Valerius

ON ST. VALERIUS, MARTYR, ARCHDEACON OF THE CHURCH OF LANGRES, IN GAUL,

ABOUT THE YEAR 264.

PRELIMINARY COMMENTARY.

Where, when and by whom St. Valerius suffered martyrdom. His relics, cult and office. Acts.

Valerius, archdeacon of Langres, martyr, in Gaul. (S.)

BY B. B.

Of St. Valerius (St. Valère or Valier or Valier) mention occurs today in Chastelain; likewise in some additions to Usuard, The memory of his martyrdom; according to the edition of our Sollerius. In the Corbie Hieronymian martyrology of d'Achery one reads on this day: Of St. Valerius, martyr, at Portus Spicilegium, vol. II, p. 20. In folio; and in the same way in Fiorentini Vetustius martyrologium, p. 930. Note. Which indeed suit our holy Martyr excellently; nor do I see what should persuade one, as some will have it, to write Ponto in place of Portu or Porto. Compare those Passed Over. In the ancient Martyrology of the distinguished church of Auxerre, which Martène published Amplissima collectio, vol. VI, col. 686 and following and which seems to have been made at the beginning of the eleventh century, there is announced on this day: In the city of Langres, at Portus Bucinus, the passion of St. Valerius, martyr and levite Ibid., col. 726. Finally from the manuscript Martyrology of St. Bénigne of Dijon, among the papers of Bolland transmitted by Chifflet, one has: In the territory of the city of Langres, of St. Valerius, archdeacon and martyr. So also in the Martyrology of Auxerre of the most reverend Mgr. Charles de Caylus: In the territory of Besançon, the passion of St. Valerius, deacon of the church of Langres, whose body rests and is venerated in the monastery of Molesme near Tonnerre; St. Valerius is also praised in the notes on the Martyrology of Paris. Saussay in the Gallican Martyrology has: In the territory of Langres, at Portus Buxinus, the passion of St. Valerius, martyr, and disciple of blessed Desiderius, bishop of Langres and likewise martyr. In the New Gallia Christiana Vol. IV, col. 512. Paris, 1728. St. Valerius is called the archlevite of St. Desiderius, and likewise archdeacon in the original Gallia christiana of Claude Robert, priest of Langres, whose words it is necessary to write down here, because what we related above more briefly, and not altogether in agreement, as regards the Position, as the Martyrologists speak, that is the place of the passion, is explained more at length. In the same, he says Claude Robert, Gallia christiana, p. 363. Paris, 1626, persecution also, on the 22nd of October, St. Valerius, the memorable archdeacon of St. Desiderius, obtained the palm of martyrdom at Portus Buxinus or Abucinus… This place is a village or hamlet on the Lycus or Lupa river, commonly called le Port de Loue, in the county of Burgundy, distant from Salins a league and a half, on the road which leads from Dijon to Saint-Claude, of which village St. Valerius is said to be patron, who has his relics placed there, as is in the catalogue of the churches of the diocese of Besançon, and in the metropolitan Calendar of the same diocese: On the tenth day before the Kalends of November, that is the 23rd of October, at Portus Buxinus in the territory of Besançon, the passion of St. Valerius, archdeacon of the church of Langres. It is worthy of note that the feast of the holy Martyr is also celebrated on the 23rd of October in the village of Port-sur-Saône, which today belongs to the diocese of Besançon, while in the diocese of Langres it is kept on the 22nd of October. According to these things Portus Buxinus would be far distant from the city of Langres, namely by the whole tract by which the Vosagus or Vosegus mountain, to which Langres lies adjacent, is separated from the Jura: for Salins lies near the foot of the latter, as may be seen in geographical maps Spruner, Atlas, Plate 23.

[2] the place Hadrien de Valois thinks otherwise Notitia Galliarum. At the word Portus Abucini. Paris, 1675, although in that place he speaks somewhat confusedly. First of all he observes that in the old Notitiae of the Gauls mention is made of Portus Abucinus or Bucinus; but what is designated by that name, he says, we cannot divine. Then he refutes a certain opinion of Holstenius, and adds: Perhaps it means to say a place situated on the bank of the river Lupa, la Louve, not far from Salins of the Sequani, which is commonly called Port Lannay. Here certainly Valois agrees with Robert; but presently he departs from him altogether. But, he says, I see that in the manuscript Life of Urban, bishop of Langres, mention is made of Portus Bucinus, and that it is placed between the city of Langres and Mount Jura among the Sequani, which I do not doubt is the Portus Abucini or Portus Bucini of our Notitiae. The words of the writer of the Life are these (which, however, are not read in the Life of St. Urban on the 23rd of January published by Bolland Acta SS., vol. II of January, p. 492, but rather in the passion of St. Valerius to be published by us below): Valerius, archdeacon of the church of Langres, having entered on the Sequanian road, was making for the parts of the Jura Alps. Proceeding, then, on the road on which he had begun, he came to a place, situated not far off, which the inhabitants from of old call Portus Bucinus. From the last words, situated not far off, it is plain that that place is not to be sought so far from the city of Langres, nor consequently at the foot of the Jura Alps. Dom Bouquet adheres to Valois in the Annotations on the Notitia of the provinces and cities of Gaul Recueil des historiens, etc., vol. I, p. 123, note b; and adds in the geographical Index: Portus Abucini in Dunod, in the history of the Sequani, is the Port on the Arar near the castle of Vesoul (Vesoul) among the Sequani, Port-sur-Saône Recueil des historiens, at the end of the volume, at the word Abucini, p. 823. In the same way Mangin Histoire ecclésiastique et civile, etc., du diocèse de Langres, vol. I, p. 125, d'Anville Géographie ancienne abrégée, vol. III, p. 199. Paris, 1768, Expilly, who writes Port or Pont-sur-Saône [Dictionnaire géographique de la Gaule, at the words Portus Abucini and Porte. Amsterdam, 1768]; and in this century Paul Pechinet Annuaire ecclésiastique du diocèse de Langres, p. 39. Langres, 1838, Walckenaer [Géographie ancienne, historique et comparée des Gaules, vol. I, p. 321. Paris, 1839], Guibert, whose dictionary

geographical came to light in the year 1850, where, at the word Port or Pont-sur-Saône, he relates that it is a town numbering 2067 inhabitants, distant thirteen miles (kilometres) from Vesoul, and furnished with a remarkable bridge by which the Arar is crossed. Spruner too agrees in his geographical maps of the middle ages, where in the map showing the Gauls under the Merovingian kings Historisch-geographischer Hand-Atlas, Plate 23. Gotha, 1846 there is clearly noted the village of Portus Abucini, distant about fifteen leagues to the west from the city of Langres. Compare Bruzen de la Martinière Grand dictionnaire géographique, at the word Port-sur-Saône. Paris, 1768, who treats of this place more at length than the others, from Thomas Corneille, who had at hand investigations made for this purpose in the year 1704. There was formerly, he says, a stone bridge there, and not far from the bridge a fortified citadel, placed on an island of the river Arar, whose ruins are seen today.

[3] of the passion; Martinière does not doubt that this is the Portus Abucini of the Notitiae, and that in that place St. Valerius was crowned with martyrdom; so, namely, the local tradition has it, and a church dedicated to his name is still to be seen there. After this no doubt seems to remain that the holy Man's passion took place at Portus Bucinus, not far from Langres. I add what the Rev. M. Deray, parish priest at Port-sur-Saône, deigned to write to me on the 20th of March of this year 1857: St. Valerius underwent martyrdom at Portus Abucinus, which for a long space of time was numbered among the chief cities of this region; some traces or ruins of it are seen today, one mile (kilometre) from the village of Port-sur-Saône. The body of St. Valerius was first laid in a neighbouring cave, over which Gauderic, duke of the Lombards, built a sacred building or chapel. Which things are taken from the legend, of which the same Reverend Parish priest sent me a copy, or from Lesson III of the old Breviary of Besançon on the 23rd of October, where I find this: His body was buried not far from Portus Bucinus. And when Duke Gauderic was going to fight against the Lombards, the relics of the Martyr were revealed to him by God, and he was admonished in sleep that, if he vowed to build a sacred building for him on his return, he would return a victor. Nor did the expectation deceive him: for he both conquered the Lombards in war and raised a sacred building over the Martyr's body. The Reverend Parish priest adds, however, that this chapel was still to be seen ten years ago: but that then it was utterly overthrown and a small church built in its place, where the holy Archdeacon enjoys a special cult, as will be explained more at length below. That part of my parish, adds the Rev. M. Deray, which adjoins the aforesaid chapel or church, is called St-Valère after St. Valerius, and is separated from the town of Port-sur-Saône by a bridge of magnificent work. And almost all these things you will find also in the Acts at the end of this commentary. Whence again it appears that Portus Abucinus is not to be sought in the regions of the Jura. Which finally also follows from letters written back to me from Langres at about the same time, of which there will again be talk in what follows.

