. Amen 3, acta sunt hæc circa sanctum Dei Benignum kal. nov. regnante D. N. J. C. cui est gloria et virtus in secula seculorum. Amen 4, acta-gloria (as 4) in secula. Amen. 10, acta sunt enim hæc circa sanctum Dei Benignum presbyrum kal. nov. regnante D. N. J. C., cui est honor et gloria cum Patre et Spiritu Sancto in cuncta secula seculorum. Amen 11, 12, acta sunt hæc circa beatum Benignum presbyterum kal. nov., regnante D. N. J. C., cui est gloria in secula seculorum. Amen 13 – 15.]. He suffered on the day of the Kalends of November [(passus-nov.) passus autem sanctus Benignus presbyter pridie kal. nov. 5, omits 2 – 4, 10 – 15.].

ANNOTATA.

FIFTH PASSION OF ST. BENIGNUS, MARTYR

Benignus, martyr at Dijon in Gaul. (S.)

BHL Number: 1154

FROM MSS.

This Passion of St. Benignus we publish from nine manuscript codices, of which this is the series:

1. A Paris one, from the national library, on parchment, folio, of the 11th century, no. 11749; it formerly belonged to St. Germain-des-Prés. — 2. A codex of Montpellier, from the library of the school of medicine, on parchment, in smaller folio, of the 9th or 10th century, no. 156. — 3. A Paris one, from the national library, on parchment, in smaller folio, of the 11th century, no. 2873a. — 4. A Paris one, from the national library, on parchment, in smaller folio, of the 10th and 11th centuries, no. 1805; it formerly belonged to the Bigot library, no. 41. — 5. The Metz one, from the public library, on parchment, in smallest folio, of the 11th century (at least in this Passion of Benignus), no. 494; it formerly belonged to St. Arnulf. — 6. A Paris one, from the national library, on parchment, in smaller folio, of the 13th century, no. 3801. — 7. The Douai one, from the public library, on parchment, in large folio, of the 13th or 14th century. — 8. The Saint-Omer one, from the public library, on parchment, of the 13th century. — 9. The Brussels one, no. 7460. Compare above, page 106.

All and each of these codices we have most accurately read, but we have indicated the variant readings of only six codices; for the others agreed sufficiently.

CHAPTER ONE.

St. Benignus, sent by St. Polycarp to Gaul, is captured at the order of the emperor Aurelian, and having bravely confessed the faith before him and been most dreadfully beaten, is healed by an angel in prison.

St. Benignus, divinely sent from the East to Gaul, came to Dijon, At that time [It is worthy of note that in codex 2 before the Passion these words are found: IN CHRISTI NOMINE INCIPIT PASSIO SANCTISSIMI BENIGNI EPISCOPI GLORIOSIQUE MARTYRIS.] the life-giving man Benignus, priest of the Lord, was sprung from omits 7; ex 2. Eastern parents partibus 2.. He, brought up and nourished under the blessed Polycarp, bishop of the city of Asia for the erased word 2 supplies Smyrnensis., and in the sacred writings

was imbued (i. e.) e. i. 5.; from whom he also received the office of priestly blessing. But when at last the Lord had decreed to show to those dwelling in the Gauls the knowledge of his name, at once St. Benignus, divinely admonished, was destined by the holy and aforesaid que omits 7 – 9. father, with the other companions fratribus 7 – 9. taken with him in his party, to the Gallic thus 1; the rest Galliis. peoples for the showing of the true light. When without danger (a. d.) omits 7 – 9., the divine right hand protecting him as was fitting (u. d. e.) omits 7 – 9., he had reached accessit 7 – 9. the destined places, he walked going around and did not cease to minister demonstrare 7 – 9. the pasture of the word of God (p. v. D.) v. D. p. 5. to the Gentiles. When he had already converted a very great omits 7 – 9. cohort to the faith of Christ, walking on he came to the fortress which is called Divion, leaving nonetheless omits 7 – 9; in adds 9. his companions in the city of the people of Autun Augustudensium 7 – 9. labouring thus 1; the rest commorantibus. in the same ministry.

[2] where, pointed out to the emperor Aurelian Now at that time the emperor Aurelian was stirring up (p. e.) exercebat p. 7 – 9. a most atrocious persecution against the servants servis 8, 9. of Christ, and already et adds 5, 7 – 9. he had condemned to a most cruel death the life-giving man's companions, whom in adds 7 – 9. he had left in the city of the people of Autun Augustudensium 7, 8. for the sacred ministry. So coming (c. v.) perveniens c. 5. to the abovewritten supradictum 7 – 9. fortress, where rough walls had lately been built, on entering it thus 2, the word eum being erased; eis 7 – 9; eum the rest. he said: I behold video 7 – 9. the walls excellently built. Build there temples of the gods, that is, of Jupiter, Mercury and Saturn, and do not suffer any who asserts that he is a follower of the Christian law to reside in these places, lest our people (p. n.) n. p. 5. be incited to the worship of their vain religion. Hearing this Terentius, count of that place, said (c. l. i. a.) i. l. c. dixit 5.: What a Christian is, most invincible emperor, we do not know; but we have seen a certain pilgrim who has a tonsured head, and his dress differs from our dress (d. a. h. n.) a. h. n. d. 5., and his life is changed, he rejects our gods and their eorum 7. ceremonies; he washes our people with water and anoints them with balsam (populum-linit) omits 1.; he performs many signs among the people (i. p.) omits 7 – 9.; he announces a new god for our country, he promises another life after death to those who believe in his god (a. v. i. d. s. c.) i. d. s. c. a. v. 7 – 9.. Hearing this Aurelian said: As far as I hear, this man of whom you speak shows himself to be a Christian. I order you not to delay in searching him out, and to be zealous that he be brought bound and beaten into my sight; because, if you let him go, a great evil will grow accrescit 2, 7 – 9; (m. m. p. n. a.) p. n. m. mal. a. 5. for our country and ac 7 – 9. contempt of our gods will be raised up; since you shall know (q. n.) idcirco noveris 7 – 9. that this conversion conversatio 5, 8, 9. does not please (n. p.) omits 7. our gods, nor is that law of the Christians mingled with the laws of our gods. But when the sign of that crucified one has been shown to our gods, at once they waste away and ac 7 – 9. gnash with their omits 5, 7 – 9. teeth, nor do they endure to look at his sign.

[3] and bravely professing the faith before him, Then Count Terentius ordered præcepit 5. St. Benignus the presbyter to be sought out; who in those days was staying in the village whose name is (v. e.) e. v. 7 – 9. Spaniacus Sparnacus 7 – 9., not far from the abovesaid fortress, and there day and night incessabiliter adds 2, 5. he did not cease to preach the word of God to the Gentiles (g. p.) p. g. 5, 7 – 9.. And when those who had been sent had found him in their seeking, they had him brought bound and beaten into the sight of Aurelian in the fortress already mentioned. On seeing him Aurelian said: Cross-worshipper and standard-bearer, if si added from 7 – 9. you reveal proderis 2, 5. yourself (p. t.) t. p. 7 – 9. to be a teacher of the Christian law si adds corr. 2., you have habebis 7 – 9. me your persecutor, if now at my questions you refuse, not with enticing speech sermonis 5. nor argument of words, but of the ancient law, and (interrogationibus-et) omits 7 – 9. to offer to the sacrifices of the gods (s. d.) sacrificia diis 7 – 9. [(sermone-nol.) sermonum aut argumentis verborum volueris respondere, et non secundum antiquæ legis ritum deos sacrificiis studueris honorare 2; but from the word volueris these words seem to be copied in another hand.], I order præcipiam 5. you to be destroyed (t. i.) i. t. 7 – 9. with divers punishments, and the help of your Christ will not snatch you from my hands. The most blessed man omits 5. Benignus omits 7 – 9. answered: I not only confess that I am a Christian (c. m. e.) m. e. c. 7 – 9., but I preach Christ himself with unceasing mouth (p. o.) o. p. 5, 7., and I do not cease to invoke him with my heart. Aurelian said ait 5.: I swear by the almighty gods (o. j.) j. o. 5., unless you obey my orders with the greatest haste, I shall make you perish (s. i.) i. s. 5. with divers torments pœnis 7 – 9., and the help of your Christ (C. t. a.) a C. t. 5; (et non-aux.) omits 7 – 9. will not snatch you (e. t.) t. e. 5. from my hands. St. Benignus answered: I have a good messenger, through whom truth itself speaks, saying: Do not fear those who kill the body, but cannot kill the soul. Aurelian said: From what region are you (e. t.) sis edissere 5.? St. Benignus answered: We have come from the parts of the East (v. p.) p. v. 7 – 9., I and my brothers whom you have lately killed, sent by St. Polycarp, to preach to the Gentiles the word of God and the name of Christ, which is glorious and incorrupt, and that the light which illuminates every man, that is, Christ, sent from heaven by the Father (d. c. a. P. m.) a. P. m. d. c. 7 – 9., may be laid open to all. Aurelian said: If you give willing assent, I shall give salutary counsel. Withdraw from this vain omits 5. sect, and sacrifice to the gods, and I shall establish faciam 7 – 9. you as a great priest of my gods; and you will be enriched by receiving my gifts (e. m. m.) auri et argenti 7 – 9., and you will be first in my palace (primus-eris) omits 7 – 9.. St. Benignus answered: May gold or et 5. silver tuum adds 5, 7 – 9. be melted with you in perdition perditione 2, 8, 9., ravening wolf (i. p. l. r.) l. r. i. p. 5.; the primacy or priesthood (a. s.) autem sacerdotii 7 – 9. promised pollicitus 7 – 9. by you displeases me, because it is eternal destruction and fullest damnation. For you will not change me from the confessions confessione 7; promissione 5; confessoribus 8, 9. of Christ, whom I serve day and ac 7, 8. night, in whom I am what I am. He is the Word of the Father, light unspeakable, a shining pearl. He it is who is to judge (q. j. e.) Deus judicaturus 7 – 9. the living and ac 7 – 9. the dead; who has it in his power (i. p.) omits 7 – 9. to crush your insanity also, which you exercise against the pious who keep the precepts of Christ (p. C.) C. p. 7, 8.. For know illum 7, 8. that he whom you deny, whether you will or no (v. n.) omits 8., is your God (e. t.) t. e. 7 – 9. and the God of all nations.

[4] he is beaten with thongs, but healed by an angel. Hearing this Aurelian had the holy man beaten with the hardest thongs, saying to his ministers: Unless he sacrifices today, afflict him with divers punishments. When he had been handed over to Count Terentius, he was stretched on the pulleys; and as he was being beaten he said: I give you thanks, Lord Jesus Christ, that for the name of your glory I have merited to suffer these things hoc 7 – 9.. Grant, King of glory gloriose 7, 8., that I may be able to sustain the torments that are inflicted on me for the confession of your name (t. n.) n. t. 5.. And teque 7 – 9. I pray omits 5. that you never repel me me adds 7 – 9. from the unwearied confession confessione 9. of your majesty deprecor adds 5.. And when he had now omits 5. been long beaten esset 8, 9., he is consigned to prison. But an angel of the Lord came comforting him, and he was so divinely restored restitutus in a recent hand 5. to his former health (d. r. e. s.) r. e. s. d. 7 – 9., that not even the appearance of scars remained in his ejus adds 7. holy body (s. c.) c. sancti viri 5..

CHAPTER TWO.

St. Benignus by his prayer overturns the idols; again subjected to most dreadful torments, he is healed by the aid of an angel; crushed with a bar he dies; miracles at his death; burial.

[5] In a second confession So on the following day Aurelian ordered him to be presented to his sight (p. c. p.) c. jussit præs. 7 – 9.. And he said to him: Sacrifice to the gods. St. Benignus answered: I will sacrifice, but not to stones and wood. I will offer the victim of praise to almighty God et adds 2, 8, 9., not to demons, and I will exultantly praise laudo 7 – 9. the name of him who made heaven and earth, the sea and all that is in them, because

at last, handed over (m. t.) traditus 2 the word me being erased, 7 – 8. into your hands, I shall merit (i. m.) omits 7 – 9. to be made a witness to him through the shedding of blood illius adds 7 – 9. merear adds 7 – 9.. Acknowledge, wretch, that your gods are nothing, who si adds 7., if omits 7. they see the sign of our author, at once waste away. For they are deaf and et 5, 7 – 9. mute images, having eyes without sight, ears without hearing, nostrils without smell, hands without touch. For autem 7, enim 5. those who make them become like them, and all et omnes 5; (q. f. e. o.) omits 7 – 9. who trust in them; whose arrival, and yours with it, hell awaits with rabid and open (r. a.) aperto 7 – 9. mouth. How will they aid you, who cannot aid themselves sibimetipsis 7 – 9.? Then Aurelian, moved with anger (t. i.) i. igitur 5., ordered the life-giving man to be brought bound to the image which qui 1, 5. was not far off, wishing to have some of the sacrifices of demons (e s. d.) de s. d. 8, 9, dæm. de s. 7. put into his mouth, he being overpowered by force, reckoning in his heart and saying: Perhaps, if omits 2. he eats of the sacrifices of the gods eorum 9; si adds 2., he will no longer say such things against us; but our gods will take him (s. i.) i. s. 7 – 9. to themselves sument 7 – 9. for their services.

[6] by the sign of the cross he scatters the idols. And when they had arrived at the place where so profane (p. e.) e. p. 5. an outrage was to be perpetrated (e. p.) omits 7 – 9., and what they were trying to do to (q. e. D. s. a.) erga Domini sacerdotem efficere 7 – 9. the priest of God Domini 5. could not by divine dispensation be hidden omits 7. latere adds 7. from the holy man. Then he, his heart lifted up [(c. a. s. s.) corde a. s. suspenso 8, cordis intimis a. s. suspensis in another hand 2.] to things above, and with a kindly gaze intuitu 7 – 9. looking to omits 7, 8. heaven, and que omits 7 – 9. asking the help of his omits 7 – 9. Lord, said: Jesus Christ, author of things, scatterer of evil, restorer of good, and hope omits 2, 7 – 9. of believers, rewarder of the faithful, look gently omits 9. in this hour on my prayers, and that my mouth may not be defiled by unclean sacrifices, stand by as a robust helper (r. a. a.) a. r. aux. 9., that all nations may know that you alone omits 7 – 9. are God in heaven above and on earth below. And when he had finished these words in prayer, the sign of the cross being made in reply, all the idols made by hand (i. m.) m. i. 5., wooden and stone alike, and the vessel vas quoque 5. from which it was the custom for sacrifices to be offered, were together so shattered (c. s.) s. c. 5. into fragments that they were seen reduced to dust. Then St. Benignus, filled with great joy, said: I give you thanks (t. a.) a. t. 7 – 9., Lord Jesus Christ, that you do not permit me to be polluted by mute immundis 5. sacrifices. And he said to Aurelian: Acknowledge, wretch, what has become of the images of your gods, how they have vanished before the sign of salvation sanctæ crucis 7 – 9.. Acknowledge, wretched and unhappy man, the creator of heaven and earth (c. c. e. t.) c. e. t. conditorem 7 – 9.. Aurelian said: Acknowledge, Benignus, that our gods desire to do your will. If you omits 7 – 9. are willing to give assent, you will see yourself great in our sight. St. Benignus answered: You have a stupid heart, nor do you see with your eyes how great is the power of Christ (v. C.) C. v. 5., which has so shattered your gods. I have already told you, devil, author of crimes, that I do not serve your gods and I do not adore images of demons.

[7] Wherefore, tortured again, Then the most impious omits 7 – 9. Aurelian, filled with excessive fury (r. f.) f. r. 7 – 9., said to his ministers: Consign this magician to prison at once, and bring a great stone, by the perforation protusum (?) 1; pertusum 2 (now corrected), 5. of which his feet may be leaded implumbantur 1, 5., and fix white-hot (m. c.) calentes m. 7. awls in the fingers digitis 5, 7; digito 8, 9. of his hands ejus adds 2.; and for six days in adds 8, 9., thrust into prison, let him be guarded by soldiers nullusque ei cibum vel potum præbeat adds 7 – 9.. And also thrust twelve most ferocious dogs in with him, that he may be torn apart by them until he gives out. When this order was fulfilled, they transfixed most sharp ejus adds 5, 9. awls in his hands, and fastened his feet in the stone with molten lead (et in lap.-conf.) omits 7 – 9., and shut in the most ferocious dogs (f. c.) c. f. 7 – 9. with him in the prison. When he itaque 5. was being led a militibus adds 5. to be consigned to custody according to the precept of the most impious Caesar sanctus Benignus adds 5; a militibus adds 2, 7 – 9., he said: Hear me, little sons, counts and tribunes, I will teach you the fear of the Lord. Fix (v. f.) affigite 7 – 9. these words of mine in the tablets of your heart: While the bosom (p. s.) s. p. 5. of most merciful piety lies open to receive your nostram 7. confession, hasten with all speed, so that (f. q.) omits 5., washed with the water of baptism and anointed with the most sacred chrism, you may merit to be rescued from the bond, which is the inheritance of the first-formed, our parent, and to be numbered in the lot of the faithful.

[8] again he is refreshed by an angel. When these words had been briefly finished ejus adds 7; (p. v.) v. p. 5., making light of them they compelled him to enter the custody, especially since the order of the king cæsaris 5, 7 – 9. was pressing more speedily urgueret 5., and there through the number of six days, giving himself to prayers, he praised the Lord without intermission. And when he was pressing on more vehemently in prayer, an angel of the Lord stood by him omits 7, 8. in the very dwelling of the prison (c. h.) h. c. 7 – 9., comforting him and et 7 – 9. saying: Come, excellent accipere 5, 9. contestant, receive the crown long since divinely promised you. Now not far off is what you have long sought on earth, and now we rejoicing (t. o.) o. t. 7 – 9. await your arrival in the heavens. At whose omits 7 – 9. arrival, that is (i. e.) autem 7, omits 9. the angel's, all the bonds (o. v.) v. o. 5; a adds 2. by which he was entangled were loosed, and his wounds et vulnera 7, 8. healed, and the rage of the dogs et canum 7 – 9. was so turned (c. e.) e. c. 5. to gentleness that they even licked the prints of his feet, and that came about which Truth itself testifies by itself (p. s.) omits 7, 8., saying that not a hair of his head should perish. And the angel of the Lord, through the whole space of six days et adds 1, 5; ei adds in another hand 2. offering nourishment, that is, heavenly pasture, and calling him forth to the promised glory sibi adds 5, 7 – 9., departed from him.

[9] At last, ordered to be beaten with an iron bar and struck with a lance, At that time the most impious (t. i. i.) post supradictos autem dies, impius 5. Aurelian ordered the closed prison to be opened, where the holy man Benignus was held enclosed (c. t.) t. c. 5., and ordered omits 7. inquiry to be made whether he was still alive or not. For he thought that he had already died, because tam adds 7; jam adds 8 he had been entangled in heavy bonds (f. v.) v. erat 7, 8.; and the executioner, entering (ir. ing.) et suppliciis maceratus. Ingressus ergo 5. in adds 7 – 9. the custody, found him in adds 7. giving himself to hymns and praises to God, and so sound that nothing penitus adds 7 – 9. appeared infirm (a. i.) i. a. 5. in his life-giving omits 7; sancto 5. body. Stupefied he returned to Caesar (r. e. a. c.) ad Aurelianum e. revers. 5.; on seeing him Aurelian (v. A.) cæsar viso 5. said: Is the seducer ille adds 7 – 9. sound, about whom I told præcepi 5. you to inquire what he was doing? He said: The bonds by which he was bound fuerat 7 – 9. (f. a.) a. f. 5. being burst, he has been restored omits 5. to soundness, and he does not cease desinit 7 – 9; (i. n. c.) n. c. i. 5. to invoke his god to help him. On hearing this, Aurelian (a. A.) A. a. 5., filled still more with fury because he saw himself (v. s.) s. v. 7, 8. beaten, said: Hasten at top speed to avenge me on the seducer; crush his neck with an iron bar in the prison itself and cruelly end his life (v. i. c.) c. v. ejus 7 – 9. with a soldier's lance, lest he bring danger henceforth on us or on our country and our gods.

[10] he bravely dies, So the executioner entered the prison where the holy man was singing psalms both in mind and in spirit, to fulfil the order of the most impious omits 5. Caesar; and seeing this quem cernens 7; cernens hoc 5. the most blessed man understood that his calling was near. At once he asks that a space for prayer be granted him for a little, and with his knees fixed flexisque 8, 9. on the earth [From this word cod. 2 has the same as the greatest Passion; for which see below, no. 33, page 172.], his eyes raised to heaven, pouring out prayers he prayed, saying: Hasten, Lord, to help me, and stand by my prayers as a swift supporter. And when [From this word cod. 2 has the same as the greatest Passion; for which see below, no. 33, page 172.] in that very prayer he had been struck (f. a. s.) a. s. f. 7 – 9. (f. a. s. p.) a. s. p. f. 5. by the executioner, at once

a dove whiter than snow, leaping out from the body of the life-giving sancti 5. man, as all the Christians who were present there looked on, flew away to the heavens; and so great tanta vero statim 5. a fragrance of odour was sprinkled in the very circuit of the prison that all who stood by there were filled with an inestimable sweetness [(cunctosrepl.) cunctos qui illic adstabant inæstimabili suavitate replevit 7 – 9.].

[11] and buried by Leonilla he is honoured with a basilica and shines with miracles. Then a most blessed handmaid of Christ, Leonilla by name (L. n.) n. L. 7 – 9., sprung from renowned parents, who afterwards ascended to the desired palm of martyrdom (m. p.) p. m. 7 – 9., admonished by divine commands, embalmed the life-giving sanctum 5. body with spices, and not far from the prison itself she laid it up recondidit 7 – 9. in a tomb. In that place God-fearing men built a most worthy basilica ^a and roofs skilfully wrought fabreque facta 5. (f. t.) omits 7 – 9.. At whose most sacred fountains (ad cujus-max.) ad quam maximis 7 – 9. the most eminent majesty deigns to this day to shine forth with miracles. Now the life-giving man Benignus, the high priest of the Lord, was martyred at the fortress of Dijon, on the day of the Kalends of November, under the emperor Aurelian, Count Terentius acting. Let us pray the Lord, then, that while we venerate in terris adds 5, 7 – 9. with pious love, in the yearly recurrences (a. r.) omits 7 – 9. ^b, the most salutary pledge of his most exalted martyr Benignus, we may merit a place of mercy in the heavens by the intervention of his martyr omits 5, 7 – 9., and may he grant that what profited him by contending, for the crown, may lead us by imitating to pardon et ad regna cœlorum adds 7 – 9., by the gift of him to whom be honour and glory, praise and dominion, might and power for (laus-in) per infinita 7 – 9. ages of ages. Amen.

ANNOTATA.

SIXTH PASSION OF ST. BENIGNUS, MARTYR

Benignus, martyr at Dijon in Gaul. (S.)

BHL Number: 1155

FROM MSS.

This greatest Passion of St. Benignus, or rather historical and oratorical lucubration, we publish according to the following codices, whose variant readings we have noted, omitting some Parisian ones, which for the most part agreed with the codex of the same city 16733, marked below as no. 10.

1. A Dijon codex, no. 383, from the public library, on parchment, in largest folio, written in three columns, of the end of the 12th or the beginning of the 13th century, the fourth of five volumes; it belonged to St. Mary of Cîteaux. — 2. Of Montpellier, no. 1, on parchment, in largest folio, of the 12th or 13th century, the second volume of five volumes. — 3. Of Montpellier, no. 30, on parchment, in largest folio, of the 12th or 13th century. — 4. The Arras one, from the public library, on parchment, in smaller folio, of the 11th century, no. 274. — 5. The Metz one, from the public library, on parchment, in smallest folio, of the 11th century, no. 653; it belonged to St. Arnulf. — 6. The Admont one in Styria, from the library of the monastery O. S. B., on parchment, in smaller folio, of the 13th century, no. 412. — 7. The Brussels one, from the Royal Library, on parchment, in largest folio, of the 13th century, no. 206. — 8. The Brussels one, from the Royal Library, on parchment, in large folio, of the 15th century, no. 428. — 9. The Trier one, formerly of St. Maximin, now in the possession of a certain citizen of Trier, in large folio, of the 13th century. — 10. A Paris one, from the national library, on parchment, in largest folio, of the 12th century, no. 16733; it belonged to Saint-Martin-des-Champs, Order of Cluny. — 11. A Paris one, from the national library, on parchment, in largest folio, of the 12th century, no. 17006; it belonged to the Feuillant monks. — 12. A Paris one, from the national library, on parchment, in largest folio, of the 11th century, no. 5308. — 13. A Paris one, from the national library, on parchment, in largest folio, of the 13th or 14th century, no. 5353. — 14. A Paris one, from the national library, on paper, in smaller folio, of the 15th century, no. 14652; it belonged to St. Victor. — 15. A Paris one, from the national library, on parchment, in smaller folio, of the 11th and 12th centuries (Benignus is of the 12th century), no. 13765; it belonged to St. Germain-des-Prés. — 16. A Paris one, from the national library, on parchment, of the 14th century, no. 11759. — 17. A Paris one, from the national library, on parchment, in smaller folio, partly of the 10th century, partly of the 11th, no. 1805.

