ON ST. CHELIDONIA, VIRGIN, NEAR SUBIACO IN LATIUM,
PRELIMINARY COMMENTARY.
The Acts of the Saint, her austere kind of life, death, translation and sacred cult.
Chelidonia, virgin, near Subiaco in Latium. (S.)
BY J. B.
St. Chelidonia, whose Acts by more recent writers indeed, Near Subiaco, a town of Latium, or of the Roman Campagna, where it faces the Abruzzi, on the river Aniene, there is a monastery of the same name, of the Benedictine Order, sacred to St. Scholastica, famous for the stay of St. Benedict, for antiquity and on other titles, in which St. Chelidonia both formerly received the sacred veil and now has her mortal remains laid down; the deeds of which holy Virgin, most wonderful for the austerity of her life, the alumni of that same monastery especially have striven to transmit to posterity: among these the first was a certain anonymous indeed, but an eyewitness, at least in part, of the things he writes, as the things to be said below will disclose. He had used, in describing the deeds of the Saint, as it seemed at least to the cenobites of Subiaco, a ruder Minerva and a style partly more diffuse than was fitting, partly less ordered; and for that reason Villielmus Capisacchi of Narni, professed of the monastery of Subiaco from the year 1525, on the testimony of Dom Mariano Armellini, abbot of St. Peter of Assisi, in the Bibliotheca Casinensis, and founder of the Chronicle of Subiaco, brought up to the year 1573, first of all judged that the deeds of the holy Virgin should be described by him in a style both more contracted and more cultivated. Villielmus likewise wrote, says the praised abbot, the Life of St. Chelidonia, Virgin, and her Translation to the monastery of Subiaco of St. Scholastica. The manuscript is preserved in the sacristy; and a copy in the Library. All written in elegant Latin speech.
[2] have been written, Another monk of Subiaco likewise, Dom Clement of Naples, reduced the Life of St. Chelidonia into better order, prefixing this beginning to his lucubration: Blessed Cleridona, a Virgin devoted to God, from illustrious parents, etc. A third, finally, of the alumni of the same monastery, Dom Cherubino Mirzio of Trevi, having undertaken the same province which Villielmus had carried out, and having continued the Chronicle of Subiaco up to the year 1629, described both her Life and her Translation into the church of Subiaco; beginning the Life indeed with these words: God hath chosen the weak things of the world, that He may confound all strong things, etc. But where he describes the Translation of St. Chelidonia, he not rarely uses the very words of Villielmus, except that sometimes he sets forth more explicitly and more fully a few things which he will have used in their place. Of these we have selected for the press, being destitute of an older biographer, the lucubration of Villielmus of Narni both on the Life and on the Translation (over which the title prefixed to our apograph indicates that he presided with authority), because he adheres more closely than Clement of Naples, as it appears, to the footsteps of the first biographer of St. Chelidonia; and he is preferable in age to Mirzio of Trevi.
[3] but from a contemporary author, Although he lived separated by a fairly long interval of time from the twelfth century, in which St. Chelidonia was, yet far be it that we should think credence is to be denied to Villielmus, and likewise to the others, in the things which they narrate; since each of them has drawn what they relate about St. Chelidonia from the same source, namely, as Villielmus testifies of himself, from a certain ancient codex written on parchment, without the name of the author; but yet, as was said above, contemporary; which Villielmus reveals more than enough when below, in the Life of St. Chelidonia, at number 9, not so much in his own
as in the words of the first author, writes in this manner: Which (the prodigy of a fiery brightness flashing far and wide in the air late in the day at the death of St. Chelidonia) I too, who wrote this work, took in with my own ears; because I was there with the blessed Pontiff (Eugene III) and very many other holy bishops, and some cardinals, and on that Sunday evening, though unworthy, I beheld the fiery splendour, nay the deific light of immense magnitude. For which cause Cherubino Mirzio writes thus in this place: Among whom (the eyewitnesses of the prodigy just indicated) was the very author and writer of this sacred virgin Cleridona: who was staying in the city of Segni in the court of the said one, and testifies that he beheld a great part of the flashing light together with very many courtiers of the Pontiff himself!
[4] Since, as has been said, the writers mentioned above drew their material from the same source, no one will wonder that they agree among themselves formerly Cleridona in recounting the deeds of St. Chelidonia and the circumstances of them throughout: yet there occur among them from time to time some things in which they differ from one another. First of all, she whom Villielmus of Narni and Mirzio constantly call Cleridona, Clement of Naples in our apograph named now Cloridona, now Cleridona; but this is a light difference, and to be ascribed not to Clement but either to the haste or to the carelessness of the copyists. But those who emended the Roman Martyrology, and by name Baronius, depart further from Villielmus and Mirzio in this matter, calling her Chelidonia: these the Martyrologists to be cited below followed; nay even he who arranged the Proper Office of St. Chelidonia, customarily recited in the towns and castles of the abbey of Subiaco, published at the press of Palestrina in the year 1709; so that that name has now prevailed by use, and is commonly received, and has likewise been employed by us, lest we go against the manner of speaking usual in this age, although we think that that change of name arose from nowhere else than either from the obscurity of the characters in which it was written, or from a not sufficiently accurate inspection of the old codices.
[5] by divine revelation, Moreover, they declare that the name imposed on the holy Virgin Cleridona was neither fortuitous nor empty. Not fortuitous, or given by the mere choice of her parents: for the writers of her Life hand down that her father was admonished by a divine oracle in sleep to impose that name on her. Not empty; for, if you listen to Clement of Naples interpreting the name of Cleridona, that name grew together from two words, one Greek, the other Latin; the Greek Κλῦͅρος, which rendered in Latin sounds lot; and the Latin donum. And that name presaged, according to the same interpreter, that the newly born Girl would be called into the lot of the Lord: and likewise that she would willingly give herself to God calling her to the ascetic life. But let us hear Clement himself: Wherefore when she had been born, he says, and had been brought to the font of Holy Baptism, her father undoubtingly asserted that her secret name, found by God, was Cleridona. A name certainly most apt for her who did not refuse to be called into the lot of the Lord, but most promptly, while she was still a girl, gave herself. That was the mystery which the Lord wished to presignify by such a name, which was fulfilled among the people of Subiaco in Latium (the sacred veil having been taken by her there). But whatever may be the case about the name divinely imposed on her, in which matter even the Saint's father could have been deceived, certainly the signification of the name Cleridona brought forward by Clement cannot be conveniently adapted to the word Chelidonia, which is now generally in use. But enough about the name.
[6] born about the end of the eleventh century Not everywhere (as I said above at number 4) do the writers of the Life of St. Cleridona, or, if you prefer, Chelidonia, agree with one another: whence it comes about that the year of her birth cannot be defined certainly and accurately. The voice of all indeed is in agreement that she passed from this life in the year 1152: but Clement of Naples hands down that she lived on earth fifty-nine years in all: This most victorious Virgin therefore, are his words, in a good old age, living fifty-nine years … found the way of passing to the Spouse: further, the author of the Office of St. Chelidonia, praised above at number 4, supports Clement in these words in Lesson 6: At length, full of virtues and merits, in the fifty-ninth year of her age, the day of her death foretold, on the seventh day before the Ides of October she flew to the heavenly Spouse: in which way indeed she would have begun to be numbered among the living about the year 1093.
[7] and, after some years of solitary life, But on the contrary Villielmus of Narni (you have his words below in the Life of St. Chelidonia, number 4) writes that she spent fifty-nine years, after she had left her father's house, in the solitude of Mount Norra; whence it follows that about the year 1093 she did not first draw the vital air, but began the solitary kind of life; which Mirzio likewise affirms in express words: There (in the solitude of Mount Norra) she began to lead the anchoretic life about the year of the Lord one thousand and ninety-three. But if it is so, the year of her birth can be drawn back about sixteen years, since she began the solitary life when very young; which opinion I willingly embrace: for although Clement of Naples may seem to have spoken of the whole age of St. Chelidonia, yet his words can also be understood of the years of solitude only, both because he does not add that she died in the fifty-ninth year of her age; and because he says that St. Chelidonia attained a good old age, which words are generally wont to signify a more advanced age.
[8] [and, the thresholds of the Holy Apostles at Rome having been visited, between the years 1111 and 1122] Some years having been spent from the year 1093, more probably from what has been said, St. Chelidonia hastened to Rome to venerate the thresholds of the Holy Apostles: in what year that journey was undertaken by her I do not know: yet it may be gathered, partly from the words of Villielmus of Narni, partly from the time at which Conon ruled the church of Palestrina as bishop, that that journey took place neither earlier than the year 1111 nor later than the year 1122. For since Villielmus of Narni, after narrating St. Chelidonia's Roman journey, next subjoins at number 4 that not long after she received the sacred veil from Conon, bishop of Palestrina; and Conon, on the testimony of Ughelli, volume 1 of the enlarged Italia Sacra, col. 197 and following, set over the church of Palestrina in the year 1111, had as successor in that see William the Gaul, created bishop of Palestrina in the year 1122 by Callistus II in the Lateran Council, St. Chelidonia's Roman journey cannot be separated by a long interval of time from the Palestrina episcopate of Cuno: and the taking of the sacred veil, made at Subiaco on the feast of St. Scholastica, or the 10th day of February, must be altogether coupled with it. The bishop indeed by whom Chelidonia was clothed with the sacred veil is called in our apograph of Mirzio of Tusculum, as also in that of Clement he is called Leo: but since neither Conon nor any Leo who governed the church of Tusculum at that time appears in the series of the bishops of that church, there is no reason why one should depart here from Villielmus of Narni.