[4] The time of the martyrdom must be determined from the Acts of St. Desiderius: for the crown of St. Valerius followed his glorious confession. the time, according to some, about the year 411, But this is a most grave question Gallia christiana, vol. IV, col. 512, agitated with great contention of mind, whether (St. Desiderius) suffered martyrdom under the emperor Gallienus, in the third century, in the year of salvation 264, or under Honorius, in the fifth century. The Bollandists Acta SS., vol. V of May, on the 23rd, p. 242 and following, in the preliminary commentary to the Acts of Warnahar (that is, to the Acts of St. Desiderius by Warnahar), following their colleague Vignier, fight openly for the first epoch of time. Namely, Fr. Jacques Vignier, S.J., had collected various things pertaining to the history of his country under the title of Historical Decades of the diocese of Langres, which have not so far been printed, but exist in manuscript, in folio, in the library of M. Guyot-de-St-Michel Annuaire ecclésiastique et historique du diocèse de Langres, p. 2, note 3; and the author himself published a certain compendium of it, which he entitled the chronicle of Langres Compare Biographie universelle, art. Vignier Jacobus. From there Henschenius drew his material in the Acts of St. Desiderius. Their (Vignier's and Henschenius's) opinion the learned M. Henriot, canon of Langres in this century (the eighteenth), tried to confirm by a dissertation written on this subject, which we have read in manuscript [Gallia christiana, as above; likewise Mangin, Histoire de Langres, vol. I, p. 114]. The other opinion, namely that St. Desiderius suffered in the fifth century, Tillemont follows and defends [Mémoires pour servir à l'histoire ecclésiastique, vol. XI, pp. 540 and 648. Paris, 1706], asserting that most writers hold the same; and among others Hadrien de Valois in the De rebus Francicis; likewise Claude Robert in his Gallia christiana, Denis Gaultherot in the Anastasis of the city of Langres (from which both came); the brothers Sainte-Marthe in the Gallia christiana quadripartita, and other writers, men of keen discernment. So it is read in the New Gallia Christiana. Where, however, the reasons on both sides having been brought forward, it is concluded: Let the fair and learned reader judge; we, until a greater light shall shine forth, shall follow the old opinion (which ties the martyrdom of St. Desiderius to the fifth century) New Gallia christiana, vol. IV, col. 514 and 515. This opinion further is favoured by an old catalogue (of what age, however, is not said) of the prelates of Langres, placed before the cartulary of the church of St. Étienne of Dijon, cited by Robert and the Sainte-Marthes, in which St. Desiderius is said to have suffered at the hands of the Vandals in the year 407 Ibid., col. 512. Likewise Mangin, Histoire de Langres, vol. I, p. 114; Usuard on the 23rd of May, writing that St. Desiderius was killed by the Vandals, whose outrages in the Gauls were unheard of before the fifth century Gallia christiana, ibid. Tillemont, Mémoires, vol. XI, p. 648; likewise the Acts of St. Desiderius written by Warnahar at the beginning of the seventh century, and the Acts of St. Antidius (of whom in our work on the 25th of June; in both is narrated the abominable irruption of the Vandals into the Gauls, their king being Crocus Gallia christiana, ibid.; in the same way Fredegar, and finally Sigebert of Gembloux at the year 411: The Vandals, he says Pertz, Monumenta Germaniae, vol. VI, p. 305, under their leader Croscus, roaming through the Gauls, overthrow many cities and churches. Croscus at length, captured at Arles by Marianus the governor and ignominiously dragged through the conquered cities, is tortured to death. In this storm, among many, are martyred Florentius and Hilarius of Sion, Desiderius of Langres with Vincent (rather Valerius) the archdeacon, Antidius, bishop of Besançon. With which finally our Acts agree, since they place the passion under Honorius, son of the elder Theodosius, the younger Theodosius holding the kingdom, and governing the dignity of the Roman empire with catholic piety. Compare our Annotations on this place.

[5] For the opinion of Vignier and Henschenius stands, first, that Desiderius suffered under Crocus, who, by the counsel of his mother, but according to others, overthrew many cities and old buildings, and at length, seized at Arles, perished pierced through with the sword. Now Gregory of Tours expressly asserts that these things happened in the third, not the fifth, century, namely in the times of Valerian and Gallienus [History of the Franks, book I, chaps. 30 and 32. Migne's Patrologia, vol. LXXI, col. 177 and 178]. The men of keen discernment, patrons of the opposite opinion, try in various ways to wash away this argument, certainly by no means to be despised: this Crocus, they say, is called by Gregory king not of the Vandals but of the Alamanni; nor does he make mention of St. Desiderius, but of St. Privatus, bishop of the Gabali, who obtained the palm of martyrdom in that storm. But since they see clearly enough that the force of the argument is not knocked down by these things, they turn elsewhere and distinguish two Croci, the one a leader of the Alamanni, who in the third century laid waste the Gauls with sword and fire, and killed St. Privatus, of whom Gregory speaks; the other, who in the fifth century, one of the leaders of the Vandals, infested the Gauls, besieged Langres and slew St. Desiderius, while the other commander of their army, Gonderic by name, was plundering other regions. But the writers of the new Gallia christiana themselves forthwith make light of this opinion thus. That indeed, they say, would be excellent, if any reason for the distinction were available from elsewhere: but both Gregory and Warnahar and others thereafter recount those circumstances of the history of Crocus, and those attendant facts, which plainly show one and the same. Whence others, like Tillemont, say that through the carelessness of those writers those two times were mingled and confused with one another, and that they were deluded in this, not in having said that Desiderius was slain by the Vandals, but in having given them (the Vandals) as leader and prince Crocus, a king of the Alamanni almost two centuries before. Whence Usuard, who attributes the holy Martyr's passion to the Vandals, is altogether silent about Crocus Gallia christiana, vol. IV, col. 513. Which indeed are mere conjectures, and those resting on a very light foundation. May one not with stronger right suppose that it came about through the carelessness of those writers, if any is to be admitted, that they called all invading barbarians by the generic name, and προληπτικῶς, Vandals, although those who are properly so called first burst into the Gauls in the fifth century? This for my part I should admit much more easily than that those two Croci were coined, Gregory, Warnahar and others thereafter plainly opposing it. Compare Baillet, who holds Crocus, leader of the Alamanni and Suevi in the times of Gallienus, to have been a petty king of Vandalia; which, he says, we today call Pomerania Vies des Saints, 23 May, p. 392; likewise Mangin Histoire de Langres, vol. I, pp. 115 and 116 and Longueval Histoire de l'Église gallicane, vol. I, p. 101. Paris, 1825, who all manifestly incline to Vignier's opinion.