CHAPTER ONE.

St. Benignus with Sts. Andochius, Tyrsus and Andeolus sent by St. Polycarp to Gaul. Their journey there and arrival.

St. Polycarp, After the mystery of human redemption Redemptoris 9. had been fulfilled (post-myst.) post redemptionem humani generis 4., the Word of God appearing in the assumed man and illuminating the darkness of the world with the splendours of his truth, the instruction of apostolic doctrine salutifera adds 4 – 8. followed. These, like most lofty mountains, receiving from close at hand the brightness of the true and unsetting occidui 6. sun, poured out the lights of the catholic faith through the whole world for the instruction of the nations. From whose sacred college, like a most splendid star, there shone forth John the evangelist, co-angelic cevangelicus 5. and supreme theologian, who, in the most rapid flight of contemplation hunc adds 5., rising above the whole (m. o.) o. m. 7. world, visible and et 6. invisible (s. i.) omits 4., beyond every omnem 6. heaven, lifted up in the paradise paradisum 7, 8. of paradises (i. p. p.) omits 9. and wholly poured into God, drank in the rays of perpetual brightness. He, after he had been recalled by edict of the most pious emperor Nerva from the island of Patmos Pathmos 5, 7, 8., where the most cruel Domitian, workshop of all wickedness Nero adds 3 – 8, 10., had banished him for his invincible constancy in preaching evangelizandi 7, 8., founded and ruled the churches of all Asia. He had indeed (totius-sane) omits 4 – 9. Polycarp as disciple habens adds 4 – 6; habuit adds 7 – 9., a man proven spectaculum 6. in divine things and in sincerity of faith, who afterwards, distinguished bishop of the church of Smyrna and teacher (e. a. d.) d. et e. 6. of all Asia, shone with miracles. And so under Marcus Antoninus Verus the glorious martyr completed the course of his contest.

[2] in sleep So when (c. i) qui cum 7, 8., already very aged and approved in the ecclesiastical service, the veteran soldier was awaiting the rewards of his omits 2 – 8. labours, admonished, St. Benignus with Sts. Andochius and Tyrsus to Gaul as he rested in the silence of the dead of night, suddenly, with a countless crowd of white-robed martyrs, St. Irenaeus This name is written now Hireneus, now Hyreneus etc. ^a appeared; who, once his pupil and minister, already then, as a glorious martyr, was adorning with triumphal merits the church of Lyon, over which ubi (?) 6. he had sat as bishop præsederat 7, 8.; and who, amid the sweet addresses colloquia 7. of mutual conversation confalationis 7., began with the veneration that became a son to ask and advise him that he should direct destinaret 7, 8. to the Gauls the holy priests presbyteros 4, 5. Benignus and omits 9. Andochius (B. e. A.) A. e. B. 4, 5., and with them Tyrsus now Thirsus, now Tyrsus etc. in the codd. the deacon, men full of wisdom and miracles, in order to propagate there a substantial people and to beget regenerandos 5. sons of adoption through the washing of the sacred font (s. f. l.) s. l. f. 6.; there was there scilicet 6. an open and evident door, and that people would be esse 7, 8. most ready to receive the word of God, but very few were found there (p. i.) paratos ibi 9. who, for fear of the most monstrous omits 6. persecution, dared even to profess themselves Christians (saltem-aud.) profiterentur et 6.; it was fitting dicere 9; decereque 7., he said omits 9; agebat 4., that fraternal salvation be helped as soon as possible and that the divine business be hastened. Finally he also said (e. a.) omits 5, 7, 8; (d. e. a.) enim 6.: It is necessary oportere 9. that through them God Domini 9. be glorified in these regions, and that they triumph over the devil through the contest of martyrdom (per ag-triumph.) de diab. triumphari per ag. mart. 7, (triumphare) 8.. After the most blessed martyr omits 2. had gone through these his 6, 9. and such hujusmodi 5 – 8; hujuscemodi 9. things, with all omits 6, 9. that martyrum adds 4 – 8. multitude, an immense light accompanying them omits 9., he returned to heaven; and so great tantaque 6. a fragrance flagrantia 4 – 6, 8; fraglantia 7, 9. of sweetness filled complevit 7, 8. the chamber in which St. Polycarp was resting, that he believed (o. s. c.) s. c. o. 5. himself set among the delightful odours of paradise.

[3] he sends. The man of the Lord, awaking and rejoicing at the vision, and for a very long time praising the greatness of the goodness (m. b.) bonitatem magnitudinis 9. of God, who wills all men to be saved, called the aforesaid servants of God and ut 9. explained what had been esset 6. divinely revealed relatum 2. to him, and advised ammonuit 7. them to set out with all speed on the journey by which a heavenly reward was being prepared. They, being eager to carry out the precepts mandatis 7, 8. of God Domini 7 – 9. and ready for every good work, joyfully receive the heavenly command, desiring to spend over and above both souls and bodies, and most willingly (p. l.) l. p. 9. (l. c.) c. l. 7, 9. to bear for the love of Christ whatever seemed difficult or harsh (d. v. a.) a. v. d. 9.. And spending the following night awake in hymns and prayers, when morning had come magno 9., by God's authorship they enter upon the journey. The kind father and benign master accompanied them as far as the harbour with tears, admonishing and often et sæpius 2; (m. s.) monensque sæpius 3. impressing conculcans 6. on them that they should sow scinderent 9. the seeds of the divine word in the furrows of minds, and fearlessly preach the faith of the Lord to the Gentiles; nor ought they to fear anything, whom heavenly aid was fortifying and the prayer of many intercessors was accompanying (o. c.) c. o. intercessio 6.. And saying farewell to them and fondling emulcens 7. them more closely sæpius 9. with the kiss of peace, and commending them again and again to God in eo 4; ac Deo 7, 8., who is the hope of all the ends of the earth and on the sea afar off, he returned.

[4] They are held back in Corsica by the motion of the sea But they, once committed commendati 9. to the grace of God, boarding a ship navim 9., landed applicuerunt 9. on the island of Corsica. Having stayed morati 9. there some days, when they now wished to move on from there, and with the wings of the sails spread were being called to the deep by the sailors' service, suddenly a savage storm arose oritur 7.. The furious rage of the winds is aroused, the face of the sea bristles with masses of waves, the splendour of the sky is withdrawn by the density of the clouds. The trembling tepidi 7. sailors grow pale at the enormity of the instant danger and recognize that no doubtful death (m, s.) s. m. 7, 9; (p. o. m. s.) s. p. o. m. 6. threatens them before their eyes, so much so that they said they had never (n. s.) s. n. 9. witnessed persensisse 7, 8. graver dangers of any storm. They urged that they must yield itaque adds 8. to so great a necessity, and that another time fitter for navigation should rather be awaited. Then the saints, complaining conquirentes 8. to one another, said (c. a.) conquirentes dicebant 9.: What do you think is the cause that so great a force of excessive storm has blazed up upon us? Someone might perhaps think that quod 5. the Lord (n. v. D.) n. D. v. 5., author of this journey, wished us to stay here, to put forth here the word of preaching; but behold, we see here the titles of Christianity everywhere (c. p.) p. c. 7, 8. (p. t.) t. p. 9. shining. We see, thanks be to God, the whole island rejoicing in the profession of the Christian faith. But the blessed Tyrsus Thirsus 5., God inspiring him omits 6., said this: For my part that reasoning has long since moved movebat 6. my mind, that I do not see in our possession all the things which pertain to the honour of divine worship and the seemliness of the ecclesiastical ministry ^b. Wherefore, if it pleases your (v. i.) i. v. 6. charity and if you judge it expedient so, let us spend this night awake in prayers and the melody of psalms (m. p.) psalmis 6.; and let us inquire from God the cause omits 5. of this storm which hinders our journey: for perhaps he will deign to reveal (r. d.) revelabit 6. this to his servants.

[5] until St. Andeolus, The counsel pleased all, and passing the whole night (t. n.) n. t. 7. in heavenly watches transientes 4; agentes 9., when now the twilight aurora 7, 8. was reddening, reclining their heads a little, they permit their weary limbs to rest. When tum 4, 5; tunc 6. suddenly the same vir adds 9. holy martyr omits 9. Hyreneus showed himself to be clearly clara luce 4 – 9; clara 3. seen exhibendum 9. by the most blessed beato 6. Benignus, and thus addressed him: Most holy brother and ac 8. venerable fellow-priest, know that this storm has been sent omits 9. upon you not by chance, but by the providence of God who disposes all things. For other fellow-ministers and co-workers of the word must yet be joined with you vobis 6 – 8., with whom you may more effectively carry out the task of the work undertaken. So wait for three days omits 8., until our brother and comrade socius 7. in the passions Andeolus comes to you, that he may become a sharer of your labour and ac 7, 8, 10. reward. For God has decreed this, who has disposed all things together omits 9. without time, and shows each one in its time, that with you he should reach through a good confession the palm of martyrdom, and that the most wide region of the Gauls should be adorned and advanced by the remains of your bodies, and that your relics should be the protection and faithful defence of the peoples dwelling there. The man of the Lord Benignus, awaking and giving thanks to God from his inmost heart, at once indicated to the brothers what he had seen and what quæque 6. he had heard. So according to omits 5, 6. what (s. q.) ut 7, 8. had been commanded him (f. p.) p. f. 4 – 9. they spent (d. i. e.) i. e. d. 4 – 6, 8, 9. three continuous days there (d. i.) i. d. 7., at once by word and by signs of miracles strengthening firmantes 6. the catholic faith in the breasts cordibus 5. of believers.

[6] divinely sent by St. Polycarp, And at the very hour of the night at which the vision was shown from heaven to St. Benignus, again the blessed [This word with those that follow up to the word urbem in no. 9, a leaf being cut out, are lacking in codex 4.] martyr Hyreneus, showing himself to the most holy old man Polycarp in his rest (p. q.) omits 6., in the same form as before and in the same bearing, said to him: Is it unknown to you (e. t.) t. e. 7, 8., glorious father, what has been done regarding your sons, whom you directed to the salvation of the Gallic Galliæ 7, 8. nation? Behold, in the island of Corsica (i. C.) C. i. 7, 8., prevented by the force of the storm from going farther, they are held back [(ecce-detinentur) omits 5; in this codex some things of what follows are lacking because of a damaged leaf, yet very few.], nor will they be permitted to pursue the path they have begun (c. c.) cal. cœptum 7. or (detinentur-aut) omits 6. to advance anywhere, unless brother Andeolus comes perveniat 6. to them. For he has been (en. est) est en. 5, 7, 9. divinely preselected to hasten with them to the Gauls and there to fulfil (m. i.) expleat m. 6. a precious martyrdom for the name of Christ. Arise therefore ergo 6. and direct him quickly, lest the sluggish entanglement of these men seem to bring some aliquod 2, 3, 5 – 9. loss to the salvation prepared for the people. At once St. Polycarp leapt coeripit 9. up from his bed stratu 7; se adds 5, 6, 8., and what had been said to him by the martyr he narrates in order to the blessed man (b. v.) omits 6. Andeolus Andelo 9.. He, exulting in the Lord that he was being called to the crown of martyrdom, began to pray more earnestly that at once mox 6. immediately omits 9; actu 6; ad totum 5. he might accomplish the divine orders and break off all delays morasque 9.: that he had a mind prepared for everything, and that he wished even to set out for the barbarism of the remotest remotissimam 9. nations (paratum-gentium) omits 6., provided it befell him to merit the name and merit of martyrdom martyris 5 – 8.. Why say much? At once St. Polycarp led perduxit 5. him down as far as the harbour portam 6, 8., and instructing him omits 6. with salutary addresses, he warned them not to be broken frangeretur 6 – 9. by the harsh chances of the road nor ne 5, 7; nev 2, 3; nec 8. to be terrified terreretur 6 – 8. in anything by the threats nimis 9. of persecutors persequentibus 9.; and so per adds 9. kissing each one illum 6; eum 7, 8. and praying all prosperity for them illi 6 – 8., he went back to his church, full of his vows.

[7] he overtakes them. And St. Andeolus, boarding a ship with his companions, sailing with a favouring breeze on a smooth sea, on the third day (d. t.) t. d. 7. reached the harbour omits 9. of Corsica [(minis in aliq.-Cors.) from these words in cod. 5, for the cause mentioned above in no. 6, some things are mutilated, but with the sense intact.] and presented himself to the saints waiting for him there. On seeing him, the saints vero adds 6., giving thanks to God, on the following day entered the Adriatic sea, and with a swift course were carried, the wave serving them, to Marseille. Thence entering the mouths hostia 5. of the river Rhône, which, as is reported, whirling vertigiosus 7. winds into the sea by nine mouths, they arrive at Lyon Lucdunum 5., which is the metropolis of the Gauls. There they find repperiunt 5. the holy presbyter Zachary, who then, as the most grievous storm of persecution was thundering under the emperor Severus, lying hidden among intra 8. the tombs of the martyrs, was praying that divine aid might come to the tossing church. Cheered exhilanti 2. with immense joy at the sight of him, they enjoyed omits 6. with him the spiritual delights divitiis 5; (v. D. d.) verbis 6. of the word of God, assiduously omits 6. meditating ruminantes 9. the mysteries of the sacred scriptures (s. s. m.) m. script. 6., and begging in common entreaty voce 6. that Christ might direct their steps according to his word.

ANNOTATA.

CHAPTER TWO.

St. Andeolus at an angel's order is sent to Carpentras. St. Benignus with Andochius and Tyrsus turns aside to Autun, then stays in the city of Langres with Leonilla, sister of Faustus, whose grandsons, the triplet brothers, he baptizes.

St. Andeolus departing for Carpentras, And when they were now preparing their departure and were thinking of going on together (e. s. t. c.) omits 6., they were forewarned by a holy omits 6. angel to send Andeolus the subdeacon yppodiaconum 5; ypodiaconem 6. to the city of Carpentras Carpentoracense 9. ^a for the sake of preaching; but that they themselves should fearlessly omits 6. complete explerent 9. the journey they had begun omits 2; (c. i.) i. c. 5, 7, 8.. This city at that time tempus 9; (p. i. t.) tunc 6. was inhabited by crowds of mixed peoples; now nam 6. only huge ruins and certain traces of foundations are seen. So saying farewell to one another, they prayed the Lord that he would deign to look upon inspicere 6. them as exiles (eos-exul.) exules eos 6. and pilgrims for his holy name (p. s. s. n.) p. sanct. s. n. 5 p. n. s. sanct. 9, p. n. sanct. s. 7, 8., and that those whom now the spaces of the earth were separating he would deign in his favour omits 6. to unite again omits 6. in that heavenly Jerusalem, bringing back the gains of souls and (a. l. e.) omits 6. the fruit of justice. What sorrow then tum 9., what sadness do we think the minds of the saints felt, what surges of cares they turned over in the depth profunde 6; omits 9. of their hearts, when they saw their brother and comrade in the heavenly warfare separated separari 5 – 7; disseparari 9. from their fellowship? For From this word up to sancto Andeolo what follows is lacking in cod. 9. since they were one in the Lord, and there was

in them one heart and one soul, when one was torn away dispesceretur 5; disjungeretur 6 – 8. from this holy society, in a certain manner part of the soul was being torn off, and in a wonderful manner they remained dead to themselves and persisted omits 6. alive to him. Though the society of the saints is ignorant of all division, which Christ himself joins together conglutinat 6. with the glue of his charity; and so they could not omits 6 – 8. bear the absence of him who was departing, since they contemplated one another always with the sight of the inner man. From this digression deverticulo 10; (a d.) ergo a d. 5, sed a d. 7, 8. let us return to the order of the narrative (nam cum ipsi unum-rep.) as we have said, omits 9..

[9] St. Benignus with the others is lodged at Autun with Faustus; St. igitur adds 9. Andeolus setting out on the journey to the aforesaid place, these three men, shining with the gift of the Holy Trinity [prædicatores,doctrina, fide et miraculis ejusdem sanctæ Trinitatis adds 2, 3, 5, 7 – 9.], directed their journey to the city [From this word cod. 4 begins again, whose text, a leaf being cut out, as we advised in no. 6, was interrupted.] of Autun Augustudunum 7, 8.. This was from antiquity called (e. v.) v. e. 7, 8. Hedua omits 3, 5, 10. Hedua, and below heduli, in codd. 7 and 8 are written without h.: for this reason, as they report, that when first the foundations (f. j.) fundamentum jacebatur 8. of the same city (c. e.) e. c. 5. were being laid, in its midst two kids were seen with their foreheads turned toward each other, butting adds 8. strongly with their horns against one another. This city afterwards (p. c.) c. p. 7. Julius, when he was making a levy of soldiers through the Gauls, received into treaty, and he called them citizens and friends; and from his own name he established that it should be called vocari 6. Augustidunum Augustudunum 7., that is the mountain of Augustus. So reaching this city by their journey in qua adds 9; virum nobilem Christique amatorem adds 6. they find Faustus nomine adds 6., a most noble man and et 7, 8. a most true lover of Christianity (virumam.) omits 6.. By him they were received with every omnis 9. liberality caritate 6. of kindness and held in every courteous attention of honour; and they were forestalled by the gift of such evident grace Dei adds 5 – 10., that, with a countless crowd of friends, and moreover et 6. an infinite clientage clientia 2 of slaves famularum 6. and servants que 6, 9. too, the most blessed (infra-beat). parvulum beatus 6. Benignus baptized ^b even (e. f.) filiumque 6. his son, Symphorian by name, still within intra 5. the years of infancy. Whom now the city of Hedua Edula 7. glories in having as patron and martyr. Now that most noble man Faustus had soror adds 7. a sister omits 7. named Leonilla, most distinguished in family, in wealth, and also in the assessment of a most ample possession. And so he earnestly impendo 4. begged that St. Benignus of God (facultate-Dei) et facultate nobilissima. Igitur ad eam beatus 6. would deign to come intrare 9. to her.

[10] then, against the persecution of Aurelian At the same From these words up to the beginning of no. 13 everything is wanting in cod. 9. time the emperor Aurelian ^c set forth by imperial edict a most grievous persecution against the worshippers of the divine name (c. d. n.) christianis 6.. For Claudius having been killed at Sirmium Sirmium 5., he, conducting an expedition in the farthest bounds of the Gauls against Tetricus, took up the imperial insignia; and at once took up arms against the Christian name, an atrocious order being promulgated through all the Gauls that Christians, wherever omits 6. they should be found, should be punished with divers kinds of torments (d. s. g.) diversis pœnis 6., if they refused to perform ceremonies to the gods and to handle attrectari; accipere 6. the sacred rites, or rather the sacrileges, of the fanatic order. Immediately the saints, having learned of the most wicked command (extemplo-comp.) mox sancti his auditis 6., come together in one, and inquire in common how the state of the church was to be aided (qualiter-comm.) quomodo statui ecclesiæ subveniendum esset 6.. For, secure (e. s.) s. e. 6. about their own dangers, they were anxious about the labours of that church, as being still beginning and tender (e. t.) omits 6..

[11] exhorting his own, Then St. Benignus began with this speech: You have heard, brothers, what and what sort of edicts of the earthly prince principes 5. have gone forth against us and all who are reckoned in the Christian profession (q. c. p. c.) christianos 6.. Everywhere war is brought indicitur 4, 5, 7, 8; geritur 6. on our faith. Everywhere the madness of impiety rages against the worship of piety. And not only against us does this manifest battle rise up (nec tantum-cons.) sed 6.. Not only solus 5, 10. does this visible encounter press upon us (i. v. i.) ille v. inst. 6.; we have another omits 6. enemy raging invisibly (i. s.) invisibilem 6., who strikes down the more bitterly as he lies in wait the more secretly. Let us therefore, always circumspect and provident, beware of him, endowed with a thousand arts of doing harm. Let us bravely meet his livid frauds (l. h. f.) omits 6., equipped with the arms of invincible faith. We have now omits 6. no account with this est adds 4. life est adds 5 – 8., to whom the world here is crucified (c. e. m.) m. c. e. 5., and who are crucified to this world. Not for this have we left homeland, houses domos 7, 8. and parents, that we should slip back again to seeking the perishable joys of this age (ut iterum-relab.) ut vitæ hujus iterum gaudia requiramus 6.. This to which we are tending is precious and incomparable, which merito adds 7, 8. ought deservedly omits 8; (c. m.) commerciis 7. to be bought with the exchange of this life (i. s.) invisibilem 6.. For not temporal or transitory, but eternal and omits 5; (æt. e.) omits 6. blessed with supreme happiness is that good which we seek, perfect in adds 6. in the gathering of all goods, which no passage of time diminishes imminuit 6., no change of vicissitudes varies variat 6., no term closes claudit 6.. This is that unthinkable reward, this that remuneration which Christ has promised that he will give us in the heavens, if we do not blush to confess omits 6. his name on earth. Let us therefore ergo 5. raise the trophy of glorious contest, and forgetting the things that are behind and stretching ourselves (obliviscentesnosmet) omits 6. to the things that are before, let us press on [persequamur ad 8; (nosmet-pros.) ad destinata nosmet tum persequemur ad 4; ad adds 5.] to omits 5. the appointed prize (p. b.) omits 6. of the supernal superni 6. calling of God. Nor is there aliquid adds 4. anything else aliquid 4, 7, 8. that we should fear, or why we should slink away like the sluggish and idle. Let the enemy see us the more eager, let faith grow warm, let preaching increase, let the word of God be pressed upon all in season and out of season (o.i.) optime 6.. And I must indeed go where [Again a leaf being wanting, what follows is lost in cod. 4 up to vita illius multum no. 16.] my omits 6. Lord calls me, that the seeds of the divine word may be more widely sown proferantur 6., and a greater people everywhere be acquired for Christ the Lord.

[12] he himself stays in the district of Langres with Leonilla, By this speech of the most blessed priest the glorious athletes of Christ were abundantly strengthened and ineffably consoled (e. i. c.) omits 6. (c. s.) s. c. 5.; so much so that now, even now omits 6., they desired to fall succumbere 7, 8. in death for Christ, and wished to die, for love æternæ adds 5. of life (o. m. v. a.) omits 6.. So bidding them farewell valedicens 6. and cherishing them omits 6. with more eager kisses, he set out for the most faithful handmaid of God Leonilla sæpefati adds 2. 3, 5 – 7, 10., sister of the most illustrious man Faustus; who was then staying on the estate of her own right viri 5 – 8. which she possessed in the suburb of the city of Langres. She received him most gratefully as a most precious pearl pretiosissimam margaritam 5 – 8., or as (a. s.) ac si 2. a heavenly gift. Daily hearing most intently the word (s. v.) v. s. 7. of salvation cœlestis 2. from his mouth (e. o.) o. e. 7, 8., and like that assiduous Mary of old sitting at the feet of the Lord, she drank in most eagerly the salutary cups of heavenly doctrine. And the Sts. sanctus 7, 8. Andochius and Tyrsus withdrew recesserunt 6. to the country estate of the same Faustus, which by a name given of old (i. v.) omits 6. is called Sedelocus Sedesocus 8.. What things were then done by them, and how they became victors omits 6. in the glorious contest, the proper booklet of their passion most fully declares. Now autem adds 7, 8. let us turn mind and pen to what the course of the narrative undertaken requires concerning the most blessed Benignus.

[13] and baptizes her grandsons. The venerable matron omits 6. Leonilla [Here cod. 9 begins again, whose text had been interrupted from the beginning of no. 10.] had three grandsons, triplet brothers (g. f.) f. g. 7, 8., Speosippus, Eleosippus and Meleosippus (S. E. e. M.) Speusippum, Eleusippum et Meleusippum 2, 7., most elegant young men and especially learned in liberal studies, whom however the grace of baptism (b. g.) g. b. 7, 8. had not yet regenerated regeneravit 6, 8; generaverat 7; (quos-reg.) omits 9.. But the blessed Benignus himself washed them in the water of the sacred font ^d, and thus, perfected in all things, happily advanced them to the palm of martyrdom. They now protect their native soil by their merits, adorn it with their bodies, and preserve it by their intercession (i. c.) c. intercessionibus 7, 8..

