ON ST. MARCIANA, VIRGIN, AMONG THE ALBIGENSES,
AT AN UNCERTAIN TIME.
PRELIMINARY COMMENTARY
Marciana, virgin among the Albigenses. (S.)
BY H. D.
[1] Not from the ancient martyrologies Lest the reader be led into error, it must be noted at once that the Marcia who is announced today in several Hieronymian codices, as in the Wissembourg codex, by no means designates Marciana, the virgin of Albi, since in this place, as usual, the Hieronymian codices are depraved, and Marci must undoubtedly be read for Marciae. From the ancient martyrologies St. Marciana, who is inscribed sometimes on the 2nd day of November, more often on the 5th, in the liturgical books of the province of Narbonne and of Albi [Catalogus codicum Latinorum Parisiensium, vol. III, pp. 714, 715; cf. also the Life shortly to be published, c. 4.], is entirely absent. Besides the calendars from which those who catalogued the hagiographical codices of Paris once gathered her name, we thought it superfluous to inspect very many others, whether manuscript or printed, since the veneration shown to St. Marciana is established by much older monuments.
[2] but from public instruments For already in the 10th century mention occurs more than once of the church of St. Marciana, as in a diploma of the year 942: as far as the parish of Sancta Martiana Gallia christiana, vol. I, instrumenta col. 3, n. III.; in the testament of Raymond, count of Toulouse, of the year 961: that allod of Avocius, Sancta Marciana [Mabillon, De re diplomatica, p. 572; Histoire générale du Languedoc, 2nd ed., vol. V, p. 243.]; in the testament of Gersinda, countess of Toulouse, about the year 972: the clerics of St. Cecilia and of St. Salvius and of St. Marciana [Martène and Durand, Thesaurus novus anecdotorum, vol. I, p. 126; Histoire du Languedoc, vol. V, pp. 278–79.]. Memory of the same church and of its dignities or of places belonging to it exists in various instruments of the years 1166, 1202, 1205, 1233, 1250, 1253, 1276, 1288 [Histoire du Languedoc, vol. V, pp. 1408, 1336, 1337, 1343, 1345, 1346, 1411, 1356. Cf. vol. VI, p. 626.], then of the years 1648 [Pouillé général contenant les bénéfices de l'archevêché de Bourges et des diocèses d'Alby, Cahors, etc. (Paris, 1648), Alby, p. 10.] and 1695 Albia christiana, Albi, 1893, p. 40.. In the civil disturbances that raged at the end of the 18th century it was utterly destroyed [H. Salabert, Les saints et les martyrs du diocèse d'Albi (Toulouse, 1892), pp. 106–107.], nor was it afterwards raised from its ruins. There is another church in the diocese of Albi dedicated to St. Marciana, near Lescure (today "district de Carmaux"), concerning which there are instruments of the years 1310, 1330, 1333 [Histoire du Languedoc, vol. IV, p. 386, n. LVI; vol. V, p. 1365, n. CXLVIII; p. 1371, n. CCXXVIII, CCXXXIII.], 1648 Pouillé général, etc. Alby, p. 8., 1695 Albia christiana, vol. I, p. 44., and which, renewed in the year 1859 H. Crozes, Répertoire archéologique du département du Tarn (Paris, 1865), p. 14., still exists even now.
[3] The cult of St. Marciana is proved. It is certain that the relics of St. Marciana were once laid in her church at Albi, since in the year 1494 they were deposited by bishop Louis d'Amboise in a silver casket and translated into the cathedral church of St. Cecilia, where they are now kept in the chapel dedicated to St. Marciana H. C[rozes, Notice … sur l'église … de Sainte-Cécile d'Albi (Albi, 1841), biogr. p. 9.]. On the 4th of November 1740 they were examined again and placed in another reliquary; at which time part of them was taken away and on the 14th of May of the following year solemnly translated to the suburban church named Notre-Dame de la Drèche H. Salabert, vol. cited, p. 106.. We were written back from the archiepiscopal curia in the year 1907 that nothing besides could be gathered about the cult of St. Marciana among the Albigenses.