[6] more probably This is confirmed besides by the fact that, according to Warnahar, St. Desiderius was slain by heathen: the barbarous and heathen ferocity, he says, of the Vandals; and he adds: The city of Langres being taken, those persevering in the confession of Christ were laid low here and there on the same day by various kinds of slaughter; and again: Questioned about the worship of religion, whoever said that he confessed and believed Christ could nowhere escape in the whole city Acta SS., 23 May. Gallia christiana, vol. IV, col. 513 and 514. Certainly these things, understood in their obvious sense, indicate idolatrous barbarians and persecutors of the Christians. The supporters of the other opinion reply Gallia christiana, ibid. that the word heathen is not to be taken literally, but in such a sense that that word sounds nothing other than a ferocity than which a heathen would not rage more; and that the other words signify that those who had confessed Christ, true God, coeternal and coequal with the Father, were slain by the Arian Vandals. Anyone might certainly wonder that these words should be interpreted so broadly by those very persons who a little before had so sharply contended that the proper and strict meaning should be kept for the word Vandals. Much less, in my opinion at least, still

are the following things valid: It could also be said that among so many different nations there could have been several religions; that Gunderic and very many others embraced the Christian faith with the errors of Arius; that others, in no small number, were still defiled with the superstitions of idolatry, over whom Crocus, or whoever else besieged Langres, was set Ibid., vol. IV, col. 514. Suppositions or explanations and conjectures of this kind could be opposed to any historical fact whatever; nor certainly are they of great weight here of themselves. It seems to me more reasonable to say simply that Warnahar, who wrote in the seventh century, speaks not of Vandals properly so called, but understands by that name the barbarians who two centuries before, carried in from the north, had laid waste the Gauls. This being granted, Warnahar agrees with Gregory of Tours, and everything hangs together exactly. And these are the two chief arguments of Vignier: the one, that St. Desiderius was slain under Crocus, the other, that he was slain by heathen. Some add that Desiderius is in the lists, in the order of succession, the third bishop of the see of Langres (the first is Senator, the second St. Justus); if, therefore, he be said to have suffered in the fifth century, it follows that that chair was erected only in the fourth century, and that fairly far advanced; whereas it is generally held to be far more ancient. Something similar is hinted in the Gallia christiana Ibid. about the prelates between St. Desiderius and Aprunculus, who comes tenth in the order of succession. Yet I should not wish to insist too much on arguments of this kind: for it is not established that the catalogues of the churches are complete and altogether accurate. For the monuments of those times, says Ruinart History of the Vandal persecution, part II, chap. 1, p. 411. Paris, 1699, are mixed with so many doubtful and uncertain things, nay and sometimes most certainly false ones, that sure credence can scarcely be given to them, especially in what concerns chronology. The same Ruinart thinks, however, that the martyrdom of St. Desiderius belongs rather to the fifth century, for this reason alone, that he is generally related to have fallen by the sword of the Vandals Ibid., p. 412.

[7] about the year 265. To me, on account of the two reasons set out above, the opinion of Vignier and Henschenius is preferable, which Paul Pechinet also embraces Annuaire ecclésiastique et historique du diocèse de Langres, p. 56, who is to be corrected, however, in this, that he attributes the beginnings of the Arian dogma Ibid., p. 53, note 1 to the year 419, whereas the first council of Nicaea was celebrated almost a whole century before the aforesaid year. With us too agrees the Rev. M. Charlet of Langres, who at the beginning of the eighteenth century was dean of the collegiate church of Grancey (Grancey). He wrote many things pertaining to the history of his native city, which, collected into one and hitherto unpublished, are today in the hands of M. Théodore Pistollet de Saint-Ferjeux. Their catalogue is found in the Annuaire of Langres Ibid., p. 548 and following. Among other things there is an Inventory of relics with Notes [Inventaire des reliques qui sont au trésor de l'insigne église de S. Mammès, cathédrale de Langres, avec des remarques. Manuscript in quarto], where one reads thus, as the very reverend M. Lamy, vicar general of Langres and superior of the Seminary, deigned to write back to me on the 29th of March 1857: St. Valerius, carried off in the persecution of the Alamanni under their leader Chroscus about the year 264, in the time of the emperor Gallienus; and not in the year 411 under the Vandals, as some will have it, which is also said in the diocesan breviary, as I have shown in a particular dissertation at the end of the martyrology of Langres. The same year 264 is used by the Rev. M. Godard in the Lives of the Saints of the diocese of Langres [Vies des Saints du département de la Haute-Marne (diocèse de Langres), by M. l'abbé Godard, p. 128. Langres, 1855]. And in the Proper which, the Roman rite having been adopted, the most reverend Mgr. Parisis, now bishop of Arras, then of Langres, caused to be collected and approved at Rome, he is read to have suffered not at the hands of the Vandals but, by a generic name, of barbarians. I note in passing that this opinion is not weakened by the fact that Desiderius of Langres is said to have subscribed the council of Cologne in the year 346 and that of Sardica in the year 347: for besides that both those years do not fit any better with the opposite opinion, scarcely anything certain is had about the council of Cologne, and in the subscriptions much less than in the other parts Gallia christiana, vol. IV, col. 515. Compare Binterim [Pragmatische Geschichte der deutschen Concilien, vol. I, pp. 348–388. Mainz, 1835], who holds that council supposititious. As regards that of Sardica, the place of the bishopric is not assigned Gallia christiana, as above. Since, therefore, St. Desiderius suffered more probably, unless you prefer to say certainly, about the year 264, it follows that the martyrdom of St. Valerius is likewise to be placed in this or the following year.

[8] The deeds of St. Valerius from the Proper of Langres. The deeds of the holy Archdeacon are presented summarily and not inelegantly by the recent Proper of the church of Langres, approved at Rome, as I noted a little before, and published by the most reverend Mgr. Parisis, then bishop of Langres. It will be helpful, therefore, to write down here the Lessons of the third nocturn. And they are of this kind: Blessed Valerius, born at Langres of most illustrious parents shining with the lineage of patrician nobility, was first instructed by blessed Desiderius in divine teachings and spiritual disciplines, and then enrolled in the clergy. When the holy prelate knew that he excelled the others in chastity, wisdom and exceptional charity towards the poor, he chose him as archdeacon, whom he would appoint dispenser of the goods of the church and set over the relief and support of orphans, widows and the poor. Which ministry the faithful dispenser fulfilled with the highest praise. But the city having been taken by the barbarians and utterly destroyed, Valerius, when he saw the sheep, the shepherd having been struck, torn by the savagery of raging wolves and carried off in every direction without mercy at the enemy's pleasure, making with certain of the faithful for the Jura mountains through the Sequani, came to a place which of old they called Portus Buccinus. Seized by the barbarians who held these parts, he is ordered to deny Christ, and to condemn the worship of the divine religion before all. When the holy man would not consent to them, they rage against him with every kind of cruelty. Against all these things the confessor of Christ fought, begging the help of the Lord for himself; strengthened by which he bore the more eagerly the deadly penalties inflicted on him. At last, slain by the sword, Valerius completed the course of a glorious martyrdom: and thus the excellent Levite soon followed his priest, the son not unworthy of his father. His holy soul ascended to heaven; his body was taken up by the faithful who had been able to escape the hands of the persecutors, and committed to burial with fitting honour not far from the place mentioned above. There still exists on the bank of the Arar an old chapel dedicated to blessed Valerius, in the very place where they relate he was crowned with martyrdom. Which indeed are manifestly taken from the Passion, as will strike the eyes of the reader.