ANNOTATA.

Chrocus, in the year 266 or 312, it fell from its ancient splendour; its bishop at that time, St. Valentine, suffered martyrdom Gallia Christ., vol. I. p. 893.. By the incursions of the barbarians the city of Carpentras was more than once almost destroyed, especially in the time of Charles Martel, when the Saracens were devastating that region. Although I do not read in the historians of those times that Carpentras was laid waste, yet it is generally admitted [See Dictionnaire géographique, historique et politique des Gaules et de la France, by Expilly (Amsterdam ed.) and Dictionnaire universel de la France, Paris, year 13 (1804); Dictionnaire encyclopédique, by Louis Grégoire. Paris. 1874.]. The ruins made by the barbarians, and especially the slaughter brought by the Saracens in the 8th century, our author seems to have had before his eyes when he wrote: Now only huge ruins and certain traces of foundations are seen.

CHAPTER THREE.

St. Benignus, preaching the gospel at Dijon, is captured at the order of the emperor Aurelian and bravely professes the faith before him.

St. Benignus at Dijon spreads the faith After this the most blessed priest and glorious martyr of the Lord (hæc-Dom.) beatus 6. Benignus, full of the Holy Spirit, came to the place whose name is Divion omits 6., where at that time a fortress of the same name was being built, by order of the emperor Dunon 8. Aurelian (i. A.) A. i. 9., with the greatest zeal (s. s.) st. sum. 7. and a huge band. Residing there In this place cod. 3 shows a few things erased. therefore for some time he did not cease to announce to the peoples omits 5; populo 5. the truth which he knew. Preaching was poured forth joined with miracles, and the assertion of words was strengthened by the attestation of miracles (et verb.-rob.) omits 6.. Everywhere shrines were destroyed, idols deserted, the trophies of the cross of Christ, raised (f. e.) e. f. 6. on every side, shone, and in a wonderful manner the daily quotidie 7, 8. gains for Christ the Lord grew crescebant 6., and ut 2. on the contrary losses were assiduously omits 6. inflicted on the devil.

[15] while the emperor Aurelian adorns the city there. Meanwhile the emperor Aurelian, after he had brought about countless slaughters of holy martyrs through all the parts of Gaul that he had traversed, like velud 5. an unfed lion, thirsting for the gore cruore 5; cruorem 7. of the innocent, and seeking if he could to extinguish Christ in believers, came at length to the aforesaid fortress omits 2. Divion Divionem 5, 7 – 9.. On entering it quo 7 – 10., when he saw the laboured walls of the new town rising and the defences of towers being prepared with huge care, greatly glad he said that the elegance of the work pleased him, and he ordered them at once to build temples to Jupiter, Saturn and Mercury. To Jupiter indeed, because they affirmed that he was the greatest and king of the gods; to Saturn, because the course of the seasons templorum 7. as it were pertained to him, and because a copious yield of crops was given to mortals through him; and likewise he commanded a shrine to be built to Mercury, because he was believed by the wandering dementia of wretched men (Jovi quidem-dem.) omits 9. to be the patron of all prudence and eloquence, and also of the various arts. Especially he commanded mandavit adds 7, 8. that the Christians be persecuted in all places, and tracked down in caves too and in the most hidden lairs locis 7, 8. of the woods omits 7, 8., saying that the state of the commonwealth was burdened by them, and that he omits 5. could not otherwise have the gods propitious than if he pursued and destroyed their enemies.

[16] Pointed out to him by Count Terentius, Then the count of that place, Terentius by name (T. n.) n. T. 9., spoke thus to the emperor: We indeed, most sacred bone 6. emperor, do not know what quod 9. a Christian is. We have seen however a certain omits 6. hierophant omits 6., with shorn senem autonso 6. crown, bearing the sign of a garland. His dress differs far from ours; his life is [From this word the narrative runs on again in codex 4, which was interrupted for the cause already stated at no. 11.] very unlike ours (multum-diss.) vit. nostr. vit. ill. longe dissim. est 6.. He rejects the ceremonies of our gods, he brings in I know not what god to be worshipped in our country, Christ, who, as we have heard, was crucified by the Jews, and has risen from the dead (a. m. r.) et r. a. m. 6., and he preaches with public voice (o. v. p.) omits 6. that he is the son of the true vere 5; verum 7 – 9. God (D. e.) e. D. 8, 9. and (v. D. e. f. a.) omits 6. that he will come at the end of the age omits 9. as judge (v. i. f. s. j.) i. f. s. j. v. 6. of all. He promises another blessed and everlasting life after the death of the body to those who believe in his God (vitam-repr.) omits 6.. Moreover he performs many signs among the people daily (i. p. q. f.) q. f. i. p. 4 – 9.. Whoever comes to him sick or held fast by some weakness (a. a. d. d.) omits 6. returns sound and whole. No one mourning or weighed down prægravatus 4 – 8. by any hardship has gone to him who has not marvelled that he has returned joyful and released from every burden of sorrow. Even the very gods to whom your majesty is reverently omits 6. subject he commands with powerful words; he raises the dead, what is wonderful to say, and there is nothing that report does not assert he can do.

[17] and ordered by him to be sought To this (a. h.) omits 6. the emperor answered: Most manifestly this man (i. h.) h. i. 6. is known (e. d.) est 6. to be a cross-worshipper crucicula 7. and a standard-bearer of that omits 6. execrable superstition. Search out therefore more diligently the sycophantic monster, and when found omits 10. bind him with iron bonds, and (c. e.) vinctum 6. so present him to our sight aspectibus 7, 8, 10; (n. c.) aspectibus n. 6.. For it is expedient that he, as a sorcerer and one bringing injuries on our gods, should perish speedily (s. c.) celeriter 6.; because if he lives longer, he will make many err, and (m. e. f. e.) omits 6. the venerable religion of the deities will begin cœperit 6. gradually (p. d.) d. p. 6. to come into the contempt contemptim 5; omnium adds 7, 8. and disdain of all omits 7, 8.. For in truth our gods abominate and shudder at this rebellious and blasphemous kind of men; and they give indications of this by no doubtful signs, when, on seeing visio 9. the sign of Christ their God (D. i.) omits 6., they are indignant and, gnashing stridentibus 7. their teeth, waste away, and do not endure that it even be shown to them or nec 6. to look upon ostendere 5. it.

[18] and questioned, Immediately Terentius added from 5, 6, 9, 10., sending officers, had St. Benignus searched out, and found quem invenit 6. him in the village which is called vocatur 7, 8. Spaniacus Spaniactis 4., preaching the word of God to the inhabitants. So namque 6. the citizen of heaven is captured by the ministers of the devil, and handled with cruel hands, insulted, beaten with most atrocious scourges (f. a.) omits 6, flagellatur 9., and so bound and chained (e. c.) omits 6. he is presented præsentatur 7, 8. to the sight aspectibus 9; (A. c.) Aureliano 6. of Aurelian. He with threatening eyes and rabid mouth attacks him with such words verbis 7.: Are you that man who, report has published, spurns the majesty of the Roman empire, and with most criminal sacratissimo 6. daring profanes the most sacred omits 6. worship of the gods? Say therefore now, by what name you are reckoned, or from what region you have come to us, or of what god you profess yourself to be omits 7, 9. a worshipper. Then St. Benignus arms his forehead with the sign of faith, and in the secret of his heart invoking the name of the sanctæ adds 9. Trinity, gave such an answer to Caesar (t. c.) c. t. 2.: By proper name I have been called Benignus by my parents; from the parts of the East I have come here with other servants of God (s. D.) D. s. 6., sent by St. Polycarp the bishop; God the Father and his Son Jesus Christ, and also the gift and charity (d. e. c.) omits 6. of both, the Holy Spirit, I believe with my heart omits 2., I confess with my mouth; this one and true God I announce to all. I preach that by this faith (h. f.) f. h. 6. alone men can be saved, and for perseverance in it (p. h.) pro cujus 6. I desire to obtain (a. d.) subire cupio 6. death morte 2..

[19] he laughs at torments, Aurelian said: Whence this confidence of yours, that you fearlessly go through (t. p.) p. t. 6. such things before the prince of the whole world? Since quod 6. then igitur 7, 8. you have most audaciously professed that you are omits 9. a teacher of the Christian law ecce adds 6., you will prove me your persecutor. And you who (e. q.) qui enim 6. most impudently to others

promise omits 6. that you can confer life, will be compelled to undergo an ignominious death through torments. St. Benignus answered: It is the most sacred and most faithful (e. f.) omits 6, 9. voice of Christ my God, with which (e. q.) qui enim 6. he speaks in the holy (i. s.) omits 6. gospel: Do not fear those who kill the body and quoniam adds 6. after this have nothing more that they can do (et post-fac.) animam autem non possunt occidere 5.. And so ecce 6. you have my body in your power (c. m. i. p. h.) h. c. m. i. p. 6.; do what seems good to you. Tear it apart with scourges flabris 7., scorch it with fires, rend the flesh with claws; these, and whatever other (q. a.) alia aliqua 7. torments the savage fury of an executioner can devise, bring together upon this dying little body, which is even of itself omits 6. to be dissolved. But the soul hastening freely to God its (f. s.) omits 6. maker you can potes 6. in nothing resist resistere 9..

[20] and promises. The emperor, astonished at such great constancy of the holy omits 6, 9. martyr, said: You will act more wisely if, leaving omittas 9. these vain things, profitable in nothing nulla 6., you satisfy our precepts and pay grateful libations (p. g. l.) l. p. 6. to the venerable omits 6. gods. For I swear by the gods that, if you assent to salutary admonitions (juro-adq.) omits 6., I shall designate you added from 4 – 6. the greatest priest, and, rewarded from the nostro adds 9. public treasury, I shall establish you as first in my palace. The glorious martyr of the Lord Benignus adds 9. answered: These things which you promise are transitory and untrustworthy omits 6., and are proved always to cheat and deceive those who seek them (s. a.) a. s. 6.. For when they are present, they make their lovers always uncertain and timid and suspicious omits 7, 8., and when they desert them, they leave them no less naked and et 5. wretched (nam-derel.) omits 6.. But those things which my Lord (m. D.) D. m. 9; Deus m. 7, 8, (m. m. D.) Deus meus mihi 6. has promised me are eternal, happily blessed and blessedly happy (f. b. b. f.) et 6., ignorant of all anxiety and sorrow. To these riches I ergo 9. hasten gapingly; this dignity I long most eagerly (a. c.) c. a. 7, 8, omits 6. to attain; you will not therefore deceive the servant servum 5. of God (f. D.) omits 6. with the allurements of vain promises; rather you will discover pervidebis 2, 5, 7, 9. in me (consequi-me) omits 4. an unshaken and unflattered que omits 4. prudence. I am neither broken fatigor 9. by your terrors, nor led by bland persuasions to what you are contriving (nec terr.-add.) omits 6.. Christ from my heart, Christ from my mouth no one will be able to take away. No force will be able (t. c.) devovi 9. to separate my soul from the love of him to whom I have once committed valebit 7, 8. myself wholly, in whom I have learned to hope (nulla-didici) omits 6.. He is the most just judge (æq. j.) j. æq. 6. of all ages sanctorum 9. In this place a few things are erased in cod. 3. Know that he is the God of all nations, God also, whether you will or no, your own. He himself ipsum 3., believe me (m. c.) c. m. 6., will expose denudabit 9. your folly et adds 9., and will condemn the cruel insanity which you do not fear to exercise against his servants.

CHAPTER FOUR.

St. Benignus, most savagely beaten, is healed by an angel in prison. Brought by Aurelian to the temple of the idols, that he might at least by force be made a partaker of the impious sacrifice, by the sign of the cross he scatters the things sacrificed to idols and the idols.

Beaten with thongs When these things had been said by the saint (a. s.) omits 6., Aurelian is kindled to anger (i. i.) via 6, furore 9., and orders que omits 6. him to be beaten with the hardest thongs, commanding the soldiers that, if he refused to sacrifice (p. m. u. s. s. n.) omits 6., they should afflict affligi si sacrificare nollet 6; (p. a.) a. p. 9. him omits 6. with divers punishments. So vero 6. he is handed over to Count Terentius. He had him stretched on the pulleys, so that omits 2. the beating executioners passed over him (p. e.) omits 6. in succession, following one another. But the holy martyr, among the very torments, with a splendid face and a joyous look, said: I give you thanks, Lord Jesus Christ, who have held me worthy (d. m.) m. d. 7. to suffer for the confession of your name. Grant me omits 6., glorious King gloriæ 2, 9; (m. r. g.) r. g. m. 4, 5, 7, 8., endurance, that immovably and ac 4, 5, 8. patiently I may bear all the torments, whatever the most wicked Caesar (q. m. i. i. c.) omits 6. shall inflict (m. i.) i. m. 5. on me.

[22] he is healed by an angel in prison, So, beaten est adds 9. for a very long time, so omits 6. that the insides interiora 9. of his entrails lay open, and the parts of the body which nature had concealed were laid bare post hæc adds 9., the covering of skin being cut away rescisso 5, 7, 9; rescissæ 6., he is ordered to be consigned to a most dark prison; from which there exhaled a most foul odour fœtor 6., worse than any stench (e. o. f. n.) omits 6.; and moreover a swarm of worms came boiling out from the bodies of the condemned eorum qui ibi tenebantur 6. eaten up peresus 8. by long decay. When he had been shut in there, an angel of the Lord coming by night (p. n.) nocte 6. dispelled all the horror of the foul night; he turned vertit 5. the most dreadful stench into a nectar odour. And so comforting him he restored him to his former health, so that not nec 6. even scars of the wounds remained apparerent 5. in his body.

[23] and in a second On the following day Aurelian ordered a tribunal to be prepared for him (t. s. p.) s. t. præparari 7, and, with the minister of his suo 8; ejus 9. cruelty Terentius tribunal-Ter.) sedens pro tribunali 6. standing by, he commanded the most brave omits 6. martyr of Christ (C. m.) m. C. 6. to be presented to him. And when he had looked upon him (f. i.) vidisset 6. with a joyful face and a most sound et sanissimo 6. body, he began (n. c.) c. n. 7, 8. to be fixed with excessive wonder, and at length broke out (v. p.) p. v. 6. in these words: Benignus, I implore you by the greatest magnos 6. gods to tell me whether it is true that I see you such, or whether you are mocking deludis 5, 6. our eyes with false images. What quæ 7, 8. is this omits 8. so great power of magic art, that you appear now omits 9. sound and omits 6. with a most whole body, when I ordered you, cut up by scourges and torn (e. o.) omnique 6. in the whole fabric compagine 8; (m. c.) c. m. 5. of your limbs, to be thrust into prison? The unconquerable athlete of Christ omits 7, 8; Benignus adds 9; (i. a. C.) Benignus 6. answered: The Christian law embraces only (c. s. q.) omits 6. the things of justice and piety veritatis 9. (s. a.) christiana religio est 6., but it rejects ac adds 2., abominates and condemns all magical inventions together with their followers. I have not then, as you vainly suspect, been healed (san. s.) s. san. 9. by magical tricks of the wounds which you ordered to be fixed infligi 7, 8. in my body (q. m. c. i j.) omits 6.; but by the most almighty and most clement goodness pietate 7, 8. of him for whom I suffer, who has deigned to send his sanctum adds 5 – 10. angel, through whom both health (m. e. s.) e. s. m. 7. has been restored est adds 6. to me and strength has been bestowed concessa 9. (ad. perf.-est) omits 6. to bear all that you may inflict. Him I bless, to him I pay insatiable thanks with the service of voice and et 7, 8. heart.

[24] confession The emperor omits 6. Aurelian said respondit 4, 6, 9.: Lay aside now this pertinacity of a most obstinate mind, and come forward, satisfy the edicts of the emperor, and sacrifice. For if you do not do so, I shall order faciam 6. you omits 6. to be associated with the persons of the guilty (n. p.) condemnatis illis 6., who are to be punished for omits 6. various crimes, and ut 9., subjected with them to the extreme torments (e. a. s.) omits 6., I shall make (f. i.) i. f. 7, 8. you omits 6, 9. perish for te adds 9. an example to all Christians omits 6.. The venerable martyr answered: Never does another's fault stain commaculat 4 – 8. the merit of innocence; never does the guilt of the unjust defame the just? For the unlikeness of merits remains even in the likeness of passions pœnarum 7, 8.; nor does the penalty make anyone guilty, but the cause. Finally in one and the same fire gold glows, straw smokes; under the same eodem 2, 3. threshing-sledge the stalks are crushed, the grains are cleansed. So then one and the same onrushing force erased in 5; (i. v.) v. i. 4, 6 – 9. of tribulation proves and purifies the good, and condemns and devastates (d. a. d.) dev. a. damn. 9. the bad. Wherefore lay aside the terrors of such great threats, and at length tamen 4. do what you can.

[25] of the impious sacrifice Then the emperor (t. i.) i. vero 6. ordered him to be led (e. d.) d. e. 6. to a certain shrine which was nearby, and himself followed omits 6. with all his suo 6; (o. s.) s. o. 9. office of attendants, no small crowd of a mixed multitude (p. m.) promiscui sexus 9. accompanying (prosequente-turba) et non modica multitudine promiscui sexus 6.; and he ordered the customary victims to be immolated immolare 7, 8. at once to the gods. When the crime had been completed, he commanded jussit 7, 8. that in his sight (s. c.) c. s. 6. they should throw a part of the immolated flesh into the mouth of the saint Dei adds 6., though unwilling and resisting (i. o. l. n. e. r.) l. n. e. r. i. o. 7., and by force that

they should wring from him that he eat, cunningly reckoning with himself and saying: If he tastes even a little of the sacrifices of the gods, soon the almighty gods will subject him to themselves, and so, soundness of mind being recovered, he will to some extent refrain from insults to them (a. e.) ad eorum 7, 8. and injuries to us (a. t.) cessabit 6..

[26] the vessels forcibly brought to him So when tunc 6. a part of the contaminated food was presented on the dish on omits 6. which it had been offered erat 6; (o. f.) f. o. 9. to the demons, as they pressed him omits 6. to taste gustandum 9. it, the saint of God, drawing deep (tr. a.) trahebat 9, omits 6. sighs from the bottom of his heart, with his eyes oculis 9. poised erectis 9. toward heaven, said (luminibus-ait) dixit 6.: Lord Jesus Christ, Word of the Father (V. P.) P. V. 4, 5, 7, 8., who qui 6 – 9. do not take your beginning from the mouth of speakers loquentis 8., and who open the mouths of the mute, look in this hour (h. h.) hor. h. 4, 5, 7. upon your servant. Do not ne 9, et non 6. permit, Lord omits 6., my mouth, consecrated by the mystery omits 4. of the living vini 8. and true bread, to be defiled by the unclean feasts of idols. Let the lips by which you are known to be praised not be tainted with the execrable sacrifices of demons (labia-sacr.) omits 6.. Show, I pray, Lord, your glory to the unbelievers, that omnes adds 7, 8. those may be confounded who adore carved things and qui adds 6. glory in their images, and may know that you are the one and only mighty King of the ages, who alone have immortality and (h. i. e.) omits 5. dwell (l. h.) h l. 5. in light inaccessible. To you be praise and glorying now and for ages of ages (qui solus-sec.) omits 6..

[27] by the sign of the cross he scatters And when the blessed man, intent as he was on heaven, had finished his address to the Lord with these things verbis adds 8. (h. D. p.) hæc orasset 6., stretching his right hand on high he made the sign of the cross in reply, and suddenly that vessel in which the thing sacrificed to idols idolathitum 6; idolatitum 7; idolatitium 8. was carried gestabatum 7. burst apart dissilivit 8. with a horrible-sounding crash; and it was so broken in small pieces that scarcely any (u. e.) e. u. 9. particle (u. e. p.) e p. u 7. of it could be found (p. r.) r. p. 6.. And the flesh of the sacrifice, utterly consumed assumpta 5, 6., disappeared and vanished like smoke into thin air (e. a.) a. e. 6 – 8.. All the idols too, as if driven attacta 6. by a most mighty whirlwind, fell to the earth in a very violent prævalida 9; valida 7. grinding, so that the multitude of sacrificers sacrificantium 3, 4, 7, 8, 10., seeing the destruction interitu 6; ruinam 9. of their gods, trembling and et 6. tottering mutabunda 9., as if the ancient chaos were now impending (m. i.) i. m. 5. over the world omits 6, 9., fled apart diffugeret 6; confugerit 9; transfugerit 7. in different directions. But vero 6. St. Benignus, filled plenus 6. with great omits 6, 9. joy, gave egit 6. thanks to the Lord Deo 9., saying: I bless you, my King, and I glorify your (s. t.) t. s. 5. holy name (n. s.) s. n. 3, 6, 8 – 10., who have not permitted my mouth to be polluted by unclean sacrifices, but have kept me uncontaminated (sed custod.-incon.) omits 6. and have surrounded me with the robe of exultation, and have filled the mouths of those who insult me with eternal confusion. And when he saw Aurelian stuck, astonished, and turned speechless in his madness, he said to him: What is it, Aurelian? Your gods have wasted away before the sign of Christ omits 9. my God, unable to bear the force of his majesty. Acknowledge even now that those whom you worship are not gods, but are deaf and mute idols, lacking all sense and reason (e. r.) omits 6.. By what means (t. q. p.) q. p. t. 6. will they aid you, who cannot help themselves omits 6.?

[28] and he exposes the emptiness of the idols. Aurelian said to him (a. a. e.) dixit 6.: This has not, as you suppose putas 9., happened from the weakness or impotence of the gods, O Benignus, but because they are easy in pitying and wish to win you omits 9. by their patience [in the middle of this word, a leaf or two being cut out, the text of codex 4 breaks off, up to vitæ in no. 31.]. For that reason they have permitted you to do such things, that even so, having learned their benignity and ac 7, 8. gentleness, you may hasten to bow your neck to their sacred worship. They are ready then to be propitious to you again, and to do your will in all things (et tuam-vol.) omits 6., if, casting away this pertinacity of mind, you return even late to their piety. The most blessed beatus 9; sanctus 5. athlete of Christ (a. C.) Benignus 5, 6. answered: I thought, O emperor, that you had human intellect and could prudently discern dispescere 5. true things from false. But, as I see, not the least portion of reason has remained in you (p. i. t.) i. t. p. 9.. Most stupid man, you see how great is the power of Christ, how great the infirmity imbecillitas 9. of your gods. Since then you do not blush to call vocari 6. them omits 7, 8. gods omits 5, and adds: quos vides esse., made dust at the invocation of the true God (v. D.) D. mei 5., do not waste time in vain consumere 6, 9.; immovable is the constancy of my faith. I do not serve your gods and I never non 6. adore the statues of demons.

CHAPTER FIVE.

Again most dreadfully tortured and rescued from the torments by the ministry of an angel, by order of Aurelian he is transfixed with lances in the prison and crushed with an iron bar. His death is marked by prodigies; the sacred body is buried by Leonilla. Vengeance divinely exacted from Aurelian the persecutor.

Wherefore again in prison Then the most criminal omits 6. emperor began to be choked by the greatness of his fury, and with panting hanelo 1. breath to break out into groans and shouts. tortured in many ways, At length then, animated armatus 7, 8; (d. a.) dato 6. by diabolical counsel, he commanded the officers suis adds 7. to bring a very huge stone, and to bore through it; and so, melting reliquantes 5, 7, 8; relinquentes 6. lead, to bind the saint's feet in it most tightly. Then he ordered most sharp awls, white-hot igni 7, 8. with fire, to be brought, and to be fixed lengthwise in the fingers of his ejus 9. hands. And thus he ordered him (j. e.) omits 6, e. j. 5, 7. to be taken back iterum 9. to the dark and fetid prison, and that for six days not even water nec aliud quid adds 9. be given diri 8. him omits 6, 7. by anyone. And further, that the mind (e. a.) a. e. 6. of the cruel tyrant might be sated, he commanded twelve most ferocious dogs, aroused to madness by omits 6. long famis 9. fasting, to be shut recludi 9; cludi 3. with him in the prison carcere 2., that so by their bites the limbs of the holy martyr might be consumed, that not even remains should be left of his little body (e. c.) corpore e. 6.. He ordered the prison itself also to be held under the diligent guard of soldiers (m. c.) c. m. 5. observari 7. (carcerem-juss.) omits 6.. All things are fulfilled which the most wicked sceleratissimus 6. emperor had commanded præcepit 6.; the innocent man is thrust truditur 5 – 8. by the guilty into prison; his feet are leaded into a stone block; the marrow medulæ 6. of his fingers is pierced with fiery awls; dogs, savage with hunger and omits 7. madness alike, are shut in with him (Implentur omnia-cum eo includuntur) omits 9..