[9] she receives the sacred veil, Further, very worthy of note are the words of Villielmus of Narni with which he relates this approach of St. Chelidonia to the church of Subiaco, who, after he had said that the solitude of the holy Virgin was only two miles distant from Subiaco, soon proceeds thus at number 4: Not long after, departing thence, she sought the monastery of Subiaco on the solemnity of St. Scholastica, virgin; after prayers poured out to God she received the veil of nuns from the Lord Cuno, bishop of Palestrina, and, having heard the divine Mysteries, at once returned to her solitude; on the same day therefore, namely the 10th of February, she came to Subiaco to receive the sacred veil, received it, and returned whence she had come, to spend there, as is established from the series of her life, whatever remained to her of life. Whence it is shown that St. Chelidonia, from the desertion of her father's house, led only a solitary and private life. Although, therefore, I shall call her a nun indeed, as one who publicly in the church of Subiaco received from the bishop the veil of virginity (they call it of consecration), a virgin, yet not likewise a Religious: for in what monastery of virgins did she serve her novitiate? Or in what community did she at any time live together with others, whether few or many, under a Superior? Clement of Naples indeed called her like St. Scholastica in body, mind, habit and profession; which I would willingly admit, as regards the imitation of the virtues of St. Scholastica, the cheap and rough habit, and the profession of virginity. Yet I do not say these things in this sense, that I deny St. Scholastica, or also other virgins in the more ancient ages of the church, although some of them lived privately, to have been religious; but that our Saint was not a Religious, taking that word in the signification which it had in her age, and has today.
[10] [and she closes her holy life in the year 1152, on the 12th day of October, towards midnight:] That St. Chelidonia died in the year 1152 by the unanimous consent of the biographers I have already pointed out above at number 6. If it is asked in what month, on what day of the week she died, their concord is equal: for each agrees on the month of October and on the Lord's day. But as regards the day of the month our apographs disagree; that of Mirzio, if indeed it is sincere in that part, has the seventh day of October: but in Villielmus of Narni, as also in her Proper Office of Subiaco, it is read that she died on the seventh day before the Ides of October, or the ninth day of the same month; in both places wrongly, since in the year 1152 the solar cycle was the number 13, and the Dominical letter in the month of October E, and accordingly the 9th day of October fell on a Thursday, and the 7th on a Tuesday. Ferrari seems to have observed this, who in the Catalogue of Saints bound the death of St. Chelidonia to the third day before the Ides of October, or the 13th of that month, and indeed rightly. For this emendation being applied, the Chronological characters assigned by the Saint's biographers, not easily reconciled otherwise, cohere aptly and legitimately. For in the year 1152 the 12th day of October was in fact a Sunday, as evening drew on, or in the evening of which, to use the words of the writers of the Life of St. Chelidonia, she rendered her happy soul to the Creator amid a heavenly splendour; that is, on the 13th day of October, the hours of the day being reckoned in the Italian manner, beginning from sunset; for which cause, or on account of the deposition or burial of her body made on the 13th day of October, we believe that her memory too was celebrated on the same day in the sacred Fasti.
[11] first buried at Subiaco, after 9 years The body of the deceased St. Chelidonia was brought from the solitude of Norra, in which she had died, to the monastery of Subiaco, but, as may be gathered from number 11, against her own will, and was buried there in the church of St. Mary the New. St. Chelidonia is believed already then, with the honours of the heavenly ones, Eugene III being supreme Pontiff, who ceased to be among the living on the 8th day of July of the year next following the death of the holy Virgin, and was an eyewitness of the heavenly light spread in the sky at her death,
assenting, adorned: Wherefore, says Mirzio in her Life, it is believed that Cleridona was enrolled by the same Pontiff in the register of the Holy Virgins. The remains of St. Chelidonia rested in the monastery of Subiaco only nine years: for since in that interval of time the valley of Subiaco was shaken by yearly hail, not without great detriment and destruction of the crops, and it had been discovered, the holy Virgin herself revealing it, that this happened on account of her body having been carried away from the solitude of Norra, Simon, abbot of Subiaco, having first consulted Manfred, bishop of Tivoli and Cardinal of the H. R. C. of the title of St. Sabina, decided to bring it back whence it had been carried away nine years before, and in fact accomplished this in the year 1161, a chapel being built there, sacred to SS. Magdalene and Chelidonia (if not from then, at least afterwards); there being added likewise a monastery of sacred Virgins, which the holy Virgin had foretold would be.
[12] brought back to the solitude which she had inhabited, On which matter Mirzio, the Chronographer of Subiaco, writes thus: When the priest had related this to the Lord Simon, abbot of Subiaco, he, having consulted the bishop of Tivoli, the Lord Manfred, Cardinal, the people and clergy of Subiaco and the whole convent of monks being assembled, they brought back with great veneration the sacred body of the Virgin, exhumed, in the year 1161, and, a chapel being built there, it was honourably laid up. In which place the same Abbot Simon from then began to build a monastery of virgins, as the holy Cleridona herself had foretold in her Life. I find two Manfreds, Cardinals of the H. R. C. of the title of St. Sabina, in Ciaconius, volume 1 of the Lives of the Pontiffs; the one, col. 1004, under Innocent II, but dead in the year 1141, as is read in the same place: the other, col. 1015, about whom the discourse here seems to be, but either confused with the former or omitted by Ughelli in the Catalogue of the bishops of Tivoli.
[13] but thence, in the year 1578, brought back again to Subiaco, The words of Mirzio related at the previous number have been transferred hither from the Life of St. Chelidonia either written or somewhat enlarged by him: the same, at the beginning of the other Translation of the relics of St. Chelidonia, of which presently, likewise described by him, adds that the marble tomb built by Simon of Subiaco for preserving the bones of the Saint in the chapel of St. Mary Magdalene was in great veneration with the faithful of Christ who came there to venerate the Saint; but that the monastery of virgins added to the chapel by Simon had collapsed through the age of time, yet traces of it not to be despised were seen in his age. But since, on account of the difficult approach there, those who lived further away now rarely went to venerate the bones of St. Chelidonia, it seemed better, and more useful for increasing the Saint's cult, that her sacred remains should be brought back to Subiaco. A new chapel therefore began to be built at Subiaco in the year 1577, and when this had been brought to completion by the care of the R. D. Cyril Faliscus, abbot of Subiaco, the sacred bones of the Virgin Chelidonia were brought there, Gregory XIII, supreme Pontiff, assenting, and by order of Marcantonio Colonna, Cardinal of the H. R. C. and commendatory of the abbey of Subiaco, with pomp and solemnity altogether remarkable, in the year 1578, on the 13th day of July, a Sunday, as may be seen more fully below in the description of this Translation, by Villielmus of Narni as author, subjoined to the Life of St. Chelidonia.
[14] and a more celebrated The people of Subiaco had instituted that Translation led by this hope, as was said above, that, the bones of the Saint being brought back into a more frequented place and one more convenient of access, her sacred cult would thereafter take a great increase, in which hope they were by no means disappointed: for scarcely had that translation been made, when some portions of the sacred relics were eagerly sought by various persons, whether private or communities; but satisfaction was not given to the wishes of all: the wishes of the people of Cervara (these are situated in the dominion of Subiaco) and of other clerics, regulars and laymen were either altogether rejected or deferred to another time. It went better with the Lady Olympia, duchess of Popoli, who obtained from the abbot of Subiaco a large bone (the joint of the greater finger), to be granted to a monastery of nuns within the walls of the city, lately, as Villielmus writes, built.
[15] having obtained cult, Better with Dom Peregrino of Modena, Prior of St. Benedict at Subiaco, who translated with honour the arm of St. Chelidonia which he had obtained to the church of the sacred Cave of St. Benedict in the year 1578, on the day before the Nones, as Villielmus of Narni writes, of August, which afterwards the piety of Cardinal Hosius towards St. Chelidonia adorned. Likewise, on the testimony of Mirzio, there obtained their wish Dom Marcantonio of Interamna, a courtier of the Lord Cardinal Colonna, three teeth and a joint of a finger; and the nuns of St. Mary Magdalene of Berusium, who received the jawbone of the skull, on account of four sisters sent from their bosom to the monastery of St. John the Baptist recently erected at Subiaco. Thus it came about that the cult of St. Chelidonia was propagated to more places and at the same time gradually increased, so that she was elected protectress and patroness of the land of Subiaco, the sacred congregation of rites approving this in the year 1695 on the 21st day of October, and her feast was celebrated by the clergy of the dominion of Subiaco with a double Office of the first class with an Octave.
[16] From that celebrated Translation of St. Chelidonia to the abbey of Subiaco in the year 1578 it likewise came about, I think, she began to be celebrated by Martyrologists, that her name, which you would find neither in Bellinus nor in Galesinius or Felicius, was brought into the Roman Martyrology, where at the 13th day of October she is announced in these words: At Subiaco in Latium, of St. Chelidonia, Virgin; in few words indeed, but cautiously and prudently: for there are Martyrologists who reveal more things about her, but mix false things with true. Arnold Wion, in part 2 of the Lignum Vitae, whom Ménard, Bucelin and Dorgain followed, announces the Saint thus at the same day: At Subiaco in Latium, of St. Chelidonia, Virgin and abbess: abbess ought to have been omitted: since it is clear from the writers of her Life that she cultivated from boyhood the kind of solitary and private life, and retained it up to her death. She did indeed prophesy that a Monastery would be founded in her solitude; but she never presided over it while she was among the living.