[4] of her Life, Of the Life of St. Marciana we have no monument that has the credit of truth. The most ancient of all is a brief Life, which we give from two codices. The first is the Borghese Latin codex 297 of the Vatican library (= A), of parchment, of 276 folios, 0.330 × 0.235 m, with pages in two columns, written in France in the 14th century, comprising Lives of the saints from January to December, among which, on fols. 265v–266v, is the Life of St. Marciana, which in the heading is called a Passion. Another copy of the same history exists in the Paris codex Latin 11768 (= B), pp. 135–136, which we publish from two codices, copied in the 17th century by the monks of Saint-Germain from a book undoubtedly ancient, but of uncertain place and age. From the Vatican book we have drawn the whole history, emended in a few places where necessity required, the readings of the Paris book being relegated to the foot of the page. In the latter the last chapter is lacking, yet in such a way that what is read in A in that place about some writing reporting the miracles of St. Marciana is to be sought at the end of the first chapter. Now, I could hardly believe that the writer of the Life of St. Marciana, whoever he was, drew anything from ancient and credible sources. For he confesses that the little book of the virtues, that is, of the miracles, of St. Marciana perished in a fire of the city, which unprepared hagiographers are accustomed to feign, nor does he anywhere boast that he had a little book of the Life before his eyes. there is no authority. Whence, then, he received what he reports about St. Marciana we cannot find out. Of the venerable woman Tarsia, to whom the care of Marciana was assigned, the other documents are silent, and of Polimius, bishop of Albi, no one has ever heard. That a certain Polymius, bishop of Auch, and another of Agen, lived in the 6th century has already been said long ago Acta Sanctorum, November vol. I, p. 418, C D.. That a namesake sat at Albi too, no one who has seriously weighed the matter has dared to assert from the Acts of St. Marciana alone [Gallia christiana, vol. I, p. 3 6; Mabille, in Histoire du Languedoc, vol. IV, pp. 383–91; L. Duchesne, Fastes épiscopaux de l'ancienne Gaule, vol. II, pp. 42–43.]. We add to them the lessons from the breviary of Albi, although taken for the most part from the aforesaid Acts, on account of the miracle reported in the last place, lest we be said to have passed over in silence anything of what has been handed down about the holy virgin.
[5] The relics to Albi Since there is so great a dearth of documents about St. Marciana, who in the end she was, whence she arose, at what time she lived, and when she began to be venerated, we cannot determine; and since the most ancient documents we have about the saints of the Gauls, for instance the Hieronymian martyrology and the little books of Gregory of Tours, are silent about her, she should perhaps be called a foreigner, whose relics were brought to Albi in the 9th century, but whose history is entirely unknown. What if, as time went on, they began to believe that Marciana, who was in reality a martyr of Caesarea (BHL. 5256–5259), was a virgin of Albi? seem to have been translated. This at all events is a mere conjecture resting on no argument, which we shall gladly repudiate ourselves if anyone succeeds in finding a better.
PASSION OF ST. MARCIANA
Marciana, virgin among the Albigenses. (S.)
Edited from the codices A = Vatican Borghese Lat. 297, B = Paris Lat. 11768. Cf. above, num. 4.
On the 4th day before the nones of November, the Passion of St. Marciana, virgin.
