ON ST. MARCELLUS, BISHOP OF PARIS, CONFESSOR,
PROBABLY IN THE 5TH CENTURY.
PRELIMINARY COMMENTARY.
Marcellus, bishop of the Parisii. (S.)
BY G. V. H.
§ I. Who wrote the Life of St. Marcellus and at what time St. Marcellus lived.
St. Marcellus, bishop of Paris, is mentioned twice in the Acta Sanctorum among the omitted saints: once at the day 15 February, [Some deny that the Life of St. Marcellus was written by Venantius Fortunatus, bishop of Poitiers,] on the occasion of a certain Marcellus, who our predecessors did not know who he was; again at the day 26 July, on which day his translation is announced in Muneratus and other Usuardine codices. In both places the matter is referred to his natal day, at the Kalends of November. We now undertake to treat his Acts. The Life or Acts of St. Marcellus were published by Surius, and from Surius by Michelangelo Luchi among the complete works of Venantius Fortunatus, bishop of Poitiers; Luchi's edition you have in Migne, Latin Patrology, vol. LXXXVIII. That Venantius Fortunatus wrote this Life of Bishop Marcellus at the request of St. Germain, we think with Luchi and very many others. For the benefit of readers we here transcribe the most wise warning of the learned Benedictine, which he set before the Life of Marcellus, from the cited volume of Migne, col. 541: Whether Fortunatus, bishop of Poitiers, truly wrote the following Life of St. Marcellus, bishop of Paris, or not, the learned disagree among themselves. The authors of the Literary History of France take it away from our Fortunatus, and attribute it to another Fortunatus, of Vercelli, of whom we have spoken in the preface to the Life of St. Hilary. They are led to this by these indications or conjectures: first, that the Lives of the saints written by Fortunatus, prelate of Poitiers, name him only presbyter, not bishop; and if they ever so name him, they add of the church
the name of the church that he was set over to rule; second, that the style in which the Life of St. Marcellus is written seems simpler and more concise than that of Fortunatus; third, that this Life was written many years before St. Germain, bishop of Paris, died, and thus not long after Fortunatus had arrived in the Gauls, when he had not yet applied his mind to writing the deeds of the saints. For he seems to have come rather late to collecting the deeds of the saints and consigning them to letters, since earlier he gave his effort more eagerly to poetry. Lastly, Gregory of Tours, making mention of this Life in the book On the Glory of the Confessors, chapter 89, does not mention its author. Thus, when he mentions the Lives of St. Severinus, bishop of Bordeaux, of St. Albinus of Angers, and of St. Germain, pontiff of Paris, he is found to have always added to them the name of Fortunatus.
[2] Others affirm it: But others think the contrary: and Adrien de Valois among the rest, in his dissertation against Launoy; Vossius, book II on the Latin historians, chapter 22; Labbe, vol. II on ecclesiastical writers; Johann Albert Fabricius, in the Latin Library of the Middle and Lowest Age; Jan Molanus in his Martyrology of Usuard; Caesar Baronius in his notes on the Roman Martyrology, and others confirm that it is the proper and genuine offspring of Fortunatus.
[3] The arguments of the first group are rejected. In this matter, that I too may disclose what I think, the considerations and conjectures by which the above-cited authors of the Literary History were led to take the Life of St. Marcellus away from our Fortunatus do not seem to be of such weight that we should judge the matter to stand so. For first, it matters little whether he who prefixed the title to this Life named Fortunatus presbyter or also bishop. Otherwise, from a similar error and variation many other works of Fortunatus, and genuine ones, could be called into doubt, or even rejected, because they name Fortunatus now presbyter, now bishop; nor would anything have been easier than for the name of bishop to be substituted for the name of presbyter, for one who was known from elsewhere to have been a bishop, the name of the church over which he had presided being suppressed through the negligence or ignorance of copyists. Certainly the ancient codex which Mabillon had in his hands presented no differently the title in the Life of St. Paternus (which no one will easily deny to be by Fortunatus), in these words: “Here begins the prologue of Fortunatus the bishop in the Life of St. Paternus.” Second, the style does not seem to me foreign to the style of Fortunatus, as is shown to everyone reading, especially from the prologue. Although the different times at which Fortunatus wrote the Lives of the saints could have engendered a certain variety even in the style. And as for their saying that Fortunatus came only late to consigning the deeds of the saints to letters, did not the same man write the Life of St. Germain not long, as it seems, after the death of St. Germain himself, of which Gregory of Tours makes mention, Book V of the History of the Franks, chapter 8? Why then could he not, while Germain was still alive, have composed at his request the Life of St. Marcellus, bishop of Paris? Lastly, Gregory of Tours does not always add his name whenever he mentions the works of Fortunatus, as we have shown in its place was done by the same in the Life of St. Hilary and of St. Remigius.
[4] and Venantius Fortunatus is asserted as the author, Indeed the great friendship and intimacy of Fortunatus with Germain, and the poems and letters written by the one to the other, scarcely allow doubt that the same man, at Germain's urging, worked out and published this Life of St. Marcellus, his predecessor. And if you also compare the prologue of the Life with the letter that is usually prefixed to the works of Fortunatus, from the very title and the order and fullness of the thoughts, the structure of the words, and that perpetual habit of Fortunatus of disparaging his own merits, it will be understood how well the two agree with each other. Moreover in the whole Life you may find forms of speech and tropes familiar to Fortunatus, and an order in narrating miracles almost his own, as will become known to one comparing with this one the other Lives written by him. To these things adds weight what is read in old parchments, on the testimony of Valois. For where in certain copies and in Surius it is read in the prologue: “Cur itaque, ut dictum est, inter Gallicanos cothurnos ita lippata vilitas plano pede,” in those it is read thus: “Cur itaque, ut dictum est, inter Gallicanos cothurnos Itala Patavinitas corrected Itala Patavitalis plano pede ire præsumat”. These words openly indicate the homeland of Fortunatus, not far distant from Padua. For this reason I lean to the opinion that it should by no means be taken away from our Fortunatus, and therefore should not be attributed to that other Fortunatus of Vercelli, on whom four manuscript martyrologies of the church of Paris at the 14th of the Kalends of July, reported by Father Gérard Dubois in the History of the Church of Paris, book I, chapter 8. So Luchi, to whose opinion we subscribe. And we shall publish the Acts or Life of St. Marcellus from many manuscript codices collated with one another.
