THE NINTH DAY OF NOVEMBER

SAINTS WHO ARE VENERATED ON THE FIFTH IDES OF NOVEMBER

St. Theodore, martyr at Euchaita.

St. Eusebius, martyr at Rome.

St. Marcellus, martyr at Rome.

St. Hippolytus, martyr at Rome.

St. Hadria, martyr at Rome.

St. Paulina, martyr at Rome.

St. Neon, martyr at Rome.

St. Maria, martyr at Rome.

St. Maximus, martyr at Rome.

St. Martana, martyr at Rome.

St. Valeria, martyr at Rome.

St. Alexander, martyr at Thessalonica.

St. Ursinus, bishop of Bourges.

St. Timothy, bishop of Antinoë.

St. Agrippinus, bishop of Naples.

St. Aurelius, bishop of Riditio.

St. Ascanafer, Roman prince.

St. Cynon, confessor in Wales.

St. Benignus, bishop of Armagh.

St. Pappo Post Priten, confessor in Wales.

St. Isbozetes, martyr in Persia.

St. Eustolia, virgin at Constantinople.

St. Sopatra, virgin at Constantinople.

St. Theosterictus, monk at Symbola.

St. George, bishop of Lodève.

St. Theoctiste, virgin on the island of Paros.

St. Thomais, matron at Constantinople.

St. John of Dabra Bizan in Ethiopia.

Bl. Helena of Hungary, nun of the Order of St. Dominic.

Bl. Nicholas, lay brother of the Cistercian Order, at Villers in Brabant.

Bl. Joan, virgin, at Signa in Tuscany.

Bl. Louis Morbioli, confessor, at Bologna.

Bl. Gratia, professed lay brother of the Order of Hermits of St. Augustine, at Venice.

The saints who are venerated in both Scotlands.

PASSED OVER AND REFERRED TO OTHER DAYS

Abrani. See Seltia.

Alberon II, abbot of Les Dunes, is reckoned among the illustrious men of this monastery by Charles De Visch [Compendium chronologicum exordii et progressus abbatiae clarissimae Beatae Mariae de Dunis Ord. Cist. in Flandria (Brussels, 1660), pp. 28–30.], who calls him blessed. Nivardus Van Hove scarcely mentions him at greater length in the Life of St. Idesbald [Het leven, mirakelen ende wonderlycke vindinghe van het heyligh ende ongheschonden lichaem van den S. Idesbaldus (Bruges, 1687), pp. 68–70; cf. pp. 252, 277.]. He is also listed among the blessed in the Menology by Henriquez Ch. Henriquez, Menologium cisterciense (Antwerp, 1630), p. 377. and in the Cistercian Calendar [Kalendarium Cisterciense seu Martyrologium sacri ordinis Cisterciensis romanis rubricis accomodatum (Paris, 1689), p. 311.]. Yet no indication of a cult appears anywhere.

The translation of St. Alpinus, bishop of Châlons, of which we have already spoken Act. SS., Nov. vol. III, p. 744., is commemorated today in a missal of Sens of the fourteenth century Catal. Lat. Paris., vol. III, p. 587..

Of Antoninus the stonecutter, whose elogium is read today in the synaxaria Synax. Eccl. CP., p. 208., we gave the Acts on the 2nd day of September.

Only the name of Artemon occurs today in the synaxaria Synax. Eccl. CP., p. 205., where both Artemon, bishop of Seleucia, is announced on the 24th of March, and another, a martyr of Laodicea, on the 8th of October. Yet it is not established that either of them recurs on the 9th of November.

It is evident that St. Atticus was entered on this day as an African martyr in one of the auctaria of Usuard by an unskilled copyist, who had before his eyes the notice of St. Atticus the Phrygian, on the 6th of November.

Bl. Bartholomew of Fabriano, confessor of the Order of Minors, at Chieti in Apulia, is announced today by Arthur du Monstier Martyrologium Franciscanum, pp. 549–50., on the sole authority of Mark of Lisbon, who nevertheless by no means calls Bartholomew blessed nor records the day of his death [Tercera parte de las chronicas de la Orden de los Frayles Menores del Seraphico Padre S. Francisco … nuevamente impressa por el Padre fray Luis de los Angeles (Lisbon, 1615), book VII, chap. 39, p. 206v. Cf. Marianus of Florence, Compendium chronicarum ordinis FF. Minorum, at the year 1506, ed. in Archivum Franciscanum historicum, vol. IV (1911), p. 336.].

Nine hundred monks of the monastery of Bangor, slain by the barbarians who invaded Ireland, are listed today by Bucelinus in the Benedictine Menology as to be held in the number of the martyrs. Concerning them, while both the liturgical fasti and the annals of the Irish are equally silent, St. Bernard on the other hand makes mention in the Life of St. Malachy: since many bodies of saints were sleeping there (in the monastery of Bangor). For, to say nothing of those that were buried in peace, they say that nine hundred were slain together on one day by pirates Cf. Act. SS., Nov. vol. II, 1, p. 148, no. 8 near the beginning.; on which passage our predecessor I. De Backer rightly observed that this monstrous slaughter is not established Cf. ibid., p. 149, note g.. Much less still is the ecclesiastical cult of these monks established. That they are praised today by Bucelinus, however, I should believe came about from this, that on that very day he listed St. Malachy, through whose Life he was brought to the knowledge of them.

Christopher is wrongly joined in the synaxarium Synax. Eccl. CP., p. 205. with Maura, who is the companion of Timothy. For the rest, we confess that we do not know who that Christopher is.

For what reason mention is made today at Rome of Chrysogonus in the Hieronymian breviaries we by no means make out.

The memory at Rome of Clement Simpronius in the Hieronymian martyrologies is to be referred to the 8th day, and to be compared with the notice of the Depositio Martyrum: on the fifth Ides of November, of Clement, Sempronianus, Claudius, Nicostratus, in comitatum. It was our opinion that Clement does not belong here Act. SS., Nov. vol. III, p. 753.. But recently there have been found in the cemetery of SS. Marcellinus and Peter, on the Via Labicana, these words inscribed by a rough hand in lime: + SCĒ CLĒ ///////, which are interpreted as Sancte Clemens; by these also they consider the reading of the Depositio Martyrum to be confirmed, and that accordingly Clement is to be associated with the Pannonian martyrs, one of whom is Simproni(an)us [O. Marucchi, in Nuovo Bullettino di archeologia cristiana, vol. XXI (1915), pp. 5–11.]. The matter does not seem to us so clear, but it is worthy of attentive consideration.

St. Congilla, virgin in England, is commemorated today by Ferrarius in the General Catalogue and by Arthur du Monstier in the Gynaeceum. They say that she is the one of whom "Polydore Vergil, in book 4 of the History of England" speaks; he, however, in the passage cited, has the following (ed. Leiden, 1651, p. 112): "Likewise the excellent king (Oswiu) founded a monastery, which is at the village of Whitby, and there established a community of nuns, over which he set Congilda, a most holy woman." From which it is now plain that Congilda is the same as Hilda, abbess of Streanæshalch, whose history Bede relates, Eccl. Hist., book IV, chap. 23; cf. book III, chap. 24. We shall treat of that saint on her natal day, which is the 17th of November.

Crescens. See Rogatus.

Concerning the image of the Saviour which, crucified by the Jews at Berytus of the Phoenicians, emitted so copious a flow of blood that the churches of the East and the West received of it abundantly, it is not ours to set forth of set purpose. The origins of the cult with which the Greeks and Latins alike honoured it were skilfully investigated by Baronius in the notes to the Roman Martyrology. Whoever desires more, let him read what E. von Dobschütz has most learnedly discussed both about this and about the other images of Christ [Christusbilder, Untersuchungen zur christlichen Legenden, in Texte und Untersuchungen, N. F., vol. III (1899), pp. 174–75, 280–283; cf. BHG. 780–89; BHL. 4227–30; BHO. 440, 441.]. Nor is it worth the trouble to gather up the scraps that escaped that most learned man. Yet we note here in passing a few things which have been brought to light for the first time, or rescued from oblivion, by more recent studies.