[17] yet to be corrected in a certain manner. Wion was mistaken besides when in his Annotations on Chelidonia he wrote: She was born at Cellae in Calabria: since both Villielmus of Narni and Cherubino Mirzio openly oppose him: these are the words of Villielmus about the native land of the Saint, with which Mirzio agrees: Cleridona, virgin, sprung from illustrious birth, in the town of Ciculi … situated in the parts or borders of the Abruzzi. Ferrari in the Catalogue of the Saints of Italy writes that she was born at Ceculi among the Vestini; whose borders Cellarius, in the Ancient Geography, book 2, chapter 9, page 481, circumscribes by the rivers Vomano, Matrino, Aterno and the Adriatic sea, in which tract of lands I have sought Ciculum, or, as he himself writes, Ceculum, in vain. Cellarius indeed exhibits Cuculum at page 497 beside lake Fucinus; but situated among the Marsi: nor should I think that that town was ascribed by the writers of her Life as the native soil of the Saint; but rather, unless my suspicion deceives me, the place Cicoli, which the maps of Blaeu exhibit on the border of Further Abruzzi and Latium, about nine miles distant from Subiaco. The other things which pertain to St. Chelidonia are handed down sufficiently explicitly by Villielmus of Narni and Mirzio: here, therefore, let there be the end of this Commentary.
ACTS
By Villielmus of Narni, Monk of Subiaco, as author.
Chelidonia, virgin, near Subiaco in Latium. (S.)
BY VILLIELMUS OF NARNI AS AUTHOR.
IN THE YEAR 1152.
PROLOGUE.
The author indicates the source of the Acts. Although, most beloved in Christ, both Brethren and monks, and venerable Fathers, and most loving citizens, the memory a of this venerable sacred Virgin Cleridona clings firmly to your minds and hearts, yet it will not be absurd to impress her again upon your breasts, that devotion to her may be kept more tenaciously among you. For then the mind kindles to the praise of God and to reverence for this holy Virgin, when her deeds are faithfully and very often recounted. Nor indeed is it any wonder, since it is the gift of God b: whence it comes about that one thirsts the more the more he has drawn from it. And indeed I, the least of all monks, Villielmus of Narni, certainly an unworthy son c of this sacred monastery of Subiaco, touched by God, moved by devotion to this our patroness St. Cleridona, Virgin, have brought to the whetstone this little book setting forth her deeds. This not, I say, so that my speech may appear more lucid or more polished, which I do not assert: but so that the edition may be rendered in some way briefer and less rude. I have plucked out writings of this kind from a certain ancient codex written on parchment, without the name of the author d. Which writer and author perhaps (as that age was accustomed) out of humility, as I think, kept silent his name. Receive it therefore, I pray, with a willing mind, and without scruple, since I faithfully took this little Work, which I commit to writing, after it had been examined, from the library of our sacred monastery of Subiaco, and it is preserved there. But if it shall have less of learning, let it be imputed to me. Yet I think that its very compendious brevity will supply that more fully.
SINGLE CHAPTER.
The Saint's birth, her austere kind of life in solitude, her taking of the sacred veil, death, burial and translation.
[2] The Saint from her tender nails piety, Blessed Cleridona, Virgin, sprung from illustrious birth, originated in the town of Ciculi e, her father indeed being Dauferius, and her mother Albasia, situated in the parts or borders of the Abruzzi. And before she was brought forth into the light, the name Cleridona was announced to her father Dauferius in sleep. And the little girl, now born, while passing her infant years, most devoutly learned the psalter, hymns and certain little prayers, against her parents' will; for her parents desired to entangle her in the offices of the world; which the Little girl, noticing, bore grievously, but, growing day by day both in age and in virtues, she was more and more inflamed into the love of God, so much so that, having one day left her native land, and having spurned the world and her parents, she sought desert places f. Nor without reason. For she from her earliest age, while still a little girl, spurned the adornments of girls, displaying a manly force both in mind and in morals. Nor is it any wonder. Since, being tender and a devout little maiden, she assiduously offered her little prayers to God, and with unharmed foot wore down, not sluggish, the thresholds of the sacred buildings to hear the divine things.
[3] But after she had come to the Roman Mountains g near Subiaco h, and having embraced the solitary life, she led there a solitary life among certain rocks, keeping herself there, she gave herself to fasts, prayers and the contemplation of divine things. Departing thence, from zeal of devotion she proceeded to the Roman city, and there, the thresholds of the Holy Apostles and the places of the other Saints having been visited, she returned in haste to the solitude very dear to her, and staying there long, not sluggish, she exercised herself in the work of God; since, fervent in mind, the whole psalter which she had learned before she devoutly sang to God. She added also very many hymns, and poured forth other prayers before God, to whose sight she presented herself. The place in which she stayed was two miles distant from Subiaco i.
[4] Not long after, departing thence, she sought the monastery of Subiaco on the solemnity of St. Scholastica,
Virgin k, her former, the sacred veil having been received, after prayers poured out to God she received the veil of nuns from the lord Cuno, bishop of Palestrina l, and, having heard the divine mysteries, at once returned to the solitude which is commonly called Norra by the people of Subiaco and of the abbey, placed at the root of a great mountain. There indeed, remaining long, wearied with many labours, she passed fifty and nine years. For alone in the sight of God she dwelt with herself, wasted with many fasts, worn by excessive colds, attenuated by maceration of the flesh, harassed by fears of wolves, bears and boars, and macerated by the harshness of a woollen garment, relying on the divine help she persisted untiringly. For she was wonderfully watchful in prayers, eager in pious exhortations to those who, though rarely, visited her, admonishing them to contempt of the world. O blessed and truly happy soul, truly devoted to God!
[5] she increases the austerity of her life, What indeed shall I relate of her neglect or sparingness of food? For often after two days, sometimes after three, and sometimes, and often, from the fourth to the fifth, from the sixth to the seventh, she took food on the deferred day. But in the time of winter, on account of the excessive density of the snows, sometimes after the fifteenth day and more she took food and drink brought by one of the faithful of Christ, returning thanks to God. Her couch too was sharp rocks, and her pillow truly a hard stone. She was girded also with a little rope instead of a girdle. If perhaps anything had been taken away by theft from the things which were brought to her, with sincere charity and humble voice she said patiently to those who carried it to her: This and that was destined for me; but (may God spare you) you did not bring it to me, but have well hidden it, as will be evident from this one example out of many.
[6] endowed with knowledge of hidden things, fed by ravens, A certain boy, sent by his master with bread and wine and two roasted fish, to carry all to the holy Virgin, going, carried them, but not all. But the Virgin, having received the gifts from the boy, returned thanks to the sender, and said to the boy: Beware, son, lest at any time you incautiously approach the fish which you have hidden, lest, which God avert, you suffer some harm. The boy at once recognized his guilt, and, suffused with blushing, departs greatly confounded. At length, the boy, departing thence, coming to that place where he had hidden the fish among the thickets with hastened step, when he had looked there carefully, found the fish swarming with worms, surrounded and covered with serpents. Which deed the boy, greatly terrified, made public, and struck great fear into those hearing it, lest thereafter anyone should attempt any such thing in regard to the things which were sent to the Virgin; and so it came about, as well from things of this kind as from other hidden things brought forth by the holy Virgin by the power of the Holy Spirit, that very many, and almost all, feared to approach her. She was there bountiful in alms; as is clearly evident from the things which she did; for from the remains of the food which were left over to her she herself paid out to the poor coming to her, or distributed it largely to them through the same persons who had brought it to her. And sometimes, like St. Elias m, she, being hungry, received provisions from ravens, always giving thanks to God in all things.
[7] conqueror of demons, To assiduity and divine contemplation, as is already set forth, she gave her effort almost beyond the human manner; and to rest and sleep she gave place only rarely and on a very rough rock, when too much wearied, and that rather and more often relaxing her failing limbs sitting. Again, her limbs refreshed a little by sleep, she returned devoutly to psalmody, and to frequency of prayers. Whom sometimes the ancient enemy, taking the form and voice of various wild beasts, tried to interrupt, terrifying her with threats, as if threatening to kill her. Nor did the blessed Virgin yield to these mockeries, but gave herself more and more to God, and, if it be lawful to say, could not be torn from prayer even for a point of time. Very many, indeed, wishing to explore whether the things were true which they heard about the mockeries of the demons which were assiduously done around the holy Virgin, some from the zeal of envy, others with good mind, having left their own seats, hid with holy cunning at the place, or around the Virgin's little dwelling, that they might learn by experiment what they desired; they spent the whole night sleepless; nor indeed were they deceived in their expectation; but they too very often experienced the same things. These very things, assuredly, and the like, her sister, named Nitida, confessed that she suffered once spending the night with her sister; afterwards, the din of the beasts receding, it seemed to her that she heard voices full of melodies and of all sweetness, praising and blessing God.
[8] illustrious for miracles and the gift of prophecy, into heaven in the year 1152 Meanwhile both men and women began to go devoutly and with much frequency to the place of the holy Virgin, carrying sons and daughters, and leading men and women held by various languors; of whom some, blessed by her according to the faith of each, went away safe and unharmed. For it would be long to narrate the wonders which the Lord worked through His Handmaid. But at what time or in what manner she passed from this light must be declared. For she announced beforehand her death, which, as the Lord's day n was drawing to evening, came about most happily, on the seventh day before the Ides of October o, in the year of the Lord one thousand one hundred and fifty-two [p], Eugene the third being Supreme Pontiff [q], as is found in the Chronicles of the sacred monastery of Subiaco, and she entered into the glory of paradise to reign with God Jesus, her beloved spouse, for ages of ages. This too she foretold, that in the place which she had so long inhabited a church of God would be built, and a cenobitic dwelling of handmaids of God [r], and that she desired to rest there, which the outcome of the matter proved, as is seen at present: where I, Dom Villielmus, who have examined these things, have held Masses, and many monks did the same up to this day, 1569.
