ON ST. LUPUS OF LYONS, BISHOP AND CONFESSOR,
AT LYONS IN GAUL.
Before the middle of the VI Cent.
PRELIMINARY COMMENTARY.
The Saint's memory in the Calendars; his age; some of his deeds, his relics, his cultus, his miracles.
Lupus, Bishop and Conf., at Lyons in Gaul (S.)
BY J. P.
The name of this holy Prelate is indeed celebrated in most of the ancient Martyrologies of the first rank, but as regards the day In some Calendars on the 24th of September, they are divided into two classes, of which the one marks him at the XXIV,
the other at the XXV of September. The first class is made up of those which are commonly called Hieronymian. Among those published by Florentini, the Lucca one has thus: The VIII Kalends of October… At Lyons of Gaul, the deposition of saint Lupus the bishop; the Corbie one: At Lyons, the deposition of S. Lupus, bishop and confessor; the Epternach one: In the Gauls, at Autun, the deposition of Lupus the bishop. I scarcely doubt that in the latter, by the inadvertence of copyists, one announcement has been forged out of two: so that after those words, In the Gauls, at Autun, there have been omitted the names of SS. Andochius and his fellow martyrs, and the place of S. Lupus's deposition. For SS. Andochius and his Companions, who suffered in the territory of Autun, are immediately followed by our Saint not only in the two former Hieronymian ones, but also in that which d'Achery published under the name of a most ancient one, in volume 4 of the Spicilegium, and whose announcement agrees word for word with the Corbie one. In the Augsburg one, which we printed among the contracted Hieronymian ones in volume VII of June, it is marked thus: At Lyons, of Lupus; but in the Gellone one, in the aforesaid d'Achery, volume 13: At Lyons, of Lupus. There are added the Auctaria of Bede of Tournai and of Liessies: On the same day the deposition of S. Lupus the bishop; and also Rabanus in his Martyrology in Canisius: At Lyons of Gaul, the deposition of saint Lupus the bishop.
[2] To the other class belong the remaining principal martyrologists, in others he is commonly announced on the 25th. and Wandelbert leads them off today with this verse:
On the seventh day bishop Lupus revisits the walls Of Lyons, a venerable shepherd for a devoted city.
Ado on the same day points out also the Saint's manner of life before he was raised to the episcopate: At Lyons, of saint Lupus the bishop, formerly an anchorite. Ado is followed by Usuard, the author of the Martyrology of the church of Auxerre in Martène, volume 6 of the Ancient writers, our manuscript Florarium, and commonly all the more recent writers, with the most eminent Baronius in today's Roman one, whose announcement alone I transcribe for brevity's sake: At Lyons, the deposition of saint Lupus the bishop, formerly an anchorite. Further, to this class must be numbered most of the more recent historians, who in their Works, to be cited in the course of this discussion, treating the Saint's deeds somewhat more fully, either assign the XXV day of September as the day of his death, or at least as designated for his cultus among the people of Lyons and others.
[3] Few of his Acts survive. Among these, if you consult the title, the first who may seem to be John Fontaine, doctor of Theology and canon of the collegiate church of SS. Martin and Lupus in the Barbara Island, author of a French little Work which, published at Lyons in the year 1634, is thus entitled: The Life and miracles of S. Lupus, anchorite of the Barbara Island and archbishop of Lyons. But if you turn it over more attentively, you will learn from it almost nothing about the Saint's deeds in his lifetime which you will judge to have been received elsewhere than from the lessons of the old Breviary of Lyons, which Jacques Severt exhibits in the Chronology of the bishops of Lyons, page 84, and Claude le Laboureur in the Ruins (in French les Masures) of the royal abbey of the Barbara Island near Lyons, page 24 and following; and which Saussay in the Gallican Martyrology, Theophilus Raynaud in the Hagiology of Lyons, and the Benedictine writers in volume 4 of the enlarged Christian Gaul used when they wrote of S. Lupus. Those lessons are nine in number, but quite short; indeed, if you separate from the rest the etymology of the name Lupus, discussed more laboriously than the place required, the similitudes taken from the sacred Writings, and excursuses of this kind, few things will remain pertaining particularly to the Saint: nor is it sufficiently established how much authority these claim for themselves; since the author at lesson IV insinuates that he writes from the report of many, nor have I been able to ascertain what antiquity the Breviary from which the lessons were received can boast.