[30] he exhorts the heathen standing by to the faith Among omits 7. these so great torments, sought out (e. s.) omits 6. with a new nova 6. kind genera 6. of cruelty, the soldier of the Lord Christi 6. did not cease from salutary preaching, but said to all with a very clear voice (c. v. d.) clara dixit voce 6.: My little sons, counts and tribunes, and all who are present as spectators of this contest, hear me and believe in Jesus Christ the Lord and our Saviour omits 8; (D. e. s. n.) omits 6; (Jesum-nostr.) D. J. C. salvatorem 7., and et 6. be baptized in his name, that your sins (v. p.) p. v. 6. may be blotted out and ut 2, 6. you may be able to escape those tormenta 6. eternal torments (æt. s.) omits 6. which are stored up for the impious and unbelieving (e. i.) omits 6., where the bodies of the guilty experience a fire always burning and a worm always eating; where there is death omits 6. without death, perpetual failing et adds 5., everlasting persempiternus 7. destruction, to which the most wicked Aurelian does not fear timet 5, 7, 8; (A. i. n. m.) i. n. timet A. 6. to go. Hasten therefore ergo 6. to be freed from these evils and to lay hold of the true life omits 6; (v. v.) ver. v. 5, 7 – 9. which is in Christ and through Christ, which no successor snatches away, no term closes; for whose name spe 5 – 8. I bear such great things, but I am not confounded; because I am always (æ. r. m. s.) ejus 6. secure (s. s.) sec. s. 5, 7, 8. of the promises of my eternal King (Inter hæc tanta-existo) omits 9..

[31] and he is again refreshed by an angel. And so (a. i.) i. a. 9., the saint being confined in prison, as we said before (u. p.) omits 6, 9. (u. p. s.) s. u. p. 7., the Lord, who is accustomed to be at hand for those who hope semper adds 6. in him, showed that omits 6. he had never forsaken deseruit 6. him, had never forgotten him ejus 5 – 8. amid the torments of the executioners (quod nunquam-ostendit) omits 9.. For at once omits 9; (f. o. c. n.) sed mox 6. he sent his angel. At whose entry, the horror of the foul night being put to flight, the place shone with a serene light (l. l. r.) l. r. loc. 6; luc. l. r. 7.. All omnisque 2, 10; omits 6. that elaborate punishment of hands and feet

fled away sooner than said ab illis adds 5., and habilis adds 6 – 8. vigour returned to all his limbs; and so offering him sanctum adds 7, 8. bread sanctum adds 6. whiter than snow he said: Receive, dear one of the Lord (c. D.) omits 9., the holy bread omits 6. sent missum 6 – 8. to you from heaven, by whom soon, the course of this contest being completed, you will be received to the banquets of eternal society (s. æt.) æt. s. 5.; where perenniter adds 5. you will feast with your brothers perpetually and happily (p. a. f.) omits 5, 6.. And receiving the bread, he ate, exulting and giving thanks to God omits 6.; and on such food he was fed for six continuous omits 6. days, the angel visiting him and bringing him this daily ration cibaria 6, 7, 9; victuaria 5; (s. d.) c. s. 7. every day. Spiritually nourished by this, he was not allowed in any degree to feel hunger, or thirst, or finally omits 6. weariness, or anything by which the most quiet tranquillity of his mind might be troubled. And so, as if transformed by a certain glorious omits 6. metamorphosis of blessed immortality, he showed forth in himself a certain likeness i.e. a specimen. of that life omits 7, 8., which all the saints, when this [here cod. 4 begins again, whose text, as we have already said, was interrupted at no. 28.] age is ended and the universal judgment completed, hope that they will truly obtain accepturos 7, 8. in the heavens, and in which (e. i. q.) omits 6. they hope (s. s.) sp. s. 7, 8. they will be like the angels omits 4. (quibus spiritaliter futuros) omits 9.. Moreover the savage rage of the dogs was turned versa 7. to gentleness at the nod of God (n. D.) D. n. 5; tantum adds 2., so that, forgetting their own ferocity, as if they were most gentle sheep they rejoiced to serve the saint, to be with him and to live with him coinhabitare 8.. These are your works, Christ (s. C.) C. s. 4, 5, 8; (t. s. C.) C. t. s. 7.; in these we recognize and venerate your splendid præcara 8. miracles which qui 6. are from of old. At your order all that is savage grows gentle; to you everything omits 4, 5, 7, 8. that quod 6. is brute has understanding. You once, for the abstinent boy, privy to your secret counsel, ordered the fierce jaws of lions to grow tame. You now also omits 6. among the keen gapings hyatus 1; inhiatus 7. of hungry dogs have kept your martyr unharmed. But why is the course of our narrative so tanta 6. stretched out over many things [Quid ita laciniosis ductibus et sinuosis anfractibus immoratur (immoramur 6) adds 4 – 8.]? Let us come at length to the saint's triumphal martyrdom, and let us briefly track down how he conquered the world by being killed (m. o. v.) v. m. o. 5..

[32] At last, ordered to be beaten with an iron bar and struck with a lance, Now the sixth day had come, to see the persecutor confounded et adds 9., the martyr crowned. So vero 6. Aurelian commanded his officials to go and open the prison, and to look inspicerent 5 – 8. what the saint of God was doing, whether he was still breathing or had already been devoured by omits 6. the dogs, and to report nuntiarent 9. to him (e. s.) sibique 6. with all speed (s. o. c.) celeriter 6.. They came to the prison. The most blessed sanctissimus 5. man is found praising and ac 6. glorifying God, with a sound and ac 7, 8. vigorous body, a most joyful and serene face (l. a. s.) s. et læto 6., from which the eagerness of his heart and ac 7; (c. e.) omits 9. the unshaken confidence of his soul corporis 6. were revealed. Returning, they report (s. i. r.) r. s. i. 8; (p. o. s. i. r.) r. p. o. s. i. 7. all in order (c. p. o.) p. o. c. 6. to their omits 6. emperor. He at first did not believe those relating it, and ne 10. affirmed that it could not so have happened evenire 5; posse adds 6., and that they were announcing false things (n. f.) affirmabat n. 5.. But when they most obstinately protested (s. h. o. p.) o. p. s. h. 5. that all things per adds 7. were so (i. s. h. o.) o. s. i. h. 6., struck down (n. s. c.) c. n. s. 5. by excessive stupor and as if veluti 7, 8. out of his senses (e. s.) amens 6., he stiffened. For enim adds 7. shame mixed with insane fury (m. f.) permixtus furore 6. seethed in his breast (e. p.) p. e. 6., and among the groans which the pain of his spirit wrung from him, he proclaimed that he had been conquered by the most brave soldier of Christ (C. m.) m. C. 6. (ille primo non credere-procl.) omits 9.. But qui ad 9. at last, after long deliberation, he dictated sentence, saying: A contumacious man, guilty of atrocious (r. a.) atrox 6. injuries against the gods and the majesty of the Roman empire (injuriarum-majest.) omits 6., is by no means worthy to stand any longer before adstare 6. our tribunals. Go therefore ergo 6. and in the prison itself crush his neck with an iron bar, and so, breaking with lances through the inner chambers of his heart (c. e. p.) p. c. e. 6., destroy him by a cruel death.

[33] praying to God After [The Trier codex of St. Maximin continues thus: Igitur ingressus est spiculator carcerem ubi sanctus vir et mente psallebat et spiritu, ut jussionem impiissimi Cæsaris expleret. Cernens autem martyr beatissimus, intellexit quod prope esset vocatio ejus. Ilico postulat locum orationis sibi paulisper dari fixisque genibus telluri, oculis in cœlum erectis, fusis precibus orabat dicens: Festina, Domine, ad adjuvandum me, et precibus meis celer suffragator assiste. Cumque in ipsa oratione a spiculatore fuisset percussus, ilico columba nive candidior e corpore ejus exsiliens, cunctis qui illic aderant christianis videntibus, volavit ad cœlum. Tanta etiam in ipso carceris ambitu respersa est odoris fragrantia, ut omnes qui illic astabant inæstimabili suavitate replerentur. Tunc beatissima Christi famula Leonilla, Christum in interioris sui hominis sacrario gestans, illique soli placere ac nota esse cupiens, collegit sancti martyris corpus, et conditum aromatibus eo loco ubi nunc dignissimo honore veneratur, honestissimæ tradidit sepulturæ. Ubi etiam assidua miraculorum operatione cotidiana erga fideliter petentes beneficiorum exhibitione humani generis pietati se commendat eorum cultui, Christi gratia secundum suum meritum incessabiliter glorificante et continuis signis ac virtutibus decorante. Coronatus est autem beatissimus martyr et insuperabilis athleta Benignus die kalendarum novembrium, regnante Domino nostro Jesu Christo, qui est virtus et præmium omnium justorum, qui cum Patre et Spiritu Sancto vivit, dominatur et regnat in omni gente et loco et tempore et nunc et semper et per infinita seculorum secula. Amen.] this (p. h.) tunc 6., the torturers, equipped with every ministry of cruelty (o. c. m. i.) omits 6., rush in rivalry to the prison, to carry out complerent 6. the ill-omened ut fausta 6. orders of Caesar. But St. omits 6, 7. Benignus, an accepted acceptissima 4, 5, 7, 8. victim of Christ (h. C.) h. C. 7, 8; (a. C. h.) omits 6., seeing them bursting into the prison (v. e. c.) e. c. v. 6. to kill him (a. s. n.) omits 6., and the executioner's omits 6. blow now, even now impending over him, with his eyes stretched erectis 6. to ad 6. heaven, began thus to pray (i. c. o.) orabat dicens 6.: God, Father of your beloved Son (d. F. t.) omits 6. our Lord Jesus Christ, I bless you and I glorify your holy name omits 7 (n. s.) s. n. 4, 5, 8., who have deigned to bring (d. e. p.) p. d. e 6 – 8. me to ad 6. this hour, long desired, sought without ceasing, and now shown forth according to the truth of your promise (diu desid.-exhib.) omits 6.. Now then, Lord omits 6., for the crown of martyrs (p. c. m.) per coronam martyrii 2, 4 – 8. receive me to yourself (a. t.) omits 6. with my brothers, your servants, and deign to join me (m. c.) c. m. 7. in the heavens to those whose companion you have willed (v. e.) e. v. 7, 8. me to be on earth (v. e. i. t.) i. t. v. e. 5. in the confession of your faith (f. t. c.) fide confessionis 6.. Look, Lord, upon your church, tossing in the sea of this world, which you have betrothed desponsasti 6. to your only Son, and which you have redeemed with his precious blood (p. s.) s. p. 6.. Attend to her face with a kindly and serene countenance, for now has come the time of showing her mercy (attende-ejus) omits 6.. Receive me as an acceptable sacrifice for all your holy people (t. s.) s. t. 6., and illuminate the world with your glory, that your majesty may be announced among all the nations and (i. o. g. a. m. t. e.) omits 6. all may believe in you, the one and true God (u. et v. D.) Deum vivum 6., and in adds 5, 7, 8. your only-begotten Son, your power and wisdom, and the love of both, the Holy Spirit, the illumination and sanctification sanctificatorem 5. of your church, in which your name is praised and blessed (l. e. b.) b. e. l. 7, 8. through all ages [(p. o. s. n. t.) n. t. p. o. s. 5; (et unigenitum-tuum) et verum, cujus nomen benedicitur in secula seculorum 6.].

[34] he is transfixed; then his neck is crushed The words were still rolling in the martyr's mouth, when (adhuc-cum) illo loquente 6. suddenly the most atrocious soldiers stood around him illo 5. on the right and left (a. d. e. l.) a dextris et sinistris 6. side omits 6.. And driving in their lances strongly, where the ribs and the belly have their division, they transfixed him, so that the points of the spears coming against each other collided within the martyr's entrails (m. v.) v. m. 5..

And besides they broke the sacred neck with an iron bar, the fabric compagine 6 – 8. of the skull being undone. And thus they consecrated consecrarunt 4, 7, 8. to Christ Christi 6. a martyr steeped in rosy gore, for us an intercessor (n. i.) i. n. 6. and for all ages a faithful patronage (e. c. s. f. p.) omits 6..

[35] and his soul is seen to enter heaven. There was present there a very great multitude of the faithful, whom no threats of persecutors, nor non 3, 4, 7, 8. finally the fear of death itself (m. m.) m. met. 7; (n. i. p. m. m.) omits 6., had been able poterant 6. to separate from the love and service martyris Christi adds 6. of the saint himself. To these suddenly a dove, whiter than milk nive 7, 8., was seen to burst from the prison and, gradually overcoming the vast air (v. a.) a. v. 6. with the oarage of its wings, to enter the heights of the heavens (c. s.) s. cœli 6.. Surely omits 6. how simple and how most innocent and omits 6. altogether immune from all gall of malice (m. f.) f. nequitiæ 6. that holy (s. i.) i. s. 5. soul was that was led out from the bodily workhouse (anima-erg.) fugerit anima 6., this almighty omits 6. God wished to declare by this sign (v. i. d.) d. v. i. 7, 8.. But nam 6. also so great an odour of most grateful sweetness suffused the nostrils and minds of all, that it surpassed the fragrance flagrantiam 4, 6. of all spices. What exultation then, or what gladness full of delight and pleasure (e. o.) omits 6. pervaded perfuderit 6. to the marrow the hearts of the brothers beholding contuentium 6. these things, can be somehow thought cogitare 5, 6.; for it can in no way be told by mortal tongue (p. l. m. e.) enarrare lingua mortalis 6.. For they saw with the unveiled eyes of faith a certain likeness and image of that glory and unthinkable brightness which neither eye suffices to see videre 6., nor ear to hear, nor even omits 6. the heart of man to weigh. Accordingly they not only no longer (n. m. j. n.) j. n. m. 6. feared, but they sought and longed omits 6; exortabanturque 5. to undergo fungi 6. a beautiful death (p. m.) m. p. 7. for Christ, that so they might merit to be honoured by Christ (a. C.) ab ipso 5..

[36] Leonilla buries him; So as Aurelian departed from that place with great omits 6. confusion, the most blessed beata 6. Leonilla, carrying Christ in the inner interioris 4, 5, 7, 8, 10. sanctuary ergastulo 6. of her omits 6. being, and desiring to please him alone and to be known to him, gathered up the most sacred body of the holy omits 7. martyr (s. s. m. c.) c. beati m. 6., and having most diligently embalmed it with spices she committed it to a most honourable omits 6. burial in that place loco 6, 7. where it is now venerated with most worthy honour (d. h.) diligenter digno h. 6.. There too, by the assiduous working of miracles (m. o.) o. m. et 6., and the daily showing of benefits to those who faithfully omits 6. ask, he commends himself to the piety and worship of the human race, the grace of Christ unceasingly glorifying mirificans 7, 8. its holy omits 6. martyr [(s. m.) m. s. 6 – 8; (s. s. m.) sancti sui martyris merita acceptante et mirificante quotidie 5.] and adorning decorans 7, 8. him with continual signs and miracles (a. v.) omits 6..

[37] But Aurelian, punished by God, It must not sed non 5; this no. 37 codices 7, 8 omit. be (n. e.) nec 6. passed over est adds 6. in silence what end the most impious Aurelian afterwards obtained. For in truth it pertains to the praise of God and the glory of the holy martyrs, if it is reported by what just vengeance the hater and assailant of the Christian Christi 2. name was condemned. Finally, when for five years and six months he had raged in the course of unbridled cruelty and brought about countless slaughters of the saints with divers kinds of torments (d. s. g.) omits 6., on a certain day, when sitting on the august platform he had commanded many of the saints to be brought before him for the cruel show (multos-præcepisset) multorum sanctorum nece sæviens insaniret 6., suddenly a thunderbolt lumen 5., sent from heaven with a terrible crash and a flash intolerable intolerabili 6. to human sight, fell before him ipsum 6., and laid him and omits 6. all those standing around almost omits 4. lifeless with the fear of immense dread.

[38] dies miserably. That this The beginning of this number up to vitæ et persecutioni codices 7, 8 omit. was a most evident sign of the divine indignation ultionis 6. and of the wrath impending from above was reported not only by diviners and soothsayers, but also flew through the mouths of the crowd in a most dense rumour sermone 5.. Without haut 3. doubt the emperor's destruction was portended by what had happened, and that it was so the swift outcome of events (c. r.) celeberrimum 5; celeberrimus 6. declared. For when, terrified and trembling (a. t.) omits 6., he was hastening omits 6. back to Constantinople, in the middle of the way mediæ spatio 6. between Heraclea and Byzantium, in the place called Caenophrurium Cænofrurium. 5., killed by soldiers, he put an end at once to his life and to the persecution. Now the most blessed martyr and unconquerable athlete Benignus was crowned on the day of the Kalends of November novembris 6., Jesus Christ our God and Lord reigning (J. C. D. e. D. n.) D. n. J. C. 6, 7; sine fine. Amen adds 7 and omits the rest., who [thus cod. 8 ends: qui cum Patre et Spiritu sancto vivit et regnat per infinita secula seculorum. Amen.] is the power and reward of all the just sanctorum 6.. For he gave the power, who has promised himself, than whom nothing is better, to those who persevere in virtue, saying: I will be their God and they shall be my people. He will be the end and palm of the holy omits 6. contests, who will be seen without end (s. f. v.) omits 6; here a few things are erased in cod. 3., loved without weariness, praised without fatigue, who with his almighty Father and the Holy Spirit (o. P. s. et S. S.) coæterno et coomnipotente Deo Patre et Sancto Spiritu 5. lives et adds 6., rules and reigns (e. r.) omits 6. in every nation and omits 4, 5. place (g. e. l.) omits 6. and time, and omits 4, 5. now et adds 5., always and through infinite ages of ages (et nunc-sec.) omits 6.. Amen.

THE MIRACLES OF ST. BENIGNUS

Benignus, martyr at Dijon in Gaul. (S.)

BHL Number: 1164

FROM MSS.

The Book of Miracles of St. Benignus we publish from the codices: 1. Paris 17006; 2. Paris 5353; 3. Paris 16733; 4. Dijon 383; 5. Montpellier 1. Compare above, p. 163.

Prologue. Most openly, then, by the devout faithful relation of the blessed Gregory, bishop of Tours, the translation of the most sacred body of Christ's martyr Benignus has been described, and the miracles which were then divinely shown to clear gaze, by the bounty of the Lord D. i. 2. himself, have been lucidly told. The bodies of other saints too, in what places they rest or have been buried, are known by the words of the same pontiff to all who frequently ask to be helped by their suffrages. So having ascertained this reasoning rationis 4. of truth, what miracles could thereafter reach our knowledge, touching on a few out of many, we bring forth to those wishing to know in the following little work; namely those which we ourselves have seen, or which, hearing by the report of religious monks and faithful men, we in no way doubt to be true. These, divided one by one into their sentences singillatim 4, 5., we have composed in the following little verses ^a of some metres, and have set them, attaching them to the earlier writing of the blessed Gregory. And we lay these open to those who know how to be altogether free of the blemish of envy, and that, with hope and faith of credibility credulitatis 2 – 5. applied, they may faithfully understand and receive percipiunt 4, 5. them. Nor let anyone suspect that this is done out of the swelling of any presumption, but that we prefer to follow the commendable skill of the ancient wise men sapientum 4. , so far as is permitted, who with watchful care toiled to describe the things which happened in their times suis t. a. 4., and desired to bring them forth for their own remembrance or for the knowledge of those to come, in oratorical manner or in lucid poem. For if the reasoning of uncertain opinion, spread through the fields of eloquence, is so strong in the eloquent glory of its own lustre as to be most pleasing to the reciter, how much more attentively is to be recited and proclaimed the power of the divine working, which, shaking far from itself the pallor of clouded light, like the sun sending out on all sides the rays of its brightness, which by the help of God's grace penetrate all things, does not cease, by increasing its light, to shine more brightly with assiduous miracles. For from this the proclaimed magnificence magnificentiam 1 – 5. of the author of all things ought always to be praised more gloriously, so that the minds of those receiving, supported by his stronger grace, may be able to be applied continually and more devoutly to reciting. And so, as we have said in preface, the miracles which, by the bounty of the omnipotence and clemency of God, through the intervention of the blessed Benignus, special patron of Gaul and our protector and pastor, have shone in many ways, describing omits 2. them in compendium, it has pleased us to commit to those present and to all who follow, so that his constant patronage may shine reverently, flashing to all who seek to know it by the belief of hope, the showing of faith, the ardour of love, and that the fervour of his worship may be found in the praise and glory of him by whose gift, shining in the heavens, he is often declared on earth to be the worker of such great miracles. Here ends the prologue. Here begin the miracles of the same martyr (e. m.) gloriosissimi Benigni martyris 4.

[2] An impious knight is punished by St. Benignus. At the time when Henry ^b was flourishing in the honour of the duchy of Burgundy, a certain knight, Robert by name, was raging with assiduous plundering against the property of churches and the labours of the poor. When, assenting to the admonitions of no one, he did not restrain himself from the practice of his depraved habit, such a vision about him appeared to a certain religious solitary, intent on vigils and prayers and frequent fasts. He saw himself present in a choir of heavenly citizens, and recognized by the reasoning of his own intellect the blessed Benignus, as if a bishop ^c, adorned with episcopal ornaments, as is customarily done in the worship of the divine sacrifice, and the holy Levite and protomartyr Stephen clad in a dalmatic, leading between them on each side a certain omits 5. Mammes magnatem 3., a boy of angelic beauty, dressed in a monastic habit; and standing before the gaze of the supernal judge, with a common cry they laid before him the injuries of the most savage enemy. Their cry being heard, his sentence seemed to be sent forth and omits 3 – 5. a lance

of deadly wound, which should pierce him and utterly extinguish him. On the day following the vision shown, as the said duke was dining, it happened that the solitary and the knight named were present. When the meal had been taken, rising, he asks the prince to grant him leave to return home. As he Quo 3. departed with his blessing, the solitary disclosed to the duke what he had seen about him the past night, and made known that the outcome of death was near to him. Those sent by him to call him back, following swiftly, find that as he was entering the river Saône Sagonnæ 3, 4, 5. * for fear of the enemy coming upon him, and hastily desiring to cross it, he had perished by the thrust of his own lance, fixed deep in the ground, as he strove to pull it out to steer the boat.

[3] Another likewise. By no means is that to be kept silent which is established as manifest to many. At a certain time, when King Robert ^d was coming to Dijon, each person carried what he had to the protection of the fortifications. And when the squires of the knights were running about everywhere, providing for themselves by plundering, one more savage than the rest tried to break into the church of John, the forerunner and baptist of Christ. Seeing this, the clerics of that church, ringing the bells and moving the crucifix, carried it out against the raging squire. But he, unbridled by his insane mind, raging beyond measure and despising what he ought to have feared, did not hesitate to prick the arm of the venerable figure with his lance. At length, violently driven back, he is once more handed over to a reprobate mind, to do the things that ought not to be done, and raging excessively he came as far as the atrium of St. Benignus. And meeting a certain servant of that saint carrying grain on his shoulder, he used force to take it away: the man asserted that what he was carrying was not his own, but belonged to St. Benignus; not believing him at all, he kept beating him. When one of the monks came upon him and begged him to leave off doing such things, wishing to go for him he pierced his garments with his lance. Soon divine judgment was at hand, which declared the merit of the blessed martyr. For with his face turned backward, full of a demon and tortured by excessive torment from it, together with two companions he miserably paid the penalty of death.

[4] Likewise a third. During the same time a certain knight named Robert, from the fortress of Beaune *, came to that place. On a certain day he threw a certain monk of St. Benignus from his horse with injury. Sitting on this horse the following day and returning home, when he had entered the river Ouche in security, he suddenly fell in it dead, and so the aforesaid horse was restored to the saint. Whence the king who was present and his nobles, and the whole army too, hearing and at the same time beholding these things, began thenceforth greatly to venerate the holy martyr of Christ, whom they had found to be a kind helper of those who pray, and to be manifested against his enemies by very frequent proofs.