That the emperor John Tzimisces, when in the year 974 he was leading his army through Syria and Mesopotamia, found that prodigious image of the Crucifixion at Berytus and sent it to Constantinople, is recorded not only by Leo the Deacon [Bonn edition, pp. 166–68; cf. C. B. Hase's notes on this passage, ibid., p. 491 (both passages, cited here by Dobschütz, op. cit., p. 174, note 3, belong to the expedition of Nicephorus Phocas).], but also by John Tzimisces himself in the letter which he gave to Ashot, son of Bagrat, the petty king of Armenia, his fellow countryman. This letter is inserted in Armenian in the Chronicle of Matthew of Edessa, book I, chap. 16 In Armenian, ed. Jerusalem, 1869, pp. 23–32.. Translated into French first by Fr. Martin In Magasin Encylclopédique, Sept. 1811, pp. 22–34, where C. B. Hase read it. and again by Ed. Dulaurier [Chronique de Matthieu d'Édesse (962 – 1136), in Bibliothèque historique arménienne (Paris, 1858), pp. 16–23.], it was at length examined and illustrated with prudent and elegant care by the distinguished G. Schlumberger [L'Épopee Byzantine à la fin du dixième siècle. Jean Tzimiscès (Paris, 1869), pp. 283–90. Whether this letter of an Armenian to an Armenian was written in Greek or in the native idiom of both is not clear to us. See Anal. Boll., vol. XL, p. 295, note 2.]. In this letter, moreover, Tzimisces relates that he found the image of the Saviour not at Berytus in the city itself, but in the great city of Ǧuêl, which is called Gabauon Matthew of Edessa, op. cit., p. 30., that is, in the fortress of Gebaïl ("of the Little Hill"), at the place where the city of Byblos once stood.

At what period and for what reason the image of Berytus was believed to have been carried there, there is no leisure to inquire. For the rest, it would be a thing worthy of wonder and almost unheard of, if, after the venerable image had been sent by the emperor Tzimisces to Constantinople, the Christians of Phoenicia had confessed that they were without it. And yet from that period onward we know of no certain monuments of its cult; although at Berytus it is still commonly said today, as we have ourselves heard, that the miracle of the pierced image took place in the building which is today the principal shrine of the Mohammedans. On the 9th day of November the Maronite synaxarium [Of the Vatican Library, Arabic 621, in Karshuni, that is, Arabic but in Syriac letters.] passes it over in silence; nor elsewhere, among the various feasts of the Cross, does it seem to indicate a proper commemoration of this miracle. Whether by the letter of John Tzimisces or by some other way, the fame of the image of Berytus reached the Armenians. Among them, however, it does not seem to have spread widely, since the narrative of the cross of Berytus is found rather rarely in Armenian codices. In a book of "eclogaria," indeed, of the patriarchal library at holy Etchmiadzin, there is read a history of the prodigious image of Christ, which was on a panel and appeared manifestly [See Jacob Kareniantz, Index praecipuus chirographorum bibliothecae sanctae Sedis Edsmiadsin (Tiflis, 1863; in Armenian), p. 57, cod. 88835.]; which history begins with the same words as the Greek booklet: Ἐν ὁρίοις Τύρου καὶ Σιδῶνος BHG. 785, BHO. 440.. But of that little narrative we know nothing further, and certainly it was little spread abroad in Armenian letters. At the end of the eleventh century, "The Miracle

of the Crucified of Berytus" was translated into Georgian by Ephraem the Lesser or the Younger (Mtsire), a monk on the Black Mountain near Antioch: from which recension, it is so far uncertain [Sermon sur la pénitence attribué à Saint Cyrille d' Alexandrie, in Mélanges de la Faculté Orientale de Beyrouth, vol. VI (1931), pp. 493–528.]. Recently, at length, a homily on penance falsely attributed to St. Cyril, archbishop of Alexandria, in the Coptic tongue, has been edited by Fr. Marius Chaîne Loc. cit., pp. 510–18., in which, among other examples, there is narrated a prodigy very like the miracle of Berytus, which is asserted to have occurred at Alexandria while the archbishop Theophilus held the see Both are found in Chaine, op. cit., pp. 520–26.. From this discourse seems to have been abridged the elogium which is found in the Alexandrian synaxarium on the 14th day of Mesore, which is the seventh of the month of August, and from there it passed into the Ethiopian synaxarium, on the same day (14 Nahase) [Svjatyj Athanasij II, patriarkh aleksandrijskij (817 – 825 ?) in Vizantijskij Vremennik, vol. XV (1908), pp. 287–99; the same, Ob avtorě Viritskoj legendy, ibid., vol. XX (1913), pp. 100–103. Cf. Anal. Boll., vol. XXX, pp. 370–71.]. To one who reads this little narrative it is plain that some Copt or other wished to claim the miracle of Berytus for Egypt. And this could have been done from the very beginning, if that Athanasius, under whose name the history of the Crucified of Berytus was first inscribed, was in fact patriarch of Alexandria between the years 817 and 825, as Chrysanthus Loparev sought to demonstrate in a most unhappy attempt [C. Kekelidze, Monumenta Hagiographica Georgica. Part one: Keimena, vol. I (Tiflis, 1918), p. xx. Copies of this Georgian version are found in codex 8 of the monastery of Gelati, fol. 51v–59v, and in codices 162, 276 of the Ecclesiastical Museum of Tiflis (ibid., note 15).]. But of the question we have touched upon in passing, enough and more than enough has been said.

The precious death of Cyprian Mosconi, priest of the Order of the Poor Hermits of St. Jerome and of Bl. Peter of Pisa, is commemorated in a particular manner in the domestic annals Act. SS., June vol. III, p. 546.. Born on the 7th of May 1575, he breathed forth his soul to the Lord on the 9th of November 1617, after he had excelled throughout the whole course of his life in the virtues of chastity, humility and patience; and he continues to enjoy a reputation for sanctity "colle moltiplicate grazie, che concede à que' devoti, che si raccomandano alle sue intercessioni" [with the multiplied graces which he grants to those devout persons who commend themselves to his intercessions] Royal Library of Brussels, Collectanea Bollandiana, Ms. 8936–38, fol. 178.. Whether the popular favour that arose from this passed into any ecclesiastical cult is altogether hidden from us.

At Nicomedia, the announcement of Damian is of the Hieronymian martyrology, plainly unique.

Demetrius. See Rogatus.

Dethmar, confessor, with no word added by which he might be distinguished, was entered today by Greven in his edition of Usuard. We know, indeed, not a few Dethmars, Ditmars, Thietmars, etc.; but none among them seems to have obtained the name of sanctity except that presbyter of whom we spoke on the 17th of May, vol. IV, pp. 41–43.

Donatus. See Rogatus.

St. Drosis, martyr, whom Sliba names in his martyrology on the 9th of the month of Latter Kanun (that is, November) Anal. Boll., vol. XXVII, pp. 141, 167., seems to be none other than St. Drusina, called by the Greeks Δροσίς or Δροσινή, who is announced in the Hieronymian martyrology on the 14th of December Cf. H. Delehaye, Les origines du culte des martyrs, p. 230.: on which day also some calendars of the Jacobite Syrians indicate her memory [Among these, two calendars of the monastery of Qennesrin, concerning which see below at the Fathers who were drowned in the river at Edessa. Nau, Patrologia Orientalis, vol. X, 1 (1912), pp. 31, 36. Others, ibid., pp. 68, 116.]. Concerning her, cf. BHG. 566; BHO. 265. Most Orientals commemorate her either on the 22nd of March or on the 22nd of September. It came about, therefore, only by the error of an exceedingly careless man that today's day also was assigned to her.