[9] and other writers. From the same source Saussay drew his splendid encomium of St. Valerius Gallican Martyrology, 22 Oct.: (Who, as the old hagiology of that church of Langres has it) a native of the city of Langres, begotten of most illustrious parents, conspicuous with the lineage of patrician nobility, was created archdeacon by St. Desiderius himself (on account of the beauty of his chastity). And when the persecution of the Vandals came on, in order to avoid it, having entered with others on the Sequanian road, he proceeded to the parts of the Jura Alps, to spend there a little time until the violence of the persecution should cool down. But going on thence by the road on which he had begun, he came to a place which the inhabitants from of old call Portus Buxinus; where, intercepted by those barbarians, the Man, immovable in the confession of Christ, and a worthy victim of the faith, is sacrificed by the cutting off of his head. To whom an Angel, appearing in the very act of the contest, offered a white stole, in sign of the coming victory. Mangin relates something more [Histoire ecclésiastique et civile du diocèse de Langres, by the abbé de Mangin, vol. I, p. 125 and following], relying, as he asserts, on ancient tradition. According to which St. Valerius was brought up and instructed in humane letters by St. Desiderius. Made a priest, he was eminent in chastity, etc. (The priesthood of St. Valerius is certainly to be denied; for it conflicts with the discipline of that age. Each discharged the office of his own order. Certainly neither in the Acts nor in the breviaries, whether manuscript or printed, is he anywhere called a Priest [Compare Augusti, Denkwürdigkeiten aus der christlichen Archäologie, vol. XI, p. 207]. As regards archdeacons, see in the Annotations.) Wherefore St. Desiderius created him archdeacon, and entrusted to him the administration of the goods of his church. The holy bishop having been slain, Valerius fled with many faithful towards the parts of the Jura. But scarcely had he reached the Port on the Arar (Port-sur-Saône) when he was intercepted by the barbarians and cruelly slain; and they say that in the midst of his torments an angel brought him a white stole. In the place of the passion a church was built in his honour, opposite which, on the other bank of the river, are still seen the traces of the Tower called of the Trumpets (Tour des Trompettes). Compare what was said at num. 2 and 3. The same things are recited in the Annuaire of Langres Annuaire du diocèse de Langres, year 1838, p. 39 about the flight of the holy Man and his Martyrdom at the Port on the Arar, or, as is written there, Portus Buccinus or Abuccinus. It is added that companions of St. Valerius in great number were likewise put to death together by the same barbarians (which is also clearly indicated in the Passion), while others escaped by flight. Yet the festive memory of St. Valerius alone has been celebrated from of old, and is celebrated today.

[10] His relics, In the chronicle of St. Bénigne of Dijon, which d'Achery brought to light Spicilegium, vol. II, p. 382. In folio. Paris, 1723, one reads: The abbey of Molundum, where St. Valerius, archdeacon and martyr, rests. Whence also in the Martyrology of Auxerre of the most reverend Mgr. de Caylus: Whose body rests and is venerated in the monastery of Molundum near Tonnerre. The Gallia Christiana notes, however Vol. IV, col. 720, that that monastery is now called Molosmus or Molosmum (Molome), and that the name is a corruption of that of a not undistinguished monastery which was formerly called Melundense from the village of Melundae. It is situated in Burgundy about a league and a half from the city of Tonnerre (Tonnerre). Its first beginnings are attributed to Clovis the Great. And among the sacred relics with which this Benedictine monastery is enriched, the body of St. Valerius, archdeacon of Langres, excels Ibid.. And so much there, perhaps too confidently. For there is a dispute among writers whether in the chronicle of St. Bénigne it is a question of Molosme or rather of Molesme, which is another monastery, a few leagues distant from the former, also of the Order of St. Benedict; and, although it is somewhat further from Tonnerre, it is yet not so distant that it cannot rightly be said to come near that city. See the Map at the beginning of vol. IV of the Gallia Christiana. Certainly Mangin writes Histoire du diocèse de Langres, vol. I, p. 126: According to the chronicle of St. Bénigne of Dijon and the Martyrology of Langres, the body of St. Valerius seems to have been translated to the abbey of St. Michael, or the monastery of Melugdum, near

Tonnerre; others think that it is rather a question of Molesme; from which a certain archdeacon carried some particles to the cathedral church at Langres, where they are preserved in the treasury. Charlet too stands for Molesme in his notes on the Inventory: "His relics," he says, "are now preserved in a gilded wooden case in the church of the Abbey of Molesme near Tonnerre, distant thirty leagues and more from the river Saône, without its being known when and by whom they were brought there." This testimony, so precise, of a diligent man born and living in that region, seems to me all but decisive. D. Godard too, in his Lives of the Saints: "The cathedral church of St. Mammes," he says Vies des saints de la Haute-Marne. Where cited above., "had relics of the holy archdeacon brought from the abbey of Molesme." Nor does any doubt on this matter seem to survive at Langres today, at least in so far as one may conclude from the replies of the very Reverend D. Lamy, although he does not deal directly with this question, which I had not put to him either. This, however, is certain by the consent of all, that some relics once existed in the cathedral church of Langres. "Against the wall, facing the altar of the Treasury, one may see a statue of St. Valerius, martyr. He carries in his hand a book, in which are some of his relics. The monks of Molesme, who possess the rest of his body, gave to the archdeacon Josbert a bone from the thigh and another from the jaw, and likewise one rib, in the year 1446." So Charlet in the Inventory of the relics of the church of St. Mammes. There seems, however, to lie some difficulty as to the year, since in the Notes of the same Charlet on the aforesaid Inventory the year 1446, which had first been set down, has been changed into the year 1546, not, as I suppose, in Charlet's text, but in the copy sent to us. But this matter is not of such weight that we should inquire into it more diligently. It is probable that in our age nothing, or at least scarcely anything, of that sacred pledge survives. And as regards Molesme, Charlet reports in his Notes that the body was almost reduced to ashes by fire; he does not indicate the time; perhaps it happened in the year 1472, when the monastery, like many others, was destroyed and despoiled while war was blazing between Louis XI, king of France, and Charles, duke of Burgundy Gall. christ. vol. IV, col. 739 and following. However that may be, Molesme fell at the end of the eighteenth century in the same disaster as so many other monasteries throughout France; but what became of the body of St. Valerius is unknown. From another quarter, however, the very Reverend D. Lamy writes: "No relics of St. Valerius now remain in our cathedral: unless perhaps there are some fragments among those others, equally unidentified, which are kept deposited indiscriminately in the sepulchre or tomb of the high altar." He adds besides that there are several parishes in the diocese of Langres of which St. Valerius is patron, and that not a particle of his remains is found in any of them. Likewise there are none at Port on the Saône, Port-sur-Saône, as I learned from a letter of the Reverend Pastor. Finally we saw at num. 1 that according to Claude Robert in his Gallia Christiana, Portus Bucinus is to be sought not far from Salins, and that it is the village of Port-de-Loüe; whose patron, he says, is St. Valerius, who has his relics placed there; which last words should perhaps be taken of some notable part; unless we should more rightly say that Claude, as he slips about the place, so also is mistaken in the rest.

[11] cult. It remains that we treat of the cult. At Langres the feast of St. Valerius is celebrated on the 22nd day of October, with double rite, as is clear from the recent Proper. Everything is said from the common of one Martyr, except the lessons of nocturn 11, which you have written out above. These lessons, as far as substance is concerned, are almost the same as those others which are in the Breviary of Langres of the reverend father in Christ D. Sébastien Zamet, bishop from the year 1615 to the year 1655 Ibid. col. 638 and following. The chief discrepancy is that those who in the latter are called Vandals are in the former called by the generic name of Barbarians, and quite wisely. Compare what was said at num. 7. Below I shall write out the ancient office of the holy Martyr from the Breviary of Langres of Cardinal de Givry, published in the year 1560. From these it is plain that the church of Langres has venerated St. Valerius with perpetual cult. Mangin writes Histoire du diocèse de Langres, vol. I, page 126., in testimony of this veneration, that the image of the holy Martyr was carried by a beadle before the archdeacon in public processions; which, however, no longer obtains now, as the often-praised D. Lamy has informed me. And so much for the diocese of Langres. In that of Besançon the feast is kept on the following day, the 23rd of October, as appears from the Breviary which I have in hand, and from the letter of the Reverend D. Deray, pastor at Port-sur-Saône; who writes moreover that on every first Thursday of each month Mass is usually celebrated in the chapel or little church of St. Valerius (concerning which above, num. 3); and on his feast day the office is performed there with solemn rite; he adds that the people are borne towards the holy man with great devotion, and take refuge in him confidently in public calamities; and he recalls rain obtained after a procession was held to his shrine (and on the very return from it) some thirty-five years ago.

[12] A notice on By way of conclusion there follows the ancient Office of St. Valerius, archdeacon of Langres, as the Breviary according to the true use of the church of Langres, most recently printed, has it. At Sens, 1560, by authority of Claude de Longwy (Longuy), cardinal de Givry, bishop and duke of Langres, who died in the year 1561 Gall. christ. vol. IV, col. 635.. The very Reverend D. Lamy sent a very accurate copy. But since the lessons (nine in number, and, as usual, very short) are all taken almost word for word from the Passion, they had to be omitted. If anything different occurs, I shall note it in the Annotations.