[5] Likewise a thief. Devotion demands that a most celebrated miracle which is well known be set forth. At a certain time, when the festive Exaltation of the Holy Cross was at hand, its altar was decorated with the ornaments of the church. When the evening hours of that day came on, the doors are bolted by the custodians. And a certain greedy man, lying hidden in concealment, wishing to provide for his poverty from the church's goods, in a nocturnal theft stripped the adorned altar. And watching for a suitable time to go away, when morning had come and the doors were opened, as he now wished to go forward in security, he was well held by what he wrongly held, and struggling with all his strength that the means of going out might come to him, with difficulty rather hindering him as he strove, the open entrance denied him the voluntary exit of return; and thus, bound by an invisible chain, he had no possibility whatever of withdrawing anywhere, but stood immovable in the midst of the way. And when a concourse of people came to the saint's tomb for the sake of prayer, and he was a wonder to those entering and about to leave, seeing himself held fast in every way, he disclosed his fault to all the ignorant, and showing the evidence of the theft brought out of his bosom, he made known openly how he was being held and what he had done. The brothers, learning of this miracle through messengers, full of joy and exultation, all exultantly bless God and their provider with praise, and receiving what was theirs they release the guilty man from his chain and from his crime, and filled with food they allow him to return home.

[6] An unfaithful monk is converted to God. It is worthy to insert in this page what is established to have been done for the imitation of many, by God's disposition. A certain monk, deeply ignorant of how to beware the ruin of the pit, moved by the usefulness of his knowledge, in which he was well taught, wished to desert the patronage of this saint and to be loosed by breaking the yoke of discipline. In order to accomplish this he stirred up occasions, by which he might bring about what he desired. And when by night he wished to go out through a window adjoining the ground, he saw certain spirits denying him exit, who signified by nodding destruction, if he should put his foot outside. Seeing these, and understanding that they were there on his account, greatly terrified he quickly returned to his bed. After some space of that night had run its course, believing that the illusion took place in himself, not outside him, rising he returned to the place, and in the same way, terrified by the former horror following a second time, he was held back for some time. Not long afterwards he returns to accomplish the same id. 3, 4., and adapting a suitable time to his concern, while he seeks out an entrance for going forward, he is held back by a multitude of monks, whose spirits, deputed there as provident guards, keeping watch, vigilantly observed all the places of the monastery. Compelled again by this vision he delays for a few days. Then he arrived at the object of his wicked desire, and being now a vagabond he begged and obtained to be taken into a certain house. And when with night coming on they had given themselves to rest, he, occupied with fuller darkness, already stripped inwardly of the faith of good working, stripped himself also outwardly of the garment of religion. And soon, when he was disfigured in garment and in insane mind, by the divine nod, in the place of the house where the fire was lit, there appeared a horrible demon, shaped in the likeness of an ape. Though it was small after the manner of that monster, yet with the unshapely size of a deformed arm, a foul hand, and base fingers and nails, it strove to reach him and, gripping his throat, cruelly to strangle him. So seeing himself placed on the border of death, he begged God, invoking St. Benignus, to grant him life, vowing that he would return and remain to the end of his life, if he could escape the impending danger. At length, heard through the merits of this saint, he is freed, and devoutly receiving what he had before used as an unfaithful man, he brings back the foot which he had turned aside omits 1. from good works, and thereafter lived faithfully, remaining on the path of the straight road.

[7] Speech is restored to a mute. It is also a bright thing to lay open that miracle which was greatly celebrated. On the Sunday of mid-Lent, a certain mute man faithfully sought the aid of this most holy martyr, by which he might obtain from God the speech denied him for a long space of time. He, devoutly asking to be admitted to the oratory at the celebration of high Mass, prostrating himself in body and mind at the Gospel words, beside the feet of the Levite reading, awaited there the help of divine mercy. So as he implored and often invoked St. Benignus with devout mind, that he would quickly come to the aid of his lingering wish, at once the execution of power mightily accompanied the feeling of his burning faith. For when the Gospel had been read, as all the brothers were together singing the creed according to custom, he began, speaking well, to name and praise God and the author of his benefit, and to answer what he was asked. This event doubled the celebrated joy of the day, spiritual gladness being sung among the sons of mother church. Whence with the abbot of that time leading, the whole congregation in crowds, with the vows of their hearts joined to their voices, praising God say: Praise the Lord, for he is benign. Sing to his name, for he is sweet suave 3.. All things whatsoever he willed he has done in heaven and on earth. And in the lengthy melody of the following verse, singing a sequence composed in praise of the same martyr, they chant sweetly: Blessed be the Lord from Sion, who dwells in Jerusalem, the heavenly city, where the life-giving Benignus rejoices and ever shines with frequent miracles, here restoring sight to the blind and speech to the mute, and bestowing benefits on all through faith.

[8] A paralytic is healed. By no means should that be passed over in silence which is established to have been done by the grace of this saint. A certain man of his household, Arnulf by name, deprived altogether of the strength of his limbs, animated by the hope of his Lord, understood that he would obtain the remedy of health if he should go to his kind patronage. When on a certain day, faith leading him, he had been carried as was possible to his tomb, entreating and often invoking him he reached one of the marble columns by which the apse is contained, and at once by the help of the Lord coming to his aid the faithful servant is most swiftly raised up. For as he touched it with his hand, striving to rise, by its lifting he felt himself restored to fullest health, and so, relieved with the ability of going and returning, he for a long time faithfully used the same soundness of limbs which he had received in the service of the saint. This fame flew most swiftly through the ears of all, and filling their hearts with great exultation stirred them more abundantly to the praises of God.

[9] Likewise a sick man Since we cannot set forth how much he shines in this kind of cures, at least let it please us to describe briefly a few of the many. So an excessive anguish of sickness had drawn together a certain Adelinus, for a long time deprived destinatum 2; destitutus 4. of all the functions of his limbs. A contraction of the sinews too, and the affliction of a longer illness, altogether denied him the ability of working with his hands and walking with his feet. When he was assiduously praying that health might come to him by the intervention of many saints, and it was in no way granted, at length learning in other men of the powerful efficacy of the miracles of this most holy protector of ours, arriving he came to his thresholds, to implore devoutly the needed remedy. His devout approach, accompanied by whole faith, merited to obtain most wholly what he asked in prayer, and the saint's intercession showed him sound, plainly to the sight of all, restored in his limbs and rejoicing in long-desired health. Whence there came provenit 3 – 5. to him a desirable gladness, which graciously opened the mouths of all who beheld it in the praises of God and of his illustrious witness, and filled them with great exultation. And he, lest he should be ungrateful for so great a benefit, in return for the health granted gave himself over and offered himself to the saint, and as long as he lived faithfully served the workers of the basilica.

[10] and another paralytic, as long as he lived at the tomb of St. Benignus. Another man, Albric by name, the stroke of paralysis had rendered dissolved in all his limbs and had made incapable of the performance of all actions. When by the solicitude of his parents he had been brought to receive the relief of this our patron, as soon as he felt his withered limbs fully steeped in the vigour of his power by his intervention, walking on his own steps he returned home joyfully. But held again by the anxiety of the same ailment, bent over curvatur 4., and carried back to the author of the former remedy, he is relieved by his kind help, and soon his dwelling is sought again to be visited on firm walking. A third failing, worse than the first, follows, which compelled the house so often revisited to be abandoned, and compelled him to go to the distinguished bestower of such great healings. And then, leaving his house and carried to the same saint, he prays that he may be aided by his merits, blaming himself as ungrateful for the benignity bestowed; for the future he bound himself by vow to remain in that same place, and in no way to depart discedere 3. from his patronage. To him soundness is at once most fully granted, and thereby the mouths of all who see it are loosed in the praise of God and his distinguished martyr, and the fame of the sacred deeds, spread abroad in many ways, is increased. Thenceforth remaining in that same place, he stood firm, and the vow which he had vowed he faithfully

observed.

[11] In like manner another contracted man. Likewise a certain Robert was brought back Delatus 5. by friends to seek the protection of this most holy Father of ours, who, with his heels cleaving to his buttocks and his knees pressed to his chest, was drawn together on the ground with his whole body. Set down at his thresholds and frequently invoking his name, he clemently raised him up; and for him too, by the pouring back of whole strength into his limbs, it was granted to obtain the easy use of motion. Going home again, he is confined by his former straits of difficulty, and because he ought not to have deserted the maker of his health, he complains of being again held by an unsuitable contraction. His acquaintances and relations, at his own request, run back to the kindness known of old, and carrying him there to be cured and to remain in that place, themselves testifying and pledging his self-surrender, with the supreme mercy working and the gift of intercession bestowing it, they at once behold him strengthened and upright in almost bene 5. all his limbs, and joyfully show him to those singing praise to God and St. Benignus. As long as he lived on, he always kept the doors of the church with the key of custody, and devoutly took care to sweep its pavement with brooms.

[12] A possessed woman is freed. How great a power over the possessed has been conferred on this most holy man, the following writings will declare to readers. So in the sacred days of the week of Easter, a certain woman, a handmaid of this saint, Gunzelina by name, going to a village which is called Bycisus *, suddenly had as companion on her way the enemy of the human race, who, taking the appearance of a pilgrim woman, adorned with royal ornaments, went along as though walking on a longer road. When the deceiver had soothed the said woman in long conversation with many words of persuasion and many gifts of promises, and had pledged herself to benefit her in all things, ending the talk of words of this kind she fell silent, and the shadow of the phantasmic contrivance, deserting her, appeared no more. As soon as he seemed to have withdrawn from her, the invisible enemy suddenly invaded her, unaware inscientia 2. of the future misfortune and forgetful of the sign of the cross, and changed her wholly from the former condition of her state, and with dreadful rage cruelly cludeliter 4. inflamed her against herself and those she could reach. When she had remained thus for two days captured and used by the efforts visibus 3, 5. of the demon, at length on the third day, forced by the strength of several men and tightly bound, she is brought to the patronage of this martyr of Christ, to be cured of so great a plague by his intervention. There, held until the octave day of the Lord's resurrection, she merited to be freed from the deceitful invasion of the wicked enemy, Benignus himself entreating. For when the people had gathered for the solemn melody of the evening synaxis, she, the enemy being put to flight, enjoys with health the gift of long-lost quiet, and is seen restored to her former sense; and praises to God and St. Benignus are reverently sung by all with joy, and those who behold his merits spread through many in them illius 3. proclaim his glory celebrated everywhere ubicumque 2..

[13] Likewise a frantic man. Nor was that miracle unlike, which is established to have been done as the days of the Rogations were at hand. A certain man, captured by insanity of mind and wholly deprived of human gentleness, spoke unspeakable and base words, and greatly wearied all who heard him or spoke with him, provoking them by his empty manibus 1, 2, 4. sayings and useless gestures. Restrained by many with words and blows, that he might be able to be restored to his former sense, he could in no way be corrected; indeed, ignorant of their compassion, that by which it was thought quiet would be brought to his madness was rather driven away, a worse dementia seizing him. When their chastisement found him incorrigible, he is brought by force to the tomb of this most holy patron, to receive more quickly, as their faith hoped, the remedy of his own health. When he had remained there held by them for three days, at length on the third day, having obtained a little quiet of sleep, he rose, and felt himself most fully plene 3, 4. restored to soundness of mind, and praising God and St. Benignus he left all who beheld him gladdened by it.

[14] A paralytic is healed. In healing paralytics too, how great a grace he shines with, the following page brings forth. For a certain paralytic, Hildradus by name, excessively dissolved by this kind of ailment, could arouse in himself the effect of no work, but was failing, the torpor of the said sickness afflicting him. And when, beset by such distress and sadness, he was almost failing, grieving vehemently at his destitution and uselessness, believing with undoubting faith that he would obtain the swift aid of this most holy father Benignus, he was carried in person, at his own request, to the sacred memorial of the aforesaid præsenti 2. martyr. When he had been brought there, with his intervention helping he merited to obtain what he faithfully sought, and the work of the miracle repaid the execution of faith, and returning home glad he was restored to fullest health; and praising through all the benefits of God and of his saint, he filled those who saw it with great joy.

[15] Likewise feverish persons Moreover among those shivering with fever, with what powerful and valid protection this most holy man rules, the description appended to what is written above teaches. For a certain monk, Rodulf by name, who, on account of his own name given codd. imposita. to several, and from an expression often used by him was specially surnamed Confessor, at a certain time of fervid summer was labouring greatly with the attack of a quartan fever. Though he perceived no beneficial effect in himself from any medicine, at length, after draughts of potions frequently sought and taught by many, with no recovery of improvement from these, when he perceived human help to be impotent, he seeks with the devotion of sincere faith effective divine help, prostrating himself entirely with eager supplication of mind and body before the tomb of his special patron. And soon overcome by sleep he saw a certain comely cleric, tonsured after the manner of the bishops of Greece ^e and clothed in seemly ornaments ornatis 2., beautiful with the loveliness of a snowy head and long beard, standing by him, who commanding in such words compelled the fever to depart from him: I command you, fever, he said, to leave at once the invaded body of this man who rests, and rule no longer with any trouble of yours over him who is weighed down. At once freed omits 5. and awakened he rose from sleep, and thereafter was so free of the ailment put to flight. He stood cheerful and rejoicing before the fraternal congregation, and narrated to it the cause of his vision and his cure; and he rendered it gladder by his report and showed it more devout toward his patronage reverently.

[16] and other sick persons. It is established that this miracle was done before the most precious bones of the martyr of Christ were translated ^f at the request of the venerable Abbot William by Lambert, bishop of the city of Langres. But thereafter how many omits 2. feverish people, or those afflicted with various sicknesses, running together to his tomb, drinking water with dust scraped from the head-stone of the tomb, returned rejoicing, the blessed benedicta 3, 4. gift of health being abundantly received. Or how many, bound by some oppression, having prayed there or afar off or invoked his name, have returned glad from their sadness and injury, no one's tongue can set forth nor can anyone describe them by name.

[17] A man paralyzed from birth is healed. To the above must be attached that miracle performed, which has been declared by the testimony of many who saw it. In the county of Farnoderum * a certain man, paralyzed from birth, was brought to the tomb of the sacred martyr. Faithfully desiring to obtain the help of his suffrage, he prayed that there might come to him the relief long delayed and always desired, and the cure of his sickness. When he assiduously begged this, staying there some days, the effect of health at length followed his petition. For when on a certain day of some solemnity the brothers were sitting at table, committing his limbs to a little rest of sleep he saw a snowy dove fly down upon the altar of the saint. When as if with all his strength loosed and his arms stretched he leapt up and tried to catch it, awaking from the very effort of his loosening he wondered that the sickness had gone and that health had fully come to him. Seeing this the venerable custodian of the same altar, Leduin by name, going in haste, took care to announce it to the brothers. With him, exulting with pious joy, the devout at once praised God and et sanctum 4. St. Benignus.

[18] Heretics exposed That is to be inserted in the page which flourishes in the manifold report of the faithful. In the time of King Robert, from the parts of France, co-workers of a heretical sect, bursting from the hiding-places of their falsity, tried to spread the fog of their error everywhere and to break into the splendid sheepfold of Christ. When, pressed by blindness, they felt that true things always oppose false, and being unable by their depravity to rise into the light they smoked the more obscurely, they devised the deceits of such a contrivance, that through those privy to their wickedness they should carry deponerent 5. everywhere a powder made up of sorcery, to be secretly sprinkled on waters or (sunt ut-aquis vel) omits 2. food, by which they might pervert the minds and bodies of those speaking with them, staining them with false-speaking error. And when, under the appearance of pilgrims, traversing various places, first a presbyter, as he seemed, second a layman (l. s.) 2., with a nun, took care to accomplish this, arriving at the monastery of this most holy protector and most kind patron of ours Benignus, with themselves maliciously asking it, and the almsgiving zeal of charity providing, they were led into the hospice of the poor. When, staying there some days, they strove the more eagerly to accomplish what they desired, by God's help and the intervention of this saint they were wholly cheated of the desire of their malice. For when they wished to go out of the hospice and hasten to speak with the brothers, that they might exercise sorceries through the hearing of the ears, so as omits 2. to infect hearts together with bodies with the poison of faithlessness, an invisible vapour of fire, leaping out from the monastery, striking them in the face, repelled them and compelled them, driven back, to return to the hospice. Seeing that they were in no way advancing, they were compelled to go back to their companions; and questioned by them they confessed what they had suffered in that place, and that a certain brightness of divinity illuminated those dwelling there, but consumed them as they sought to speak with them. This rumour, spread abroad in the ears of the faithful and bruited far off, was reported by them to the monks of this monastery. This the merit of the distinguished martyr of Christ brings about, who, imbued with the doctrine and gospel of the most holy evangelist John, so protects those who serve him with the fiery shield of defence.

[19] and thieves deceived. That the same father guards his own and this church with watchful care, the following examples lay open. So at a certain time certain Aquitanians, setting at their head a certain man named Basinus, learned in artful incantations of spells, came in a band into these regions, and loosing the reins of their cupidity, at the urging of malice or the want of necessity, ran about, the crime of robbery driving them on. And the said robber had such an artful power that, with no keys or bars or locks in any way preventing him, entering whatever dwellings he wished, those living there and keeping watch, made powerless and altogether unable to say anything, he carried them off outside plundered, and then even carried off over their heads whatever pleased him. Inflicting many damages on churches and houses, two of them, an entrance being found, entered the cloister of this monastery and thought that its treasures were protected by no guard or strength of keys. So finding the garments of certain monks they put them on, that being shaped in similar habit, if by chance they should meet any in their walking, they might be taken by them for monks. And surveying the dormitory they saw many monks meeting them in silence, for fear of whom they accomplished profecerunt 5. nothing, but likewise applying themselves omits 5. to silence they withdrew. And when they went around exploring all the places of the workshops, and always the watchful

monks they found, thinking they were missing from the monastery, searching the surrounding sanctuaries above and below, they found reperiunt 3 – 5. that they had occupied all the hidden places of the same church. So, wearied by vain curiosity, abandoning the garments they had put on, they seek out their companions waiting for the abundant gain of the theft furtum 3., and on finding them reported what they had done. And they compelled them too to depart, with these words: No fortification of this place held us back, nor did the power of sorceries help us, but a multitude of monks meeting us everywhere greatly terrified us. Whence believe that we have laboured in vain, and that you are waiting in vain, for they are unceasingly watching and are weighed down by no sleep. Wherefore let us withdraw from here, since with so great a multitude keeping watch we shall be able to carry off nothing, because, spread everywhere, it fills and holds all places. Returning they told their neighbours what they had done, by whom such things were reported to us, that this so great church was fortified with the caution of a guard.

[20] The persecutor of the monks of St. Benignus is punished A certain knight, Airardus by name, was eager to pursue the male and female servants of this saint, that, torn from his right title, they might be unjustly compelled to serve him. Assiduously compelling some and demanding service by more frequent threatening complaint, when some refused to perform it, exasperated, he always planned to fulfil by night, in the darkness of his depraved persecution, what his hateful mind ordered him to seek out. So he stealthily took to the fortress of Blaisy the wife of a certain native indigne 1 – 3, 5., dwelling at Longuovicus longo vico 1 – 3, 5., who avoided him and was faithful in the service of this saint, and within the enclosure of the same ejus 2. custody he bound her in chains, and throwing her into a chest with one little son of hers he shut her in. When she was detained there and gravely afflicted by him so that he might exact what he desired, compelled by the distresses threatening her she cried out to St. Benignus, weeping, from the inmost groan of her heart, and with suppliant sobs of petition she begged that he would clemently come to her aid. So pressing on in these prayers, the suffrage of the most holy martyr diligently helping, on a certain quidam 1, 2, 5. night, the lower wall parieti cod. of the chest being broken through, she at once wondered to find an escape and means of going out. And quickly seeking the door of the house, she found it open. Going out and looking around lest by chance she should be seen by anyone, walking through the fortress, she found all asleep and all the entrances lying open. But with fear commanding her, avoiding the exits she had found, she came through a certain hiding-place to a lofty rock, and threw herself with the boy from its height to the depths below, and suffered no injury of collision whatever. And at once, with sense as her companion, turning aside nowhere on the way through the dense woodland, she sought with swift step her protector and liberator, and with tears mingled with joy she told in full to those standing around her how he had come to her aid, rescuing her from her persecutor.

[21] and his brother. It must also be recorded by what event the aforesaid knight, coming upon the bounding limit of his folly, and ceasing to inflict evils on the monks serving the most holy man and on his bondsmen, with his brother gave up altogether prolonging his desire so wickedly begun. For when by these complaints it was made known to his brother Hugh, like him in fraternal depravity, by whose support and counsel he was doing the same things, being reproved in a reckoning by the abbot and by the elders, that they were not acting rightly toward the lovers of the saint, and that a continual cry was going up to God on their account, by denying and swearing by the saint's name he testified that he was ignorant of his brother's wickedness; thus protected by the shield of falsehood and manifest in the injury to the saint, he was suddenly killed by the sword of his enemies. But his said brother remaining incorrigible, and being accustomed to do what he had begun, on a certain day, certain charges of infidelity requiring it, a duel of defence being proclaimed by his lords, he begged the mercy of the saint m. s. 2., the absolution of the brothers, and entreated them to have mercy on him. And being asked to put an end to the said false claims, he said, putting it off then, that he would do this after the outcome of the fight, so that, as if certain of coming through the fight, he might the more freely resume what his mind had faithlessly thought of as promised and yet retained. Going forward to the fight and striving in single combat to conquer the man who had long pursued him, at length, broken in strength, his injustice catching him, shut in and overcome by the justice of truth, he was at the last violently blinded. And by such protection of the holy martyr the brothers already named were turned away from the persecution of this place, and they remain rejoicing without false claim and without any reclaiming of any servant of the saint.

[22] Likewise another. Another knight, Gunzelinus by name, was a rival of the worshippers of this saint and a most wicked stirrer of snares. So at a certain time, as they were ploughing the saint's lands with their own ploughs, swineherds came upon them driving their pigs to pasture. There was then present there as overseer of the farm a certain monk, Martin by name, and the knight mentioned came upon him unexpectedly. And when, relying on his confidence, they drove the pigs around and urged them on, to upset the furrows and basely root up the oxen's ploughland, the ploughmen took care to drive them off and to warn the keepers to go away from them. Finding therefore an empty occasion and a time for harassing and breathing out his venom, as if moved by their warning, armed with his ancient hatred, seizing the rods goaded for the use of oxen, he began to beat them violently, and with anger stirring him more sharply to flog them with violence. Being appealed to by the said monk standing by that he should recover his senses from the insult he had begun to carry out, for the love and honour of the saint, he answered that he wished first to see whether St. Benignus would free them by relieving them from the present scourge. And thus, despising the saint's name and setting aside the appeal, he withdrew wearied, and coming home he lay down on his bed, and without taking food, fasting and lying there for four days, he breathed out his spirit in the destruction of a bitter death, that the vengeance for contempt of the saint might plainly be proved manifest, and that the correction might animate many, aroused to reverence for him.

[23] A thief punished, Now not only where his constant patronage is venerated is he distinguished by such praiseworthy miracles and wonders, but also wherever his memory is spread abroad, he is glorified and proclaimed by the illustrious efficacy of manifold wonders. For adjacent to the territory of Sens there is a village named by the surname of a certain possessor Vulno Vulnocus 5., conferred in perpetual right on this most holy patron Benignus, in which there is a venerable church built and dedicated in his name and honour. Not far from this village there stands a fortification called Darvicus, where at a certain time a certain Dodo, dwelling there as its lord, was irreverently eager to take away their labours from the peasants of this protector, both by himself and through the servants attending him, and by co-operating and ordering he violently busied himself to have the things possessed in his domain carried off to his own uses. And when his mind persisted unceasingly in doing these things with frequent obstinacies, on a certain day he sent there a certain knight, Reinard by name, with wagons and other aids, commanding that among the other things pleasing to him to be plundered, he should carry off too all the wheat that was kept in the barn. He, obeying the order and arriving there hastily, learned by inquiry that there was a chest in the church, and that it was full of wheat. Desiring to track it down more quickly, he enters the same church, and having found the chest, as if readier than the rest, while he strives to empty it, he is suddenly suffused with excessive horror, and his joined hands cleaved to the top of the vessel he held, so that it held him who was detaining it, nor could the one in any way be separated or disjoined from the other. And bound by such a chain of an insensible thing, he was compelled to lose the strength of his presumptuous temerity and insane order, there soon following the ailment of a strong fever. So with the vessel cleaving to his hands, made powerless in the strength of his whole body, he asked to be drawn thence by his colleagues and to be brought to the altar of the holy martyr for his remedy. Brought there, proclaiming his fault with heart and mouth, he promised to do no damage thenceforth to his property, praying by his intervention to be loosed from the chain and restored to his former health, and that pardon might come to him for the crime committed. As soon as he had pledged what he said, the vessel cleaving to his hands fell away separated, and at the same time, with the saint interceding, he was freed and rid of the ailment of the fever. And so praising God and his illustrious witness Benignus, he went away sound.