[9] not without heavenly splendour At length, as she passed from the world, there was made from heaven a wonderful splendour from the place which she had inhabited, stretched out up to heaven like lamps, which could not at all be looked at, except certain very luminous sparks, which were seen through the whole abbey of Subiaco from that Sunday evening up to the middle of the night, like the time of dawn, which did not at all escape a very great number of witnesses; which almost all beheld, narrating it openly to those who did not know. Meanwhile the splendour grew so much that it was raised up not only from the rock of the holy Virgin, but also through this whole region, and moreover almost the whole world, its brightness, like a fiery battle-line, was seen clearly and openly by all. For very many testified these things who were going to the city of Segni [s] and to the Beatitude of the aforesaid Lord Eugene; which I too, who wrote this work, took in with my own ears, who was there with the blessed Pontiff and very many other holy bishops, some Cardinals [t], and on that Sunday evening, though unworthy, I beheld the fiery splendour, nay the Deific light of immense magnitude.
[10] taken away, Further, those who were present thought that a copious fire existed in some part of the Campagna, from which so great a splendour leapt forth. Afterwards, by order of the blessed Pontiff, I and many clerics ascended the summit of the mountain of the city; it appeared to us, and was seen for certain, that the whole abbey of Subiaco was burning. But being made more certain that at the departure of the holy Virgin that light had shone over the rocks which the Saint herself had inhabited as long as she lived, and knowing the hour at which she died, that it was seen to ascend from the place, gradually enlarging and likewise widening itself, up to the height of heaven, we drove away all hesitation. No one thereafter hesitated but that a splendour of this kind had shone forth on account of the pious merits of the holy virgin Cleridona, and the rumour of this thing so increased that it reached the Roman curia, those who had come from far relating the above-said splendour, to whom undoubted credence was given, and praises were paid to the eternal God for ever. Amen.
[11] [her body buried at Subiaco, she orders it to be brought back to the solitude which she had inhabited.] After her death, not long after; when her little body, buried before the monastery of St. Scholastica [u], in the place or church of St. Mary the New, before the door of the same monastery, which was a hospice of the poor, had rested there for very many years [x], so great an abundance of hail for many years ravaged that valley below the solitude which the Saint had inhabited, as far as Subiaco, that no fruits could be gathered from the vineyards, the lands, the trees. This indeed was clearly evident, because the Saint did not wish to be buried there, as she herself had foretold before her death, but among her own rocks, as has been said. For the blessed Virgin appeared, as it pleased the Lord, to a certain priest named Silbo in sleep, saying: Unless my body shall be brought back to its place, that valley will henceforth not at all be without hail every year. When this had been announced to Simon, abbot of Subiaco, who had previously been a monk of Monte Cassino, of the family of the sons of Burellus of Sangro, who presided over the monastery of Subiaco in the year of the Lord 1061, consulting the lord Manfred, Cardinal of the H. R. C. of the title of St. Sabina, the brethren also being consulted, and clerics and laymen, with lighted tapers, with crosses and thuribles, he commanded the holy body to be brought back whence it had been carried away. Then, with very great honour, as on the day of her burial, the sacred body was brought back by the hands of priests to the place of the rocks where it had been before, and buried [y], where, the Lord bestowing it, sight for the blind, gait for the lame, hearing for the deaf and speech for the dumb is obtained by the merits of this Blessed Virgin, and many benefits of God like these are granted to those who come there. Which being done, the hail thereafter no more invaded the valley and those places.
ANNOTATIONS.
p. Clement of Naples kept silent about the year of her death. But in the course of the month of October of this year the Dominical letter was E, and accordingly the 9th day of October fell on a Thursday, and the 7th on a Tuesday. Since by the consent of all St. Chelidonia departed to those above as the Lord's day was drawing to evening, towards midnight, and there is no one, so far as I at least know, who does not determine the year 1152 as that of her death, the 12th or the 13th day of October, the hours of the day being begun in the Italian manner from sunset; or even from midnight, if she died after midnight; seems to be substituted for the 9th or the 7th day. For the 12th of October in that year fell on a Sunday, and her feast has always been celebrated on the third day before the Ides of October.
q. In the eighth year of his Pontificate.
r. That was done in the year 1161, in which her relics were brought back from Subiaco to the Simbruine mountains, where she had lived and died, Simon being abbot of Subiaco, who willed that church, to which a monastery of virgins was afterwards added, to be sacred to St. Mary Magdalene and St. Chelidonia.
s. In the Roman Campagna, of the Ecclesiastical dominion, and an episcopal see.
t. William writes these things not in his own words, but in those of the first writer of the Life of St. Chelidonia, who lighted his way.
u. To whom the monastery of Subiaco is sacred.
x. Namely nine.
y. Since already before sacred cult had begun to be shown her, Eugene III assenting.
TRANSLATION
OF ST. CHELIDONIA, VIRGIN,
IN THE YEAR OF THE LORD 1578,
Made on the 13th Day of July,
By Villielmus of Narni as author.
Chelidonia, virgin, near Subiaco in Latium. (S.)
BY VILLIELMUS OF NARNI AS AUTHOR
CHAPTER I.
The relics of St. Chelidonia are uncovered in the Simbruine mountains.
[When it had been decreed that the relics of St. Chelidonia, less frequented on account of the difficult access,] There is a place distant about two miles from the land of Subiaco towards the Northern quarter, in which place very lofty rocks rise up out of hard flint, on whose rough and eaten sides towards the town a chapel dedicated to the Divine Mary Magdalene is situated. Hither Cleridona, fleeing her father as a girl, withdrew: here she led her life hardly: here she died, conspicuous with the splendour of all virtues: whose bones, collected a (at whatever time that was) and laid in a marble sepulchre, have come up to now into the greatest religious veneration of the peoples. They say that formerly near the chapel a house had been built for the use of certain nuns: which, however, having almost collapsed, some not despicable traces of it are still extant. Fields not very notable were consecrated to the chapel, whose revenues, however, pertain to the table of the monks of Subiaco. And since those sides of the huge rocks were almost inaccessible, and on account of the roughness of the road were as it were unwonted to men, the peoples rarely indeed went there to pray b; although the inhabitants had a very great and singular piety towards the virgin Cleridona: inasmuch as she was invoked with assiduous prayers.
[2] with the good leave of the Pontiff, Wherefore, while the Cassinese monks held the monastery of Subiaco, under Abbot Gregory of Subiaco c, there began to be treatment of the transposal of the venerable bones. It seemed absurd indeed that so holy a body should lie hid in places so obscure and disused: if it were translated into a notable church near the monastery, frequently visited by men, frequent and likewise daily supplications would be poured out. Yet that deliberation, once instituted, grew lukewarm under the succeeding abbots, until the monastery was decreed by the Fathers to Jerome of Amalfi d, under which abbot the matter was so pressed that he had persuaded himself to build in the monastic church a chapel most fit for laying up the bones, which indeed, once begun, his successor Cyril Faliscus e completed, covered with tiles, furnished with a marble tessellated pavement, and added other ornaments of this kind. The undertaking of so great a Translation grew daily more talked of in the ears of the common people. And when power had now been granted by the Pontiff Gregory, the thirteenth of that name f, of translating that most holy body, the most illustrious Cardinal Marcantonio Colonna g, excellent commendatory of the whole abbey, by letters given to Abbot Cyril, clearly testified that that very pontifical power had been granted to the monks of Subiaco h.
[3] by the cenobites of Subiaco, But yet as soon as the townspeople perceived that there was treatment of translating the body, they bore it so grievously that nothing could seem to befall them more unwelcome. This was because a very old opinion had settled in them, emanating from their forefathers formerly up to that time, by which they believed that, if those bones were moved from their places, the land of Subiaco would be shaken by a dense and long-lasting storm. That it had happened at another time was handed down to memory. For in times far earlier the body of the holy Virgin had been carried over from its own chapel into a little building near the monastery, by which carrying over it had come about that it hailed as long as it was in that little building, and that it had seemed to a certain religious man in his sleep that, unless they brought the holy body back again to its own places, the hail would nowhere cease to rush down from heaven i. But when the abbot (whoever he was k) and the men had attempted this, and had brought the body back into its former building, it at once ceased to hail. We perceived that this opinion was so fixed in the minds of the people of Subiaco that it could by no reason be torn away. That opinion was made firmer and closer by a certain unexpected disturbance of the air which arose at that time, which was also followed by hail, which beat most badly the field of Gennate in the abbatial dominion, four miles distant from the town. Wherefore all the more then both the common people and also very many of the chief men of the town persisted in their opinion, and, a council being now assembled, they deliberated to hinder that Translation.
[4] though at first the citizens were unwilling, But they dared nothing without consulting the Most Reverend and most illustrious Cardinal, to whom, spending the summer in the castle of Zagarolo, they gave letters in the name of all the people of Subiaco; wishing him to be asked not to permit the body of Cleridona to be translated: that they were in that religious belief and opinion of the ancients that, if Cleridona were carried elsewhere, they affirmed they would suffer enormous losses of public and private affairs, that all things would be struck from heaven, that they and their descendants would go into the greatest calamities: that this matter was more openly proved by this, that as soon as it was deliberated by the monks to translate the holy relics to Divine Scholastica, at once a most abundant hail fell from heaven, and laid low the crops in the field of Gennate, violently beaten down; that it had not only portended a dearth of wheat and wine, but certainly produced it: that if this loss had been made already before the Translation, much more would it be made after the Translation. To which letters the commendatory, equally most prudent and most religious, answered briefly: That there was no reason why they should think that this would come about from the Translation of the relics: that God, Best and Greatest, the same the procurator of all things and severe avenger of sins, if anything in that people had to be purged either by hail or by other punishment, would take notice and exact penalties, whether those bones were translated or remained perpetually in their place: that they ought rather to strain all nerves in so religious a work, ought to bring every help to the monks attempting it, ought to make no trouble at all for the Translation, ought to pour out continual prayers to God that all things undertaken might turn out well. When these answers had been returned to the people of Subiaco by the most illustrious Cardinal, they fought nothing against them, but promised to be a support to all things that pertained to the Translation. Yet they had not yet wiped away the suspicion of some future evil; they sustained the matter silent and doubtful.