[5] And the other Fortunatus, of Vercelli, is rejected. Of Fortunatus of Vercelli, whom some make the author of this Life of Marcellus, I think something should be added, namely the words of the martyrologies of which mention has been made. Gérard Dubois in the History of the Church of Paris, in the place cited, writes the following: We shall now speak of St. Marcellus, who succeeded Prudentius. His Life, or rather certain miracles of his, were written by Fortunatus, bishop of Poitiers, or rather, as the most distinguished man Claude Chastelain, canon of the church of Paris and most versed in our affairs, has advised me, by some other Fortunatus, a bishop, of whom there is mention in four manuscript Martyrologies of the church of Paris at the 14th of the Kalends of July, in these words: “The deposition of blessed Fortunatus, bishop and confessor, who, sprung from the city of Vercelli and committed from the flower of his first youth to skill in letters, by his flashing zeal a philosopher of the Lombards, then known by blessed Germain, bishop of Paris, the Life of St. Marcellus, prelate of an uncertain city, undoubtedly became known to the whole circuit of the world. A little time afterward, when St. Germain was ill, famine raging, summoned by an angelic visitation, desiring also in the fervor of contemplation to approach Paris; and so about the twentieth mile from the city, touched by the divine will of God, he rested in peace.” Yet these things are not of such weight for me that, moved by their authority, I should take the Life of St. Marcellus away from Fortunatus, prelate of Poitiers.
[6] St. Marcellus can be believed to have lived in the 5th century. St. Marcellus lived, as is evident from the Life, in the time of Prudentius, bishop of Paris, whom he then succeeded. To assign the times more distinctly is exceedingly difficult, nor did anything certain become known to me on searching all things. At the time when the Life was written, the deeds of St. Marcellus being almost blotted out by oblivion, there survived only a bright memory of his holiness and the fame of very great miracles; and since the author of the Life had found nothing committed to letters, he had to gather from living tradition what he was going to write. Would that, says Gérard Dubois History of the Church of Paris, book I, chapter VIII, p. 47., would that, besides the miracles which were then carried on the mouths of all, he had also set down his deeds, the years of his pontificate, and some marks of time. But perhaps those were not known to Fortunatus himself. I do not wish therefore to linger longer on an obscure matter: but to satisfy the reader, I append the probable conjectures of Gérard Dubois, who writes the following on the predecessors of Marcellus: It is difficult to compute the years of Paul and Prudentius, pontiffs of Paris, and to assign the times of their episcopate. In this darkness of ancient things, then, we are compelled to act by conjectures and to say whatever we recognize as more probable from the succession and series of the bishops. I think, as we have taught before, that Victorinus survived Julian (the Apostate), and I judge that Paul sat in the chair of Paris under the rule of Valentinian the Elder, and that the times of Prudentius, bishop of Paris, are to be referred to the reign of Gratian and the first years of Theodosius the Great: but how many years each sat, I confidently assert that neither I nor anyone else will report or reach by conjecture Ibid., p. 46.. Of this Prudentius Marcellus was subdeacon, and he succeeded the same pontiff at his death. If therefore we are to stand by the conjectures of Gérard Dubois, our Marcellus was a contemporary of St. Martin of Tours. In Labbe New Library of Manuscripts, vol. I, p. 413. it is read that Marcellus, bishop of Paris, ordained St. Euvertius, bishop of Orléans, together with Valerian of Auxerre, Severinus of Sens, Solemnis of Chartres, Camillian of Troyes and Pronicius of Meaux; but, as the authors of Gallia Christiana note Vol. VII, p. 15., this ordination rests on no foundation; for the times of the attending bishops do not square. In a certain Saint-Germain manuscript codex, according to the same authors of Gallia Christiana Ibid., it was read that Marcellus died in the year 436; which agrees wonderfully with the conjecture of Gérard Dubois. For that year was the twenty-eighth of Theodosius. We can therefore allot nineteen years of pontificate to St. Marcellus. But again I say I have nothing certain to bring forward, and I press this the more because of the five successors of St. Marcellus nothing but the bare name is read in the records of the church of Paris, as the authors of Gallia Christiana testify in the place cited.
§ II. On the miracles and monuments of St. Marcellus.
At the tomb of St. Marcellus a presbyter is healed, St. Marcellus, who shone with such great miracles in life, continued after death too to gleam with beneficent signs. Although it is right to believe that these were many, yet knowledge of few of them has come down to us. St. Gregory of Tours [On the Glory of the Confessors, chapter LXXXIX (Migne, P. L., vol. LXXI, p. 895).] reports thus: Marcellus, bishop of the city of Paris, who once, as is read in his Life, drove an immense serpent from this town, now too rests in a suburb of that city. At his tomb, when the presbyter Ragnimodus, who is now held to be bishop of that municipality, came with a quartan fever and lay down and had given the whole day to fasting and prayer, as evening came on he fell asleep. And awakened from sleep after a little while, he rose from the tomb unharmed.
[8] and another presbyter by drinking dust from the sacred tomb. Another healing is narrated by Guibert of Nogent On His Life, book III, chapter 18 (P. L., vol. CLVI, pp. 954, 955).: In the same district of Beauvais, at a certain village, a certain presbyter governed a church. When a certain rustic pursued him with excessive hatred, the hatred so grew strong that he strove to deliver him to death. Since he could not do so openly, he prepares to destroy him by poison. So he thrust a toad, torn limb from limb, into his earthenware cruet, in which he was accustomed to keep the wine for Masses. Now vessels of this kind are usually made for this purpose so as to have a narrow, drawn-out neck and a more protruding belly. So the presbyter, coming to Mass, performed the sacred mysteries with that wine, now poisoned. When these were finished he began to fail with a deadly faintness, to loathe food, to vomit what he had eaten and drunk, and to waste away altogether. And after he had lain long in bed, at length with difficulty he managed to rise; and coming to the church, he took hold of the vessel from which he knew he had drawn the origin of his disease, and, breaking the neck with a knife, poured out onto the pavement whatever liquid lay hidden inside. Now it was the same to see already from the consecration … the seed with little toads
very richly full. The man learned that his innards were given over to death, and while he was most despairingly awaiting his impending fate, he received this counsel from someone. If you wish, he said, to bring out the pestilent things you have conceived, seek to have brought to you dust either from the tomb of Marcellus, pontiff of the Parisii, or from his altar: when you have drunk it with water, be at once confident of your health. When he had hastened to do this, he drank down the sacred dust with many affections toward the saint: and without delay he brought out, with all the surrounding virulence, masses of infinite reptiles, and the whole evil departed, his health being restored. Nor is it any wonder if Marcellus, present to God, accomplishes these things, who when absent from him by the interval of the body once performed no less in a similar matter. So Guibert, who in his last phrase manifestly alludes to the serpent put to flight by Marcellus.