[13] the Office At the Magnificat. Antiphon. Let us magnify Christ, the king of powers, who granted to Valerius, the devoted confessor of His name, to triumph in a most hard encounter with the faithless enemy. Collect. Be present, we beseech Thee, O Lord, to our supplications: that we who know ourselves to be guilty by our iniquity may be delivered by the intercession of blessed Valerius, Thy martyr. Through our Lord Jesus Christ. Invitatory. The King of martyrs, the Lord, let us adore: Who adorns Valerius with the robe of heavenly life.

[14] from the ancient In the first nocturn. Antiphon. Blessed Valerius was indeed illustrious by nobility of the flesh, but he proved more illustrious by purity of mind and by virtues. Antiphon. Entrusted to Desiderius, the holy pontiff of Langres, he shone with a singular privilege of knowledge and holiness. Antiphon. Being therefore blameless in his sacred manner of life, while he flourished in youthful age, he is raised by the prelate himself to the honour of the archdiaconate. Responsory 1. The distinguished Valerius, setting aside the cares of the world, strove to please God alone. For whose faith he unceasingly thirsted with his whole mind's desire to suffer. ℣ For he bore Christ in his heart: Christ he sweetly preached by the office of his voice. For whose faith to suffer. Responsory 2. Shining at length with the light of merits, he gives forth to the world an admirable example. In whom the purity of truth and the equity of justice were carefully weighed. ℣ Through whom the one astray was corrected lest he should perish: the upright was exhorted that he might advance. In whom the purity of truth. Responsory 3. The holy man therefore, when the venerable Desiderius had already been crowned in heaven with very many of his own, looked to the salvation of the survivors. But he did not wish to be any longer a pilgrim away from Christ. ℣ Watching over the cares of the office committed to him, he reformed the people entrusted to him by the pursuits of holiness. But any longer.

[15] Breviary In the second nocturn. Antiphon. Full of piety he groaned that the people of God were bereft of a shepherd, and miserably exiled as captives in every direction. Antiphon. Ready for Christ, he desired to fall: but he feared lest the brethren in the time of persecution should incur loss of faith. Antiphon. At length, counsel being taken, having associated faithful men with himself, he resolved to give way to the cruelty of the enemy; mindful of the Gospel which says: When they persecute you, flee from one city into another. Responsory 1. Valerius, the friend of God, prayed, saying: O Lord, Giver of eternal salvation, I resign to Thee to be protected the sheep of Thine inheritance committed to me. And, as I desire, join me to the fellowship of Thy martyrs. ℣ Be Thou unto me a God, a protector, and a house of refuge, to save me. And, as I desire, of Thy martyrs. Responsory 2. The soldier of Christ, therefore, when he came to Portus Buccinus, fleeing the enemy, drew near to him: by whom being taken, he is at once ordered to deny Christ. But resisting manfully, he is distressed with hard blows. ℣ The holy martyr of God, surrounded by a throng of orphans, is compelled to derogate from divine worship. But. Responsory 3. The cruelty of the Vandals breaks the glorious confessor with divers torments: and having hung him on the rack they afflict him with thongs, they tear him with hooks. And they rend him with sharp bull-hide whips. ℣ Nor is any delay for breathing granted to the servant of God, but so many torments at once are joined together in one body. And with bull-hide whips.

[16] of Langres In the third nocturn. Antiphon. Amid these things a voice sent down from on high thundered to the martyr: Valerius, be not broken by torment, being certain of the reward of everlasting felicity. Antiphon. Hearing it, the strong athlete said: Grant, O Christ, that I may run through the pains inflicted for Thee, which, long desired, I receive, that I may overcome them with an unconquerable mind. Antiphon. To the martyr of Christ as he prayed, an Angel of the Lord offered a robe, saying: Receive, O beloved of God, the gift conferred upon thee from heaven; put on the garment of exultation, which thou shalt soon wear, joined to the fellowship of the Saints. Responsory 1. O Valerius, man worthy of manifold praise! O grace of Christ, to be proclaimed more abundantly! Who, not yet stripped of the bodily tunic, already deigns to adorn His servant with a heavenly robe. ℣ Truly thou art to be congratulated, illustrious martyr, whom, stripped for His sake, Christ surrounds with such great honour. Already Thy servant. Responsory 2. The renowned warrior, endowed with the heavenly gift, renders most joyful thanks: I give thanks to Thee, Creator of all things, who, having rewarded me with an incorruptible garment, gladden me with an eternal reward. ℣ Now therefore, good King, I desire to be dissolved and I long to be presented to Thee in heaven. Who me. Responsory 3. Thus holy Valerius accomplished the end of his martyrdom by the stroke to the neck: whose soul, upheld by the hosts of the heavenly powers, was carried to the joys of the kingdom of heaven, to enjoy the presence of God without end. ℣ How great a fragrance of wonderful odour flowed forth there, when the blessed soul was loosed from the holy body. Of God without end.

[17] of the year 1560; At Lauds. Antiphon. When blessed Valerius had borne the triumphal palm into the palaces on high, by divine vengeance the Vandal nation, consumed in a short time, disappeared. Antiphon. The burial place of the holy man, given over to long oblivion, was divinely revealed to Duke Godericus: and was most devoutly venerated by the resort of the faithful. Antiphon. The prelate of Langres, gladdened by the report of so great a revelation, built over the martyr's tomb a basilica of wonderful size: where the faithful peoples are wont to bring back a twofold joy in Christ. Antiphon. Blessed be the power and clemency of our God, who blinded a cleric irreverently approaching the sepulchre of the martyr: and, when he was struck down in humility of mind, enlightened him anew through the merit of the same. Antiphon. Another sick man indeed, of the same order, while he was bewailing the dissolution of his limbs before his sepulchre, to his former vigour heavenly

loving-kindness restored him wholly. At the Benedictus. Antiphon. Let us all rejoice in Christ, who granted to Valerius, His warrior, as he fought in the contest of his confession, to overcome the perils of the world, and who happily crowned in heaven the victor on earth.

[18] likewise of the year 1604. The same office is found in the Breviary of the same church of Langres published in the year 1604 by order of the Most Reverend D. Charles Descars, bishop, with this rubric: "Of St. Valerius, archdeacon of Langres. In the cathedral church an annual feast." What this rite is, however, is explained in the general Rubrics at the beginning of the volume: "Annual feasts, by reason of their solemnity, add over and above the office of double feasts, that at both Vespers proper antiphons are said (for St. Valerius these are, at first Vespers, the antiphons of the first and second nocturns; at second Vespers, the antiphons from Lauds). The common commemorations are not made; nor will a commemoration of Octaves be made, if they fall within any octaves, at first vespers and matins only; but it will be made at second vespers, even of a small feast occurring on the morrow."

[19] The Acts. We publish the Passion of St. Valerius, and indeed, I should think, today for the first time, from several manuscripts compared with one another, studiously collected by our predecessors. We have it from the Ms. of Chifflet; and the same exists in the Mss. of the Most Serene Queen of Sweden. Again, we have the Acts from the codex of D. André Du Chesne, compared with the Ms. of the monastery of Acey in the county of Burgundy, an abbey of the Cistercian order, with the Ms. of La Charité of the same order in the same province, and with another of St. Bénigne of Dijon and of the monastery of Longpont; which last Ms. is found also in the Surian supplement of Fr. Nicolas Belfort, canon regular of the church of St. John of Soissons, likewise in manuscript. All these, although here and there some are a little shorter than others, agree with one another exceedingly well. For the rest, the Passion is written in a good Latin style, nay, I would say an elegant one, and the author professes that he will set forth the deeds more truthfully than brilliantly. Yet he abounds in words and sentiments (which in any case betray a grave man), many of which Belfort cut away, as will be seen from the Annotations. No one could easily determine the age of the writing; for my part I should not think it very ancient.

PASSION OF ST. VALERIUS, ARCHDEACON OF LANGRES.

From the ms. of D. André du Chesne, compared with others.

Valerius, archdeacon of Langres, martyr, in Gaul. (S.)