Elisha the prophet has moved up from the 28th of November, which is assigned to him in the synaxaria of the Greeks, to the 9th of the same month in certain calendars of the Jacobite Syrians, for no reason that we know of. See, for example, Sliba Anal. Boll., vol. XXVII, pp. 141, 167. and the calendar of Beroea of the sixteenth century Nau, Patrologia Orientalis, vol. X, p. 65.. Our predecessors treated of his feast on the 14th of June Act. SS., June vol. II, pp. 784–86..

That Erpo, otherwise Erpho, seventeenth bishop of Mimigernaford or Münster (1085–1097), died on this day is established from the Red Book and the necrology of St. Maurice, in which church he was also buried H. A. Ehrhard, Regesta historiae Westfaliae, no. 1279.. The necrologies of Überwasser J. Ficker, Die Münsterschen Chroniken des Mittelalters (Münster, 1851), p. 18. and of Hildesheim Vaterländisches Archiv des historischen Vereins für Niedersachsen, 1840, p. 108. indicate the 10th day, the necrology of the cathedral church the 11th Ficker, op. cit., p. 349., and the necrology of Liesborn the 8th Ficker, op. cit., p. 18.. He is called Saint by some, as by W. Rolevinck De Westphalorum moribus (Cologne of the Ubii, 1602), book III., by M. Strunck Strunck-Giefers, Westphalia sancta (Paderborn, 1854), p. 168. and by others, among whom A. Boichorst stands out, who wrote a book to vindicate his sanctity [Vita S. Erphonis Mimigardefordensis aut Mimmigernefordensis nunc Monasteriensis episcopi, Münster in Westphalia, 1649, 96 pp.]. Nor are there lacking indications of a cult, which Boichorst laboriously collected. Thus there was found in his tomb part of an ancient stone with this inscription, which they say is very old: Saint Erpho. In the church of St. Maurice a chapel and altar were erected to him, as is written in the Red Book of this collegiate church: In the year of the Lord 1347 an altar was erected in the chapel of the holy Erpho, bishop, founder of our second college, and consecrated in honour of Bl. Bartholomew the apostle, the Holy Three Kings, and the aforesaid Erpho. Concerning the offerings of the faithful customarily made at his altar, the same book has this: Whatever is offered to blessed Erpho in bronze or in pence, wax, linen, lights and other things, he shall faithfully present, under his oath of fidelity, to that one of our lords to whom the aforesaid tomb shall have been committed Boichorst, op. cit., p. 76.. It is to be noted, however, that his name is wanting in the fasti of the church of Münster, and that nothing has ever been heard of a Mass or Office in his honour. At which perhaps one will wonder less who recalls that Erpo adhered to the party of the emperor Henry IV right up to the end of his life [Cf. K. Loeffler, Die Westfälischen Bischöfe im Investiturstreit (Paderborn, 1903), pp. 18–25.], and was thus noted among the names of our brother bishops that are prefixed to the Chronicle of Hildesheim: Erpo, bishop of Münster, in schism M. G., Scr. vol. VII, p. 848.. I pass over what Herrand, or Stephen, bishop of Halberstadt (1090–1102), wrote to Walram, bishop of Naumburg, that the bishopric of Münster had been sold by the king for sodomitical uncleanness M. G., Libelli de lite, vol. II, p. 289.. For we shall readily grant that this is a calumny born of party zeal and the heat of dissensions. Nevertheless, concerning the time and manner in which the veneration of Erpo began in the church of St. Maurice we desire greater light, nor does it seem sufficiently established whether the cult paid to him is legitimate or not.

In the Hellespont, St. Eusebia, virgin, is read in Greven Sollerius, Martyrologium Usuardi, p. 663., the others, and especially the Greeks, keeping deep silence.

St. Eustace and companions, who are venerated on the 20th of September and in many places on the 2nd of November [Act. SS., Sept. vol. VI, pp. 106–137; Nov. vol. I, p. 417; Catal. Lat. Paris., vol. III, p. 713.], occur today also in the books of Bordeaux and of Sens Catal. Lat. Paris., vol. III, p. 717..

Concerning Euthymius and Neophytus, founders of the monastery on Athos τοῦ Δοχειαρίου, we have a Neo-Greek epitome, drawn, unless I am mistaken, from a more prolix Life C. Dukakis, Μέγας Συναξαριστής. Novembr., p. 220 – 22., which, if we should happen at some time to find it, we shall edit in our Analecta. Meanwhile read what has been written in the Annus ecclesiasticus graeco-slavicus Act. SS., Oct. vol. XI, p. 274..

Falbater. See Seltia.

Faustus, Januarius and Martial, martyrs in the Spains, who are announced today in all the full copies of the Hieronymian martyrology, are entered in other ancient martyrologies on the 28th of September, but in others, and also, though not consistently, in the Hieronymian ones themselves, on the 13th of October. On that day our Bye treated of them, Oct. vol. VI, pp. 187–93.

The translation of St. Floscellus, martyr, into the church of St. Mary at Beaune (Beaune, dép. Côte-d'Or), carried out in the year 1265, is commemorated today by the martyrology of that church, although the liturgical office of this translation was celebrated on the 10th [See Ph. Voillery, Étude sur S. Flocel, in Bulletin d'histoire et d'archéologie religieuse du diocèse de Dijon, vol. IV (1886), p. 25. Cf. also the edition of Usuard prepared by Sollerius, p. 663, and Act. SS., Sept. vol. V, p. 479, nos. 6–7.]. Floscellus was treated of on the 17th of September, vol. V, pp. 478–82.

Gamasus = Damian Sollerius, Martyrologium Usuardi, p. 663..

George, bishop of Le Puy, is praised at length today by Du Saussay in the Martyrologium Gallicanum. He did not transfer him from the 10th of November, which is sacred to him, out of caprice. For there are codices, such as the martyrology of Clermont (cod. Paris. lat. 9085), which announce St. George on the fifth Ides of November Quentin, Les martyrologes historiques, p. 230..

George Napper (otherwise Napier), priest, is listed among the 261 English martyrs whose cause of beatification the Sacred Congregation of Rites introduced by a decree of the 4th of December 1886. Condemned for treason because he had received the priesthood in the Catholic religion and was staying in England against the laws, he was put to death by hanging on the 9th of November 1610, and after death into four

parts cut up. From the diaries of the English College of Douai [F. Knox, The first and second Diaries of the English College Douay (London, 1878), pp. 16, 33; E. H. Burton and T. H. Williams, The Douay College Diaries third, fourth and fifth (= Publications of the Catholic Record Society, vol. X, London, 1911), pp. 1, 52–53.] it is established that George Napper, of Oxford, raised to the priesthood in that college in the year 1596, discharged there "the office of general prefect of the humanists," and also stayed for some time at Antwerp; and that in the year 1603, together with Mr. Richard Johnson, he set out on the English mission. A long letter, in which, a little after his death, some fellow prisoner described most accurately the passion of that most valiant man, was found by Dr. Richard Challoner among the collections of the priest Knaresborough, and he recited it in great part in his work Memoirs of Missionary Priests [Vol. II (London, 1843), pp. 52–66. Mr. Knaresborough's collections were afterwards, in the year 1889, bought up by Lord Herries. Gillow, Bibliographical Dictionary of the English Catholics, vol. IV (London, 1895), p. 61.]. They say that of the torn-apart body of the Venerable George, some part, which had been exposed on a gate of the city and then thrown into the Thames, was carried downstream to the village of Sandford; and that there it was reverently drawn out of the water and brought to George's own sister; who buried it in a barn, which had once been a chapel of the Knights of St. John. Those relics are believed to be preserved there right up to our own times [Bryan Stapleton, in Publications of the Catholic Record Society, vol. VII (London, 1909), p. 388.].