[4] The aforesaid author in the first lesson confesses that the Saint's lineage is unknown to him; a contemporary of S. Sigismund, he lived as an anchorite but if what he sets down at lesson V, at our number 4, be sufficiently attested, it is easy to judge that it was very illustrious; since he says that in boyhood he was joined in familiarity with S. Sigismund, king of the Burgundians, by whom in a prophetic spirit the bishopric of Lyons was foretold to him. Hence too we gather that he flourished about the beginning of the VI century, but this will be confirmed by more certain testimonies below. While still young in age he bade farewell to the world and chose the anchoretic life. But indeed, says the same author, if anyone asks about the place or site of Lupus, it was truly beside the walls of Lyons, along several courses of the river Saône, as has been ascertained by the report of many. By these words he designates the Barbara Island, situated in the middle of the Saône a little above Lyons, in which there had then long existed a notable monastery, afterwards subjected to the Rule of S. Benedict, and at last in the middle of the sixteenth century converted into a college of secular canons: as may be seen at greater length in Claude le Laboureur in the Ruins.
[5] That our Saint lived as an anchorite before he was called to the episcopal mitre not in the island of Lérins, is the constant opinion of all after Ado; and that it was in the Barbara Island is by far the more common and more probable. Baronius indeed in the Annotations to the Roman Martyrology, because he read that he was made bishop from an anchorite, supposed that he had led a monastic life in the island of Lérins after S. Lupus, bishop of Troyes; but he assigned no foundation for establishing his opinion: certainly the verse which he there adduced from the Eucharisticon of Sidonius Apollinaris:
What the holy life of the aged Caprasius, And of the young Lupus, etc.,
and which Savaro judges was adduced by him to show a double Lupus, an inhabitant of the ascetic house of Lérins, is by no means suitable for that; since there Sidonius is treating of Caprasius the old man and Lupus the young man, and not of Lupus young and old. Add that, even if the verse admitted the latter sense, or if in other places Sidonius had spoken honourably of two Lupuses of Lérins, not even so could these things easily be applied to ours; for Sidonius Apollinaris, of whom we treated among us in volume IV of August at the XXIII day, departed from the living about the year 488, in which, if our Saint had then beheld the light, he most probably had not advanced to that age at which he could be praised by S. Sidonius for virtues practised in the monastic life.
[6] The Benedictine writers, in the aforesaid volume 4 of Christian Gaul, but in the Barbara Island; not only make S. Lupus an inhabitant of the Barbara Island, but also judge that he must be numbered among its abbots, although in the Nomenclatures hitherto published, as they confess at col. 223, he has been deprived of a place among the abbots of the Barbara Island. And into this opinion they were led by the Life of S. Leobinus, whence, cutting away what was unnecessary, they extracted the following: Who (S. Leobinus), hearing the fame of Bl. Lupus grow far and wide, humbly betook himself to him, and stayed in the same monastery for a continuous five years. Meanwhile, when the harsh ferocity of the Franks was stirring up wars against the Burgundians, and the monks of that same cell were fleeing hither and thither for fear of them, the aforesaid saint (Leobinus) remained there undaunted with another old man. The Life of S. Leobinus, who, afterwards taken to the chair of Chartres, subscribed in the year 549 to the V council of Orleans, was written by a very ancient author, and was published in print both by others and by our Predecessors in volume 2 of March; where in the Annotations at page 351 the words just given about our S. Lupus, living in the Barbara Island, were expounded, as has been admitted by all the writers whom I have hitherto seen. Further, S. Lupus was for this reason called an anchorite by the ancient martyrologists, according to Mabillon, because the monks of that monastery lived in separate cells after the manner of anchorites.