[5] should be brought back to Subiaco, This remained, which they wished to be obtained from the monks, namely that they should protract the Translation as long as until the crops should both be cut and threshed on the floor, by which thing they would at least be safe in storing the wheat: which wish likewise embraced the vintage. The common people are often wont to be entangled in this kind of superstitious fear, which we, with all effort, persuasions being employed, and especially the excellent Cardinal by letters given, strove to take away. Further, the abbot refused that prorogation, which if he had perhaps granted, it would easily have come about that he himself would fall under suspicion of feeling with the people about the superstitious dread: nor did it seem right to the abbot to humour the common people in that matter, since he had nothing at that time which he thought about more pressingly than to dispatch that very Translation more quickly. Wherefore the celebration of the Translation was agreed upon with the people for the third day before the Ides of July, which day was a Sunday l, at a time when men, free from other business, ought by right to exercise themselves in piety. At the voice of the crier the matter was publicly proclaimed; the Clerics, the regulars, of whom only the Franciscan wooden-footed were present, the confraternities of the white and black order, as they call them, the chief men of the town, and those who were with the magistrate, and the whole common people in general, were invited by the monks to the procession. And two days before the Translation was made, the abbot (with the religion and shrewdness of mind which he had) proclaimed to the monks who inhabited below the monastery of Divine Scholastica, and those who had above that of Divine Benedict, a fast m for that day and at the same time prayers of twenty-four n hours, to which two monks at a time should approach every hour in the chapel prepared for Divine Cleridona; and that they might approach more chastely and innocently to implore God, he exhorted the Brethren to wipe their souls of the foulness of sins, and he liberally granted the reserved cases, as they call them, both to those confessing and to the confessors, lest there should be anything which might be objected to the recognition to be made beforehand.
[6] The nocturnal vigils being finished therefore in the oratory, the abbot at once began the hourly prayers with a companion, the abbot betakes himself with a notable retinue to the Simbruine mountains, and he did this first, so that before the day grew hot he might more conveniently make ready the journey to the stony rocks in which the bones of Cleridona were still laid up. For at the earliest morning certain patrician men of Subiaco were to hasten thither, and with them a notary who should make faith in public records of the things to be performed. For the abbot had decided (as indeed what he had wished turned out most happily), those same distinguished men being employed as witnesses o, to open the marble urn with the greatest caution possible, and to lay open what either of bones or of relics was hidden there. It was not enough for the abbot to proclaim fasting and prayers to the monks, but before he undertook the demolition of the tomb, he began the demolition with a sacred rite. Two monks [p] followed behind not long after the abbot with his companion [q] had arrived, of whom one [r] performed the sacred rites, and all, as many as were present, beheld the mysteries with the greatest piety and with prayers poured out unceasingly.
[7] and to demolish the urn And when the abbot himself had performed the sacred rites, the upper priestly vestment being laid aside separately, and only the alb retained, and also the stole crossed on the breast, he ordered a mason [s], called there on purpose, to separate the joints of the marble with an iron wedge, all looking on. For in view above the altar was that very urn, put together of several parts, which parts, since they were of marble and white, rose into a certain mass, square at equal angles, except that a pediment ending in a point pressed upon the top of that mass: the front face of the tomb was enclosed by two little rounded columns, distinguished with manifold and varied mosaic and as it were turned on a lathe, which face then
was of marble and also smoothed on every side: in whose middle there appeared a double inlaid emblem, so distinguished with fitted little tesserae that you would think it painted with a brush: the hinder face was wholly so attached to the wall of the chapel that it was bound together with the wall: the sides on this side and that likewise of marble, which, however, had nothing tessellated.
[8] he orders amid the chanting of the monks: During the demolishing the monks close at hand chanted the Hymns of David, and also recited the Psalms which they call penitential, the Litanies, the Rogations, and finally sang together with modulated voices many little prayers, both the Gospel verses of Divine Mary and of Zachary. It was to be seen how most skilfully made, how most firmly built that sepulchre was, so that we understood that the same diligence which they placed in fabricating the sarcophagus, if you do not prefer a greater, had been placed by those of that time [*] in collecting and arranging the relics. The demolisher first loosened the pediment, in loosening which so much time flowed by that we conjectured much longer would have to be interposed for destroying the remaining parts of the sepulchre: then there was under the pediment a marble slab, which covered the whole square vessel of the tomb in its upper part. The mason acted rather cautiously lest the slab should be broken in demolishing: which being removed, we thought the relics could be laid open, no hindrances being interposed, towards which the eyes of those standing by were looking most attentively. Now the abbot was admonishing the notary here and there that he himself should be the one of all the rest who should survey everything more subtly and sharply with his eyes, and retain tenaciously in his mind the things surveyed, and refer them, noted down most diligently, into public records. That thus at length it would come about that those Acts, studiously written, would be held by posterity in the place of history.
[9] the upper slab being removed, The removal of the upper marble slab mocked those gaping, and the hope of seeing the relics, so long deferred, tormented and tortured beyond measure the minds of those looking on. They noticed at length that those marble slabs pictured with an emblem were not the urn in which the virgin Cleridona was concealed, but certain most beautiful ornaments of the urn. Which was truly proved to us when those marble coverings and wrappings had been loosened from their joining. For a little vessel was enclosed, hollowed out of a single marble and worked not hastily but with skill applied, of square shape, longer on the one side, consisting of a length of almost two feet, in double proportion to its height. The lid likewise was fashioned out of a single marble, a little hollowed, the top of which, however, ended in a certain oblong ridge. Iron rings were fixed on both sides like ears, and fitted with lead: by which the lid might more conveniently be raised, and what was laid up in the little vessel might be seen. But when the lid began to be raised, the priest, who was the same as the abbot, with a very loud voice took it upon himself to sing the Ambrosian, and the monks went on singing what he had taken up to the very end. The other laymen who were present [t] exulted with gladness, praised the divine beneficence, gathered themselves into divine prayers, bent their knees more deeply, with covered heads implored help from heaven, demanded that the uncovering of the relics be delayed no longer, that at last their wishes be fulfilled.
[10] Why more? In the little vessel there was a little wooden ark, now killed with age by the length of time, and, the relics being uncovered, not indeed rotten, but such as could very easily be broken up, and would already, unless it had been handled more attentively and more accurately, have gone into very small pieces. The wooden covering being removed from the little ark, the bones of almost the whole body of the most holy virgin Cleridona were found, the skull whole, the larger bones of the shoulders, arms, thighs, legs by no means lacking; there were very many smaller ones, the noting of which was not much cared for, so that they should be weighed out one by one. The notary was admonished to hold in count these more notable bones themselves, which should be written in the records for future memory [*]. Lastly, the skull of the Virgin being taken, the sign of the cross being made in the name of the most holy and undivided Trinity, the men, seeing these so wonderful things, departed from the place with a gladder and more eager mind. But before they departed, the notary most diligently made formal attestation of the things which he had diligently written, to whose attestation there was no one of those standing by who did not assent.
[11] [the relics to be put on the day after the morrow into a cypress urn, he returns to Subiaco:] The abbot also intimated this to each as he departed, that the bones of so holy a Virgin were to be poured over from the almost worn-out wooden casket into a cypress one shortly to be prepared by a carpenter, and, poured over into the cypress one, were on the day after the morrow to be carried solemnly to the monastery: if they wished the procession to be celebrated, they should study as much as possible to be watchful both in prayers and in more honourable actions: for by those things God is chiefly honoured, whose providence reaches to the universal and particular parts of the whole world. Those who had gone down into the town declared here and there to the townspeople what had been done that morning at the building of the Virgin Cleridona, with what labours and with what ceremonies the bones of that Virgin had been uncovered. There were not lacking those who, before the bones had been dug out and the urn found, believed that those who had searched for the relics of Cleridona were striving in vain: inasmuch as they altogether distrusted that they would find anything of relics: that, at length deceived, but having gladly suffered themselves to be deceived, they exhorted all to see as quickly as possible so venerable a store of bones, that a fruit not to be despised could be gathered from so great a journey: that it was most delightful to behold the bones of so long a time lasting up to now.
[12] one returns the next day to the solitude, On the second day, which day was the Sabbath, behold a multitude both of men and of women more copious than usual went up, at that time making nothing of the labour of the journey, nothing of the heat coming on, so that it is easy to understand that nothing becomes rough or seems hard to one who loves. From the monastery likewise three monks, priests, came at earliest morning. For those two who had previously followed the abbot returned to the monastery as that same day was drawing to evening, in order to complete the hours of prayer in their order. Further, those three who had recently come each offered the most acceptable victim to God, wonderfully gratifying in that matter both themselves and the people. Of the very great part of the men coming there were some who inquired of the abbot about a confessor priest, and asked that a salutary priest be furnished who should loose from the chains of sins by the Sacrament those making confession; that thus it would come about that they could implore the divine help with purer and brighter souls by the merits of the Holy Virgin Cleridona. At once a confessor was created by the abbot, who should bestow the office of absolution on those asking.