George. See Rogatus.

St. Gernadius seems to have been wrongly placed on this day by David Camerarius [D. Camerarii Scoti De Scotorum fortitudine doctrina et pietate … libri quatuor (Paris, 1631), in the calendar, at the day; which A. P. Forbes reproduced in print, Kalendars of Scottish Saints (Edinburgh, 1872), pp. 231–43.] instead of Gervadius. Since he was proved by the testimony of several to have been venerated on the sixth Ides of November, we have already printed his Life, with a commentary prefixed Act. SS., Nov. vol. III, pp. 855–56..

Godfrey, bishop of Langres, whom our predecessors relegated to the passed-over on the 15th and on the 22nd of July, is announced on the 9th of November by Ménard alone [Martyrologium SS. Ord. Divi Benedicti (Paris, 1629). The life of Godfrey was written by J. B. Corbolin, Monographie de l'abbaye de Fontenay (Cîteaux, 1882), pp. 132–36, and H. J. Wurm, Gottfried Bischof von Langres (Würzburg, 1886).].

Guitonus = Vitonus.

Elias of Langres, apostolic nuncio among the Armenians, Tartars and Greeks, is announced on the 9th of November in the Dominican Year published in French by a priest of the Third Order of St. Dominic [L'année dominiquaine ou sentences pour tous les jours de l'année … par un prestre du Tiers Ordre de S. Dominique, vol. II (Paris, 1670), p. 317.] and in Flemish by Dominic De Herre Het heylich Jaer van de Predick-heeren oorden (Antwerp, 1675).. By the other biographers, and in the little Index of some blessed at the end of the martyrology of the Order of Preachers published by order of Fr. Sicco in the year 1616, no natal day is assigned to him. The more recent editors of the Dominican Year assert that testimonies of a cult are found in various places Année Dominicaine. New edition, November vol. I (Lyon, 1906), p. 350.; we, however, have been able to find none. The same indicate that Elias died in the year 1450; by the early authors, however [Hernando de Castillo, Segunda parte de la Historia general de Sancto Domingo y de su Orden de Predicatores (Valladolid, 1592), p. 195v; Leander Alberti, De Viris illustribus Ordinis Praedicatorum (Bologna, 1517), p. 248; Gio. Michele Pio, Delle vite degli huomini illustri di S. Domenico (Bologna, 1607), p. 95; 1620, p. 37.], he is reported to have flourished about the year 1370, when the Supreme Pontiff Gregory XI governed the Church and Master Elias the Order of Preachers.

The Menaea say that Helladius rested in peace, nor do they add anything else besides insipid στίχους.

Concerning St. Hermenegild, monk, whom Tamayo praises today in the Spanish Martyrology, see what we have written, Nov. vol. I, pp. 6–7.

St. Hildulf is commemorated today by the Hagenau copy of Usuard; in which it is known that many things were wrongly transposed. See at the 8th of November, vol. III, p. 746.

Honorius. See Seltia.

James son of Alphaeus is commemorated on this day by some synaxaria, by most on the 9th of October Synax. Eccl. CP., pp. 121, 206. Our Henschenius treated of him on the 1st of May.

Januarius, martyr in Spain. See Faustus.

John Garidi, of the Third Order of St. Francis, "having died on the 9th of November 1614 with a great reputation for virtue and holiness," rests in the chapel of the convent of Úbeda in the province of Baetica. He is praised by Wadding Annales Minorum, at the year 1364, no. 23. and by Arthur Martyrologium Franciscanum, p. 550..

To St. Kebius is dedicated the parish church of Duloe in Cornwall, in which village a feast day and a fair are held on the 9th of November [Samuel Lewis, Topographical Dictionary of England, vol. II (1831), p. 80, col. 2; Frances Arnold-Forster, Studies in Church Dedications, vol. III, p. 110; S. Baring-Gould and J. Fisher, The Lives of the British Saints, vol. I, pp. 204, 211; Baring-Gould, A Devon and Cornwall Calendar, in Transactions of the Devonshire Association etc. vol. XXII (1900), p. 387.]. But St. Kebius was treated of on yesterday's date Act. SS., Nov. vol. III, pp. 824–29..

Why Chastelain lists today in the universal martyrology St. Leocadius, senator, father of St. Lusor, I have not made out. Unless St. Ursinus of Bourges drew him to himself? Of him we shall have to treat on the 14th of November Cf. Act. SS., Nov. vol. II, 1, p. 265, no. 4 at the end.

St. Lusor is praised by the martyrology of Auxerre published in the year 1751, which teaches that he is announced today in the calendars of the church of Bourges. Concerning him see at the 4th of November, vol. II, pp. 264–66.

Of St. Malachy, bishop of Connor, whom the Benedictine martyrologies announce today, we gave the Acts on the 3rd of November, vol. II, 1, pp. 135–66.

Maldonata, widow, of the Third Order of St. Francis, who died in the year 1535 at Belvís in Spain, is numbered among the blessed by Franciscan hagiographers, by some on the 30th of March [Arbaleste, Vie des saints du Tiers Ordre (1669), p. 220; Born, Seraphische Sternenhimmel, p. 240.], by others on the 9th of November [A. Müller, Allgemeines Martyrologium (Regensburg, 1860), p. 567; Arthur, Martyrologium Franciscanum, p. 550. Cf. Gonzaga, De origine seraphicae Religionis Franciscanae (Rome, 1587), p. 953.]. Yet not even the least indication of a cult is brought forward.

Challoner reports [A Supplement to the British Martyrology, p. 30, printed together with A Memorial of Ancient British Piety: or, A British Martyrology, London, 1761.], on the authority of Browne Willis the antiquary A Survey of the Cathedral Church of Bangor, London, 1721., that the feast of SS. Marcellus and Marcellinus is kept on the 9th of November in the village of Llanddeusant, in the isle of Anglesey, wrongly, as it seems. For on the 25th of September there are kept at Llanddeusant the parish feasts which in the Welsh word are commonly called Gwyl Mabsant, "the feast of the youthful, or young, saints" Baring-Gould and Fisher, The Lives of the British Saints, vol. II, p. 181.. But on the 9th of November the memory of St. Pappo Post Priten is kept in the village of Llanbabo, whose perpetual vicariate (in English "perpetual curacy") is joined with the rectory of Llanddeusant Owen Jones, Cymru yn hanesyddol …, vol. II (1875), p. 63, col. 1.. From this an error seems to have arisen, so that the feasts that were kept in honour of St. Pappo Post Priten, patron of the subject church, were taken for feasts of SS. Marcellus and Marcellinus, patrons of the principal church. Who these were, however, Baring-Gould and Fisher confessed that they did not know Loc. cit.; this one thing, however, they thought established: since at the village of Llanddeusant on the 9th of November the feast of two youths is kept, they had once asked in vain whether these SS. Marcellus and Marcellinus were perhaps the Roman pontiffs, one of whom is venerated on the 16th of January, the other on the 26th of April. One would more readily believe that these are SS. Mark and Marcellian, young martyrs, who are commemorated in very many martyrologies on the 18th of June [Concerning whom see Act. SS., June vol. III, pp. 568–71. On St. Pappo Post Priten we gather and illustrate some things on this day.]. For indeed it not seldom happened that Welsh churches were dedicated to Latin saints, especially to those whose fame was great. Therefore, finally, we judge that the parish feasts are kept on the 25th of September because this was the day of the dedication.