BHL Number: 8496

FROM MSS.

Here begins the preface to the Passion of St. Valerius.

The memory of the holy martyrs is to be kept To extol with worthy praises the most sacred contests of the holy martyrs and the immortal triumphs of their unconquered confession, and to hand them down in written records to the memory of those who come after, is proved to be both glorious and also profitable, nay necessary. For assuredly, whatever has shone forth as praiseworthy in the fortitude of devoted soldiers is to be referred to the praises of their commander, namely of almighty God; by whose grace they were able not only not to yield to the labours of the contest, but even to triumph over the most savage enemy by their endurance. Besides, it is very inhuman and impious to cover with barren silence the triumphs of those who, having undergone a beautiful death for the love of piety, strove to win for themselves an eternal memory, and who, we do not doubt, are the dearer to the supreme King the more bitter the torments it is certain they bore for His faith. But this too is nonetheless to be weighed, that when their deeds, full of wonder, are read, the minds of readers and hearers alike are set aflame with the fire of spiritual desire, and, the sloth of harmful torpor being shaken off, they anxiously desire to imitate the examples of such great virtue and faith. Since therefore the memory of all the martyrs is indeed to be received with devout rejoicing, yet we especially ought to exult more readily in the triumphal glory of blessed Valerius, martyr and archdeacon, whom we rejoice to have been assigned to us by the Lord as our particular patron, whose merits by the grace of the heavenly gift advanced so far that, after the sacred duties of the ecclesiastical function, he was borne on to the sublime palm of martyrdom. How this was done we shall endeavour, with the Lord's quickening, to set forth more truthfully than brilliantly.

ANNOTATION.

* are inflamed.

* proceeded

Here begins the passion of St. Valerius.

Born at Langres, he is taught by St. Desiderius; Blessed Valerius then was a native of the city of Langres, begotten of most illustrious parents, shining with the lineage of patrician nobility. That city at that time, rivalling Roman government, shone throughout Gaul with the manifold nobility of illustrious men, either alone or first. The bishop of this city was the holy Desiderius, a magnificent man, whose holiness in ecclesiastical affairs was then regarded by all as tried and celebrated , ^a who afterwards, having obtained * the precious crown of martyrdom, adorns by his martyrdom the city over which he presided as pontiff, cherishes it with his bones, and preserves it by his merits and intercession. He therefore always held St. Valerius dear, while he was still within the years of boyhood, and taught him with divine instructions and spiritual disciplines: for he perceived in this holy boy an inborn prudence shining forth, a lively wit, and the presages of future virtue and skill gleaming out. By such ^b indications, which appeared in him even beyond the deserts of that age, the man of the Lord, being stirred, had him brought up with the greatest care, and, not unaware what so great a native disposition portended, he was providing a most robust husbandman to cultivate the vineyard of Christ, one who would bring forth reasonable branches.

[3] He is made archdeacon. At length, when, passing through the slippery ways of adolescence, he had moved on to manly strength, the holy bishop appointed him to be Archdeacon ^c, so that, placed in this high degree of dignity, he might begin to be as it were a pattern of holy life and sober conduct, and, looking to the salvation of his subjects in a twofold manner, might teach by his preaching those whom he had formed by upright examples; in which authority was added to his words also by the merit of his holiness *: for his preaching could not be despised whose manner of life was a wonder to all; for he always first fulfilled in works what he taught must be done in words.

[4] Barbarians bursting in At the same time, partly through the negligence of insolent princes, partly because the sins of the peoples required it, God had permitted the churches to be afflicted by grievous vexation. For the most cruel nation of the Vandals ^d, having joined to themselves the Alans and the Goths, bursting with impious ferocity first from Spain into Africa, then from Africa into Gaul, were trampling down everything with sword, famine and fire. The holy bishop therefore, foreseeing that the army of the Vandals with their king Croscus ^e was approaching the city over which by God's appointment he presided, fled wholly to the divine protection, and, continuing day and night in assiduity of prayer, persisted unwearied, beseeching the clemency of Christ the Lord that He would graciously protect the church ^f, and not suffer to be afflicted by the rage of barbarian domination that which He had redeemed with His precious blood; that he himself rather might be cast alone into the danger for all, ready to die for the salvation of the Lord's flock over which he watched, to be given for all and to have all given back to him.

[5] they slay St. Desiderius; When lo, an impious band, not of soldiers but of robbers, coming upon him, find him meditating on sacred things, and command him with terrible threats that, denying the faith of Christ, he should bow his neck to the idols and subject himself with all his people to the most ferocious nation. But when he rather urged them to believe in Christ and to cease from the rage of the cruelty they had taken up *, a deadly executioner came forward, and striking the Saint's head with one blow consecrated a victim most acceptable to the Lord; and, the mass of the body of clay being laid aside, he ascended in spirit to the heavenly places, he who then truly ceased to die and began to live, and then, being made alive, perfectly clung as a faithful member to Christ the head, when he was thought to have lost his head. Let it suffice to have touched on these few things in memory of Desiderius, the venerable martyr, which any studious person will be able to find in abundance in the text of his own passion. From this digression let us return to the order of our narrative.

[6] St. Valerius, Therefore the Saint, and the martyr Valerius ever to be venerated among the foremost , after the precious death of his master and bishop Desiderius, seeing the flock of the Lord, as being bereft of the presence of its shepherd, torn by the cruelty of ravening wolves, scattered and carried off in every direction at the enemy's pleasure without any regard or mercy, stood hesitating in doubt what he should do. He certainly longed with the utmost eagerness to succumb to death for Christ, but he feared to incur loss to the abandoned people ^g. He desired already to be with Christ, nor did he shrink from being still a pilgrim away from Christ for the salvation of his own, and, so to speak, he was ready for either, and did not know which he should rather choose. At length, after long and much reconsidering, he set the brethren's interests before his own. This resolve settled in his mind, that, having gathered together such of the faithful as were alive, he should give way to the vastly raging enemy; for he remembered that the Lord had commanded: When they persecute you in one city, flee into another.*

[7] having prayed God to be gracious to him and to his people, Turning himself therefore wholly to God, he is said to have poured out prayer in this manner: Thou, O Lord, before whom all that we do is present, to whom lies open whatever we hide concealed in the heart; Thou knowest that I embrace martyrdom with my whole affection for the confession of Thy name, and that it would be most delightful to me to be subjected to a thousand pains for Thee, and, if Thou Thyself shouldst command it, to be spent in the most exquisite torments; but Thy foreknowledge , O Lord, as it is not deceived in its own disposition, so is not changed by the wishes of men. To Thee therefore, O Lord, I restore the sheep which I received from Thee; do Thou, good Shepherd, guard them, and graciously grant that, never bereft of Thy help, they may not acquiesce in the counsels of the devil, nor lie open to the plunder and insults of those who have not known Thy holy name. To me also, lingering for a while in the turmoil of this life for the love of Thy flock, and, according to what Thou Thyself commandest, seeking a hiding place, deign to give help, O Lord; be present as companion of my journey, reliever of my labour, and never suffer me to be torn away from the fellowship of the holy martyrs, for which I thirst, for which I sigh, to which I desire to come.

[8] he withdraws; When the glorious Martyr of the Lord had finished these words, secretly leaving the city with other living faithful, who were most ready to wrestle in a like contest, he entered upon the road to the Sequani ^h, and was making for the regions of the Jura Alps, to spend some time there until the force of the persecution should cool down. For beholding in his mind the dire undertakings of the savage enemy, and foreseeing that some could fall from the faith, weary of the world's unrest, he burned to take the wings of the innocent dove and to penetrate the pathless solitude and the dreadful lairs of wild beasts, waiting until He should come who would save him from faintness of spirit and from the storm. Proceeding therefore on the journey he had begun, he came to a place, situated not far off ⁱ, which the inhabitants from of old call Portus Bucinus ^k. But the most warlike nation already held that very place occupied. For since they were borne along partly by the madness of avarice, partly by that of slaughter and the shedding of blood, spreading themselves everywhere in hope of plunder, they were hurried along with the steps of the city , nor could any place be safe which the savage nation did not invade, break into and despoil.