[13] the relics are exposed three times to the veneration of the multitude, Besides, all the men and women pressed in crowds, and urged wonderfully, that the bones of Cleridona be uncovered, to be beheld openly by all. To this the abbot could not be so bent as easily to grant it. For he did not think it right or consistent that relics of so venerable a sanctity should be unfolded here and there to all; by which thing it would afterwards come about that they would be held as nothing, or as taken out of a stone. He was impelled into that opinion most of all because he understood that it was so practised by the Church. But to him, noticing so great a religion in those men, it did not seem worth the while to neglect that pious contention. Therefore the matter was brought to this strait, that only three times in that whole day, through the monk confessor, who was likewise appointed hierophant, the bones of the Virgin were shown with much religion indeed. Wonderful indeed was the thing, to hear the burning sighs drawn from the inmost bowels, and the suppliant voices of men, and the names of Cleridona so often repeated. What shall I say of the tears of the poor women? What of the simplicity of the boys imitating their fathers' and mothers' ways? What of the sharpness of the young men mitigated by religion? What of the incredible sign of piety of all in general? This was truly no light argument of the Christian religion, that almost all those who were present had in their hands, each one, little globes hanging in a series on a thread, by counting which they might say by heart both the Lord's prayer and the angelic salutation (they commonly call them the little crowns of Our Lady): nor did this suffice for so great piety, unless they eagerly held them out to the hierophant, for him to move them up to the sacred bones: by the contact of which they thought they had obtained a most divine thing. To us, marvelling at so great a forest of little crowns of this kind and so great a faith of men, a most ample occasion was opened for giving immortal thanks to God.
[14] and, the cypress urn being brought in the evening, The fixed hours being completed at Vespers, the cypress casket into which the relics were to be transposed was brought from the monastery, and the abbot decided to effect this on the next day before the dawn should emerge, so that at the beginning of dawn they might go down that sloping road of the mountain, the litter of the relics being carried, into the plain, into which plain [*] those who were to celebrate the procession of the Translation, proclaimed by the crier, should flow together. This was done for two causes, of which the first was that consideration might be had for the convenience of the arriving forces, namely lest they should be wearied by the ascent of the rugged and too steep mountain. The other, that the road would be better and shorter for those advancing slowly who should conduct that notable procession. I add a third, that the business of that Translation might be accomplished in good time, before the sun, carried on high, should blaze. For the abbot so moderated the matter as to anticipate the rising sun: the holy relics being to be conducted into the plain, it had to be begun in the time before daylight, the stars still twinkling in the sky, so that both the labour of the road might be borne more tolerably, and there might be cause why no one could repent of the journey undertaken.
[15] the rest of the night is spent in prayers. In the evening of the Sabbath day no small band of men and women had flown together to the steep places of Divine Cleridona, to spend a wakeful night at the relics, and to strive with all their nerves by prayers to move the clemency of God to commiseration of themselves: among whose number were some chief men of the confraternity of the white colour. These the abbot addressed, and asked courteously that, for the sake of honouring the procession and in order that these monuments might be held in greater observance, clothed in their accustomed sacks, they should carry in the middle of the procession the little marble urn of Cleridona, empty of relics, suspended on fitted poles or on their shoulders: four separately the lid: that thus it would come about that they would render the procession magnificent indeed and far more glorious: a labour certainly unwonted and hard, but the reward of so great a labour would be most rich. To the abbot asking courteously the chief men most courteously assented, promising to be at hand in anything, even the more difficult: that they would stay there by night: that towards midnight very many brethren would be present, most ready for that matter; that when we went down with the relics, they likewise would go down with the marbles, would omit nothing which they understood would be pleasing to the abbot.
ANNOTATIONS.
Tucciamanella, Fabrizio Cauia, Ascanio Martini Croci, from Mirzio's apograph.
p. Dom Angelo of Subiaco and Dom Massimo of Arezzo, from the same apograph.
q. Two companions are here assigned to the abbot in Mirzio's apograph, namely Dom Venanzio of Urbino, Cellarer, and Brother Placido, a commissus, of Subiaco.
r. Angelo of Subiaco. From the same apograph.
s. Pietro Lombardo. From the same apograph.
t. Among these Mirzio's apograph recounts by name the most illustrious Lord Pirro Frangipani.
[] patribus*
[] perpetuitatem*
[] debebant*
CHAPTER II.
The same are translated to the monastery of Subiaco.
Matters being thus arranged, the abbot admonished the monks, Guards are set over the Relics; two especially, who were younger and more robust, that they should apply some labour in turn to guarding the sacred bones, lest perhaps any fraud or evil guile should creep in, nor any crafty person lay snares for stealing or snatching away the relics. To this task he joined as companion a commissus a and a Hermit b, who had been assigned as guardian to those places by the monks of Subiaco for more than five years: that he himself with his elder companion wished to give himself to rest a little, so that, awakened at the sixth hour of the night, they might dispatch more accurately whatever needed to be done. Nothing was commanded by the abbot which both the monks and the commissus and the hermit did not most willingly undertake, and actually accomplish.
[17] Towards midnight, with the piety and shrewdness with which the monks were endowed, But on the third day, the sacred bones being brought into the urn, the fixed nocturnal vigils, the bell being struck, are signalled: then they are performed in order in the more frequented church: the nocturnal prayers being performed, it was still deep night; the abbot and two monks together with him put on crimped linens (they commonly call them cottas [c]), and add on top the stole [d] also, arranged from the neck down to the breast; they place the cypress casket at the altar; and when, by the abbot's order, the marble covering had been wholly moved from the marble urn by the commissus and the hermit, his companion, the bones of the Holy Virgin began to be transposed one by one with the greatest religion and the greatest care into the cypress ark. It was to be seen then how the faces of the men lying prostrate were astonished, how submissive and suppliant voices, mixed with innumerable sighs, were poured out into the air, how breasts were struck with the fist, how the divine commiseration was sometimes proclaimed somewhat more loudly. The abbot took care that nothing, not even of the little bones, should be left in the marble urn, and was so diligent in that matter that not even a little dust remained which was not carefully collected and guarded. What of the fact that those very fragments of the wooden casket, in which the relics of the Virgin were formerly laid up, were so scrupulously reserved that the abbot consigned them, enclosed in a linen cloth, to the hermit, to be carried to the monastery, which hermit he willed should nowhere depart from his side.
[18] The marble urn therefore, made empty of bones and relics, and, all things being made ready for the journey, and likewise the lid of that marble urn, the abbot ordered to be let down from the altar and transferred into the middle of the building by the confraternity brothers of the white order, to whose order [*] that care had been committed. And the cypress casket, now made richer and more august by such great relics, stands in the middle of the altar covered with a most delicate veil: towards it the eyes of all are turned; with suppliant prayers they invoke Cleridona, that she may render God easy towards averting their calamities. Meanwhile, the monks being present (for lately a monk of ours had come there unexpectedly, certain patrician men of the retinue, who for the sake of religion had resolved to visit those places by night: that very monk had been the third who assisted in placing the bones in the cypress coffer), the monks, I say, chanting, and the rest looking most attentively on what was being done, wooden poles are tied with stronger ropes to the marble urn and likewise to its lid, and the bearers frequently try whether the poles and their shoulders are equal to carrying the burden or not: they feel that all agree excellently in balance; they now indicate that they are ready for the work; that now, as far as pertains to their part, they can gather themselves for the journey. The abbot orders the marble weight to be raised, and said that nothing now prevented their being able to make the journey; that he would at once follow with the relics. That the dawn was growing white, and the stars vanishing, that they must not delay longer; that, having reached the plain, it would not be unwelcome to rest for a little while: that, the roughness of the mountain being descended, almost the whole road would seem accomplished.
[19] amid sacred hymns they descend from the mountains Accordingly, waxen torches being lighted, which those who should accompany the relics carried in their hands, and the cypress casket being fitted between two wooden poles, which four monks should carry with shoulders placed beneath, the abbot, having begun the Ambrosian hymn with modulated voice, the rest singing with him, ordered the people to advance and descend the mountain. Of that company, although not very copious, some partly went before, with a cross-bearer as leader, others partly followed the litter. The greatest care of all, especially of the bearers, was that the litter should be carried safely on high on the shoulders; which care itself was increased most by a certain no mediocre dread lest the foot of anyone should slip headlong along the narrow path, and the same rough and stony, I add also steeply sloping: in such danger was that journey placed, and yet God, the Best, so helped that it went most excellently with us.
[20] into the plain Step by step, therefore, we descended that far steep mass with almost unharmed footstep into the plain, which, although we cannot quite truly call it a plain, since that same situation was sloping, yet you would judge it a plain if you looked up with reason employed at the rugged ridges of the descended mountain. When we were in that plain, the cypress casket was set down in a certain higher place, which the abbot at once covered wholly, incense taken from the incense-box and burned in the thurible, with the smoke spread most widely. Already very many both townspeople and castle-folk had flowed together there, and thereafter flowed together in heaps until the procession should move. Already the monks were present from the monasteries, as many as there were f, both inhabitants and strangers; they brought with them sacred vestments, with which they had loaded a little beast before they departed from the monastery. A table resting on a tripod, on which those same vestments might be arranged in order, for the ministers about to adorn themselves: a silver cross, which the commissus should carry before as standard-bearer, and very many other things most prudently prepared for so solemn a work. Twelve monks clothed in dalmatics g were chosen to carry the litter on their shoulders, who should be substituted for one another in turn by thirds, so that there might always be four who should carry on their shoulders, as if levites, the ark covered rather loosely with a most ample silken veil h; above the ark likewise a silken canopy had been prepared, which six patrician men, or those who were held more noble in the town, should carry on high, supported on six staves, suspended [*].