A commemoration of Mary the Mother of God was made at Constantinople ἐν τῷ Παραδεισίῳ πλησίον τοῦ ἁγίου μάρτυρος Μωκίου Synax. Eccl. CP., p. 205.. We suspect that it is the anniversary of the dedication, just as on the same day there was the dedication of the church of Blessed Mary τῶν Προτασίου Ibid., p. 206..

Marinus of Santa Vittoria, of the Order of Minors Conventual, then of the Order of Capuchins, who died in the town of San Ginesio in the province of the Marches in the year 1576, is called blessed by Arthur, Wadding and others [Arthur, Martyrologium Franciscanum, p. 549; Wadding, Annales, at the year 1576, §64; C. De Arenberg, Flores Seraphici, vol. I (Cologne, 1640), p. 114; Hueber, Menologium S. Francisci (Munich, 1698), p. 2114.], following Boverius as their only authority [Z. Boverius, Annalium seu sacrarum historiarum ordinis Minorum S. Francisci qui Capuccini nuncupantur, vol. I (Lyon, 1632), p. 805.], who, although he does not call him blessed, yet maintains that he is celebrated in the monuments of the Order as famous for miracles.

Mariona. See Seltia.

Martial, martyr in Spain. See Faustus.

Of St. Matrona, who is commemorated on the 9th day of November in most synaxaria and in Metaphrastes, we spoke yesterday.

St. Maturinus, confessor of Larchant, is announced today both in certain copies of Usuard and especially in many liturgical books of France Cf. Catal. Lat. Paris., vol. III, p. 717.. See what we noted in vol. III of November, pp. 4, 747.

Maura is the companion not of Christopher, as is read in the synaxarium Synax. Eccl. CP., p. 205., but of Timothy. We gave the Acts of both on the 3rd of May.

Maurus, deacon, venerated in the territory of Nevers, is praised today in the editions of Usuard of Lübeck and of Cologne of the year 1490; likewise in Maurolico, in the General Catalogue of Ferrarius, in the Gallican martyrology of Du Saussay, and in the universal martyrology of Chastelain, where, his name changed, he is called Maurinus. He is also called Maurinus in an interpolated codex of Usuard (formerly Reg. Suec. 130); but in another interpolated codex, which also seems formerly to have belonged to the diocese of Nevers (cf. Sollerius, Martyrologium Usuardi, p. LXI, no. 239), the name given him is Maturinus. Further, since St. Maurus or Maurinus is confirmed among the people of Nevers by no other testimony, whereas the cult of Maturinus of Larchant, of whom above, is widely spread in France, I am inclined to think that in the end that Victorine codex has preserved the true reading for us.

Mecrona. See Seltia.

The commemoration of St. Melanius, bishop of Rennes, has been wrongly transposed to this day from the sixth in the Hagenau copy of Usuard. See Nov. vol. III, p. 129.

A certain Merinatus is commemorated by Dempster in the Menology of the Scots in these words: "At Kilrule, of Merinatus, deacon, brother of St. Damian. He received with veneration the unique pledge of the kingdom, the relics of the most holy Andrew, and departed in the same year" [Menologium Scotorum (Bologna, 1622), at the day; A. P. Forbes printed it again, Kalendars of Scottish Saints (Edinburgh, 1872), p. 218.]. He alleges as authorities Hector Boece, Fordun in the Scotichronicon, and the Scottish breviary (especially that of Aberdeen). It has not seemed good to treat again an obscure and perplexed matter, especially one that had already been dealt with perhaps more fully than was fitting Act. SS., Oct. vol. VIII, pp. 169–75.: for Merinatus, with his brother Damian, is said to have been a companion of St. Regulus on that journey when the relics of St. Andrew the apostle are related to have been brought from Achaia into Scotland. We find the name written otherwise by others: Merinach [In the codex Brit. Mus. Harl. 4628, copied from the Register of the Priory of St. Andrews. From it W. F. Skene, after Pinkerton, excerpted the narrative of the translation of the relics of St. Andrew and of the beginnings of the bishopric of St. Andrews (BHL. 437), composed about the year 1279, and edited it in his work entitled Chronicles of the Picts, Chronicles of the Scots etc. (Edinburgh, 1867), p. 185.], Marniacus [John of Fordun, Scotichronicon, book II, chap. 59, ed. W. Goodall, vol. I (Edinburgh, 1759), p. 95.], Merinatus [Hectoris Boethii Scotorum Historiae, book VI after the middle (Paris, 1526), fol. CVIIIv, line 42.]. In the printed breviary of Aberdeen no mention is made of Merinatus, at least that we have found; but it could have happened that that legend was fuller in some ancient manuscript copy which Dempster consulted, although more than once that Scot, a far from honest praiser of his country, invented authors whom he did not have. But why he commemorated today in the Menology this man and Turgot the bishop See below., we do not sufficiently see; unless perhaps because this day was vacant in the natal days of the Scottish saints, and it was utterly uncertain when Merinatus met his fate. We fear that Dempster preferred to injure the truth rather than to leave the page empty. Until authority accrues to his testimony from elsewhere, in our opinion at least the cult of Merinatus is not established. Let him therefore have a place among the passed-over.

That public cult was not lacking, even a long time after his death, to Bl. Monaldus of the Order of Friars Minor, who composed the Summa called from his name the Monaldina, at Capodistria, where his body rests, is attested by Paolo Naldini, bishop of Capodistria, in his Ecclesiastical Chorography published in the year 1700. It will be worth while to recite the very words of an eyewitness and of no contemptible authority: Giaciono quì at Capodistria, he says, le sacre sue ossa, e posano in questa Chiesa de' Minori Conventuali, nella capella della Santa Penitente Maddalena, ivi trasferite l'anno mille seicento diecisette; e sogliono annualmente esporsi alla publica veneratione il primo, ed il secondo giorno d'Agosto nel rinovarsi la solenne Indulgenza della Portiuncula d'Assisi. Sù l'arca, ch' era anticamente di nuda pietra, e nell' anno predetto si rinovò co' lavori nobilmente arrichiti, leggesi quest' iscrittione Hic requiescunt Ossa Beati P. Monaldi Ex Or. Min. Con. [Here lie his sacred bones, and they rest in this church of the Minors Conventual, in the chapel of the holy Penitent Magdalene, translated there in the year sixteen hundred and seventeen; and they are customarily exposed every year to public veneration on the first and second days of August, when the solemn Indulgence of the Portiuncula of Assisi is renewed. On the shrine, which was anciently of bare stone and in the aforesaid year was renewed with nobly enriched work, is read this inscription: Here rest the bones of Blessed Father Monaldus of the Order of Minors Conventual.] [Paolo Naldini, Corografia ecclesiastica o sia descrittione della citta e della diocesi di Giustinopoli detto volgarmente Capo d'Istria (Venice, 1700), pp. 487–88.]. This cult, interrupted for a little while when public affairs were thrown into disorder at the beginning of the nineteenth century, has been restored in our days. For when in the year 1806 the Friars Minor were expelled from the convent of Capodistria, the shrine of Bl. Monaldus was handed over in the same year to the sisters of St. Clare, who, at the order of the emperor Napoleon, had been joined with the nuns of the Order of Bl. Augustine at San Biagio. But after this monastery too had perished, the sacred pledge was carried by two sisters of the line of the marquises Gravisi to their paternal house, whence it afterwards passed by hereditary right to the noble family of the Appolloni, and at length came to the co-cathedral church. In the year 1901 the body of Bl. Monaldus was restored to the Friars Minor, on this condition, however, that it should be placed in the inner oratory of the convent. Finally, in the year 1904, after the relics had been examined by the illustrious Mgr. Francis Xavier Nagl, bishop of Trieste-Capodistria, the shrine was translated on the 1st of August into the public church of the same convent and placed near the altar of the Immaculate Conception of the B. V. M., where it is venerated with the same veneration that it enjoyed before the year 1806 [H. Repič, De B. Monaldo de Iustinopoli (Capodistria), in Archivum Franciscanum historicum, vol. I (1908), p. 231; the same, Adhuc de cultu publico B. Monaldo Iustinopolitano praestito, ibid., vol. V (1912), p. 145.]. A solemn approbation of the cult by the Sacred Congregation of Rites, however, is still wanting. Arthur seems to have assigned the 9th of November to his commemoration on his own initiative Martyrologium Franciscanum, p. 549.. Opportunely, however, he warns [Op. cit., pp. 119, 549, 604. Cf. Sbaralea, Supplementum ad Scriptores Waddingi (Rome, 1806), p. 547; Repič, op. cit., vol. I, pp. 231–32.] that those err who do not distinguish our Monaldus from Bl. Monaldus of Ancona, who fell a martyr at Erzincan on the 15th of March 1314, or from Bl. Monaldus, companion of St. Francis, resting at Arles, or even from Monaldus the archbishop († 1333).