[9] Site of the house in which St. Marcellus is believed to have been born. In the history of the city and diocese of Paris, by Lebeuf and Cocheris [History of the city and diocese of Paris, vol. III, p. 19 and following, edition of 1863.], I read the following: A matter worthy of note is told about the house which in the street called de la Calendre, for one entering it by the corner of the street called de la Juiverie, is the fifth in number on the right hand (that is, in the 18th century). It is reported that Marcellus, prelate of the Parisii, was brought into the light in that house. The insignia of that house are images of St. Marcellus and St. Genevieve. The clergy of Notre-Dame, on the day of the Ascension, when the sacred bones of Marcellus are carried around in solemn pomp, make a halt, as they call it, of a station, before the said house for the sake of religious homage. From a charter which Dubreul reports Antiquities of Paris, pp. 73, 74., it is evident that the chapter of St. Marcellus did not always have a right to that house, but received a rent from it only from the year 1230, by an exchange made with the Templars of the house of St. Hilary, which was tributary to them. Yet the receivers of that collegiate church from the year 1230 noted in their books that this house, neighboring St. Germain the Old, by which one went from the Petit-Pont to the Place Saint-Michel from the palace, was the same in which Blessed Marcellus our patron was born; they add that the insignia of the house was At the Helmet, and the street itself is designated thus: the street by which one goes from the Petit-Pont to the Place Saint-Michel, that is, from the palace. From this it is gathered that this house was not called St. Marcellus's because it belonged to the chapter of St. Marcellus, but rather that it was acquired by the chapter because St. Marcellus was born there. Berty The Three Islets of the Cité, p. 29. wisely observes that this opinion is most certainly probable, because this region of the city had been divided into parts from remote antiquity. Now, the whole face of the city being changed and new streets, squares, and buildings having been constructed, neither that house nor perhaps the place of the house can be found; yet that place lies in the surface which the present Palace of the Prefects occupies (Palais de la préfecture de police).
[10] The tomb of St. Marcellus and his basilica. St. Marcellus was buried on a hill outside the city, where there was a cemetery of the Christians, which hill was called Mons Cetarius, situated beyond the stream Bièvre, where now is the suburb of Saint-Marcel, and the street which by a corrupted name is called Mouffetard. For from Mons Cetarius, by the usual corruption of the language, was born Moucetard, which in the course of time degenerated into Mouffetard. That there was a cemetery there in antiquity is shown, says Gérard Dubois Eccl. Hist. of Paris, vol. I, p. 565., by ancient tombs of hollowed stone, or of gypsum, which are often dug out from these places and turned up daily. Mons Cetarius, buildings gradually being raised, had attached itself as a part to the city of Paris, so that in the time of Gregory of Tours it was called a suburb of the city: an oratory was built over the tomb of St. Marcellus, from which afterward arose a most celebrated basilica, unless perhaps we should suppose with Gérard Dubois Ibid., pp. 564, 565. that there was earlier an oratory in that cemetery of Mons Cetarius, and then, after the bones of St. Marcellus rested there and the fame of his miracles had been spread, a notable basilica was built in that spot. It must indeed be confessed that from the text of Gregory of Tours relating the healing of Ragnimodus See no. 7., an oratory existing over the tomb cannot be demonstrated with certainty. But much less is Launoy to be listened to, who thought that St. Marcellus was buried in that basilica because it was the mother church and the cathedral of Marcellus himself. This opinion Valois and others destroy by very strong arguments In Dubois, vol. I, p. 565.. This opinion seems also to conflict with the Acts of Marcellus themselves. For Marcellus draws water for washing the bishop's hands, on the day of Epiphany before Mass, from the river Seine. This is easily understood according to the common opinion, since the cathedral church was situated near the Seine: in Launoy's opinion a journey of eight hundred paces had to be made.
[11] In the 9th century mention is made of the clergy of St. Marcellus. However that may be, it is certain that at the beginning of the 9th century, namely in the year 811, mention is made of the clergy of St. Marcellus. So nothing prevents us from believing that Bishop Madelbert together with Count Roland instituted canons in the basilica of St. Marcellus; and so this foundation would go up to the times of Charlemagne. Charles the Simple gave a diploma which concerns this chapter of St. Marcellus, for which reason Dubreul, by an error of the name, according to Lebeuf, attributes the diploma itself to Charlemagne History of the city and diocese of Paris, edition cited, chapter V.. There exist letters, says Lebeuf, of the year 811, according to which the clergy of St. Marcellus were obliged to attend, with others, the anniversary of Stephen, count of Paris. On the testimony of the same Lebeuf, a deed of the year 847 mentions a land of St. Marcellus, situated on the bank of the Essonne near the village of Essonnes; which, since it later belonged to the abbot of St. Marcellus, took the name of Villa-abbatis (Villabbé). The church of this village alone in the diocese of Paris enjoyed St. Marcellus as patron. Ingelwin, the 48th bishop of Paris, who sat about twelve years, probably from the years 871–883, as the authors of Gallia Christiana think Vol. VI, pp. 35, 36., is said to have given the canons of St. Marcellus fifteen manses from his own property Ibid., p. 36.. Anscheric, the 50th bishop of Paris, with the Norman persecution threatening, took away the fifteen manses given by Ingelwin Ibid., p. 39.. But Theodulf, who succeeded Anscheric, restored them, and added one from his own for the lights, and had the whole donation confirmed by King Charles (the Simple) on the 7th of the Ides of October, in the 6th indiction, in the 24th year of his reign, in the year from the incarnation 918. Pope Benedict VIII, by an instrument which lacks chronological notes, yet which according to the authors of Gallia Christiana Ibid., p. 42. can be carried neither before the year 980 nor put off after 984, confirmed to Elisiard, the 59th bishop of Paris, among other abbeys, the abbey too of St. Marcellus Dubois, work cited, vol. I, p. 553..
[12] [The bones of St. Marcellus, translated to the cathedral church, brought back to their former place and again to the cathedral, now seem to have perished.] As the Northmen were raging around Paris with their hostile invasions, the bones of St. Marcellus were taken from the tomb and translated to the cathedral church of Notre-Dame: a little later carried back to their proper place, they were translated from there again to the cathedral, on the occasion of the burning plague, in the year 945, and there they remained until the overthrow of the state in France. Meanwhile the basilica of St. Marcellus, destroyed by the ravaging Northmen, was afterward restored, and the name of abbey ceased to have force. In the bull of Pope Adrian IV which Gérard Dubois hands down History of the city and diocese of Paris, edition cited, chapter V., mention is made only of the Dean and brothers of St. Marcellus, whom he enlarges with privileges. The structure of that church belonged to about the year 1040, although in succeeding centuries new additions and ornaments were added. Now scarcely a few ruins remain, which in the year 1878 I perceived with my own eyes. The body of St. Marcellus was absent from here, yet the devotion of the peoples hastening to the sacred tomb flourished. For under the very sanctuary of the church there was an underground chapel, in the middle of which was an altar behind which was the stone tomb of St. Marcellus, sheathed in wood, the lid bare in one place only. From that part of the stone the faithful would scrape dust for healing diseases. We have brought forward an example from Guibert of Nogent above, no. 8. Let these things suffice on the church of St. Marcellus; the rest can be read in Lebeuf and Cocheris, often cited, from whom we have taken a great part of the foregoing. On the relics of St. Marcellus enough has been said in the preceding. On the sacred body we have diligently questioned learned priests of Paris, and have learned nothing; from which it may be believed that in the time of the overthrow of the state, at the end of the preceding century, the sacred bones perished.