[21] and, the number of those accompanying the procession much increased, Already the clerics had come, who, walking in line, should make the procession more magnificent; the wooden-footed Franciscans had not yet arrived at the plain, nor all the confraternities i, except a few of them, who we have said carried the marble urn with the marble lid down from the building of Cleridona. Yet the one voice of all standing by was that not only the Franciscans had already set out from the town, but the confraternities clothed in sacks k, and also an innumerable common people l, who would set out to meet those going. Wherefore the opinion of the monks and of certain nobles was different. For the nobles thought that one should stay in that plain for a while, until all had come together, so that the procession, perfect in all its numbers, might move from the place towards the town. The monks on the contrary: that it was better that the procession be drawn up as quickly as possible and depart, lest the matter be prolonged to evening before it was finished: that already the solar rays struck the summits of the mountains: that there was no reason why they should let the sun grow strong: that the road was not only long but difficult and rough, besides the fact that an hour would have to be spent in the principal church of the town for the sake of gratifying the people. At what hour of the day ought the monastery to be reached?
[22] The abbot went into the opinion of the monks, and ordered at once that twelve monks be clothed in dalmatics, the number of those accompanying the cross-bearer and two taper-bearers be vested on top with white cottas, that copes be given to himself and his two companions on this side and that, with which they might be adorned; that the canopy be unfolded and tied to the staves, and that those who should carry it be at hand. That the Clerics be arranged in order, likewise whatever laymen to follow the procession, that candles glowing into flame be distributed to each: that those who should have come to meet them would easily and shortly join themselves. Then the monks whose concern it was raise the cypress little ark and place it on their shoulders, the patricians fit the canopy above it, each of the other men obtains his place: the abbot in his cope follows the little ark a little behind with two companions: then the other monks, then the clerics, sing hymns and praises together as they advance, with a joyful voice they proceed most festively; nothing as yet happened that disturbed the procession. What of the fact that, when the laymen saw this order holding together, they not only looked up to it, but also imitated it, and religiously embraced it? The multitudes of men and women increased in going, and the line of those advancing became more numerous, drawn up everywhere: not otherwise would you see water flowing from its spring, which, though at the beginning it is thin and narrow, rivers flowing together on all sides, turns out with more abundant supply of waters into a huge river.
[23] A not very long space of the road being accomplished, one goes to Subiaco; the wooden-footed Franciscans appear, likewise both confraternities of the white and black order coming to meet the procession, to which they join themselves arranged two by two in order. At length the long series of all is drawn out into the procession and proceeds into the town of Subiaco, and (each one) strove with the greatest veneration to behold more nearly the little ark of the relics advancing so religiously and magnificently. From that striving neither the frequent crowd, nor the unevenness of the road, nor the frequent jostling of bodies kept them back. With so great a desire of seeing and adoring the relics was each one held. It was a marvel that the duchess of Popoli, most illustrious maternal aunt of the commendatory, although she laboured desperately with gout of the feet and of the hands, yet tried to approach the procession, helped by litter-bearers, both beasts and men. Her sister, trembling with paralysis, although she did not dare to go further, went out beyond the gate of the town, with zeal of so great religion; it is not, that I should relate very many almost equally powerless whom so great a celebration impelled to approach, much more hope of recovering being joined m. Having entered the town, we were astounded that so great a multitude of men had gathered at the doors of the great temple that there was scarcely a very narrow path for the relics n, by which the bearers of the most holy litter might pass within the walls of the church. Yet that narrowness of entering was overcome. Then the rocks resounded with sacred measures, and it was cried out more fully by the people: Miserere. For a very old custom has grown up that Italian Christians in this kind of thing implore the mercy of God with strong lungs.
[24] The monks who were clothed in dalmatics placed the little ark on a higher bench prepared for that purpose by the clerics, but thence, after some delay, and placed in the middle of the building: where it might lie open most widely to all flowing together there, or where it might be more convenient and more prominent for uncovering the sacred bones openly. This province was entrusted by the abbot to the two monks who went with him in copes, and who were taken as inseparable companions in the procession itself; yet the abbot then bound the monks as hierophants by this law, that they should by no means uncover the bones before the most holy mysteries of the body of Christ had been shown to the people by the priest who was celebrating the divine rite at the high altar. For it was not right that, while the mysteries of Christ were being laid open, the people should be occupied in looking at the coffer of Cleridona. Further, after the sacred rites had been performed, the monks, the cypress ark being uncovered, at once solemnly raise the relics of the Virgin Cleridona and show them openly:
with which, lightly cleaving the air in the manner of a cross, they prayed well for the people. Forthwith they bring their little crowns in a tumult, and urge obstinately the contact of the bones. You would see an intolerable wantonness of insolent men, did not religion, piety, faith excuse it. And indeed it is to be wished that among Christian men wantonness of this kind may everywhere prevail, and become more wanton.
[25] And so when we had been long enough in the temple, the abbot admonished that the procession should be moved forward to the monastery, the day now growing hot: in a long line to the monastery of Subiaco, that the monastery was a mile distant, a light road, no more, to be made than what had been accomplished a little before: that the solemn rites still had to be performed by the abbot, an oration to be held to the people, the time to be prolonged almost to the sixth hour of the day. Admonished by these words, the people, the confraternities draw themselves up, and the double marble is fitted to shoulders: the Franciscans come nearer: the clerics follow, in the last place all the monks: of whom those who were in charge of carrying the litter take up the litter, the canopy stretched hanging above it; the abbot and two monks, his companions, as leaders of the procession, advance last; all observe the same law of setting out and singing together which they had observed when lately setting out into the town, except that the company of men had grown beyond measure. Since now some societies from the castles round about had arrived and added themselves to the numerous company; from Subiaco likewise a not small band of women, going out, enlarged the procession o. Nowhere was there a ceasing to go. For neither did it seem advantageous to rest in between, since the heat was strong, and the sun, seeking a higher quarter of the sky, attacked more sharply. The bodies of the men were already wearied with much journeying: wherefore all strove to reach the monastery in haste.
[26] and, the urn being solemnly set down there, When it had been reached, the ark was placed in a raised place in the middle of the church, until all should gather their strength by resting, and especially the abbot, who was shortly to perform the solemn sacred rites, entering a little cell, wished to relieve the labour of the journey with moderate rest. Scarcely half an hour intervened when the abbot, coming out of the cell, went to the sacristy, about to go forth to perform the sacred rites: the ministers come: the sacred servers [p] accompany the priest to the altar of the chapel recently built, they accomplish all things of that kind with the greatest diligence they could. Before, however, the abbot entered upon the Preface of the Mass, as they call it, the Provost of the cloister [q] went up into a raised place; and held an oration to the people, rather brief indeed, but such as could especially excite the people itself to religion and piety. Further, when the abbot had completed the sacred rites, the relics were opened again through the hierophant to the people vehemently striving; again and again the mercy of God was cried out, innumerable little crowns likewise held out, that they might touch the bones of the Virgin. These things being accomplished, the people was dismissed with a word of good omen, to whom it was also then clearly signified that the relics themselves would remain there outside for the following three days, to be laid up in their marble on the sixteenth day before the Kalends of August.
[27] [those who had been part of the procession are refreshed by the kindness of the monks:] Indeed I do not see why a certain kindness of the monks joined with charity should be wrapped in silence; for indeed it was ordered that to all, in general, both men and women who had followed the celebrated procession, one loaf each should be liberally given at the inner gate of the monastery; to the confraternity brothers clothed in white and black sack a piece of cheese each, and a draught of wine besides: but to the Clerics and Franciscans, likewise to some more noble men [r], a solemn banquet was given, the refectory of the monks being opened, in which place, during the banqueting, a perpetual Latin reading of the sacred scriptures was recited by a certain monk, the pulpit being mounted (as was the most ancient custom of monks); at the end of the banquet a sacred reading in the vulgar tongue likewise succeeded the Latin reading, which our forefathers with singular prudence decreed should be done: so that not only the minds of those who knew Latin might be refreshed with salutary doctrine, but those also who did not know Latin might take some profit in that kind. By which things it came about that the men who were present at so great a Translation could obtain most largely and most copiously both what pertained to cultivating their minds with piety and what pertained to the restoring of their bodies. And indeed the abbot most faithfully performed what he had promised the people. In the middle of the church the coffers of the relics were placed somewhat more prominently, so that they might be seen at once by men entering the temple, and might be at hand for those wishing and looking on. A tripod being placed underneath, there stood the ark of fragrant cypress, covered with the same veil with which it had been covered the day before when it was being brought back to the monastery: four flames burned perpetually, on four candlesticks duly disposed at the corners of the ark. But this caution was employed, that by night the ark should be replaced in the sacristy, lest anything of a secret crime should perhaps occur, nor a monstrous sacrilegious desire of snatching away the relics invade malevolent men; that it was safer at length to conduct the matter considerately and diligently. For what loss could be brought if by night the ark were hidden in a more inward place? That it was enough for it to lie open the whole day to those approaching.
[28] This too had not a little of kindness, access to the temple granted to women for three days, that for the whole three days agreed upon access into the temple was granted to women, which is rarely granted to women at other times, except on the more celebrated feast days. In that space of time, therefore, the people came very frequently: nor were there lacking those who from castles somewhat distant set out as suppliants, ranks being formed, to see the relics. It was to be seen sometimes how infants clothed round with little white garments, the cross going before, carrying green little branches in their hands, having entered the sacred buildings, sang Litanies in childish measures, so that what they did was almost like that which the blessed children did in the farthest times going to meet the Saviour, whose most chaste praises, consecrated by David's prophecy, were also repeated so admirably in the Gospel histories. Many things of this kind we deliberately pass over, lest perhaps a speech longer than is fitting bring trouble to the hearers.