What is reported concerning the cult and history of St. Montanus, hermit among the people of the Vivarais, of whom Chastelain and Du Saussay speak today, we have not yet been able fully to ascertain. Therefore we defer his Acts to the 14th day of this month, on which his festival is now kept as a celebrated one among the people of the Vivarais.

St. Morocus is commemorated on the fifth Ides of November in a copy of the breviary of Aberdeen written in the fifteenth century [A. P. Forbes, Kalendars of Scottish Saints, (Edinburgh, 1872), p. 136; cf. p. XXXIV.]; but, in order to satisfy the most numerous and best authorities, he was treated of yesterday Act. SS., Nov. vol. III, p. 857.. Finally, it is not to be passed over here that very recently it has been concluded, from the Scottish dialect, by a not unskilful conjecture, that under the word Moroc, which is now current and is read among learned men in their commentaries, there lay hidden the very widespread name Barrfind or Findbarr [Alex. Mac Bain, Place Names. Highlands and Islands of Scotland (Stirling, 1922), pp. 154–55.]. Let there be prefixed, namely, to this Barr, in the Celtic manner, the possessive pronoun, and let the diminutive -óc be placed after it, and you will have the name Mo-Bharr-óc; which in the mouth of Scottish men sounds roughly Mawarrock, Mowarrock, or Maworrock; whence to Moroc the passage is short and easy.

Narses, whom the Greek synaxaria commemorate in the last place in a gathered-up throng of martyrs, with Onesiphorus, Timothy, Maura and others Synax. Eccl. CP., pp. 203–206., is himself the bishop of the city of Shahrqart, whose Acts will be given below on the 10th day.

That St. Nathanael, whom the Lord proclaimed in the Gospel a true Israelite, was afterwards called Ursinus and was made bishop of Bourges, some fable-makers have invented, traces of whose invention have been preserved by certain auctaria of Usuard cited by Sollerius Martyrologium Usuardi, p. 663.. Whom it is not even worth the trouble to refute. For the rest, whoever shall desire to be taught the posthumous history of Nathanael, let him go to our John Stilting, who, on the 25th of August, tried rather unhappily to demonstrate that Nathanael is not to be distinguished from St. Bartholomew the apostle. The commentary on St. Ursinus follows shortly.

Nemesius. See Rogatus.

At Verdun, of St. Nicanus, bishop and confessor: so in the Lübeck edition of Usuard of the year 1490 and the Cologne edition of the same year. That there was no Nicanus of Verdun, but that it is a slip of writing for Vitonus, who would not see?

Nonnus is called in the synaxaria the one ὃς κατήχησε τὴν ὁσίαν Πελαγίαν, namely the bishop of Antioch concerning whom see BHG. 1478.

The festival of All Saints of the Order of Preachers is celebrated today by the sons of St. Dominic. Various encomia and hagiographical writings record that it was granted by the supreme pontiff Clement X on the eighth day of August of the year 1674. It is worth while, however, among these to turn one's attention to the catalogue of the saints, blessed and men distinguished for virtue of that religious institute, who have so far been raised to a sort of ecclesiastical cult or stand ready to be raised Année Dominicaine, New Edition, November, vol. I (Lyon, 1906), pp. 341–58..

Nicodemus the Hagiorite asserts that Acts of Onesiphorus and Porphyrius, who are announced in the synaxaria, exist in the monastery of the Iberians on Athos and elsewhere. We confess that we have sought these in vain. Read what we shall say below concerning Porphyrius.

The natal day of Orestes the martyr, who is commemorated in some synaxaria and in the Roman Martyrology on the 9th of November, is the 10th of this month..

Bl. Paganus de' Tornielli is praised among the "men of Novara who, flourishing in sanctity, were called blessed" by Charles, bishop of Novara, in these words: Another was Paganus Torniello, a youth at first of abandoned morals and for that reason disinherited by his father, a most noble man; but soon he was illustrious for remarkable devotion, contempt of human things and harshness of life; so that, devoted to pious pilgrimages, to helping the poor and still more to poverty, he was venerated as a blessed and godly man. Who at last at Assisi, whither

he had gone on pilgrimage out of devotion toward St. Francis, perished of the plague and was buried in that church in the year 1478. From which time, it is written, an altar was also dedicated in his name for averting the pestilence, in the year 1524, by those who had been appointed curators of health at Novara [Novaria seu de Ecclesia Novariensi libri duo, Carolo ep. Novariensi auctore (Novara, 1612), pp. 29–30.]. We have learned that the church in which this altar had been erected was destroyed in the year 1552 [The church of St. John the Evangelist outside the walls of the city of Novara, as I. B. Piotus attests, De in litem iurando (Novara, 1586), in the Index of repetitions, under the word Novaria.], and that thus every trace of the veneration shown to Bl. Paganus by the people of Novara vanished; that there exists, however, in the house of the Tornielli an old painting of Bl. Paganus with this inscription: Bl. Paganus de' Tornielli of Barengo, citizen of Novara, whose body is found in the city of Assisi [A photograph of this was most kindly communicated to us by the Rev. Fr. Augustine Salsa, O. M.]. Among the people of Assisi no trace of his relics nor monument of a cult, except that altar dedicated by the people of Novara, has been found up to now. He is commemorated by Arthur Martyrologium Franciscanum, p. 549., who with Wadding Annales, at the year 1478, §38. numbers him among the tertiaries of St. Francis, on the 9th of November; by others on the 24th of May [See the Novara periodicals Lo Spigolatore (from the year 1835), Novara sacra (from the year 1835), Il gran Pescatore di Chiaravalle (from the year 1873), every year at this day.] and also on the 14th of November [Pietro Antonio di Venezia, Giardino serafio istorico (Venice, 1710), vol. I, part 2, chap. VI, in the calendar.], on which day we shall treat of him more fully, provided that surer indications of a cult have come to hand.