[13] Images and statue of St. Marcellus. The memory of St. Marcellus persists at Paris, in carved stone and mural paintings. For one entering the cathedral church from the front, by the right portal, the statue of St. Marcellus is before the eyes, together with a serpent coming out of a woman's tomb, the narrative of which story we shall give to be read below in the Acts. To the left of the ambulatory that goes around the choir, the chapel of St. Marcellus is seen, with painted walls. The feast day of Marcellus from ancient time is held on 3 November, moved from the proper day of the Kalends because of the feast of All Saints. The feast of the translation was celebrated already from the 10th century on 26 July. Before the calamitous times of public overthrow the bones of St. Marcellus were accustomed to be carried around the city with solemn pomp. But now scarcely a few citizens of Paris remember St. Marcellus. May the most holy bishop deign to come to the aid of his most wretched homeland.
[14] A twofold Life of St. Marcellus. We append the Life of St. Marcellus, by Venantius Fortunatus as we suppose, often printed, with the variant readings of many manuscript codices. A shorter Life, from two manuscript codices, one from the church of St. Savior at Utrecht in the Netherlands, the other from the Charterhouse of Utrecht, we attach after the former.
LIFE OF ST. MARCELLUS, BISHOP AND CONFESSOR.
Marcellus, bishop of the Parisii. (S.)
BHL Number: 5248
PrefaceThe Life of St. Marcellus, bishop of Paris, published in Migne, P. L., vol. LXXXVIII, we here publish with fresh labor from the manuscript codices that follow in this order:
1. A Paris codex, from the national library, parchment, of lesser folio; it contains manuscripts of more than one century (the Life of Marcellus of Paris seems to be written in a hand of the 10th or 11th century), no. 5275. — 2. A Paris codex, from the national library, parchment, of the largest folio, of the 13th or 14th century, no. 5353. — 3. A Paris codex, from the national library, parchment, of the largest folio, of the 12th century, no. 17006. — 4. A Paris codex, from the national library,
parchment, of the largest folio, of at least the 11th century, no. 15436. — 5. A Paris codex, from the national library, parchment, of the largest folio, written in a hand of more than one century (Marcellus seems to be of the 12th century), no. 14364. — 6. A Paris codex, from the national library, parchment, of the largest folio, of the 12th century, no. 16733. — 7. A Paris codex, from the national library, parchment, of the largest folio, of the 13th century, no. 11552. — 8. A Troyes codex, from the public library, parchment, of the 12th century. — 9. A Dijon codex, from the public library, parchment, of the largest folio, of the end of the 12th century, no. 383. — 10. A Montpellier codex, from the library of the school of medicine, parchment, of the largest folio, of the 12th century, no. 30. — 11. A Montpellier codex, from the library of the school of medicine, parchment, of the largest folio, of the 13th century, no. 1. — 12. A Roman codex, from the library called of Victor Emmanuel, parchment, of large folio, from the books of the abbey of Farfa, of the 9th century, no. 29. — 13. A Vatican codex, of the queen of Sweden, parchment, of lesser folio, of the 9th century, no. 318. — 14. A Montpellier codex, from the library of the school of medicine, parchment, folio, of the 8th or 9th century, no. 55.
PROLOGUE.
Prologue of the writer excusing himself, To the lord 12–14 omit the Prologue. holy and, by his merits, in possession of apostolic rank, founded in the charity of Christ, to be preferred to my own light, to the lord and sweet father Pope Germain, Fortunatus the others omit this inscription.. The most eloquent talents of illustrious orators virorum 4, 5, vir. ill. 5., varied with the shifting flower of their speech and overshadowed by the springing vine-shoots of their eloquence, are accustomed to seek inquirere 4. for themselves cheap causes and a sterile subject, that by saying great things of the smallest they may seem to show omits 5. the richness of their stream, who quia 2, 3, 5., having within themselves the fountains of eloquence, have learned to draw waves from the dry theme itself. Hence illis adds 2, 3. whatever quod after correction 6. is enjoined on them i. q. 8. is set forth more copiously in watering song. But on the contrary, whoever are parched by the aridity of a narrow angustiæ 2. intelligence, and do not have the affluence of flooding eloquence by which they might either refresh others or temper the want of their own dryness, such men not only do not supplied. seek to say anything of themselves, but even omits 2, 6, 8, 9., if anything has been enjoined on them f. e. i. 3, 4, i. e. f. 6, 8., shudder at it, since as much as it is useful for the learned to speak out, so much is it sit 2–4, 6, 8. for the unlearned to be silent. For the former know how to discourse of great things from small, the latter do not know how to bring forth even small things from great. And so what is sought by some is dreaded by others. Thus the warrior proved in arms accounts reputat 4, 5, 7, 8. it a loss if he cannot continually omits 4, 5. find something to conquer. But as sic 2. the strong man looks for inquirit 8. a place from which to carry off spoils, so the weak fears lest he be carried off reducatur 4, 5. as prey, and what the keen man desires to find, the sluggard dreads even to hear.