[9] being seized he is ordered to abjure Christ There therefore the Saint of God is seized, dragged, and handled with impious cruelty by violent hands; and first, on the pretext of a certain reason, he is ordered to deny Christ, and openly the worship of divine religion *

to condemn before all. "For what profit," they said, "what gain can this superstition of yours have? Behold, your Christ, whom you worship, venerate and adore, cannot help you in such a necessity, nor deliver you from the ruin of captivity and of the death prepared for you." To whom the most holy Athlete, made more confident by the terror of what was inflicted, answered: "You ought, O men, to acknowledge the true God, and to perceive His omnipotence at least from these things which you see have befallen you. For it is not relying on your own strength or numbers that you penetrate so many kingdoms, overthrow so many cities, and make such countless slaughters of men; but assuredly by the permission of Him against whom we have sinned, to whom we have not paid the obedience of holy virtue as we ought. Since therefore it has fallen to you through Him , who is your Creator and Lord and that of all, to use such great power for a time for the correction of the Christian people , you on the contrary perversely abuse His gift, and disdain to honour worthily Him who bestowed such things, or to acknowledge God; and to us indeed, if we keep His faith inviolably, He will be gracious, and He Himself will receive those slain by you for the confession of His name into the felicity of supreme peace and of unfailing life. But you, if, ungrateful for His benefits, you neglect to hasten to the knowledge of Him, will both endure here for a short time in your presumptuous rashness and afterwards pay eternal penalties."

[10] and cruelly tortured, At this they, saying that he had uttered such things not from reason of truth but from the arrogance of pride, as if he feared nothing, are armed with huge fury, and, having no bowels of mercy, cruelly beat the holy Martyr of God with scourges, and rage against him with tortures of a new kind. For they thought in this way to recall his unconquerable mind from the purpose of Christianity, and that he whom they saw had not yielded to persuasions would yield * at least when broken by torments. But because the love of the faith endured in him, he could not deny the name of Christ, which he always had in his sacred mouth. And since the mind of the holy Martyr burned with the fire of perfect charity, which casts out fear, he scarcely felt the torments inflicted on him by the impious. Meanwhile the ministers of the devil rage against the Saint of God with every cruelty: some hang him on the rack, others stretch him with very strong and fresh sinews; these scrape him to the bone with hooks, those beat him with thongs and bull-hide whips: no rest for the Saint, no pause in the torture; nor do the torments now succeed one another in turns, but, what is wonderful, so many and such diverse ones are joined at once in one body. Against all these the most valiant Athlete fought with unconquered hope, begging the divine help to be present to him with that prophetic oracle: O God, come to my assistance: O Lord, make haste to help me.

[11] and strengthened by a heavenly voice Meanwhile, as they did not spare the pains, and he did not cease from prayers, he is said to have heard a voice sent down from heaven, saying to him: "Valerius, be not distressed by the present torment, but rather rejoice, secure of the reward; nor be broken by the blow inflicted, but rather be glad, holding in mind what rewards await thee in recompense." Strengthened by this voice, the divine Contender began to bear the deadly assaults of terrible pains imposed on him not only patiently but rather eagerly, and, turning again to God with a most joyful countenance, to pray: "Grant, O Lord, to Thy servant constancy in mind, afford endurance in the limbs, that I may undauntedly overcome the torments, and overcome their ministers with a free voice. Stretch out to me, I beseech Thee, the kindly hand of help, Thou who hast brought Thy holy martyrs to the court of the heavenly kingdom."

[12] and given a white robe by an angel, While he was praying thus, an Angel of the Lord was present with immense light, and offered a robe gleaming with the highest splendour and whiteness, saying: "Valerius, dear to God, this gift is sent to thee from the Lord; be girded with the garment of virtue and with the robe of justice, which thou art soon to receive with the martyrs, thy partners in the contest, in the happy fatherland." O man to be extolled with the highest praises! O Grace never to be set forth adequately by any support of words! With drawn sword now all but impending the executioner pressed on; now he was to be struck, and was on the instant to receive the stroke on his sacred neck; and so great a divine favour appeared around the Martyr, that, not yet stripped of the tunic of the flesh, he was adorned by angelic ministry with a starry robe. Blessed I should call thee, most holy Martyr, in the nakedness inflicted by the executioners, which merited to be recompensed with such adornment! How securely thou hastenest to the heavenly ornaments, who already bearest the heavenly garments on thy body! The man of the Lord therefore, receiving the heavenly gift, began with joyful mouth to give thanks to God, saying: "Thanks I give and render to Thee, good Jesus, and with all exultation of mind I applaud Thy name, who art the strength of martyrs, destroyer of demons, relief of the oppressed and consoler of those who labour; who hast not defrauded me, though unworthy, of Thy glorious gift, but hast surrounded me with the garment of salvation and of joy. Bid therefore Thy servant now come to Thee, for it is long that I desire to see Thee."

[13] he is beheaded, At this the ministers of crimes, when they saw that he could not be overcome by tortures, hasten to slay him as quickly as possible by the punishment of the sword, and one of them, snatching up his sword, cut off the head of the holy Martyr ^l; and thus, bathed in the rosy wave of his own blood, he completed his glorious martyrdom with a desirable end, and soon his holy soul, attended by the hymn-singing choirs of the angelic spirits, ascended laurelled to the citadel of heaven. O precious death of all the Saints! O festive passing, celebrated in every remembrance! Death perishes while it assails the Saints, and while it uses its own laws, it is itself overcome by its own laws, and an astounding reversal takes place: everlasting joys succeed to brief tears, eternal refreshments are gained for momentary pains, and by a passing death the gains of immortality are acquired.

[14] and he is buried by the faithful: Divine miracles were indeed not lacking to declare the merit of the Saint. So great an odour of sweetness was present in that place, and filled all who were present with such a fragrance of wonderful sweetness, that they did not doubt that they had been breathed upon by the odours of paradise. But the body of the Martyr was taken up by the faithful who had been able to escape the hands of the persecutors ^m, and committed to burial with fitting honour not far from the place mentioned above. These things were done under Honorius ⁿ, son of Theodosius the elder, when he was holding the kingdom with Theodosius the younger, and governing the dignity of the Roman empire with catholic piety.

[15] but the barbarians tear one another to pieces. It is worth while to indicate briefly what end the unbelieving nation then met with. For, as it is held, indicated * in the records and published by the opinion of many, when the passion of the glorious Martyr was accomplished, so sudden a vengeance struck the phalanxes of the Vandals that, seized with sudden madness, they turned against themselves the impious hands which they had not feared to stretch out against the Saint of God. In short, being forthwith seized with demoniac fury, they laid one another low with mutual slaughter in such a way that the multitude of the slain could not be comprised in number. Their prince of madness, Croscus himself, not long after, in the city of Arles, after undergoing many torments, as he deserved, ended an unworthy life with an unworthy death. Let these things said briefly suffice concerning the most happy death of St. Valerius and the most just vengeance on his slayers.

[16] To Duke Godericus hastening to war Now order demands that we transfer the course of our pen to those things which, after his Passion, Christ the Lord, in whose sight the death of His Saints is ever precious, deigned to work to declare the glory of his martyrdom. Since, while the most savage persecution of the Vandals threatened everywhere, very few indeed had remained who, according to the custom of the Christian religion, visited the burial places of the holy Martyrs or recalled their memory with fitting diligence, hence it came about that the praiseworthy merit of blessed Valerius too fell gradually into obscurity as negligence crept in, so that there was almost no one who knew the place where he had been buried. But even if there were some who sought it, there was none to show the seekers. But the Lord, to extend patronage to His faithful, deigned to make known in this manner in what place the Saint rested. It happened not long afterwards that a certain duke, Godericus ^o by name, while he was proceeding with a military band to fight against the Lombards, who had then invaded the whole of Italy to lay it waste, had his lodging in the very place where the Saint's limbs had been buried.