The fathers and brothers who were drowned in the river at Edessa are commemorated on the 9th of the month of Latter Teshrin by the Syriac calendar recently edited by F. Nau [Un martyrologe et douze ménologes syriaques, in Patrologia Orientalis, vol. X, 1 (1912), p. 47.] from the codex of the British Museum Add. 14504, which seems to be referred to the ninth century. The same learned man, relying on an argument not sufficiently evident, judges that the aforesaid calendar had already been written in Syriac a little after the year 530; but he comes nearer the truth when he suspects that it was composed in the monastery of Qenneshre, or "the Eagles' Nest," on the bank of the Euphrates, opposite Europus; for in it are read not a few little memorials which are proper to this monastery and region. Of whose number is this one, of which we now treat. As to the matter itself, it is known from the histories that between the third and the ninth century the river Daisan, which flows through Edessa, overflowed at least five times [Chronicon Edessenum, §§ I, XI, CVI; cf. L. Hallier, Untersuchungen über die Edessenische Chronik, in Texte und Untersuchungen, vol. IX, 1 (Leipzig, 1892), pp. 84, 93, 138. On the sources and historical reliability of the Chronicle of Edessa, cf. also H. Haase, Oriens Christianus, N. S., vol. VII–VIII (1918), pp. 88–96.]. Of them all, as it seems, the most grievous was the first flood, which occurred in the year of the Greeks 513, in the month of Latter Teshrin (November, in the year 201), in which more than two thousand people perished, and the church of the Christians was overthrown. King Abgar ordered the memory of this calamity to be entered in the public records, nor is it a wonder that it was recorded in our martyrology, where earthquakes and other public disasters are also commemorated, such as the former calamities of Antioch on the 29th of May, the earthquake of Paralia on the 31st of July Patrologia Orientalis, op. cit., pp. 41, 44., and others. To the second flood, which occurred in the month of May of the year 303, belongs the mention of the brothers Zacchaeus and Theodore, drowned in the river, which is read on the 24th of May Ibid., p. 41.. Neither these nor those earlier ones, about whom the question has fallen in here, can be held in the number of the martyrs whose cult flourished at Edessa.

The memory of Paurilia, a consecrated virgin, whom Paul the apostle is read to have baptized, is recorded in Greven Sollerius, Martyrologium Usuardi, p. 663.. Whence this was taken we do not know.

Of Bl. Philip of Todi, who, as L. Jacobilli reports, died on the 9th of November Vite de' santi e beati dell' Umbria, vol. III (Foligno, 1661), pp. 19–22., it has already been spoken among the passed-over of the 8th of November, vol. III, p. 748.

Porphyrius occurs not only with Onesiphorus the martyr, but also alone. For there are codices in which the Passion of that Porphyrius whose Acts we gave on the 4th of November and in our Analecta Anal. Boll., vol. XXIX, pp. 270–75. is set out to be read on the 9th of November Synax. Eccl. CP., p. 963..

Ragnemodus (otherwise Raymond), called the Scribe, archdeacon of Toulouse, one of those martyrs who in the year 1242 were slain at Avignonet by the Albigensian heretics, and whose Acts our predecessors illustrated on the 29th of May, is announced separately today in the universal martyrology of Chastelain Martyrologe Universel (Paris, 1719), p. 569. and in the martyrology of the Church of Paris published by order of Cardinal de Noailles, archbishop of Paris, in the year 1727 [Martyrologium Parisiense… iuxta ritum Parisiensem Em. DD. Cardinalis de Noailles archiepiscopi Parisiensis auctoritate… editum (Paris, 1727), p. 346.]. The immemorial cult of these martyrs was confirmed in the year 1886 by the Sacred Congregation of Rites [Tolosana seu Ordinis Praedicatorum confirmationis cultus ab immemorabili tempore praestiti servis Dei Guilelmo Arnaldi etc. Positio super casu excepto. Rome, 1866. The same, Concessionis et approbationis officii et missae. Rome, 1867.].

St. Ragnulf, martyr at Thélus near Arras, is announced today in some martyrologies, and his commemoration was formerly made at Arras in the ecclesiastical office [See Officia propria festorum quae in ecclesia Atrebatensi antiquitus solita sunt celebrari (Arras, 1632); cf. Acta SS., May vol. VI, p. 717, no. 5 and Catal. Lat. Paris., vol. III, p. 717.]. His feast, however, both in the martyrology of Usuard and in the Roman and elsewhere So, for example, now in the diocese of Arras itself. is entered on the 27th of May; on which day he was treated of, May vol. VI, p. 717.

Restitutus, bishop of Saint-Paul-Trois-Châteaux, of whom on the 7th of November, vol. III, pp. 343–48, is announced today in a certain missal of Marseilles of the fifteenth century Cf. Catal. Lat. Paris., vol. III, p. 717..

Restitutus. See Rogatus.

The names of Rogatus, Restitutus, Victor, Salutaris, Crescens, Demetrius, Nemesius, Georgius (exuorgi codices B, W, which also add Donati) are announced elsewhere in the Hieronymian martyrologies under an indication of place. Demetrius is, unless I am mistaken, the one who on the following day is placed in the first position; the rest are entirely unknown.

Concerning Rotland, abbot of Hasnon, certain annotations, excerpted both from two unspecified books and from Tomellus [Tomellus, Historia monasterii Hasnoniensis, chap. 18, ed. Holder-Egger in M. G., Scr., vol. XIV, p. 158.] and sent by Fr. Pierre d'Oultreman to Bolland in the year 1638, are found among the Collectanea Bollandiana at this day Royal Library of Brussels, cod. 8936–38, fol. 160–61.. He is called Saint only by the one who added the headings. He is also called Blessed in the catalogue of the abbots of Saint-Amand M. G., op. cit., p. 146., by what right, however, is not clear..

Salutaris. See Rogatus.

The dedication of the basilica of the Saviour, which is also the Constantinian or Lateran basilica, is announced today in the Roman Martyrology. What is related concerning the consecration of this church by St. Sylvester, after it had been bestowed by Constantine following his baptism, we gladly leave to be discussed by late descendants, to whom it may happily befall to put an end to the Bollandist work with the 31st of December.

Seltia (Selṭeiā), Mecronā, Marionā (Māreionā), Falbater (Fālbāṭer) and Abrani (Abrāni) are not a choir of saints but shadows of names which the Ethiopian translator of the Alexandrian synaxarium seemed to himself to have read somewhere [Ms. of the Bibliothèque Nationale of Paris, Ethiop. 126, fol. 74; cf. H. Zotenberg, Catalogue des manuscrits éthiopiens de la Bibliothèque Nationale, p. 162.]. Of which Seltiā, unless it was made up from Šalliṭā, which among the Jacobite Syrians is sometimes announced on the 15th of November See, for example, Raban Sliba, ed. in Anal. Boll., vol. XXVII, pp. 142, 167., we do not know how it can be understood. Šalliṭā, moreover, is the Syro-Arabic name of St. Artemius Anal. Boll., vol. XLI, p. 186., whose feast is kept by the Greeks on the 20th of October. Mecrona seems in some way or other to be referable to St. Matrona, an erratic mention of whom is found in certain calendars at this day See above, p. 6.. Mariona is not much farther removed from the same name. Falbater, if it was meant to sound like something Greek, was written for Philopator. But there is no St. Philopator whose memory has come down to us. Abrani, finally, if it was rightly transcribed from the Arabic exemplar, differs by only one stroke from Irāni, which is not unlike Irene. Now Irene joined with Philopator calls to mind the very well-known pair of martyrs who are commonly called Apater and Heraïs Cf. H. Delahaye, Les martyrs d'Egypte, in Anal. Boll., vol. XLI, pp. 94, 109.. The emperor Honorius closes the column, whom the Jacobite Syrians commemorate on the 10th day of November See below among the passed-over at the 10th of November.: whence it is established from what remote hiding-places this medley of names has been gathered; whose origin we should rather have been taught than explain.

Simpronius. See Clemens.

St. Sulinus (Silio, Suliau, Syliau, Suliac, Tysilio, Tyssilio, etc.) is commemorated at this day by a catalogue of the saints of Wales drawn up in Welsh before the year 1600 [S. Baring-Gould and J. Fisher, The Lives of the British Saints, vol. I, pp. 67–68, 75.]. Since this catalogue was written within the borders of the Demetae, this day seems to have been sacred to St. Sulinus in the village of Llandyssilio Gogo (Cardiganshire) As we conjecture from the same, vol. IV, p. 303. But yesterday mention is made of him both by Chastelain Cf. Act. SS., Nov. vol. III, p. 748 D. and by very many Welsh calendars Baring-Gould and Fisher, vol. I, p. 75.. Concerning him something would have had to be said, had not our predecessor John Stilting already published a sylloge on the Kalends of October Act. SS., Oct. vol. I, pp. 196–98. (here

for his feast day is in Armorica), in which, after about two centuries, it will not seem a wonder that some few things should be struck out, some changed, more added. Whoever, then, wishes to be taught the opinion of present-day learning, let him suffer himself to be sent by us to those industrious men and most sagacious investigators of antiquity, S. Baring-Gould and J. Fisher Op. cit., vol. IV, pp. 296–305.; while enjoying their abundance and diligent labour, however, let him not omit to test and examine each point.