[2] that he writes only out of obedience. As an example of this, since I am suitably accused of sterile knowledge, and there is not in me anything a. in me 5. which the ornaments of comely speech might commend, I wonder hesitantly vehementer 4, 5., most blessed and most loving Father, what seemed good to you, that concerning the life of the most holy prelate Marcellus, which can be closed by no end, and concerning that heavenly lamp, you should commit something worthy to my spark, since I am poor in wit, and he is rich in merit, I am lowly in speech, and he is excellent in reward; especially since for you nobis 4, 5. the Gallican eloquence of many prudent men of famous abundance suffices, and words weighed out in squared joints go forth procedat 7.. These, if they wish, can paint in speech whatever the mind has figured animo figuraverunt 5., among whom to speak itself l. i. 4, 5. is to dictate, and what is scarcely conceived in the heart is soon formed on the page. Why then ita 6., as has been said, among the Gallican buskins, should so burr-grown lippata 11. a worthlessness a presume to go on level foot, in comparison with whom, as among roses and lilies, the cheap saliunca of our tongue breathes? There is added accidit 2, 3. also to the difficulty of my hindered wit another thing, that of the acts of most blessed Marcellus very many that should be visited have been stolen away by the antiquity of the times, nor does memory easily recover what the numerous years numero 4, 5. have cheated it of, since whatever is not fixed in books b is carried away by the wind of oblivion. A few things indeed of his happy deeds have been brought down to our times by living report, lest all that his lovers might seek afterward should utterly perish: because, although the holy members have long since been laid in the tomb, yet the miracles have not been buried, which are the brighter the more they have merited to live omits 2. in memory unwritten, since, although they were not held on the page, they are fixed on the parchment of the heart. Hence amid these omits 5. difficulties I hesitate where to turn, whether I should even prepare my fingers v. d. u. 2, 3, 6–9. for writing, when my tongue dreads to dictate. But it is not permitted to defer what the Father enjoins, since he strikes himself rather with a heavy fist who fights against you; especially you who, that you may teach me to obey obedirem 3, obediret 7., gladly impose imponas 1. even omits 2–8. what I am unable to sustain. For omits 2, 3, 6, 8, 9. greater devotion omits 2, 3, 6, 8, virtus 9. is proved affectus adds 6. in a difficult matter. In a word, there ubi 2, 3, 6, 7, 9, omits 8. is full affection effectus 4, 5., where omits 2, 3, 7, aut 8, 9. even if strength does not bear it, yet the spirit does not refuse, and I should rather venerate veneror 2, 3, 6, 7, 9. this omits 2, 3, (e. m. h.) h. m. e. 4, 5. which charity not lightly demands but boldly extorts. Then deinceps 6–9. from this side it may be proper for me to profit myself, because he who commands vituperat 1. great things hastens to lead to greater. Having suggested these things, I had wished optaveram 2, 3, 6–9, malueram 4, 5. this work to shine by the tongue of others rather than to be soiled by ours; but what the first defer, let the last at least pursue, and though it qui 5. may seem videantur 4, 5. to displease by its eloquence, let it begin incipiant 4, 5. to please at least by its vow.
ANNOTATIONS.
SINGLE CHAPTER.
St. Marcellus performs miracles.
St. Marcellus, born at Paris, endowed from boyhood with holy morals, So the most blessed prelate omits 4, 5. Marcellus was born est adds 13. at Paris, but a citizen factus est adds 13. of paradise: lowly on earth sed adds 13., raised up est adds 8. in the heavens, moderate in parentage, but lofty in merits. To him this was the distinguished light of nobility, to serve Christ without fault. Not swelling with pride of family, but omits 14. having his ornaments from his morals, nor taking boastfulness from parental parentili 4, 5. praise, but possessing grace gratia 14. in the examples exempla 14, virtutum exempla 12. of virtue: retaining his treasures within himself, embracing God Deo 14. with a clean heart. And this poor man reigned with Christ, who in the conduct of humility, in the richness of charity (qui-ubertate) omits 13., in the light of chastity, in the fatness of fasts, so gave himself (ita se) istas et 14. wholly to the heavenly discipline dedit c. d. 4, 5. that from his very infancy he ascended incederet 2, 3, 6, 11, accenderet 1. mature, and, placed in the body, carried as it were nothing of the flesh de c. 2, 3, 6–9.. So this man, girded with most blessed beatissimus 14. training and venerable venerandus 14. works, almost a priest before a cleric, already long since worthy to take up the dignity, prepared before præparatus 2, 3, 6, 7, 9, 12, est adds 2, 3, 7, 9. for what he was without delay to be facturus 6, 7., the pomp of the world omits 2, 3. and crimes crimina 10, 12–14. having been trampled, when, initiated initiandus 10, 12–14. with divine arms, he was girded accederet 10, 12–14, a. i. 2, 3, 6–9. for happy hope [(a. o. f.) auspiciis felicibus 12, spatiis felicibus 13, aut spatiis felicibus 14.], to bring back the palm palma 13. from the public enemy relatus 12–14,, by exercise exercendo 8, exercitandus 12, exercitatus 13, exercitandos 14. in the service of Christ episcopi 11. he was made a lector, and offering himself in adds 12–14. to the temple of Christ as first-fruits, like the sacrifice of Abel Abel 13, 14., he was received as a victim hostiam 12–14. of conquered vitæ 14. flesh and pure pii se 1–3, 6–11. mind.
[4] Made a cleric, he began to shine with miracles. He quid 14., brighter in reward mercedem 14. than in name, and greater in merit meritorum 14. than in rank, carrying on his office without stumbling, began to grow in soldiership militiæ 14. in what he received from the king (a. r.) agere.. His virtues, long hidden occulta 12., like the branches in adds 12–14. palmite 13. of a vine, began to bear fruit fructificari 12, crescere 4, 5., nor did Christ bear to have his gifts hidden in him, since what quæ 8, omits 14. had come from above seemed to be humbly embraced by him. Finally, while he was still concealed in his clerical apprenticeship, he is betrayed by miracles (m. p.) omits 13, 14. and made illustrious by heavenly signs. It happened namque adds 2, 3, 6–9. on a certain
occasion that he went ut accederet 2, 3, 6–9, 13. to a smithy offici … alem, the intervening letters erased, 12; officium fabricale 13.. Despised by the craftsman, he is compelled, a falling candentem 12, 14, candens 2–4, 6–9, 11, omits 5, candente 13. mass massam 12, 14. of iron having been drawn from the burning furnace, to lift the glowing iron ferre 14. (f. ac. at.) at. fer. 2, 3, fer. at. 6–9, 11. with his hand (m. s.) omits 5., and to declare how great was essent 14. its weight. Then the most blessed Marcellus adds 13, 14. man omits 2, 3, 6–8, 12, 14, not ignorant that all is to be presumed from Christ, and how great quanta 12, 14. a cause of virtue it is to obey in things not shameful, soon, putting his hand under it, lifted the iron higher, saying: It is hot with heat (de c. c.) omits 13., but it has nine weights pondos 12, pondere 14.. Which was afterward found on the scale statera 14. to be just as much as his balanced voice v. e. 2, 3, 6–9. had foretold. Thus in one kind he spread a double miracle, so that neither did the heat of the hearth ignis 12, igne 14. burn him, nor had the weights of the iron deceived him. Vices having now failed desectis 6, defactis 14. in him, he had no vapor vapore 14. of lust, who, so freely liberi 12. while he carried burning things, did not burn himself sed 12, omits 13, 14. exussit 1, 3.. For that he might conquer the fire of the element, he first antea 13. extinguished the flames flamma 14. of the flesh, and that he might not err fallerent 14. in omits 13, 14. the very weighing, he proved the iron by his weighty pondere se 1, 5, 4, pondere seu 12, 14. power. a