[17] the tomb of Blessed Valerius is revealed; And when, after the toil of a long expedition, the same * man had betaken himself to rest, he suddenly saw companies of men robed in white, gleaming with clear whiteness, adorned with gold-woven mantles, whose heads shone with crowns radiant with starry brightness. And as he saw them passing by with immense brightness, he is said, astonished, to have received from one of them this answer: "Know that this place in which thou restest is consecrated by the martyrdom and likewise by the tombs of St. Valerius and his Companions. If therefore thou wishest, by his merits and intercession, to return victorious and unharmed from the peril of war, it is necessary that thou faithfully promise that thou wilt build a basilica over their sepulchres as soon as thou hast returned."

[18] At these words he awakes, and seized with great fear, he, grateful for the victory obtained, related to his men what he had seen. They, touched by God, answer him: "It behoves thee, lord, to exult, and to give thanks to God, who has deigned to visit thee through angelic ministry, and to fulfil what thou hast been admonished, with speedy haste and devout solicitude, as soon as thou returnest." He, reverently stretching his arms to heaven and binding himself by a vow, said: "If the Lord, by the intervention of His Martyr, shall bring me back safe and victorious, I will both build a basilica for him and take care to celebrate his festival every year." Bound * by these and very many other vows, and having venerated the Saint more earnestly, he hastens, secure of triumph, against the hostile ranks, and having gained the victory over a vast enemy he returned joyful to his own.

[19] he builds an oratory to the holy Martyr; And not doubting that he and his men had been saved through the intercession of St. Valerius, on his return he goes to the place shown to him from heaven, and there first, as the circumstances of the time allowed, he built an oratory at moderate cost, burning with exceeding eagerness to lay in the time following the foundations of a huge building, and to construct a basilica answering to his vows and worthy of so great a Martyr.

[20] then a basilica also was erected. But what he had conceived in mind he could not fulfil, being forestalled by a swift death. But when these things had been brought to the notice of the pontiff who at that time presided over the see of Langres, rejoicing that the merit of the holy Martyr had been made manifest while he was bishop, building over him a church of wonderful size, he proclaimed it a place celebrated to all, where, constantly affording to the peoples illustrious miracles, (Valerius) shows by continual mighty works of what standing he was with God. To those who think piously of God, a few things noted out of many suffice.

[21] Sight restored to a blind man. A certain woman, having learned of the fame of the Saint, came to the place with a * certain cleric accompanying her, and, desiring to carry off with her relics of the Saint, forgetting her sex, she dared to approach the tomb imprudently. And when the same cleric of whom we spoke had wished with damnable rashness to touch the sepulchre, he was at once punished in his eyes, with which he had not feared to look heedlessly upon holy things, and, being suddenly surrounded by darkness, he turned all who were present to such stupor and fear that what they should do or where

to turn they did not know. But fear so seized the matron to the marrow that, believing that no work or counsel remained to her, she returned in haste by the way she had come. The cleric meanwhile, conscious of his guilt and turned to the lamentations of penance, washed away by constant wailing what he had offended in by incautious presumption. So it came about that he recovered by humble satisfaction the light which in his rashness he had lost. How great a reverence is indeed owed to holy things one may especially observe from this, that the mad presumption of this cleric of whom we speak was punished, not deferred even for a short time, but on the instant with present vengeance. Us certainly, us do these things regard; for us and on our behalf such things are believed to have been done, that we may not do injury to the pledges of the Saints, which are to be handled by the clean hands of priests alone, by using them in an extraordinary way, things which, I will not say are not to be touched, but are not even to be looked upon without great fear and reverence. We also think it most opportune to subjoin what the divine power deigned to show for spreading the glory of its Martyr.

[22] another healed of contraction of the limbs. A certain cleric, very well known to the whole region, since he lived not far from the place in which the relics of the Saint were kept, was afflicted from his early years with a most grievous contraction of the limbs. By the snares, therefore, as is believed, of the hidden enemy, he had been so constrained by an invisible bond that, his limbs being twisted in foul deformity, neither foot nor hand could fulfil its usual office. He asks his people to carry him to the aforesaid place of the holy sepulchre; coming there full of faith, and for some days begging help from the Saint with plaintive cries, he merited to be restored to natural uprightness, and so it came about that he who had been carried by others' hands returned to his lodging rejoicing on his own feet and magnifying the Lord in the praise of St. Valerius. By these and other innumerable signs of miracles, daily new and newly daily, Jesus Christ our Lord, advancing the merits of His holy Martyr, exalts them to the praise and glory of His name, with whom, and with God the Father, be honour and dominion and power, together with the Holy Spirit, now and always and for all ages of ages. Amen.

ANNOTATIONS.

"Let the deacons after the prayer, some of them attend to the oblation of the Eucharist, ministering to the body of the Lord with fear; let others watch over the crowd and keep it silent; but let the deacon who stands by the pontiff say to the people: Let no one have anything against anyone; let no one come in hypocrisy" [Apostolic Constitut. book II, chap. 57. Migne, Patrol. græc. vol. I, col. 734 and 735.]. Hence writers commonly infer that this one was pre-eminent over the rest and was called the first, the primicerius of the deacons [Binterim, Denkwürdigkeiten, vol. I, part 1, page 386. Compare Augusti, Denkwürdigkeiten aus der Christ. archæologie, vol. XI, page 204.], and that from this there afterwards arose the dignity of archdeacon, which was already in great honour in the fourth century Ibid.. "The first of the deacons," says Pellicia De christianæ ecclesiæ politia, vol. I, page 62. Bassano, 1782., "was formerly called archdeacon, and he excelled the others only in age (of this, however, according to Binterim, history has left no testimony).

But after the fourth century the most important offices of the church began to be entrusted to these first deacons, so that the archdiaconate became the first dignity of the clergy."

Thus far Pellicia. Certainly the title of archdeacon, nay, and an already notable dignity, is very ancient. "Each church," writes St. Jerome to Rusticus the monk Migne, patrol. lat. vol. XXII, col. 1080., "has its presbyters, each its archpresbyter, each its archdeacon; and every ecclesiastical order rests upon its own rulers." From the History of the Donatists we learn what position Cæcilianus held with Mensurius, bishop of Carthage, whom he afterwards also succeeded. "In the year 304 persecution was raging in Africa, and several of the faithful at Carthage had been thrown into prison after a glorious confession; and since the Christians were running to them incautiously and in crowds, and odium was thereby stirred up and more were exposed to death, Mensurius gave orders to Cæcilianus the archdeacon to keep that ill-advised crowd from the doors of the prison," etc. History of the Donatists. Migne's Patrology, vol. XI, col. 775.; and St. Optatus of Milevis himself relates On the schism of the Donatists, book I, num. 16. Patrology, ibid. col. 916. that "Lucilla, since she could not bear the rebuke of Cæcilianus the archdeacon," etc. Victor of Vita also, in book V on the Vandal Persecution, makes express mention Migne, patrology, vol. LVIII, col. 247. of Salutaris, archdeacon of the church of Carthage, whose memory is celebrated on the 13th of July in the Roman Martyrology. Compare Binterim, Pellicia, Augusti in the places cited. Nothing therefore seems to prevent St. Valerius, after the middle of the third century, from being called archdeacon in name and office.

"burst again into Gaul ... Mummolus moves his army and sets out thither (to the city of Embrun) with the Burgundians, and having surrounded the Lombards with his army, and having also made abatis (concædes in Tacitus seem to be felled trees Rob. Stephanus. Thesaurus, under the word concædes. Basel, 1740.), he fell upon them through the byways of the forests: he killed many, captured some, and sent them to the king (Guntchramnus, otherwise Guntramnus)... This was the first victory of Mummolus in battle," which is assigned to the aforesaid year 576 Art de vérifier les dates, page 525..

* otherwise "then"

* this word is lacking.

* "obtained"

* "holiness"

* "from the cruelty begun"?

* "foremost ones"

* "that"

* Matt. X. 23

* "providence"

* "is changed."

* "whirlwind"

* "reliever"

* "while"

* "pathless solitudes"

* "them"?

* "hastened"?

* "before"

* "he"?

* "should have permitted"?

* "yield"

* "witnesses"?

* "the same? in the same place?"

* "added"?

* "a certain"?

* "ought to be owed"?

* "we consider"