Symeon Metaphrastes is announced today by Nicodemus the Hagiorite and his followers. Psellus, who besides a eulogy composed an office of the same Allatius, De Symeonum scriptis diatriba (Paris, 1664), pp. 236–44., sets it out to be sung on the 28th of November, on which day we too shall speak of Symeon the Logothete.

The name of St. Theodore, bishop of London and confessor, was inserted today by Greven in his edition of Usuard, surely for no other reason than that on the same day is venerated that great martyr of the same name, of Euchaita. For the rest, there was never any Theodore, bishop of London. Perhaps Greven had in mind Theodore, bishop of Canterbury, of whom on the 19th of September, vol. VI, pp. 55–82. That in the English martyrology published in the year 1526 he was made bishop of Lyons, "bysshop of lyons" [Cf. F. Procter and E. S. Dewick, The Martiloge in Englysshe (London, 1893, Bradshaw Society), p. 175.], is certainly to be laid to the fault of Richard Whytford, an unlearned and inept translator Cf. ibid., pp. XXIII–XXV..

That the memory of Theodosius the Great used to be kept in the church of the Holy Apostles at Constantinople on the 9th of November is attested by some synaxaria Synax. Eccl. CP., p. 205.; others, however, put it off to the following day Ibid., p. 210., on which it is also inscribed in the marble calendar of Naples. His anniversary day of death, however, is the 17th of January Socrates, Eccl. Hist., V, 26.. It is worth noting that Peter de Natalibus numbers Theodosius the Great among those saints whose fixed day of celebration is unknown (XI, 93). These are his words: He is enrolled by the Greeks in the catalogue of the saints, and is venerated under the name of a most holy confessor… he rested in peace at Milan: his body was translated to Constantinople in the same year: where he also lives on in miracles.

Timothy and Maura occur today both in the synaxaria Synax. Eccl. CP., p. 205. and in some menologies For example in the Venice codex of St. Mark 349, Anal. Boll., vol. XXIV, p. 177.. Their Acts were edited on the 3rd of May.

The feast of all the holy bishops of Toul, which was formerly kept on the 1st of March, was moved to this day, the 9th of November, in the breviary of Toul published in the year 1748–1749 Cf. Act. SS., Oct. vol. X, p. 911, nos. 7, 8.. Their office is ordered to be celebrated as a lesser solemn of the first class; in the fourth lesson of which See ibid., no. 8. the names of some bishops are put forward, who are all said to be men to be venerated with the name of sanctity. These are Amon, Alchas, Celsinus and Ursinus, of whom V. De Buck wrote on the 24th of October Ibid., pp. 908–915.; Albinus, whom others name Albaldus, Aladius, Alodius, and whose day seems to be the 1st of March or the 1st of February Cf. Eug. Martin, in Revue du clergé français, vol. XIII (1898), p. 491.; that Aper of whom C. Suysken wrote on the 15th of September Act. SS., Sept. vol. V, pp. 55–79.; Antimundus and Endulus (otherwise Ausmundus, Hutmundus and Cutlanus, Eutlanus, Eutulanus, Eudula), of whom it will be possible to treat when we have found that both an ecclesiastical cult and some particular feast day have been granted them; Arnulf, finally, who is venerated on the 15th of November Cf. Eug. Martin, op. cit., p. 492..

Turgot, bishop of St. Andrews, was received into the Menology of the Scots by Thomas Dempster [Ed. A. P. Forbes, Kalendars of Scottish Saints (Edinburgh, 1872), pp. 173–230. Turgot is also commemorated by Ferrarius, Catalogus generalis sanctorum, pp. 415, 437.]. Who, as he had striven with every sinew and had spent all his leisure in claiming and vindicating as many writers as possible for his Scotland, we fear may on his own authority have increased with this Turgot the number of the saints of Scotland too. To us at least nothing has been established concerning a cult of Turgot the bishop, nor has it befallen us to see for what reason Dempster had chosen this day in particular as the day of his death; for some write that Turgot died on the day before the Kalends of April, others on the day before the Kalends of September, 1115 [See the authors cited by G. Grub, Ecclesiastical History of Scotland, vol. I (Edinburgh, 1861), p. 209, n. 1.], no one that we know of, except Dempster alone, on the fifth Ides of November. For the rest, our Papebroch touched at least on a few things concerning Turgot in the commentary which he prefixed to the Life of St. Margaret Act. SS., June vol. II, pp. 320–21., because Turgot was reported to have been confessor to that most holy queen, and to have written that very Life of her. Papebroch testifies that these things were not sufficiently proved to him; but afterwards, when new copies had been dug out from the dust of the museums, almost all with the greatest agreement went over to the other opinion. Our predecessors were persuaded that no ecclesiastical honours had been granted to Turgot Act. SS., Oct. vol. X, pp. 5–6.. Since we have found that they by no means erred, neither shall we give Turgot a place in our work, nor does anything seem to need adding to what was brought forward on the 23rd of October.

Tys(s)ilio. See Sulinus.

Victor. See Rogatus.

St. Victorius, as it is believed bishop of Valencia, is announced at Undumenum (which town near Valencia is now called Unda) at the year 105 in that spurious Chronicle of Flavius Dexter; on which passage Bivar noted (P. L., vol. XXXI, p. 290) that the bishop of Equilium, that is, Peter de Natalibus, agrees with his Flavius Dexter, inasmuch as in the Catalogue of the saints, book XI, last chapter, no. 313, he has this: Victorius, bishop and confessor, rested at Undunum on the fifth Ides of November. Whence it came about that he was received by Tamayo into the Spanish martyrology at this day. Who put so much faith in the words of pseudo-Dexter that he did not understand that in this passage Peter de Natalibus praises, though not without errors, St. Vitonus resting at Verdun.

Vitonus = Wydo, whose feast was kept today, is now venerated on the 14th of November.

Zachary, who is announced in the Coptic and Ethiopian calendars at this day, was the sixty-fourth patriarch of the Alexandrian Jacobites (1004–1032). But since he crept into the fasti of the saints solely by reason of his dignity, he could claim admission here by no right. Although the Alexandrian synaxarium, echoed as usual by the Abyssinian synaxarium, honours him with a plainly hagiographical elogium; in which both his miracles are proclaimed, and the fortitude and constancy are deservedly extolled with which he endured the fury of the sultan Hakem, most savage against the Christians. The affairs and events in which he had no small part are related at length by historians, especially Arab ones. What belongs properly to his life, however, is for the most part known from the history of the patriarchs of Alexandria, by Severus al-Moqaffa, bishop of Hermopolis, which has begun to be edited in Arabic in the Patrologia Orientalis and in the Corpus scriptorum christianorum Orientalium [Basset, Patrologia Orientalis, vol. III, pp. 287–89; Forget, Corpus scriptorum christianorum orientalium, Arabic writers, text, series 3, vol. XVIII, pp. 105–106.]. Until one or other of these editions reaches the history of Zachary, if that is ever to happen, see what Eusèbe Renaudot has already set forth about him quite learnedly Historia patriarcharum Alexandrinorum Iacobitarum (Paris, 1713), pp. 386–408..