[5] As subdeacon he offers the bishop water, which is changed into wine. In denique vero in 13. the order of religion he was made e. est 13. subdeacon. So when he was performing the diaconal subdiaconali 5, 12. ministry, on the day of Epiphany, drawing water from the river Seine, as he was offering it to blessed Bishop Prudentius Prudenti 12, 14. for washing his hands, the elements being changed, the savor of wine was found. Seeing this, the astounded pontiff ordered it to be poured fundi 2, 3, 7–9, 12, diffundi 4, 5. from that same jug omits 13. into the sacred omits 12, 14, s. c. 2, 3, 6–9. chalice; from which inde, 4, 5. the whole people, Mass having been celebrated, received accessit 12, 14. for omits 13. communion, and the vessel itself, when it had sufficed suffecit 8, sufficeret 12. for omits 12. the multitude omits 12, 13. of the people plebi 12, plebes 13, plebem 14., remained as if untouched (n. t.) intactum 12, (ac si n. t.) omits 13. and whole omits 13., so omits 12–14. full plenumque 13.. By the mystic mystici 12–14. benefit beneficium 14. of this wine many were afterward healed. Behold the most holy man, who, taking water aquam 12, unda 14. from de 12. the river, poured fundit 2, 3, 6, 7, 9, 14. wine vinum 14. into the chalice calice 6, 13, 14.. But whence such new miracles, that, while he carried water, as if qui 12, 14, omits 13. in a way he pressed grapes quasi u. q. 3, 4, 6–9., a vine-shoot was born for him in his palm? Truly verum 14. is blessed Marcellus to be honored with the highest veneration, in whose hands in one and the same moment the vintage flowered and the wines vinea 14. were pressed. We see that divine benefits are not shut up includi 12, conclude 4, c. d. 13. in one unum 14. place, since what went before in Galilee followed in Gaul (s. i. G.) omits 14.. There at the wedding table mensa 14. Christ turned waters aquam 1, 2, 6, 8. into wines vinum 13, 14.; here the altar took new wines such as qui 12, 14. would suffice for the table of Christ. That went before ex adds 2, 3, 7–9. in time, this in honor. For what the six water-jars (s. h.) ex hydria 12. then gave d. t. 5., here one small vessel filled implevit 2, 3, 6, 8, 9.. But then it brought it about exstitit 13. that the Lord should disclose himself, now that he should not conceal his servant.
[6] On another occasion water is changed into balsam. Let us come to that illum 14. miracle, second in adds 12, 14. in order, not in honor. So when omits 12, 14. the most holy man cum adds 12, Marcellus adds 13, virum sanctissimum 14. on a certain occasion, in the service of his office, had offered porrexit 14. water for the hands to the venerable viro suo adds 13. bishop, soon balsams began to be fragrant flagrare 1, 13, 14, fraglare 2, 3, 5, 6, 8, 9. from it, and while the water ran, chrisms seemed to breathe, so that the pontiff almost believed that he was anointing potius adds 13. his hands rather omits 13. than washing them (ut pene-lavare) omits 14., and sought other waters to wash off the first waves. Seeing this the priest, venerably astounded, gave thanks to God for the gift he had discovered, and maintained reverence venerentia 14. for blessed Marcellus from religion, when he recognized cognovit 14. him not as such a one as should omits 14, ei adds 13. serve, but rather as one who ab ipso adds 13. should be served. Whence who could so (q.t.) quod tanto 13, cotandum 14. worthily condignitas 13, 14. admire omits 14, ei adds 13. the subdeacon subdiaconem 2, 3, 6, 7, 9, 12, subdiacono 13, subdiacone 14., in ex 13, omits 14. whose right hand wine or balsam came (ex a. f.) fluebant 13. from water, and the pallor pallorum 14. of the waters was turned either omits 13. into redness robore 12, roborem 14. or et 13. into fragrance odore 12.? Already then by those indications the future pontiff futurum pontificem 12–14. was prefigured, who would be worthy to handle chrism crismata 13.. And since while still a subdeacon he had drawn hausit 12, aurisset 14. chrism from the river, he was deservedly worthy omits 12, 14. that et 12., made a priest, he should sanctify this in the font b.
[7] He restores to the bishop the lost use of his voice. That mystery too ought not to be passed over in silence, which profits the hearer auditoribus 12–14., because quoniam 12–14. of the few things (d. p.) omits 12–14. that are recalled in memory, whatever has not been said is believed either to be begrudged or to be despised. So a certain cleric, Nonnitius by name, about ten years old, on account of the ringing tinnibilem 12. of his sweetest voice and the organ of sweetness brought forth from his throat, by which it happened contigit 12, 14. that the spirits animus 14. of the people were delighted delectare 13, 14., since the breath struck back in the ears was accustomed sit 12. to charm blandire 12–14., was ordered by the archdeacon archidiacone 12. to sing with honeyed tenderness. This done, the bishop ordered omits 4, 5. the boy himself jussit adds 4, 5. to be scourged flagellare 13, 14., for this reason, because quod 14. he himself had ordered another q. a. o. h. 2, 3, 6–9. to sing. And so while the cleric is being beaten, the bishop's episcopi 2–8, 12–14. tongue is condemned. For as soon as the cry of the one being flogged sounded resonuit 12–14. in his ear aure 2, 3, 6–8, 12, 14, auribus 13., the voice departed from ejus adds 13. his mouth eo 13., and by a new robber modo 13. the child's voice took captive the sound sono 14, linguæ adds 13. of the pontiff. But if the cause of the deed facta 14. is sought, why quur 12. it happened is found. For he who forbade the boy to sing suffered the loss dispendium 12. of his voice, because he envied voices. Whom then does envy not harm, if vengeance did not spare a bishop episcopus 14.? Hence one quisquis 12. will not have what he does not wish to see in another alterum 12, 14.; rather he denies to himself this, which he does not wish others aliis 13, alius 14. to have. For every one omnes 14. who prepares a fall for another has already fallen, and before he leads inducantur 14. him into the snare laqueo 14., he himself ipsi 14, illaqueatus adds 13. is held bound omits 12–14. by sin taking him captive, since rather, if we wish to advance, we should believe the advances of others to be our own. And so the same omits 12, 14. priest for three days, though he walked about the crossroads competa 14, campeta 12., yet his tongue lay in adds 12, j. t. 13. buried. For omits 12, 14. sound could not p. s. 12, 14, p. sonos 13. rebound, striking back on the chamber of his palate, nor ne 14. within the hedge septa 12, se per 13, 14. of his teeth could a voice vicem 13. be ordered by the turning rotantem 13, rotandum 14. of the tongue linguam 13., but all tantum 8. that he had lost he disclosed with mute mutu 14. mouth. Then blessed Marcellus addresses the pontiff with these words. Though I understand, good shepherd, that to you omits 2, 3, 5–9. such a misfortune has come from a fault sed adds 12, 14., yet, whatever you wish, in the name of the Lord burst forth in speech. These things being said, while the speech of blessed Marcellus was still turning volutabatur 13. in his mouth, already what he had commanded was obeying. Then denique 2, 3, 6–8., before the one omits 14. had finished, the other answered, saying: You have done this to me, whose cujus, 2, 3, 6. command it was that someone other should sing than quem adds 13, 14. I had ordered præceperam 12–14.. And while he says these ita 12–14. things loquuntur 4, 5., the grace gratiæ 1. of the lost voice is restored reparatur 12.. O merit of the subdeacon, who restored the voice to the priest, and, turn being turned about vicem 14., what he ought to have received, this he granted c, who armed the weak debilem 13, debilis 14. throat faucibus 13, faucis 14. with eloquence, and poured words verbum 14. in the mouth of another through the Word. Why should I draw it out longer? The bishop would have been silent forever, if Marcellus had never sought him out. Truly worthy is the speech of blessed Marcellus,
that he should rule the Lord's flock, who gave omits 5, et adds 13, in adds 14. salvation to the shepherd pastore 14..