[24] and he who had sent him, Likewise when the same aforesaid Dodo on a certain day was sitting in a certain upper room of the brothers living there, looking out through a window of the wall against which he sat with his back placed, he saw no small quantity of cleaned rye kept in a barn standing nearby. Soon wounded by the dart of his habitual cupidity, he began to search within himself how, if he could have it carried off, it would suffice for the use of his household for food for some space of the year. Not yet had the meditation of his vain thought ceased, when suddenly the same wall, creaking, fell entire, and crushed him, overwhelmed by its fall, with grievous bruising of his limbs. And the following collapse of the upper room held him grievously, long pressed under the heap of stones and timbers, long afflicted without hope of life. And so he was compelled to abandon his evil meditations, and he learned that what he had thought he could accomplish had turned out useless to him, while what he had foreseen for the use of unjust living was turned for him into a ruin of impossibility, and the depraved will of cupidity bore its penalty for a time, lest a graver severity of vengeance should follow the effect. For so certain men are restrained from the outrages of their depravity by sudden disturbances and sudden fear, that compelled by the same disturbance and fear they are forced to fall away from their empty meditation, and not nec. 3. in any way to be able valeat 3. to reach the effect of their desire, and so to have feared vengeance is for them to be rid of malice at the root.

[25] and another sent by him. A certain cook of this said Dodo was very troublesome to the monks dwelling in the same village cella 3 – 5.. Not ceasing to inflict on them every contrary thing in his power, among the other injuries of contempt which he always contrived and heaped on them, moved by the desire of his said lord he took from the herd of pigs their own sow and brought it to his house. When he had slaughtered and cut it up, reserving its entrails for his own eating, he directed the gutted carcass of the animal to his lord at home. And when he was rejoicing with his people over such a deed, a sudden horror of mind seized him with a failing of all bodily strength. Lying down on a bench in the excessive strait of the heaviness, he breathed out his soul, a fitting retribution for his contempt and committed guilt being at once rendered him. Thenceforth the neighbouring inhabitants began to hold in the greatest honour of veneration the place which they saw so frequently glorified by God with evident miracles of his outstanding witness.

ANNOTATA.

Hence it is clear that the book of miracles of St. Benignus was attached to the narrative of Gregory of Tours, and was composed in a certain freer metre, and written out with its sentences divided. And in truth a certain rhythm is observed in this book, for example:

Quidam autem cupidus Delitescens in abditis, Volens ex rebus ecclesiæ Inopiæ suæ consulere, Nocturno furto exspoliavit ornatum altare. Observans autem opportunum Tempus quo recederet, Mane facto foribus Apertis cum jam securus Progredi vellet, per id quod male tenebat bene retentus est.

[And a certain greedy man, lying hidden in concealment, wishing to provide for his poverty from the church's goods, in a nocturnal theft stripped the adorned altar. And watching for a suitable time to go away, when morning had come and the doors were opened, as he now wished to go forward in security, he was well held by what he wrongly held.]

Illud etiam clarum est pandere miraculum, Quod valde fuit celebratum. Die dominica mediæ quadragesimæ, Quidam mutus fideliter expetivit Hujus sanctissimi martyris subsidium, Quo sibi longo temporis spatio denegatum

[It is also a bright thing to lay open that miracle which was greatly celebrated. On the Sunday of mid-Lent, a certain mute man faithfully sought the aid of this most holy martyr, by which, denied him for a long space of time,]

A Deo impetraret eloquium,

* Saôone Arar

* Beaune.

* Bussy-la-Pêle (Côte-d'Or).

* for Tornodorensi (?) Tonnerre (Yonne)

POEM IN HONOUR OF ST. BENIGNUS, MARTYR

from a Dijon codex, copied by Fr. Chifflet, S. J., and sent to the Bollandists and preserved in the Bollandian collections of the Royal Library of Brussels, Codex 8929.

Benignus, martyr at Dijon in Gaul. (S.)

BHL Number: 1156

FROM MSS.

This poem, transcribed from the Bollandian collections of the Royal Library of Brussels, our predecessor, the Rev. Fr. Van Hecke, sent to M. Bougaud, who published it in his Benignian studies. We have judged that it should be published with second care. Chifflet had placed before it the following judgment on the work:

The writing of this codex is very old and shows almost eight hundred years. Nor perhaps was the writer himself much older, or even different from the copyist, since besides this one exemplar of this rhythm or poem scarcely another can be found anywhere. The work itself is eloquent and sprinkled with manifold erudition: and of singular value in this, that out of hoary antiquity, for the refuting of the errors of more recent writers, it has skilfully distinguished Polycarp of Smyrna from Polycarp or Polycrates of Ephesus, by whom it affirms that both Benignus with his companions and Irenaeus himself were sent to the Gauls. Although as to the reckoning of the times it is less certain, what this author indicates, that the two Polycarps were plainly contemporaries and alike disciples of John the Apostle, and that he thought St. Benignus suffered under Aurelius, the successor of Macrinus, that is Elagabalus. For Polycarp of Ephesus was scarcely born in the twentieth year after the death of John the Apostle, nor was he a contemporary of Polycarp of Smyrna but somewhat later. And St. Benignus suffered under Aurelius Caracalla, son and successor of Severus. All of which we have proved in their places.

To this judgment we cannot subscribe. For the author does not say, what Chifflet makes him say, namely that Irenaeus and Benignus were sent to the Gauls by Polycrates of Ephesus. For first in the poem he expressly states that Benignus was sent to the Gauls by Polycarp, hearer of John, admonished by Irenaeus appearing to him. But in the second poem, which seems to be not so much a part of the poem as a preface to be set before the whole poem for the sake of correction, mention is made of Polycrates, to whom the surname of Polycarp is attributed. Here, I confess, the mission of Benignus is intimated as having been done by Polycrates. Intimated, I say, not clearly said. For he writes thus:

Then the noble Polycarp Bore the palm of martyrdom, But the distinction of the surname Polycrates retained. Whose pious sagacity Passed dogmas on to the Gauls, And the outstanding wisdom of Irenaeus Afterwards shone forth, etc.

If the pronoun whose is to be referred to Polycrates, not to Polycarp, I confess that those words, pious sagacity passed dogmas on to the Gauls, can be so explained as to signify the mission of Irenaeus and Benignus. But these things the corrector certainly did not receive from hoary antiquity, as Chifflet speaks, but himself thought up, relying on no foundation of history.

As for what Chifflet asserts, that Benignus suffered under Aurelius Caracalla, I cannot admit it, for this reason, that I see no foundation for the assertion.

POEM I

containing the mission of Benignus and his arrival in the Gauls.

To the glory of the great King Let us recount the victory By which the outstanding Benignus Broke the assaults of the world.

Let not our talent do this, But let his merit do it. Let him himself by his prayers carry us To where the title of praise is.

The huge enemy had struck down The grateful beginnings of the fathers: The whole offspring of the seed Lay thence brought low.

The prince of the world had stirred up Frauds, quarrels, blasphemies, Luxury, thefts, perjuries, Profane rites, idols.

With wrath, yes and envy, With guile and vain glory, With the greatest cupidity He had at last taken the world.

Pitying these things the Most High Brought aid to those slipping, First by the law, by miracles, Then by the oracles of the Fathers.

The Jewish nation did not believe, The Gentile world rejected this, Until justice Should be softened by clemency.

Now at length the rod has flowered, Which the root of Jesse brought forth; Let every age exult: Mary brings the remedy.

The Prince of peace and Lord, Shining with great miracles, Thrusts out the cloudy traffickings With his strong right hand.

Then also into the camps of envy He brings the column of justice; Then he plunders the enemy's vessels, And distributes the spoils.

Hence he calls back to pardon Those laid low by wickedness; He opens the path of virtues By which they may advance to the heights.

So, sicknesses being driven out, Salvation is spread through all: And that this may be done more fully, For death Life dies;

Not that he might succumb to death, But that he might destroy it, Like a most mighty lion, For he rose again at once.

The Light returned from the lower world, The enemy being penalized with chains: He brings back captives with him, The bars of Tartarus being shattered.

Thence the victor, appearing To his disciples, terrified in heart, While he brings the proofs of life Strengthens the inmost parts of the wavering.

To whom he recalls again The commands he had said before: He orders them to go through the world, To save all souls,

By the word to put crimes to flight, By faith to purify breasts, To bring relief to the sick, To give prodigies to the foolish.

After these things in great glory Himself ascending the stars, He sent the holy Paraclete To teach his own abundantly.

They, driven by flaming tongues, Thunder with wonderful words; Then with signs and miracles They flash before the world, renowned.

So salvation and redemption Are poured out on the peoples, And it frees innumerable men Through magnificent authors.

Of whom as a splendid gem Great John shines forth, Whom alone Jesus chose To speak divine words.

His greatest hearer, The outstanding Polycarp, Shone as prelate of Ephesus, The Asian metropolis.

This, the work of the Amazons ^a, Set on the shore of the seas, Built in the times of David, Famous under many names:

Ptele, Smyrna and Ephesus, On Pliny's witness, it is read. A city once noble in fame, Now most celebrated for John, Praiseworthy for Polycarp.

Here, like a fruitful tree, He bore the admonitions of the word, Directing disciples, As a branch beautiful shoots.

Among whom the outstanding man Irenaeus is recognized, Going before the nation of the Gauls, Who is set as leader and martyr.

Now we at the last step but one, Scarcely but with trembling step, Under the burden of these rhythms Pray rightly to the King.

So trusting in the very great Clemency of the Redeemer, Let us set forth in writing The renowned merits of the life-giving Benignus.

The glorious Irenaeus, After by fitting deeds He had merited the crown of life In the battle-array of the contest,

Then stood by the distinguished teacher, Afterwards the most brave athlete, Polycarp, as he rested In the enclosure of his chamber.

Know, he said, best Pastor, That we live with Christ. He diminished nothing of his promises, For small things he returned great.

Now as a dearest father I urge and earnestly pray you To provide for the nation of the Gauls, Captured by the stain of error.

Men outstanding in doctrine, Excellent in virtues, Benignus and Andochius, Rendering sacred office,

Thyrsus too the deacon, Like them in honourableness, Since the King of kings commands, Direct as soon as may be there.

For that there lies open there An office for belief, Whereby they too with their remains May raise that nation up.

With mellifluous mouth the martyr Having said these things, at once With a wonderful odour And excessive splendour,

Surrounded by the heavenly troop, He revisited the kingdoms above, While with the fragrance of odour He cherishes the father's chamber.

Soon the prelate, embracing * in spirit His dearest sons, Lays open the heavenly commands; Minds and bodies obey.

Swiftly they lift up their palms, They praise Christ with one mind: That it is most welcome to them to undergo Every harsh thing for him.

Exulting, the best pastor, Leading the brothers with him, Thence prayed for prosperous things For those to be carried in the doubtful boat.

So with grace favouring The little ship is brought in To the famous places of the island Called by name Cyrnos ^b.

This a certain Corsa ^c of the Ligurians, Following a bull to pasture, First found when unknown, And made Corsica known.

This is pleasant and fertile, Most noble for catochite ^d, A stone most worthy of being spoken * of, Clinging to hands placed on it.

There, awaiting the suitable Breaths of the strait, When after some days the sailor Had ordered them to embark on the calm,

Then the storm was brought back. The voice itself sticks in the throat; The saints, in their conscience, Wonder why such troubles

Happen to them. The brotherhood complains: To reside here at hand We see no necessity:

Christ is worshipped here everywhere, And is praised by all. The most holy Thyrsus to this Reports such things to the fathers:

It was begetting a scruple in me, That we do not indeed bear Every fitting ministry. But this seems the course,

That we with assiduous prayer Refer the matter to the Most High. They assent, and at once Press on in just deeds;

When the zeal of Irenaeus Strikes upon their dangers. He stands at a distance by Benignus: Not by chance, he said, are these things,

O most holy fellow-brother, But know that they happen By the nod of divine providence. The heavenly majesty orders

That Andeolus should come: Wait for him a little while, For he will be present after three days. Soon he goes back to Polycarp;

He reports the causes of the danger, That unless Andeolus proceeds They are held fast altogether. The sweetest father rises,

Andeolus is summoned, He is advised to go swiftly; Which he soon embraces. At length, the ships being boarded,

With Christ as leader, to the fellow-brothers After three days he is joined, They rejoicing with him. So with grades ^e arranged,

Of pontiff, presbyter, Levite, subdeacon, They fill up the order of the Lord. Then, the ships being brought up,

They furrow the uncertainties of the sea, And by the providence of God They are carried to Marseille. Which the Phocaeans ^f, from Troy

Once driven, from Dalmatia, With Tarquin consul at Rome, Founded magnificently. Thence entering the Rhône,

Which, entering the Gallic strait, Swelling with wonderful swiftness, Did not allow itself to be navigable, Until Gnaeus Marius ^g

With ditches and channels Divided it into nine mouths, And so provided for sailors. Hence, praying to the Lord,

They swiftly make for Lyon, Where they find the hidden Confessor Zachary ^h. Citizen embraces citizens;

They rejoice in seeing one another; The Holy Spirit in them Applauded their just deeds. That city ⁱ, first of Gaul,

Excelled in the dowry of glory. For Munatius Plancus, Disciple of Cicero, Ruler of that homeland,

In the time of Octavian, Built it wonderful As it was unlike the others. This Severus ^j had besieged

And some while ago had overturned entirely, When the vanity of Claudius Albinus Had presumed it for itself. The aforesaid prelate of the Lord,

The wonderful Irenaeus, Had presided over this city, And had ruled the people worthily; Which the tyrant's savagery

Had then laid low with him. So great was the rage then, That the swift Rhône With the gore of the martyrs

Bore the likeness of the Red Sea. Here the saints happened to be sitting, Praising the grace of Christ, When an angel warns them,

That the holy Andeolus ^k Should be sent to Carpentras For the remedy of the Gentiles. The holy comrades at once

Obey the heavenly messenger. They grieve at their brother's absence, But the salvation gained refreshes them. He is directed there,

Where the great martyr is worshipped. They, holding to Gaul, Gladly hasten to Autun.

This city is so called From goats contending, And by the name of Autun ^l Was enlarged by Julius Caesar.

Where Faustus, a noble man, Worshipping Christ in hiding, While he kindly receives them, Understands them to be worshippers of God.

To them he offers his most distinguished Son, to be dedicated to God ^m, Symphorian, afterwards to be consecrated A noble martyr.

There by holy miracles And powerful doctrine They furnish many gains: Very many fly to the faith.

These the most holy Benignus Plunged in the sacred fonts, And anointed with chrism Under the form of a pontiff ⁿ.

And the blessed Andochius, Thyrsus too the deacon, Strong in equal doctrine, Lifted the people with the flood.

Then in the bounds of Langres, Worshipping Christ more attentively, The noble sister of Faustus, When she learned that they had come,

Begs her brother with prayers, That she may merit at close hand To enjoy the sight of the saints, Prevailing on behalf of her grandsons ^o.

When Faustus reported this, The Holy Spirit being consulted, It pleased them all, That the great witness of the Lord,

To illuminate the peoples, Benignus should proceed to Langres, His companions being left at Autun For the cause of the faith.

Then an edict had gone forth, That in all the world the worshippers of Christ Should be pursued, as fugitives, To bear very many torments.

The pestilent Aurelian [p] Commanded these things through governors: That all be forced into chains, Unless they bring libations to the gods.

So calling his renowned Companions, the life-giving Benignus Believed they should be admonished by these things, To spurn the orders of Caesar:

Behold, the Saviour calls, O comrades, Let faithful ears be given to his warnings, To whom, assigning deserved honours, He pledges rewards.

Let each be prompt in the warmth of faith, Let him spurn the threatening wrath of the demon, Nor turn his back, slipped by an easy fall To the depths.

The beastly enemy presses, in atrocious war, To overcome the soldiers of Christ; But the power ruling his servants from on high Lays low the wicked.

The rage of the stupid tyrant too is savage, Impiously commanding that the gentle be tortured, Unless they scorn the commands of the deity, All worshipping vain things.

The fierce battle terrifies the contenders, But the strengths of the soul supply arms. Let the Spirit crush the enemy, as a rebel Moving depraved things.

Let affection grow, let piety be loved, Let the plague be hidden, let the people be renewed, And let Christ be made known to all As rightly to be worshipped.

Whatever harsh thing we ourselves may suffer, Let the body bear inflicted pains too: The victorious soul with eternal crowns Will rightly shine.

The deity of the highest Thunderer calls me: I will expose my body to the tyrant's cutthroats. Now I pray sweet salvation for my companions By the gift of Christ.

Having finished these things, cherishing Them with sweet embraces, Full of the divine Spirit He makes at once for Langres [q].

The authority of this city, Acknowledged once by the Romans, Merited the gift of friendship Under the divine Caesar.

This the erring Gentile dementia, By ancient rite, with the greatest Scrupulousness, had defiled With its sacred rites.

There no worshipper of God Had ever taught before, Until the divine goodness Had sent Benignus there.

Whom the noble Leonilla Soon receives as Christ, Solicitous with all her effort For the sake of her three grandsons [r].

These with wonderful doctrine The sacred athlete imbued; And finally made them worthy Of the gifts of the Holy Spirit.

They afterwards, fit witnesses, Through the glory of martyrdom Dedicated their souls to God, To whom be praise for ages.

Amen.

ANNOTATA.

That anointing with chrism or balsam recurs often in the Acts of Benignus, as readers can remember: which could certainly be referred to the sacrament of confirmation, though not necessarily.

The origin of the city and colony of Lyon we have from the civil war, in the time between the death of Caesar and the triumvirate of Octavian, when L. Munatius Plancus presided over that part of Gaul; the senate, fearing that he might join himself with Antony, in Dio book XLVI, p. 323, ordered the people of Vienne, expelled by the Allobroges, who had settled at the confluence of the Rhône and Saône, συνοικίσαι, that is, to be organized in the form of a colony, which he did and led a colony there. For an inscription stands in Gruter, page 439, no. 8.

L. MUNATIUS L. F. L. N. L. PRON

PLANCUS COS. IMP. ITER.

IN GALLIA COLONIAS DEDUXIT

LUGDUNUM ET RAURICAM

[Lucius Munatius Plancus, son of Lucius, grandson of Lucius, great-grandson of Lucius, consul, twice imperator, led colonies in Gaul to Lugdunum and Raurica.]

p. Which Aurelian the author understood is clear from Poem III. The corrector in the second poem has set down Caracalla.

q. The Lingones were friends of the Romans, as Caesar testifies, On the Gallic War Book I, chapters 26, 40; book IV, chapter 45.. Pliny calls the Lingones confederates of the Romans Natural History, book IV, chapter 31.. Tacitus reports that Otho Caesar gave Roman citizenship to all the Lingones Histories I, 78.

r. On the Triplets compare the Preliminary Commentary, nos. 30, 31.

* cod. complexos

* cod. fato

POEM II

or a correction of the first.

The nobility of the Gauls, Distinguished in glory among all Nations, once shone, As historians report.

For of kings and princes In adverse fortunes no one Gave prosperous suffrage, Unless these brought protection.

A threefold division holds it, Of which the Belgae at the beginning, The Aquitani at the last, The Celts are held in the middle.

This is now called Comata, And is written Lugdunensis, Happier in fertility, More splendid in mildness.

Caesar, once, while by battles He subjected the world to the Romans, Appointed these as friends And reckoned them senators.

But after divinity Gave the pledges of salvation, The mellifluous admonitions of John Consecrated this land to Christ,

He who with special glory Shone with his grace. At Rome, with Trajan as prince, He rested in peace,

Who, by a wonderful repose, Is reported to live buried ^a. By the splendour of whose radiance His disciples being rayed,

Polycrates ^b is read as prelate Of the metropolis of Ephesus, And the teachable Polycarp Of the Smyrnaeans shone forth.

These two lamps ^c Were then shining in Asia, When Marcus Verus Aurelius Antoninus, and Lucius

Were wielding the sceptre wickedly, And destroying worshippers of God. Then the noble Polycarp Bore the palm of martyrdom;

But the distinction of the surname ^d Polycrates retained. Whose pious sagacity ^e Passed dogmas on to the Gauls,

And the outstanding wisdom of Irenaeus Afterwards shone forth; Who to the most renowned Photinus ^f, First prelate of Lyon,

Then dedicated by martyrdom, Succeeded by holy merit. The Severian ferocity ^g Had overrun the laws of the world,

He who after the funeral of Pertinax ^h Had succeeded Commodus. Worse than the wicked himself, He sought Christ with the sword.

By whose most evil edicts Irenaeus fell. For in his times, As we have already reported above,

We learn that the saints Arrived in the bounds of the Gauls. Antoninus Caracalla After him took up the insignia.

Marcus, who is also Aurelius [i], Is read as Aurelian, Under whom we describe the deeds, Is placed in power after Macrinus.

These things we have described before, But we repeat them for this reason, That the truth of history May be carried in worthy order.

For it is established that in the time Of Severus, Antoninus, Macrinus and Aurelius They poured forth the streams of doctrine.

But the historical reporter, The times not being looked into, Brought an error of names Into the true deeds of the martyrs.

These things being set first in the title, Reason advises the reader, Lest a long discourse Should at some time be a weariness.

ANNOTATA.

Marcus, who is also Aurelius, Is read as Aurelian, Under whom we describe the deeds.

Under this emperor, therefore, the corrector has placed the martyrdom of Benignus, an unhappy invention indeed; his own, or that of the writer of the Chronicle of St. Benignus (in d'Achery, Spicilegium, vol. II. p. 358)?

POEM III

comprising the martyrdom.

When Aurelian ^a was endowed With the empire of the Romans, In the bounds of the Gauls An edict goes forth at hand,

To lords and governors, To tribunes and counts, Ruling the whole world, Living by the law of the fathers,

To be imbued with the rites of the gods, To press on with the ceremonies, That they may come to the help of the whole world, Who cannot protect themselves.

That there is a sacrilegious race Given to a recent sect, Which we command to be avoided by all And to be sought out.

Unless this alone perish, All things are in peril. He had established this at Sens, Where he had consecrated Columba.

From there he had come to Saulieu, And had laid low the saints of God. After his outrages were accomplished He had turned to Dijon,

Where huge fecundity Shines with a wealth of crops. A most vast plain, Which two rivers traverse.

Ridges planted with vineyards Give suffrage to the homeland. Caesar had commanded there, That by the count's industry

(Since the site had pleased him) A royal seat be built. So wonderfully then the highest Zeal of the craftsmen flourished:

A magnificent work indeed, And a fortification of towers, Which, thirty and three In number, were then raised;

With a beautiful seat they adorned A most wide town. On which then the name Of Divio was bestowed,

Because of the profane sacrilege Of temples and deities. The emperor entering there, Filled with great joy,

Calling forth Terentius, Praising the work, at once Orders him with the utmost urgency To set up temples to the gods:

To Jupiter, guardian of the homeland, And Saturn the farmer: A shrine too to Mercury, Set over knowledge:

That all may come there, And offer libation to these. That the worshippers of Christ be so pursued As authors of crime,

Whose presence the gods Can nowhere bear. Benignus, happy in merits, Then presided over Langres,

Dear to God and to the peoples. He shone, of generous birth, From the noble stock of his forebears, And from the very cradle

He put on Christ in baptism. In whom the grace of the virtues, With mellifluous doctrine And the glory of signs

By the gift of the kindly Spirit Shone out especially. He, pouring out the seeds of the word, Ran about through all places,

Like a most prudent bee, Bearing the greatest gains. He is received in the outstanding Homeland of Dijon,

Where never before had grace Been able to reside. Here the standard-bearer of the deity Taught all fully,

By word, signs, miracles Sealing many to the faith. In these days he had gone on To the little village of Spaniacum,

Pledging the heavenly kingdom to the inhabitants By the font of baptism. So Count Terentius, As one ignorant of the deity,

Thus reveals him at hand, Known already to all by fame:

Caesar, unconquered glory, O, of the Quirites, Know that we give the ancient honour to the gods: And know that we are ignorant of this crime, And know your commands.

Yet a certain lawgiver, dwelling on our shores, Preaches to the peoples an honourable life, Obtained without end, For those who yield to him.

He seems foreign to us in dress; He washes believers in a font, and seals them With balsam, calling upon a divine power Which rules him.

For he greatly shines with stupendous signs: Light for the bereaved, a way yes for the lame, Hearing lies open, rest for the raving, Speech for the mute.