[1] The saint's birth and virtues; Celebrating for you, who have come rejoicing together in her glory, the solemnities of our blessed and venerable atque gloriosae sanctae adds B. mother martyris B., the holy omits B. Marciana, we desire to set forth exhibere B. the signs of her virtues. Blessed Marciana, then, was distinguished by nobility of race generis nobilitate B. but et B. more distinguished by the splendour of faith. Nobly born and nobly brought up in the region of Albi, having lost both parents, through the action and care of bishop Polimius, she is joined in companionship to a certain most noble virgin by the name of Tarsia Tausiae B.. The aforesaid Tarsia Tausia B. was consecrated to God, continually omits B. rendering her service to the Lord in fasts and prayers. To imitate and follow her example, then, both in habit and in religion, the holy Marciana is assigned by the aforesaid bishop Polimius. By whose example (e. c.) quae extemplo B., having changed her dress, she took the garment of religion, and, as if turned into a sheep, all the pomps of the world renounced, she was made, in an earthly body, as it were an inhabitant of heaven. At length she began to extend herself seipsa B. in wonderful abstinence mira abstinentia B., in almost vigiliis B. continuous continuis B. vigils, chastising her body and bringing it into subjection, lest perhaps she should be found reprobate in the habit of religion. And how she practised continual charity and gentle mittem A. modesty and humble patience there is no need to unfold, since the excellence of her virtues became so widely known claruerit B. towards her omits B. end that, while dwelling with earthly men, she was believed to be a companion of the angels and was truthfully proclaimed so [Libellus sane virtutum illius qui a fidelibus compositus est ipsius temporibus extantibus perditus esse dignoscitur, tempore videlicet incensionis Albiensis, quando timore hostili clausa tenebatur. Denique in praedicto libello cum multa virtutum illius insignia eluceant, praecipue spiritu prophetiae refulsisse asseveratur multis exemplis comprobatur adds B.].
[2] concerning the daughters of her brother George George, the own brother of this omits B. holy handmaid of God, Marciana, when he had come to man's estate, began to be urged by his parents to take a wife. Overcome by their insistence, he joined in marriage to himself a certain most noble virgin in keeping with his birth. In the course vero adds B. of time, when it had been announced to his most holy sister — for her monastery was at a considerable distance from her brother's patris B. dwelling — she at once answered: "These things which are now B, mihi A. announced as new are, as regards their condition, old to me." And she added: "Some time having already passed, when my soul was sighing for heavenly things desideria adds B. and, earthly things being as it were lulled to sleep, my mind was in some way burning with heavenly desire, suddenly, at the nod of God omits B., I perceived that I had been caught up to the delights of paradise by the ministry misterio B. of angels. vision and prophecy; I beheld, in short, many torments of the wicked and the secure rewards of the blessed. Considering these, according to the divine manifestation, I saw cognovi B. that there would be two daughters of George my brother fratris mei Georgii B. there mihi B.." Since, then, we have narrated above that blessed Marciana beata Marciana B. flourished in the spirit of prophecy, it is abundantly recognized from this vision and ex hac adds B. from the manifestation of the vision, which prophecy, namely, the truth of the event proved. For omits B. not long afterwards the aforesaid George received from the wife joined to him two daughters, whom, when grown up, he joined to a religious community after the example of his sister. They, in a short time instructed both in prudence and in conduct, departed from the body in their tender tenuioribus B. years; and we in no way doubt that, both through the aforesaid prophecy and through the flowers of holy deeds with which they shone, they ascended concendisset A. to the seats of paradise paradisicas A.. Meanwhile the aforesaid George, following the example of his sister and omits B. of his daughters accipiens atque adds B., took up suscipiens B. the warfare of Christ with his wife with persevering perseverantiae B. resolve, and, fixing the cross to his body, both he and omits B. his holy wife rested requieverunt B. in the Lord in a blessed consummation.