[8] Made bishop, he gives back to a sinner the freedom of his steps. We believe it worthwhile est 4, 5. also to weave in the pages pagina 12, 13, paginam 14. these things hac 13. which are fixed in many multa 4, 13. hearts. Because, although et 2, 3, 6–9. about a terrible matter there is fear in the telling ut adds 2, 3, 6., there comes sit 2, 3, 6, 7, 14. fruit in the edification. Further omits 2, 6, 12., when blessed Marcellus had been ordained pontiff, what he had always possessed in his morals, which hanc 13. dignity he accounted putabat 12, 13, portabat 14. for himself omits 13. rather fore 13. of burden oneri 4, 5, 13, oneres 14. than of honor honori 4, 5, 13, honores 14., then a certain one of the people, when et factum est cum 4, volens 5. he wished velit 1, vellit 14. to approach for communion, with his hands bound behind him could not reach the altar, but while quem 12, 14. all passed by pertransirent 12, 13, pertransierunt 14., he began to stand like a turning-post, so that he seemed to have come advenisset 14. not to communicate but ad adds 12, 13. to count the people. Seeing him the pontiff asked him omits 2, 3, 6–9. what he had done. He answered that he had sinned. Acknowledging his confession d, he says to him: Come, approach communica 13. and sin no more. Released by this command he approached for communion communicationem 13., rewarded with a double benefit, having obtained pardon venia 14. of past fault, corrected correptus 2, 4, 5. as to future life. How great was the confidence of this man in the equality of the Holy Trinity, whose mind, so free, brought forth miracles by single words? But omits 12–14. although it would have been enough to loose sed adds 12, persolvere sed 13, 14. by speech omits 13, 14. the chains catena 13. of one bound religata 12, 14, ligatum 13., yet it is more praiseworthy that in the love of Christ he is seen to have forgiven sins.
[9] He tamed and drove off a serpent that made for the tomb of an adulterous woman. Let us also follow out that triumphal mystery which, though it is last in adds 12–14. in order, is set before anteponatur 6–8. in power. A certain matron sua adds 14. of noble non adds 14. lineage, of cheap repute, staining with evil male 12–14. crime crimini 13. what shone from her family, after her day tempora 5, illi extremus adds 13. of fleeting life fugitivam vitam 13., the light being snatched away hanc adds 2., had closed, went forth omits 12, 14, deducta est 13. to the tomb (a. t.) omits 12., with a procession accompanying her, but not one that would profit her. When she had been laid there qua 13, pro quod 14., I shudder to report that this happened after postea 13. the funeral quod contigit 13., because a double lamentation is born over omits 13, 14. the dead woman defructæ 13.. For a most monstrous serpent began to frequent her corpse cateveram 14. to devour it, and, to speak more clearly, for the woman mulier 12. whose limbs the beast was devouring, the dragon itself became a tomb. So sed 4, 5. the serpentine bearer paid unhappy infelicis 12, 14, infelici 13. obsequies exequia 13., that after death the corpse cadaver 13. was not permitted to rest requiescere 14., and she to whom the end of life had granted to lie in one hunc 14. place was ever being moved into punishments. O execrable (o. c.) occasum 7, 13. event and greatly to be feared timens 14.: the woman who did not keep the integrity præter conjugium 13, propter conjugium 14. integritate 14. of wedlock in the world mundum 14. did not merit to lie whole n. m. j. 2, 3, 6–9. in the tomb. For the serpent who had dragged her in crime (i. c.) ad crimen 12. when living was still raging sæviebat 2, 3, 6, 7. against the corpse. Then those of her household who were staying in the neighborhood civitate 2, 3, 6–9, 13, 14., hearing the din and running together concutientes 14. in terror, saw a huge beast going out from the tomb in sinuous in vasis 12, 14, in suis 13. windings fractibus 12, 14. and gliding labente 12, omits 13, 14. with vast bulk, its tail lashing flagellantem, 13, 14.. Seeing this the men, terrified, moved from their homes. This being known cognitum 14., blessed Marcellus, understanding that he would gain a triumph over the bloody enemy, having gathered the people, goes out from the city, and, leaving the citizens behind, in the sight of the people prospecto populo 14. he approached the place alone, with Christ as his guide, to fight; and when the snake was coming back from the wood to the tomb, as they met sibi 12. one another in vicem 12., blessed Marcellus offering prayer oratione 14., it began with suppliant head to beg pardon with fawning tail. Then blessed omits 4, 5. Marcellus, striking its head three times t. b. 12. with his staff baculum 14., putting his orarium orarium 14. e on the serpent's neck, drew forth his triumph before the eyes oculus 14. of the citizens. So in a spiritual theater thesauro 13., the people looking on expectante 14., he fought alone with the dragon. Hence, comforted, the people ran to the bishop, desiring to see their enemy a captive. Then, the pontiff going before procidentem pontificem 14., all homines 5. followed the beast bestia 14. for nearly three miles, giving thanks to the Lord, and paying the funeral rites of the enemy. Then, rebuking it, blessed Marcellus said ait 2, 3, 6–9.: From this ac 14 day either keep to the deserts, or plunge demergere 12, 13, demergi 14. in adds 8, 9, 12, 13. into the sea mari 14.. Soon the beast was let go, and no further indications of it were found. Behold the bulwark of the homeland standing in one unum 13, 14. priest sacerdotem 13, 14., who with a fragile staff fragile baculum 14. tamed the enemy hoste 14. more strongly than if ballistae had passed through him, for, though pierced with arrows sectatus 12., it could omits 13, 14. have struck back repercuteret 13., had not a divine thing conquered. O most holy man Marcellum adds 13., in whose light staff leve baculum 14. the weight of power was shown, whose soft fingers were the chain catenæ 13, 14. of the serpent serpenti 8, serpente 14.. So private arms conquered the public enemy, and a general victory applauds over the prey of one. If the merits of holy men are compared from their deeds, let Gaul admire Marcellus G. M. 12., while dominum 6, ut 12, dum 2, Rome admires Silvester f, except nam si 2, 3. that the work differs in this, that the latter sealed up the dragon, the former cast it out. But si 2, 3. who could omits 14. comprehend in speech his miracles m. v. 3. 2, 3, 13. one by one, or bring forth by voice how many things he did fecerat 14. and ea 12. concealed celaverat 14., when those things have been written sint 13. which have become clear concerning him on the testimony of the people? For the most holy beatissimus, 4. 5. Marcellus, ever intent on these works, bright in conduct, outstanding in his consummation (cl. con.) omits 12., glorious in blessedness beatitudinem 14., enriched with reward dota sunt 14., about to reign omits 14. with the Lord perpetually (c. p.) in p. c. 13., conquering the contagion contagia 12. of the world mundum 14., passed clean omits 14. to Christ on the day of the Kalends of November (d. k. n.) omits 13, 14., under the reign ipso adds 14. of our Lord Jesus Christ, to whom is glory honor et imperium 13, h. et i. cum Patre et Filio et Spiritu Sancto, 14. forever and ever. Amen.