[29] While these things were being done for three days at the ark of the virgin Cleridona, while the sacred relics those marble ornaments which we spoke of above, most charming with tessellated emblem, which had already been dissociated into their members by the wedge before Divine Cleridona was carried over from the chapel of Divine Mary Magdalene [s] on those rougher ridges to the monastery, and which we have narrated had been as it were certain wrappings of the little marble vessel, began to be fitted and joined together, and placed within the altar of the chapel recently founded, so that by these coverings the little marble vessel should be enclosed, in which little vessel the bones of Divine Cleridona were to be laid up. Now the three days flowed by: now the mason put the last hand to the tomb: now the day after the three days emerges, which day was a Thursday, when at first light the clerics, the Franciscans, again men here and there, women here and there, betake themselves to the later, as they themselves called it, Translation. For although so great a multitude of men did not follow this second procession as we described there was in the first procession, the later was made more noble by this very thing, that it had as spectator the most illustrious Cardinal Stanislaus Hosius [t], Bishop of Warmia, a Pole, supreme penitentiary of the Apostolic See, a man learned in the sacred letters, and especially excellent in the Christian religion. For two days before the bones of Cleridona were laid in their urn he had set out hither to these cooler places to spend the summer.
[30] were laid up in the chapel recently founded, Sacrifices, therefore, being offered at the altar by the priest, the abbot is clothed in a cope; and four are clothed in dalmatics, who should carry the litter on their shoulders; the acolyte, the taper-bearers, the cross-bearer, each to perform his task, takes a linen garment: thus equipped they go forth from the sacristy into the procession, and first of all the abbot incenses the ark with incense, the thurible being drawn in the manner of a cross. Then the Franciscans, clerics, monks are arranged in order two by two in series: the abbot, as it were a ship-master, directed the course of the whole procession; a little after the abbot advanced the most ample Cardinal in purple, whom the rest of the people followed in a very long series. And in order that the procession might be made somewhat more splendid and more prolonged, going out through the women's back gate (namely by which it is lawful for women to pass into the temple), we entered the temple by the main gate of the monastery in a long and interrupted line. The women, because on account of religion they could not enter the gate of the monastery, returned into the temple by the way by which they had turned aside. The places of the temple resounded on every side with hymn-singing voices: lighted tapers burned in the hands of men: each reckoned it had been done most excellently for him, since it had been granted to be present at so many honours, so many prosperous circumstances, at the burying of the bones of so splendid a virgin, Cleridona. They come to the chapel most skilfully made. The monks in dalmatics set down the litter of the relics; the abbot uncovers the ark covered with a veil, and then opens it: he orders the notary [u] to be summoned, asks that all things whatsoever were then done should be most exactly attested.
[31] the skull, however, being set apart, For since the abbot understood that it would be most welcome to the monks if he reserved the skull of the Virgin to be enclosed at some time in a reliquary with silver plates, and likewise took out some bones which might be distributed at the discretion of the superiors to pious places in the abbatial region, he said that this ought to escape no one; so that no cause of doubting should be furnished to posterity whether all the bones of the body of Cleridona, the skull especially, were held in the sarcophagus or not. Wherefore, the notary taking it down, the abbot proclaimed more fully that the skull of the Virgin and some few bones were being separated from the other bones and brought back into the sacristy for this cause, that consideration might be had for the Christian rite. And when the abbot had publicly protested these things, two monks in copes holding the ark, the abbot, besides the skull and the bones which we have mentioned, duly arranged the rest in the clean little marble vessel, and ordered a marble lid at once to be made and fitted exactly over the little vessel, stones also being placed over it, and fortified with other things.
[32] and some bones, These things being thus accomplished, he incensed with burned incense the urn, equally of marble, and that cypress one in which the head of the Virgin and the excerpted bones remained. Then he proclaims rather brief secret prayers, then, himself breaking the deep silence with vocal prayers, he asked God, Best and Greatest, by the merits of blessed Cleridona, that He would show Himself propitious to the people. Lastly he returned to the sacristy, and caused the bones separated from the other relics to be preserved; nay, he took care that they be transposed into a smaller little ark, I know not which, that they might be there until he should provide concerning them what ought to be done. He provided this too, that the little dust or shavings found in the little marble vessel together with the relics should be thrown into the sacrarium [x], because they were neither of any moment, nor yet seemed worthy that anyone should hold them of no account. He held with greater religion nonetheless that wooden little ark itself, in which Cleridona had rested so long a time. For just as he could never be brought to grant even so little of those relics to anyone without the order of the superiors, so he was not so tenacious of that little ark as not to bestow part of a small piece on those asking.
[33] Moreover, by the counsel of the most ample Cardinal of Warmia, [of which one went to the upper monastery of St. Benedict, the other to the duke of Popoli:] the most excellent bone of the arm of the Virgin [y], which had been set apart in the reliquary, at the demand of the Provost of the Upper house consecrated to Divine Benedict, was granted to be transferred into that very house [z]. This could be done with no scruple of religion forbidding, because all things of that monastery had been common with the monastery of Saint Scholastica. For he who was abbot of Saint Scholastica, the same was abbot of Divine Benedict. From the same company of monks were taken the monks who should inhabit the upper monastery: the provisions were divided to both in the same proportion. The other was a large bone laid aside, which the duchess
of Popoli [aa] had asked of the monks, to be granted to the monastery of nuns lately built [bb] within the wall of the town of Subiaco. In that matter the abbot would not gratify the duchess for a while, until he himself should hold as ascertained what the most illustrious commendatory thought [cc]. The people of Cervara in the abbatial dominion asked the abbot with very grave and very long prayers for some particles, but, having tried in vain, they waited for a more opportune occasion of obtaining them. Very many likewise, both clerics and regulars, and finally laymen, tried with the greatest effort to obtain the thing: who likewise withdrew without obtaining their wish.
[34] In the same year 1578, in which the venerable relics of St. Cleridona, Virgin, were translated from the chapel of Divine Mary Magdalene to the building of St. Scholastica on the third day before the Ides of July, the translation of the former to the monastery just mentioned. and were laid up on the sixteenth day before the Kalends of August in the altar of the chapel of the blessed Virgin Mary recently built, which was endowed with the Privilege of Gregory XIII, Supreme Pontiff, the R. F. Dom Cyril Faliscus, abbot of the monastery of Divine Scholastica, according to the petition of F. D. Peregrino of Modena, Prior of St. Benedict, by the counsel of the most illustrious Cardinal of Warmia, benignly assenting, gave power of translating the arm of St. Cleridona to the upper monastery of the Holy Father Benedict. Wherefore on the day before the Nones of August, which day is sacred to Divine Dominic [dd], the Reverend Prior came down to the monastery of Divine Scholastica, and, clothed in linens, bringing out with the greatest veneration the arm of the Holy Virgin Cleridona from that place of the sacristy in which the relics of the Saints are preserved, put it into a clean glass vessel spread with silk and covered it with a most delicate veil. At length, many monks singing sacred hymns and the Ambrosian, and carrying lighted tapers, the ringing of bells resounding everywhere, he carried it most honourably to the church of the sacred cave of Divine Benedict, the most illustrious and most reverend Lord Stanislaus, Cardinal of the H. R. C. of the title of St. Peter in Chains, major penitentiary, who was then staying in that monastery fleeing the heats of the city, coming forth to meet it at the very entrance of the temple, as far as his adverse health and impaired age permitted.
[35] The arm of Divine Cleridona being laid up on the high altar, a solemn Mass was sung by the monks and the divine Majesty piously invoked, that through the merits of this holy Virgin It would bring present help to the Christian Commonwealth, exposed to the injuries of heretics and infidels. The sacrifice being finished, the arm of the Holy Virgin was placed beside the other relics of the Saints which are religiously guarded in the sacristy, as they call it, of that monastery: which afterwards the most illustrious Cardinal of Warmia, out of his devotion to the Holy Virgin, had enclosed in a case and adorned with this kind of ornament, such as is seen: that the sacred arm of this Virgin, which she stretched out so willingly to all works of piety, might be looked up to by the peoples with greater veneration, and that God, blessed in the honour of Divine Cleridona, Virgin, might be more gloriously praised and adored, to whom be praise and glory for ages of ages. Amen.
ANNOTATIONS.
c. Surplices.
d. The priestly stole.
p. Sacred ministers.
q. Dom Vittorino Manso of Aversa, from Mirzio, often cited.
r. Among these was Dom Pirro Frangipani. There were invited besides the most illustrious Lady Olympia, Lady Flaminia, Pirro's wife, Lady Paola Posterula. From the same apograph. Further, the author of the said apograph makes mention in this place of the provisions increased in the monastery of Subiaco on that occasion, not without a miracle, which, he says, I received from my elders: even from these words it is shown that the author of this apograph is less ancient than that of the one which we give to the press.
s. This was its principal title, says Mirzio; the secondary, of St. Cleridona or Chelidonia.
t. Adorned with the Roman purple by Pius IV in the year 1561.
u. Cesare Panismolli.
x. Mirzio has: Into the piscina of the sacristy.
y. Which afterwards the piety of Cardinal Hosius towards St. Chelidonia had enclosed in a silver case. From number 35 below.
z. Hither pertain the things which are related at number 34 and following, and which are subjoined in our apograph to the Acts of the Translation in the manner of an Appendix.
aa. The Olympia mentioned above at letter r is here named Orynthia in Mirzio's apograph.
bb. Of St. John the Baptist. From the same.
cc. There was given, besides other relics of other Saints, a joint of the bone of the greater finger of St. Chelidonia on the 7th day before the Ides of August. From Mirzio's apograph.
dd. But according to the same apograph, the 4th day before the Nones, that is, not the fourth, but the second of August.
[*] redundant
[] suspensamque*