[3] her illness After their death, as blessed Marciana, more and more despising earthly things and trampling on all mortal things, the grace of the Holy Spirit filling her, burned for heavenly things, and day by day with more prosperous progress burned with every effort to be united to him to whom she had vowed herself as bride (illi-sponsam) illic iussa gloriosasa sic B., flagraverat B. and thirstily desired his embraces, the time of her blessed consummation came, and, suddenly seized with fever and lying decubat B. on her little bed et adds B., the redness of her face is changed into pallor pallore B.. And when for some days she languished and continued constantly in the divine praises, suddenly the redness returning omits B. comes back into her face, and, looking up to heaven with a joyful countenance and rosy eyes, she shows forth by her face the gladness of her heart. For they saw videbatur B. her wholly turned tota versa B. to gladness because she now saw with a pure omits B. heart him, and her happy death; whom she had always desired. And so, as those who were attached to her B, eis A. household looked on, and a crowd too que B. of the people standing by, suddenly a snow-white dove was seen by very many to go forth from her mouth and depart to heaven. In this way, then, the blessed soul, released from the flesh, deserved to enter heaven, which, as long as it had been joined to the body, had chosen with the whole desire of the mind to dwell there.
[4] miracles And so, according to custom, they clothe the whole body in garments and, carrying it on a bier, bury it before the altar of blessed Mary ever virgin. In which place how great miracles the Lord has worked, to the praise and glory of his name, through the merits of blessed Marciana, for the salvation of his people, we can conjecture from those miracles which have been seen to take place in our age. Those, indeed, which abounded about the time of her passing in the place already mentioned, we have found not at all written down. and sacred cult. For although they were written, they are believed to have slipped away either through the burning of the city or through the oppressions of various storms. Her natal day is celebrated at Albi, in whose suburb the blessed woman herself rests, on the 4th day before the nones of November. In which place the Christian people, constantly frequenting her memorial, rejoice that they receive many benefits through the merits and prayers of blessed Marciana, the grace of Christ favouring, who with the Father and the Holy Spirit, one God, reigns, lives and is glorified through infinite ages of ages. Amen.
LESSONS FROM THE BREVIARY OF ALBI
Marciana, virgin among the Albigenses. (S.)
The religious life of the saint, Lesson IV. Martiana, born of noble race among the people of Albi, bereft of her parents while still of tender years, is handed over by the bishop of Albi to Tarsia, a most religious virgin, to be trained. Imbued in a short time with all virtues in her most holy discipline, she renounced the world. Leading an angelic life in a convent, she became so celebrated that many commentaries on her life were written by pious men, which perished long ago through the injury of the times. She appeared at times inspired with the prophetic spirit. When the marriage of her own brother George, who lived far from Albi, was announced, she asserted that it had been divinely revealed to her long before, and she foresaw that her brother would also have two daughters by it, and that she would be their mother in Christ.
a prophecy, Lesson V. The outcome proved the virgin's prophecy. For at one time she brought up these twin nieces most holily with her, and sent them before her to heaven while still young girls. Soon George himself and his wife, brought over by her efforts to a holier form of living and dying a little after, she deserved to have as patrons in heaven, whose salvation she had piously helped on earth. Then she began to be inflamed day by day with a more vehement desire for heavenly blessedness. At length, within a few days, her body exhausted by a most burning fever and disfigured by a deathly pallor and squalor, her death, praying constantly, and at last restored to her former beauty, she happily sent forth her spirit under the appearance of a white dove.
a miracle. Lesson VI. She was renowned after death for many miracles. This one in the first place is celebrated. A husband had accused his innocent wife of adultery before the judge; at whose command, according to the custom of that time, tolerated in some fashion by the church, walking unharmed with bare feet over nine red-hot ploughshares, she proved her innocence to those who were present, but not to her husband. When, at length, to satisfy him, the pious wife had sworn, again unharmed, upon the relics of the holy Martiana, the husband, roused by fury and by a demon, having raged most foully against the honour of the virgin, pursues his wife with drawn sword right into her sacred church. But in the course of the pursuit it happened by divine power that the sword, falling from his hands, was shattered into pieces. Then, bound with chains by the bishop's order, he was freed, by the intercession of blessed Martiana, from his monstrous jealousy and from the demon himself as well, and confessed his error. The sacred body of the virgin is venerated at Albi in the church dedicated to her.