He commands death, and returns the spirit Restored to the dead; but he flees your Sacred rites, which the whole world venerates, And you who ask him.

The emperor, learning these things, Drips out the fury of his breast, And finally with rabid mouth Says such things to Terentius:

This cruel race, this is held the public enemy, Which by the art of the cross crushes the outstanding gods. Let the attendant, in haste, send it sought through all places: Let it bear blows and chains, unless it brings vows to the gods.

As Aurelius had said, Terentius with a strong band Had sought the saint; And had found him preaching

In the little village of Spaniacum; Whom he seized, beaten, And, as he had commanded, Bound, had presented to Caesar.

When with fierce eyes The author of crime looked upon the saint, He thus addresses Benignus, The impious man sitting on the tribunal:

Has report given it, profane man, that you spurn the pious rites, And scorn our orders with your prodigies? Now we order you to lay open your name, and whence your stock, And say what is your worship, and who your God.

To this the athlete of the Lord, Fortified by the sign of faith, Takes up arms with constancy, And thus answers the prince:

I bear the bright name of a worshipper of Christ: Know that my proper name is Benignus. Directed with my holy brothers from that homeland, I preach Christ the Lord.

To this the emperor said:

As prince of the empire, and sole governor of the world, I am carried by the law of the fathers, to whom all honour is given. I wonder what is the constancy of so great a word, That you spurn orders, and bring no incense to the gods.

As standard-bearer of the plague, you will therefore undergo torments, And pledging life, you will suffer death.

Benignus, happy in merits, To this answered Caesar:

Christ has taught these faithful words: When the swollen judge destroys bodies, Let the mind then fear nothing, as ignorant of death, Which conquers evil joys.

You have the body, Caesar: heap up many things With which the rabid torturer may hold the limbs in check: For the victorious soul does not fear harsh things; Rather it looks upon pious joys.

Aurelian, seeing that the saint Was not cast down by harsh things, Wished thus to try him With bland addresses:

Take counsel, I pray, for yourself, that you may be able to flee punishment; Bring gifts to the rites, reject what you worship. By the deities I will establish you first pontiff, Bright with gifts, outstanding in praises.

Benignus, happy in merits, To this answered Caesar:

It is established that these things deceive you with pestilent prosperity; For these goods the lying demon suggests to the wretched, Which he soon snatches away, Nor will any hope survive.

The Ruler instructs me in supernal arts, By which the soul, soberly conquering crimes, May receive the kingdom, where it may flourish continually, Enriched with very much wealth.

You will not deceive me, impious man, with frauds: Christ I carry in my mind, I sing, I preach: Him no thing will take from me, nor death, Whose praise is my glory.

He himself, a swift judge, will punish the wicked, Who kill the saints with most evil breast: Know that he is Lord of the world and yours, Who justly rules all things.

The most holy man had said these things, When at once Aurelius is kindled Like a furnace, And now is scarcely ruled by his mind.

Then the pious man is handed over to evil men, He is stretched on the pulleys, And with alternating strengths He is wholly split by the scourges.

In these things he remains immovable, The great athlete of the Lord: Indeed with a most joyful face He thus gives praises to the Most High:

I pay you the greatest thanks, good King, Who advance me with the garland of martyrdom: Now grant that, patient, my mind, lifted on high, May bear harsh things for all.

Then, his inmost parts being uncovered, And his entrails laid open, By the sons of darkness Thus the teacher of true light

Is thrust back into darkness: Where with the putrid remains of the guilty Worms were swarming, With a horrible stench.

There at once an angel Is directed by the Lord, At whose coming the wounds Are all soon closed over.

And through the commands of the night Divine lights shone: Odour drove out stench, Health bestowed strength.

The impious Aurelian On the following day Orders the saint to be set at hand Before his threatening sight.

Then together with Terentius, Seeing him, with splendid look, Bringing praises to the Lord, Astonished he addresses him at once:

I adjure you to declare by the divine deities, Benignus, Whether you are truly sound, or are deceived by magic? Now that you, pierced with scourges and cut in the body, Are not wounded *, I wonder at the sacrilegious spell.

Benignus, happy in merits, To this answered Caesar:

The law of Christ excels in the best studies, Nor does it allow breasts to be polluted by trickeries: Rather it condemns the stupid and shudders at the impious, Given to holy morals.

The power of the High-enthroned drove out the wounds, The grace of whose faith protects me, Whom I now glorify, praise, and recount With vow, and with the organ of the voice.

The impious Aurelian Reports such things at once:

I warn you, Benignus, to leave the shameless sect, And to worship the deities, by whom we are carried on high. If not, you will pay the torments, and undergo the last things of death, And will be associated with those condemned for crime.

Benignus, happy in merits, To this answered Caesar:

Under the rough threshing-sledge itself is beaten The grain with the chaff; finally the torrid Furnace refines golden gifts, While it wears away the wicked things of dross.

So slippery things do not cover the merit of the just, Though they terrify with a shared scourge: Indeed purer than glowing gold, it rejoices In the hidden inmost of the mind.

But now spare your threats, spare the superfluous Admonitions which you bring forth: subject to the body What torments you wish; the noble mind too Stands unbent under harsh things.

After the martyr had brought forth these things, Caesar, astonished, fell silent: And soon he commands that the customary Victims be brought to the gods.

He himself, attended by a column, Orders the saint to stand by, As one about to taste quickly The libation of fetid flesh.

Then the most brave athlete, With all his efforts to Christ, His eyes fixed on heaven, Saying these things, turns:

Almighty Ruler, look down in clemency, Do not permit the lips sealed with sacred food to be defiled, But with strong might shatter, I pray, The unspeakable monsters.

These things being said by the most holy man, The sign of the cross being soon made, Heavenly power is at hand, Shining with mighty right hand.

The true God crushes the false, Shatters the images. He handed the vain things over to the wind, The vessel with the flesh disappeared.

A huge crash thundered, Which struck down the idolaters; The very author of the crime It rendered almost insane.

Then the glorious Benignus, Applauding with both hands, Thus gives a hymn to the Most High, In the jubilation of the living voice:

Immeasurable King, to you be the glory of praise, Who rightly shine out with the highest trophies: Who have willed to keep my mouth, With which I glorify you with my whole breast.

Hence turning to Caesar, Then powerless of sane mind, He wished to address him with these Sentiments of an ill-omened soul:

What now, Caesar, are you doing? For you are losing your own. Your protectors flee, nor do they profit themselves. Why do you worship portents? Christ is held true, Know it, God, rightly to be worshipped.

To whom Aurelius answered:

This stands by the pious goodness of the holy gods: You must know them gentle, peaceful and pious. You will prove them propitious to you, if you will, Benignus, If you return as a worshipper, or bring them vows.

Wondering, the best martyr To this at once answered:

Bereft of sense, he said, Caesar, you are held, Who confess as true what you see to be false. Bring forth now your various tortures; Christ the victor is at hand, and protects me.

Then the tyrant raged, And now, almost lifeless, He roared like a lion, Gnashing with a horrible voice.

He commands a stone to be brought, Which he ordered to be hollowed. He impiously orders the saint's feet To be put in it with lead.

Hence with heated awls, He commands that they be fixed Lengthwise more tightly in the fingers, The sinews stiffening.

So when the crime was accomplished, He is thrust back into prison. By the blinded into darkness Is led the teacher of light.

Twice six dogs, driven by the goads Of the sharpest hunger, That he might be devoured by bites, They send in with him at hand.

For a circle of six days These are deprived of provision. A very great military guard Is applied.

Among these things the renowned martyr, Praising God more attentively, Announces Christ to all, Bringing forth these things in a public voice:

All whom noble nature has borne, Prefects, counts and tribunes, And the crowd standing by at my triumphs, Take now, all of you, the word of faith:

Believe in Christ, the starry King, Who gives to his own the highest gifts of light, Who presides on the ample throne of the Father, One with the holy breath of the Spirit.

The splendid light returns. Flee the clouds Of night, washed in the pious font, in which The filth of death may perish. To whom, Subdued by death, does the impious enemy bring back penalties?

Hither the vain Aurelian hastens. But you leave the pestilent rites, To be made blessed in the shining light of life: In this faithful hope I sustain such great things.

Then, the teacher of indulgence Being confined in prison, Like an innocent lamb He is given to the dogs to be devoured.

But now the bestower of the gift, Mindful of his little client, Quickly bestows consolations, By which he relieves the victor.

A heavenly messenger is at hand, Conspicuous with great light, By which the horrible obstacles Of dreadful death are soon put to flight.

Hence the savage rage of the dogs, Like the lions upon Daniel, Gentle, began to lick Him whom they were thought to destroy.

Every penalty vanished At the coming of so great a light: Strength and health to the body, Glory grows to faith.

He whom by the tyrant's command They had deprived of food Is given angelic bread And is soothed by address:

Faithful servant, Receive the gifts Of a sweet present: What you have merited

Stands for you, gained, The wreaths of a crown. Which he will give Who rules all things.

To the column of brothers Rejoicing together Now to be joined In the light of life.

Rejoicing at so great a message He was glad in the Lord, Now feeling no pain, But softening death with life.

Now it remains, that openly The saint's passion be brought forth; For Christ, the King of glory, Thus grants his own to conquer.

The sixth day had come For the martyr's victory And the sadness of the impious man; Which the order thus recounts.

The criminal Aurelius, Wickedly solicitous about the saint, Learning from messengers The glory of the martyr of Christ,

Weighs with an anxious spirit By what tortures He should destroy him, to be handed over at hand. This at length he dictates to those standing by:

The spurner of the empire, and of the sacred rites of the gods, Let him die, taken from those above, as he has merited. Now let the soldier hasten, now let him cut the neck with a bar, Transfix him with the point: thus his fates will it.

To this the ministers of the crime Burst into the bars of the prison, To carry out the most wicked Counsel of Caesar.

When the worshipper of God saw them, He reckons himself now called. A suppliant he hastens his prayer, Pouring out such things from his mouth:

O greatest Father of the lofty Word, Now I glorify you with perennial praise, Who, the strength of the rabid enemy being pressed down, Command me to be made blessed with so great a lot.

Grant, founder of the starry court, That I may be a pure victim to you, duly a comrade Of the beautiful crown of the brothers, Whom the grace of the highest faith has bound.

With a kindly aspect look, I beg, Upon the prayers of the bride, washed in your blood. May the conspicuous name of Christ everywhere Be laid open, flourish, ever be loved.

Scarcely had he finished these words, When the soldier, piercing his sides, Poises the iron into his entrails, Laying open the inmost parts of the ribs.

Then with the mass of the iron bar By the savage executioner's hand, Smitten with a strong effort, The neck is quickly cut through.

Thus the most holy athlete, Striving for the laws of God, Triumphs over conquered enemies, The strength of death being subdued.

The people of the saints was then present, Whom the martyr had taught, Which by the grace of charity Was watching his trophies.

How simple, and how shining His soul was, The clement power of the Most High Wished to show to these:

For soon a snowy dove, Leaving the obstacles of the flesh, Adorned with divine light, Seeks the heights of heaven.

The worshippers of Christ behold these things, Full of divine nectar, Whom a most sweet odour Almost gave to the heavenly ones.

So great a crime being accomplished, Caesar departs in haste, To pay the penalties ^b soon In God's just examination.

Then the noble Leonilla Places the body of the blessed martyr Thus in a great mausoleum, In a worthy coffin,

On her own small estate, An apse being built over it. That by the glory of miracles The Lord may make the martyr wonderful

Through long ages, To whom be praise and glory.

ANNOTATA.

* læsum?

REVELATION AND FIRST TRANSLATION OF ST. BENIGNUS

Benignus, martyr at Dijon in Gaul. (S.)

BHL Number: 1163

FROM MSS.

This Chifflet once sent to the Bollandists, copied from a manuscript codex of the Sacred Readings of St. Benignus of Dijon. From his transcript, contained in the Bollandian miscellanies of the Royal Library of Brussels no. 8929, we publish it here. This lucubration we have cited in the Preliminary Commentary, nos. 8 and 41, under the title of the Benignian or Dijon Chronicle.

The body of St. Benignus in a sarcophagus After the proclaimed fortitude of the blessed Benignus had consummated by martyrdom, in the fortress of Dijon, the course of the good contest, a matron of illustrious name, Leonilla, took care to gather with dutiful devotion the body more precious than any treasure. She, the grandmother of the blessed three brothers, already martyrs, Speosippus, Eleosippus and Meleosippus, as much as she gloried in the intercession of her happy grandsons divinely bestowed on her, so much also she exulted that she had attended on the blessed Benignus to the end of her life with unwearied service. Having his body as a pledge and repayment of her service, not far from the fortress of Dijon, with the honour that was fitting, she placed it in a sarcophagus of no small size.

[2] then laid up in a crypt, which was destroyed by barbarians, But since the divine majesty had not yet subjugated the necks of earthly princes to its faith, the ship of the Church, dashed by whirlwinds of intolerable storms, namely of persecutions, yet with God guiding, floated unbroken. This greatly hindered Christian devotion, so that a fitting basilica could not be built over the blessed man's tomb. A crypt, however, of not very costly work was vaulted over in the place itself, which would be suited for the reception of the faithful peoples flowing together there to venerate the blessed body; and then, not a few courses of succeeding times having rolled by, the fury of the persecutions being now abated, the peoples of the Gauls, the freer they were from enemy attack, became so much the more prone to vices and the more negligent in pursuing the way of virtues. Whence so savage a vengeance of divine chastisement went forth against them, that the sword of pagan fury, drawn, raged far and wide beyond recall. So shaken in this storm the inhabitants too of the fortress of Dijon saw their buildings destroyed without hope of help, and groaned with inconsolable bitterness that they had been given up as prey, nay, as slaughter to the enemy.

[3] at length by Gregory of Langres, So therefore, harried and worn down through a long series of running times, the church of the Gauls at length, by the regard of him who is a helper in due time, in tribulation, merited to breathe again now free from such whirlwinds of oppression. At which time the people of Dijon, scarcely recognizing the very soil of their birth, began to hesitate [a] in what place the limbs of the blessed Benignus were kept laid up. For there stood out a monument of no small size, whose greatness suggested that it should be believed that not a martyr but some Gentile had been buried there. Yet the devotion of certain common people

had the custom of devoting themselves there and paying vows there, and if they were distressed by any ailments, they rejoiced to obtain a swift remedy. But the whole clergy, and whoever were thought to be of more religious counsel, testified that to incline there was not only no religion, but even the greatest abomination. So several volumes of years passed, and no mortal up to the times of the blessed Gregory, pontiff of Langres, held it as certain in what place the bones of the blessed martyr were kept. But when the blessed Gregory was administering the pontificate of the city of Langres, it pleased the divinity, for the glory of its name and the salvation of the faithful people, by this miracle to reveal the monument of its martyr. on the occasion of a serpent seen at a certain tomb,

[4] There was among the people, as was said before, a not uncelebrated custom of religion, to seek the saint's tomb, though it was without title of either name or merit, with frequent vows, and to ask of it a remedy from the distresses of any adversities, with the most certain hope of obtaining it. So a certain man, more zealous than others in worship of this kind and more fortunate in the abundance of benefits received from it, urged by the very great goodwill which had grown up in him toward that place, had left there a lighted wax candle, that the sacred place might be honoured with continual light through the night. This being observed, one of a band of boys, either at the impulse of levity, which is known to cling familiarly to that age, or, what is more worthy of belief, the providence of almighty God doing this, that so great a lamp might no longer lie hidden under the bushel of ignorance, went down to snatch the light which the rich hand of good devotion had presented. So as he went down and was already stretching out his right hand to snatch the candle, a serpent of wonderful size came to meet him, and as if declaring itself the keeper and defender of the holy monument, drove the boy away with a horrible-sounding hiss; he however, his fear lessened, coming to himself, tried a second and third time to go down, to accomplish what he had decided, and as often you would have seen the snake with zealous assiduity setting itself, an impregnable defender, this way and that. So the whole people, stupefied at the novelty of so great a miracle, were animated with more fervent mind to the love and veneration of the sacred monument. For they believed that whoever it was that was enclosed by that stone was of no small merit, to whose service they saw the savagery of a serpent, tamed, in attendance.

[5] and, that vision being at first neglected, Meanwhile by sure reports the word of the miracle accomplished came to the ears of the blessed Gregory; and because a more frequent, more votive concourse of peoples than usual was celebrating that place, his thought was drawn now this way, now that, with no moderate ambiguity, whether the divine power wished by this sign to declare at last the mystery of its mercy, or diabolical guile was trying, by the craft of the malignity akin to it, to involve the less knowing people in the error of profane superstition. And not doubting that this suggestion, if it was from the wicked one, could not long flourish, but if it rested on the auspices of divine judgment, would be strengthened and grow from day to day more and more, he decided that the people should be forbidden, lest under pretext of religion they be led by some unknown superstition. But it pleased the omnipotence of the Lord both to release the blessed Gregory earlier from the doubt by which he was held, and to bring forth the relics of his martyr to the knowledge of men by more manifest signs.

[6] Finally, when sunset was bringing shadows on the lands, as the blessed Gregory had given his limbs to sleep, St. Benignus himself appearing in sleep, the most blessed martyr of Christ, venerable in a certain ruddy splendour of divine brightness, appeared to him, and made known his name and who he was. Then having complained greatly about the injury he was suffering from the same pontiff, he said: Not only do I lie under your own contempt, but also the people well-disposed toward the worship of my monument are urgently prohibited by your orders. To the harshness of this rebuke the venerable martyr, attaching the sweetness of gentler words, said: Do not, I pray, recall anyone's intention from the veneration paid to me, but rather let a house be prepared by your largesse for the place in which I have hitherto lain hidden, buried.

[7] he is found. This vision made the blessed Gregory astonished and exceedingly fearful, and being made a herald of the vision shown to him, he released the rest from the fault of ambiguity which he had now merited to be free of. For, all else being set aside, what he had learned to be more and more necessary for him, he went to the holy tomb, and that he had sinned from ignorance, not by intent, he begged pardon with a most abundant outpouring of tears. How great a matter of joy heaped up the exultation of the peoples, by how happy an error the numerous throng applauded one another that it had been held until then, each one could better conjecture by his own estimate than it is possible to hand down by our narrative.

[8] A sacred shrine being built, while he is being translated to it, Moreover the said prelate, not forgetting that he had been warned by the holy martyr that his monument should no longer be left without a covering, arranged to vault over a shrine of elegant work and ampler space, where he might lay the blessed bones with fitting honour. He, the grace of the martyr assenting, soon obtaining his wish, called together a throng of both orders, namely clerical and monastic, besides those flowing together of their own accord, that by their sharing he might celebrate the joy of translating the most sacred body. There it was shown by more evident signs that the presence of divine power was not lacking, when, to insinuate more wonderfully to the world the merit of him who was being translated, the Lord showed what is to be proclaimed to every generation of those to come through long ages.

[9] the sarcophagus is free of all weight. For the mass of the sarcophagus had left all in suspense, and each one with holy curiosity inquired how or by whom it could be transported. But the oft-mentioned prelate, believing nothing impossible to the faith of the martyr, and not doubting that either more strength would be present to him or more lightness to the burden, took hold of the monument at the head, ordering two priests of praiseworthy life to do the same at the feet. A thing worthy of spectacle! There was such ease in lifting it, that the bearers thought not that they were carrying the burden, but rather that they were being carried by the burden itself. The voice of those praising the Lord is directed to the stars, and the work of the supreme Trinity is extolled by the proclamations of both sexes, when there seemed to be carried by three men without labour what would have caused a great deal of sweat to many pairs of oxen, the majesty of the miracle being removed.

[10] The basilica is built shortly after, So with this so celebrated accompaniment of divine glorification, the ashes of inestimable price being laid up, the blessed Gregory was kindled from day to day with an ampler desire that the glory of the martyr made wonderful by God should also be celebrated by men with the office of fitting service. To his wish the co-operation of the Holy Spirit was not wanting; for since both the barbarian tumult and the negligence of the citizens had destroyed the history ^b of the contest, by contending in which the same martyr had entered the door of the heavenly court, supernal grace granted that the blessed pontiff merited to receive it from certain religious men who were directing the aim of their journey toward Italy ^c. This was the greatest joy to the clergy and all the people, and a certain increase and heaping up of devotion to the most blessed prelate. Setting aside, indeed, all things that seemed to stand in the way of his happy soul's purpose, he did not delay to build the basilica in which the divinity should be served under the title and name of the blessed Benignus. Though very many signs of miracles testify that it was founded under blessed auspices and completed under more blessed ones, yet we think it fitting to go over how present the divine visitation was at the beginnings of that structure.

[11] St. Paschasia, messenger of heavenly favour In another church, quite adjoining the one being built, the virgin of Christ Paschasia had received the seat of her monument; of what merit she is with God, the most abundant benefits conferred on those fleeing to her help daily declare. As the builders were applying themselves with more devoted zeal to the work, from the bosom of that church a woman grave alike in age and reverence was suddenly seen to come forward; whom a certain most ample brightness of divine light in her dress commended as wonderful. She, rejoicing with the workers in the gladness of joyful congratulation, said: With pleasing sweat carry up the stones to the building acceptable to God and men; raise the machines by which the heights of so blessed a work may be extended; for rightly is that lifted up and carried on with most joyful successes, over which presides the eye of so great and such an executor, disposer and adapter of all things. For unless the fog of mortality hindered your sight from seeing divine things, you would see the blessed Benignus as your most fervent overseer in this. Having said these things, restored to the basilica from which she had come forth, and seen no more, she made the hands and hearts both of the workers and of others whom the miracle of this vision breathed upon readier for assisting that structure. For no one could doubt that the virgin Paschasia had appeared there by the nod of God. Let then the skill of each faithful person weigh how propitious the martyr of Christ is to everyone who builds a house for the Holy Spirit in the inner chambers of the heart, since he was so presently at hand for the church that was being prepared at material cost. For as much as we do not doubt that immortal things excel perishable, incorporeal bodily, so much also ought we to hope for more present patronage of the saints in seeking better things.

[12] [and with miracles of cures as witnesses, and among others the healing of the eyes of St. Gregory of Tours.] Wherefore with the most certain confidence of this holy hope let each one count it a duty to exult in the Lord, who may unceasingly see by what benefit of the saints we prosper even in human affairs. For I will not be silent about how much the liquid poured over the stone in which the martyr of Christ placed his feet to be leaded profits for curing the sicknesses of bodies. And since it is long to touch on each, it has pleased us to bring forward one witness out of many of this benefit. Gregory, bishop of the see of Tours, distinguished throughout the world in fame and virtues, when he was suffering a heavy bleariness of the eyes, obtained, on their being smeared with this sacred ointment, a remedy as swift as his hand was quick to pour the liquid over his eyes. So Christ, the very rock of the Church, deigned to provide this privilege for his martyr, founded on himself, that, his feet being leaded, by visible signs flowing from the same stone he should represent in act how much he was spiritually united to the supreme stone, the cornerstone, chosen, precious; may his merit and intercession obtain for us an unfailing foundation on the firm rock Christ Jesus, to whom with the Father and the Holy Spirit is all praise, power and glory through the immortal ages of ages. Amen.

ANNOTATA.

SERMON ON THE FEAST OF ALL SAINTS AND OF ST. BENIGNUS

from a Dijon ms.

Benignus, martyr at Dijon in Gaul. (S.)

Among the most brave athletes of Christ there shines forth the life-giving martyr Benignus, who by the victorious passion of triumphal martyrdom seems properly to adorn today's solemnity. He, preselected by divine grace, and informed by evangelical doctrine, was directed from the eastern clime of the world by the successors of the apostles to the Gallic nation to preach the faith of Christ. Whom, that Truth itself might show him a distinguished preacher of its word and no sluggish worker of its abundant harvest, it sent over, in the number of four evangelists, together with a college of devoted companions, to the parts of the western regions, that through the regeneration of sacred baptism they might acquire an adoptive people for it. This blessed man, that he might be a faithful steward of the Lord's talents, had as companions on his journey, one in spirit and faith, certain helpers in saving preaching, discharging different ecclesiastical grades, but shining equally in the virtues of their merits. Not at all them to enjoy the

joys of the fleeting age did he bring with him, but he animated them by exhortation to endure the contests of the passions; namely, that among biting wolves they should live together as most gentle sheep, and should thereby be imitators of him who was led to the slaughter as a lamb. To these then he gave leadership in the way of justice, like a ram taken from the redeemed flock, he who for the benignity of his manners was called by name Benignus; who was just in work, a high priest in the dignity of office, and truly a recruit of the most invincible King in warring down the powers of the air. For taking up spiritual armour to overcome the camps of the ancient enemy, after for almost twenty-four years by the trumpet of the gospel he had turned the souls of his hearers to the Lord, the water-jar of his body being shattered by an iron bar, the lamp of his virtues shone out in all directions; that there might be fulfilled in him the promise of the Lord saying: He who believes in me, the works that I do he also shall do, and greater than these shall he do. He indeed, the helper of those who contend and the rewarder of those who conquer, glorifying his holy martyr in the world and in heaven, not only made his soul blessed by the triumph of victory at the end of life, but also deigned to bear witness to his most prudent simplicity by the form of a dove, which, as soon as it sought the heavenly kingdoms, by a purple ascent came to the litter of the eternal rest of the true Solomon; by whom, crowned with glory and honour, he was worthily joined for his merits to the choir of martyrs, who especially on this feast of All Saints bear the palms of unfailing rewards.