ANNOTATIONS.
SHORTER LIFE OF ST. MARCELLUS, BISHOP OF PARIS.
From a manuscript of St. Savior at Utrecht collated with a manuscript of the Charterhouse near Utrecht.
Marcellus, bishop of the Parisii. (S.)
BHL Number: 5249
FROM MANUSCRIPTS.
The prelate Marcellus, born of moderate family at Paris Parisio., from infancy gave himself wholly to the heavenly c. t. discipline, and, placed in the flesh, carried as it were nothing of the flesh, and [ut.] panted constantly for enduring goods. He then itaque., when as a cleric, still young, he was frequenting the schools, on a certain occasion went to a smithy, where, despised by the craftsman, he is compelled to lift with his hand a glowing mass of iron drawn from the burning furnace, and to declare how great was its weight. Then the blessed boy, putting his hand under it, soon lifted the iron higher, saying: It is hot with heat, but it has tenet. nine weights. Which iron was afterward found on (p. a.) post. the scale to be just as much as his balanced voice had foretold: his hands nevertheless remaining unharmed by the burning of the fire (a. u. c.) omits.
[2] Made subdeacon, when on the day of Epiphany he was offering water, which he had drawn from the river Seine, to blessed Bishop Prudentius for washing his hands, the elements being changed, the savor of wine was found. Seeing this the astounded pontiff ordered it to be poured from that same jug into a chalice, and when the whole people, Mass having been celebrated, had approached for communion, the little vessel itself sufficed for so great a people for receiving, and remained full and whole as before. By the benefit of this mystic wine many were afterward healed.
[3] On another occasion, when the blessed man in the course of his office had offered water for the hands, soon balsams began to be fragrant from it, and while the water ran, chrisms seemed to breathe, so omits that the pontiff almost believed that he was anointing his hands rather than washing them, and other
waters he sought, to wash off the first waves. From then on he maintained reverence for blessed Marcellus, when he recognized him not as such a one as should serve, but as one who should deservedly be served.
[4] A certain cleric, Nonnitius by name, about ten years old, on account of the tinkling of his sweetest voice and the organ of sweetness, was ordered by the archdeacon to sing with honeyed tenderness. This done, the bishop, envious, ordered the boy himself to be scourged, for this reason too, because he himself had ordered another to sing. And so while the cleric is being beaten, the bishop's tongue is condemned: for as soon as the cry of the one being flogged resounded in his ear, the voice departed from his mouth, and by a new robber the child's voice took captive the sound of the pontiff. So the pontiff for three days within the palace could not form words with the turning of the tongue, but all that he had lost he disclosed with mute mouth. Then blessed Marcellus addresses the pontiff with these words: Though you understand, good shepherd, that such a misfortune has come to you from a fault, yet, whatever you wish, in the name of the Lord burst forth in speech. These things being said, at once the grace of the lost voice is restored to the bishop.
[5] When blessed Marcellus had been ordained pontiff, and a certain one of the people wished to approach for communion, with his hands bound behind him he could not reach the altar, but while all passed by he began to stand like a turning-post. Seeing him the pontiff asked him what he had done. He answered that he had sinned. Acknowledging his confession, he says to him: Come, approach and sin no more. Released by this command he devoutly approached for communion.
[6] A certain matron of noble lineage, of cheap repute, evilly staining with crime what she had derived from her family, when she had died and had been buried with pomp, a most monstrous serpent began to frequent her corpse to devour it, and the woman who did not keep integrity through (s p.) omits passing over wedlock in the world did not merit to lie whole in the tomb. Then those of her household who were staying in the city, hearing the din and running together alike, saw a huge beast going out from the tomb, et adds lashing with its tail in vast bulk. Seeing this the men, terrified, moved from their homes. This being known, blessed Marcellus, having gathered the people, goes out from the city, and, leaving the citizens behind suis., in the sight of the people he approached the place alone. And when the snake was coming back from the wood to the tomb, as they met one another, the dragon began with suppliant head to beg pardon with fawning tail. Then the saint, striking its head three times with his staff, putting his orarium on the serpent's neck, drew forth his triumph before the eyes of all. Hence, comforted, the people run to the bishop, desiring to see their enemy a captive. Then, the pontiff going before, they followed the beast fere. for three miles; then the pontiff said to the serpent: From this day either keep to the deserts, or plunge yourself in the sea. Soon the beast was let go, and no further so the Charterhouse codex; the codex of St. Savior interius. indications of it were found. But who could comprehend in speech the miracles of blessed Marcellus one by one, or bring them forth by voice? At length, consummated in good works, on the day of the Kalends of November he passed ad terram adds.