LITURGICAL TEXTS CONCERNING ST. BENIGNUS

Benignus, martyr at Dijon in Gaul. (S.)

FROM PRINTED SOURCES

Now follow the legends, office and sequences composed in honour of St. Benignus; which are taken both from the work of the distinguished Bougaud, already cited many times, book IV page 450 ff., and from the Proper of the church of Dijon published in the year 1864.

FIRST LEGEND OF ST. BENIGNUS.

This first legend Bougaud affirms that he publishes from various breviaries, page 450 f. of his work; namely from the breviary for the use of the diocese of Autun, published at Paris in the year 1550; from the breviary of Chalon, published without title; from the legends of an old breviary of Chalon, ms. in folio, of the 14th century; finally from the breviary for the use of the distinguished collegiate church of the Blessed Virgin Mary of Beaune. As for what he adds in saying that this same legend is found in many manuscript codices containing Lives of the saints, I so understand it that he means a legend similar at the beginning. For the Acts of St. Benignus published by us in the fifth place begin indeed with the same words, but are different in body. I note a singular error of his in writing there that this same legend is found in a precious codex from the library of the school of medicine of Montpellier, no. 156, which belonged to the Bouhier library, inscribed, but in a recent hand: Passional Book of the Holy Martyrs of the Diocese of Langres. The legend or Passion of St. Benignus which is found in that codex is the very same as our Acts published in the fifth place among the Passions of Benignus.

Reading I. — At that time the life-giving man Benignus, priest of the Lord, was sprung from the parts of the East, who, brought up and nourished under the blessed bishop Polycarp, was imbued with the sacred writings; from whom he also received the office of priestly blessing.

Reading II. — But when at last the Lord had decreed to show to those dwelling in the Gauls the knowledge of his name, at once St. Benignus, divinely admonished, was destined by the holy and aforesaid father, with the other companions taken with him in his party, namely Andochius and Tyrsus, to the Gallic peoples for the showing of the true light.

Reading III. — So these three men, that is, Benignus, Andochius and Tyrsus, illuminating various places with doctrine and miracles, at length directed their journey to the city of Autun; where they were received with all liberality by St. Faustus, a most noble man, a lover of Christianity. His son too, named Symphorian, St. Benignus baptized, whom now the city of Autun glories in having as patron and martyr.

Reading IV. — From there St. Benignus, his companions Andochius and Tyrsus being sent to the country estate which is called Saulieu, where also they afterwards obtained the palm of martyrdom, himself set out for the territory of the city of Langres. And there too, received with all devotion by the handmaid of God Leonilla, sister of the aforesaid Faustus, he baptized her triplet grandsons, that is, Speosippus, Eleosippus and Meleosippus, and strengthened them in the love of the Christian faith; who afterwards were made martyrs.

Reading V. — Then moving thence to the fortress whose name is Divio, he did not cease constantly to announce the word of God. Hearing this the emperor Aurelian ordered him to be presented to him. And he said to him: From what region are you? St. Benignus answered: We have come from the parts of the East, I and my brothers whom you have lately killed, sent by St. Polycarp to preach to the Gentiles the word of God and the Christian name, which is glorious and incorrupt.

Reading VI. — After this Aurelian, afflicting him with grievous punishments, when he could not overcome him, at length said to his ministers: Consign this magician to prison at once, and bring a great stone, by the perforation of which his feet may be leaded, and fix white-hot awls in the fingers of his hands, and for six days, thrust into prison, let him be guarded by soldiers, and let no one offer him water or bread; and also thrust twelve most ferocious dogs in with him, that he may be torn apart by them.

Reading VII. — When this order had been fulfilled, an angel of the Lord comforted him in prison and kept him unharmed. When the space of six days was completed, Aurelian ordered the closed prison to be opened, where St. Benignus was held enclosed, and ordered inquiry to be made whether he was still alive or not. For he thought that he had already died, because * he had been entangled in heavy bonds.

Reading VIII. — So the executioner, entering the custody, found him giving himself to hymns and praises to God, and so sound that nothing appeared infirm in his life-giving body; and stupefied he returned to Caesar. On seeing him Aurelian said: Hasten rather to avenge me on the seducer. Crush his neck with an iron bar in the prison itself and cruelly end his life with a soldier's lance, lest he bring danger henceforth on us or on our country and our ancestral gods.

Reading IX. — The words were still rolling in the martyr's mouth, when suddenly the most atrocious soldiers stood around him on the right and left side. And driving in their lances strongly, where the ribs and the belly * have their division, they transfixed him, so that the points of the spears coming against each other collided within the martyr's entrails. And besides they broke the sacred neck with an iron bar, the fabric of the skull being undone, and thus they consecrated to Christ a martyr steeped in rosy gore, an intercessor for us and for all ages a faithful patronage.

* the edition que.

* the edition utrique.

SECOND LEGEND.

This second legend, on the authority of the distinguished Bougaud, page 453 f., the church of Langres read in its most ancient breviaries.

In the second nocturn.

Reading IV. — Benignus the priest, sent by St. Polycarp, bishop of Smyrna, to Gaul, came to Dijon full of the Holy Spirit, and there announced the truth which he knew. Preaching was poured forth joined with miracles, and the assertion of words was strengthened by the attestation of miracles. Everywhere shrines were destroyed, idols deserted, and the trophies of Christ, erected on every side, were venerated.

Reading V. — Aurelian meanwhile said that the Christians were to be persecuted in all places. Glad at this mandate, the count of the place, Terentius by name, as the fame of his name was growing, ordered St. Benignus to be searched out and set before him. So found at Spaniacum * and brought there, he is stretched on the pulleys. And among the very torments the blessed martyr with serene face begged of the Lord constancy, and in such great tortures patience with fortitude.

Reading VI. — His prayer being scarcely completed, suddenly the most atrocious soldiers stood around him on the right and left side, and driving in their lances, where the ribs and the belly have their division, they transfixed him. And besides they broke the sacred neck with an iron bar, the fabric of the skull being undone. Thus the martyr was steeped in rosy gore, consecrated an intercessor for us and for all ages a faithful patronage. Blessed Leonilla gathered the body of the holy martyr and, having embalmed it with spices, committed it to a most honourable burial.

Prayer.

Be present, Lord, to our supplications, that we who know ourselves to be guilty through our iniquity may be freed by the intercession of the blessed Benignus your martyr. Through the Lord.

* the edition Spaciaci.

ANCIENT OFFICE OF ST. BENIGNUS.

This office became known to the distinguished Bougaud through Philippe Guignard, a most learned man. Bougaud testifies that this office is contained in a manuscript antiphonary of the 13th century, no. 721, at Troyes, in the public library.

AT THE FEAST OF ST. BENIGNUS, MARTYR.

At First Vespers. At the Magnificat.

Ant. Hail, glorious father, Hail, star now heavenly, Benignus, adorning heaven. Guide us, visiting the earth, That we may rejoice, venerating You, our triumphant patron.

At the night office.

Invit. Recalling the feast of the outstanding martyr Benignus, let us sing psalms to the Lord to whom all honour is due.

In the first nocturn.

Ant. Benignus, soldier of Christ, a Christian from the very cradle, became at length a very devout priest.

Ant. Him St. Polycarp, the outstanding prelate, sent from the East to preach to the faithless nation of the Gauls.

Ant. Then the Caesar Aurelian in the rage of his cruelty was raging against men of the Christian religion.

Ant. Whose count Terentius, who had not yet heard the name of Christ, points out the holy presbyter by sure indications.

Ant. There is, he said, a pilgrim in this province, who anoints the bodies of the baptized with balsam and is shorn in his hair; in dress he seems a foreigner.

Ant. Distinguished by the glory of miracles, he rejects the ceremonies of the gods and promises eternal life to those who believe him.

After the first reading. ℞. Let us pursue the solemnity of today's festival with benign favour, on which the outstanding martyr of Christ Benignus fell. ℣. On this day the angelic choirs rejoice in the heavens and on earth men of good will. On which.

After the second reading. ℞. St. Benignus said: It is the most sacred voice of Christ: Do not fear those who kill the body, but cannot kill the soul. ℣. For torturers afflict the body with divers punishments and sometimes destroy it. But the soul.

After the third reading. ℞. The glorious soldier of Christ, disciple of St. Polycarp, was sent from the East to Gaul with his other brothers, whom Caesar killed for Christ. ℣. For the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in them. Whom Caesar.

After the fourth reading. ℞. Let us praise the Lord in the glorious merits of the blessed martyr Benignus, to whose tomb the sick come and are healed. ℣. Truly wonderful is God who makes the blessed Benignus flash with assiduous miracles. To whose.

In the second nocturn.

Ant. Then the Caesar Aurelian commanded him to be confined in chains and to be presented bound to him, that he might find out who and whence he was.

Ant. Count Terentius, raging, found St. Benignus preaching the word of God to the Gentiles and presented him bound in the sight of Aurelian.

Ant. Standard-bearer of the Christians, said Caesar to

St. Benignus, if you declare yourself to be a teacher, you have me your persecutor.

Ant. The most wicked Caesar ordered St. Benignus to be thrust into prison, saying: For six days let no one offer him water.

Ant. Bring a great stone and perforate it, and let his feet be plunged in lead, and fix hot awls in the fingers of his hands.

Ant. Shut in with Benignus most ferocious dogs, hungry and thirsty. He commands the guilty man to be guarded by soldiers in the workhouse of the prison.

After the first reading. ℞. Aurelian desired the holy presbyter to be a priest of the gods; but the servant of Christ is neither shaken by terror nor seduced by promises. ℣. Promising all the goods of the world and a principate among the first of the palace. But the servant of Christ.

After the second reading. ℞. The saint of the Lord said to the Caesar Aurelian: You will not now change me from Christ whom I serve. ℣. Who is the Word of the Father and light unspeakable , and who bestows eternal life on those who believe in him. * Whom.

After the third reading. ℞. Hearing this Aurelian ordered him to be beaten with the hardest thongs, saying: Unless he sacrifices today, afflict him with divers punishments. ℣. When he had been handed over to Count Terentius, he was stretched. Unless.

After the fourth reading. ℞. The most blessed man Benignus will be a martyr through supernal grace. Giving divine miracles, taking the promised rewards, he lives crowned in Christ with perennial glory. ℣. The man, protected by divine [ar]ms, happily overcame the savagery of those persecuting him. He lives. Glory. * With perennial glory.

In the third nocturn.

Ant. The most exalted martyr, as he was to be consigned to prison, said: Hear me, little sons, counts and tribunes, believe in Jesus Christ our redeemer, because he is the hope and salvation of believers.

After the first reading. ℞. When St. Benignus had been beaten and consigned to prison, with an angel comforting him he was so restored to his former health, as if he had not suffered even one wound. ℣. And on the next day he ordered him to be presented to his sight, but he appeared altogether unharmed. As if.

After the second reading. ℞. The glorious priest, filled with joy, said: I give you thanks, Jesus Christ, that you do not permit me to be polluted by the sacrifices of demons. ℣. To you be praise, to you glory, to you thanksgiving for everlasting ages. That you.

After the third reading. ℞. The distinguished confessor and martyr Benignus is commanded to end his life; on which a snowy dove was seen to go out from the prison and to ascend to heaven. ℣. O what odour of sweetness boiled up in the place, when the precious soul left the body. And to heaven.

After the fourth reading. ℞. St. Benignus, the renowned martyr, while he was being killed in prison by the lictors, his sacred spirit, as the worshippers of Christ looked on, entered the heavens in the form of a dove , with an angelic choir accompanying. ℣. That holy soul, loosed from bodily bonds, immune from all gall of malice. As the worshippers. Glory. With an angelic.

At Lauds.

Ant. Among the flashing recruits of Christ shines forth the life-giving martyr Benignus, for love of whom let us sound suppliant odes to the King of heaven.

Ant. Brave athlete Benignus, we pray, bring our prayers beyond the stars, that we may merit to obtain the gifts of God, by your favour, in eternal glory.

Ant. Be mindful of us, we beseech, holy and benevolent one, who by rightful contest overcame the madness of the monstrous enemy and, having discharged the triumphal … rejoice now with the supernal citizens.

Ant. Let us say a hymn to the Lord, who has outstandingly adorned his glorious soldier. Praying to him, grant to entreat for our contagions.

Ant. Let every concert, heavenly and lowest, praise Christ the King and Lord, who has exalted Benignus, worthy of the name, in shining glory, after the stiff enemies were overcome.

Ant. O holy Benignus, worthy heir of your name, who, Benignus in name and in just works, merited to be a martyr for the name of Jesus Christ, hence we suppliants pray you to entreat God for us and that we may always and everywhere feel your suffrages.

Ant. Pouring out worthy prayers to the benign God, Benignus, struck by a lance, soon had a dove as witness of his benign simplicity, which, leaving the body, was seen to seek the lofty kingdoms of the heavens, that he may benignly have mercy on us. Alleluia thrice.

* the edition inerrabilis.

* the edition superatur.

MASS FOR THE FEAST OF ST. BENIGNUS.

See Bougaud, page 459 f.

All from the common of one martyr, except what follows:

Collect. Grant, we beseech, almighty God, that we who cultivate the natal day of the blessed Benignus your martyr may be freed by his intercessions from all impending evils. Through the Lord.

Gradual. With sacred praise is to be cultivated Benignus, who, happy, entered the heights of the skies in the form of a dove.

Sequence.

Praise and glory be to the supernal, Everlasting King, Through whom we are that which we are, From whom all things subsist.

To whom Benignus, a worthy martyr From his youth, Discharging the office of a priest, Was made also a victim.

This holy man by origin Is said to come from Greece; By the blessed Polycarp He was sent into Gaul.

Happy Dijon, Adorned with the presence Of so illustrious a martyr, Through whom advancement In virtue is given to you, Pardon for offences committed.

There was grace in his countenance, Eloquence in his mouth, Efficacy in his signs, Constancy in his torments.

Faith in God single, Charity surpassing, All his hope above the heavens, His mind a companion of Christ.

When he had now baptized many, And through the province Had founded churches, Upheld by divine aid,

Then the Caesar Aurelian, Raging against Christ, A profane idolater, Having heard the fame of Benignus,

Orders him to be scourged, Bound with hard sinews, And thrust into custody; And with him twice six dogs, Exceedingly fierce and savage, Wasted with hunger.

But this terror is made in vain: The wrath of the dogs grows gentle, All the bonds give way. His body is restored; The profane crowd, trembling at this, Renews the punishments.

Scourged, he is consigned Again into custody, Where, shut in, he is comforted By the presence of an angel.

After this, shattered with a bar, At last he was pierced With a soldier's lance. From whom a snow-white dove Was seen to spring forth And to pierce the heaven.

The choir of angels rejoices, A glorious robe is given to the martyr. Through you, O martyr, may there be given to us Pardon of sins. Amen.

Second Sequence

This second sequence the distinguished Bougaud testifies, page 461 f., was restored by him to its former shape; strophes once suppressed and restored by the distinguished Bougaud we have enclosed in brackets.

Exult, happy Dijon, Who are adorned with the glorious Blood of Benignus. Sown in Greece by the saints, Taught by the care of Polycarp, He shone with the light of Christ.

All things being renounced, Burning with zeal for the truth, He came into Burgundy. Sower of the sacred word And uprooter of errors, He founded the church.

He shines with many miracles, He heals diseases, he dissolves The dread commands of death. The demon rages, Caesar raves; But the martyr, unconquered, Renders the service of faith.

How great a preparation Of torments comes forth *! The repeated stroke Of the scourges shrieks.

Masses of beasts, Molten lead, Lances, awls Prepare destruction.

[Benignus fights for Christ, Christ fights for Benignus. How certain the victory! Scarcely proved by fire and iron, Like gold purged out Now he shines with glory.

They load the saint with chains, And consign him to a squalid Prison without light. Fasting among the dogs He passes six entire days, Nor can he so be crushed.

The rabid dogs grow gentle, Like lambs they lie down, Fawning on the martyr. An angel is present from heaven; Who offering it, sweet food Is instilled * in his throat.

Healed of every wound, The soldier renewed again Leaps forth into the arena. With a nod he crushed the idols, And refused to taste The immolated dishes.

Hence the fury is kindled Of the cruel tyrant; He devises a new Kind of torment, By which Benignus may fall.

The impious torturers Lay bare his ribs with rods, Rivulets of blood Wash the victim, That he may be made purer.]

Pierced crosswise on both sides By a twin lance, He bore within his heart the cross Which he had always loved. His head is not pricked by thorns; His skull is broken by a bar, And thus the champion is crowned In the rite he had desired.

[Wonderful spectacle! The priest becomes a holocaust, A support of the Church, A solace to the faithful. Death precious to the Lord! The soul like a dove Is seen lifted to the stars On swift wings.]

O Benignus, dear father! Apostle of our nation, Illustrious martyr of the faith, Protect those whom you have loved, Now more powerfully from heaven.

May we believe what you have taught, May we go where you have come, That, preferred by Christ, We may merit to enjoy with you Perennial crowns.

Amen. Alleluia.

* the edition prodet.

* the edition instellatur

RECENT OFFICE.

There follows from the proper offices of the church of Dijon the principal part of the office of the most holy martyr, namely the hymns with the readings of the second nocturn. The church of Dijon celebrates St. Benignus, apostle of Burgundy and its Patron, on the last Sunday after Pentecost, which is the day fixed for this feast, in place of 1 November on account of the feast of All Saints. The readings which, with the approval of Pius IX, the Roman pontiff, the church of Dijon recites concerning its apostle are taken from ancient tradition; which tradition is indeed ancient, since it reaches to at least the 6th century.

Another feast of the same St. Benignus is kept at Dijon on the 24th of November, when the finding of the sacred body is recalled, with readings taken from the history of St. Gregory of Tours. We have written out the same narrative in the Commentary, no. 3 ff.

At First Vespers. Hymn.

Poured out at the sacred altars of Dijon, Let the people recall in solemn gathering the day On which, abounding in merits, Benignus Entered the stars.

The enemy of the human race was holding The citizens, beset with dense darkness: The teacher arrives: at once these are put to flight As at the rising of the sun.

As many words as he has for teaching the Burgundians, As many deeds in which his life is manifested, So many are the weapons of light Sent against the tyrant of the lower world.

The night being shaken off, the people confess With tears that they are guilty of unspeakable worship; Then each one vies to break for himself The gods he has adored.

What they shuddered at before in blind mind, It delights them to embrace in the heart: to the renewed The cross of Christ has savour, and God himself becomes The rule of life.

Behold, he stands at the sacred altars about to die, Offering himself and his own to Christ together. The torturer rushes in; and the priest falls, A victim to Christ.

Praise to you, supreme governor of the world, Refreshing hard labours with rewards; Whom faith, zealous for the truth, believes Three and one. Amen.

At Matins. Hymn.

Hither, heavenly ones, the not ungrateful rewards Of the soldier call you, applaud with songs. And you too applaud, Dijon, shining With the sacred blood of your martyr.

He is snatched to punishments, tenacious of his purpose; Executioners bind his limbs with ropes, Tear him with great force, and pull apart his bones, Furrow his skin with rods.

They add wounds with iron combs, His naked entrails lie open with many a wound: Love breathes through the clefts, the inmost faith Of the unconquered martyr is read.

Immortal honour be to you, Trinity, Who, calling peoples to the light of faith, Give to the celebrated apostle of the Burgundian nation The rewards of the martyrs. Amen.

In the second nocturn

(from ancient tradition).

Reading IV. — Benignus, apostle of Burgundy, disciple of the blessed Polycarp, the celebrated bishop of Smyrna, and ordained priest by him, is by him also destined to preach the gospel and sent to the Gauls, together with Andochius, also a presbyter, Thyrsus the deacon, and Andeolus the subdeacon. Andeolus indeed stayed in the regions which the Rhône washes, and made the territory of Viviers illustrious by his preaching and martyrdom. And Benignus with Andochius and Thyrsus reached as far as Autun of the Aedui. There they were most kindly received by Faustus, illustrious in nobility of birth, in senatorial dignity and in the insignia of a praetor; whose three-year-old son Symphorian, afterwards distinguished by the glory of martyrdom, Benignus baptized and Andochius raised from the sacred font.

Reading V. — His companions Andochius and Thyrsus being left at Autun, in whose territory they too met death for the faith, Benignus first betook himself to Langres, and initiated that city to Christ with the lustral expiation and as it were the first-fruits of the triplet brothers Speusippus, Eleusippus and Meleusippus. At length he came to the fortress of Dijon, to consummate his ministry there, at about which time the emperor Marcus Aurelius was likewise arriving there to see the new walls built in that place. Already his labour had brought forth for Benignus most happy fruits, enviable to pagan superstition: already he had gathered a numerous people, whom, suffused with the light of the gospel, he was feeding with the divine word and forming to Christian virtues. For they report that he was accustomed to hold his gatherings and to offer sacrifice to God in the sacred crypts, above which there once rose the distinguished basilica of the name of St. Stephen, when once the force and fury of the former persecutions began to relax.

Reading VI. — Scarcely had the emperor arrived, when Benignus was accused before him of impiety against the ancestral gods: whom the tyrant at once ordered to be sought out and brought bound to his tribunal. In the district

of Spaniacum, not far from Dijon, he is found and arrested, with the assistance of Terentius, prefect of the region. Questioned, and tried now with threats, now with blandishments, to abjure the faith, when no guile availed, he is ordered first to be beaten with the hardest thongs, then, hung from the pulley, to be stretched and burst apart: in which tortures this was his prayer: Thanks to you, Lord Jesus, who have deigned that I suffer these things for your name! Irritated by this constancy, the emperor orders the unconquered champion to be shut in a tower. (To this day there exist remains of that tower, situated within the walls and marked with the saint's name.) There they rise against him with new furies; they set his feet in a hollowed stone and bind them with molten lead: they drive by force awls white-hot with fire into his fingers; finally they throw him to dogs raging with hunger, which, forgetful of hunger and reverencing the holiness of the man, kept off from him. When Aurelius learned this, he ordered his neck and head to be beaten and crushed with an iron bar, and his whole body to be transfixed with lances driven in on the right and left side. The body of the dead man, embalmed with spices, was laid in a tomb not far from the prison, which, lest it should at some time be obscure or unknown, God made illustrious with the light and abundance of miracles.

At Lauds. Hymn.

They redouble the wounds, he, unknowing how to yield, Is shut in prison together with dogs; That, rabid now with hunger, they may swiftly Devour the torn body like a morsel.

The martyr spends six days without food; But he is fed by the sweet light of those above, Filled with which, stronger, he renews the battles, Bold to endure all things.

Him whom Caesar had believed mutilated in his limbs And scarcely surviving, he sees and is astounded, Not rotten with squalor, nor mastered by hunger, Nor the places of the wounds to be seen.

Kindled by these things raging impiety orders The champion to be tortured with new torments: He reckons it a splendid glory To become again a victim of the deity.

At Second Vespers. Hymn.

As he flies with swift step to the palm, The atrocious crowd binds with lead his feet Set in a hollow stone: so too his glory Remained firmer against his rivals.

Into his tender nails moreover they fix Ten awls with fire-vomiting point: With these the martyr shines as with so many rays, With so many pens he writes his faith.

At length the executioners drive through his breast, In the form of a cross, with twin lances; They break his head with a bar: with which diadem He shines more blessed than a king.

Enough of penalties: the mind above the heavens Is carried on the wings of an innocent bird, showing A snowy way, by which alone it is permitted To enjoy heavenly rest.

Make us, Christ, rivals of your martyr, Duly to follow the faith by which he dies for you; And while life remains, grant that we live for you, And when death shall come, that we die.