[7] elected bishop of Lyons, In the aforesaid lessons of the old Breviary we read that the Saint, on the death of the prelate of Lyons, was drawn unwilling to the mitre by the people and clergy, who were animated by the opinion or prophecy of king Sigismund; but in words less clear and distinct than that it can be said with certainty whether this happened while Sigismund was alive or after his death; and consequently they help nothing toward fixing a little more closely the epoch of his entering the prelacy, which some have set earlier and some later, each according to his own opinion about the order of the bishops of Lyons. Severt judged that its beginnings must be deferred beyond the year 529, and so long after the death of Sigismund; and to that opinion are reduced all who have acknowledged at Lyons a second or younger Eucherius as bishop, who sat between S. Viventiolus and S. Lupus, and who in the year just mentioned subscribed to the II synod of Orange. Baillet, volume 3 of the Lives of the Saints, col. 327, treating of S. Lupus and exploding the opinion of Severt and of very many others, says that nothing hinders his having succeeded S. Viventiolus about the death of S. Sigismund, who was slain by Chlodomer in the year 523.
[8] he was present at the 3rd council of Orleans in the year 538; But however much we suppose that the opinion of those is truer who before and after Baillet have contended that Eucherius II must be struck from the series of the prelates of Lyons, what will Baillet show to hinder, if one place the beginnings of S. Lupus some years before the death of Sigismund, or if one defer them several years after the said death? For just as nothing occurs from which it may be solidly shown that S. Viventiolus lived long after the year 517, in which he subscribed to the synod of Epaon, so nothing presents itself in his opinion which certainly proves that Viventiolus died long before the year 538, in which at length in the Acts of the III council of Orleans S. Lupus appears as metropolitan of the church of Lyons and as president of the council, as we gather from his subscription, which is set before the subscriptions of the other prelates, and which, other conjectures being dismissed, I transfer hither from volume 5 of Labbe's Councils, col. 303: Lupus, in the name of Christ metropolitan bishop of the church of Lyons, according to what pleased all my holy fellow-bishops who subscribed with me, following the statutes of the fathers, have subscribed to these constitutions. Given on the day of the Nones of the third month, in the fourth year after the consulate of Paulinus the Younger, a most illustrious man, in the XXVII year of the reign of the lord king Childebert. These chronological notes, which in the words designating the consulate were corrupt, Sirmond restored from sound monuments, and from them both he himself and commonly all the learned now tie that synod to the year 538, against others who, believing that the beginnings of king Childebert must be placed later, had deferred the synod also to the year 540.
[9] he died before the middle of the 6th century The virtues practised by S. Lupus in his episcopate the author of the lessons of the aforesaid Breviary touches on in general, insinuating by no word the day or year of his death, or the duration of his see; yet John Fontaine determines each, saying that the Saint passed to the enjoyment of a happier life on the XXV day of September in the year 542, when he had presided over the church of Lyons about eighteen years; and yet, since he cites no one, he took the day, I believe, from the Martyrologies or from the celebration of the annual festivity, and the rest from conjectures. Baillet says that he died before 542, in which year it is known that Leontius his successor occupied the episcopal see of the church of Lyons: but neither does he assign the sources of that knowledge. Severt, treating of Leontius, speaks thus: But the surrounding reckonings of the prelates before and after indicate that he sat from the year DXLII to the two years following.
Certainly that Leontius — or, as others write, Liconcius, Lycontius or Licontius — sat at Lyons midway between SS. Lupus and Sacerdos, the catalogues of Lyons persuade, especially those which Peter Francis Chifflet, a priest of our Society, exhibits in his Paulinus Illustrated, page 81: but since, on the testimony of the Benedictines in Christian Gaul, nothing about Leontius is at hand besides his name, and since no ancient monument has hitherto been produced in which S. Lupus occurs after the year 538, or S. Sacerdos as bishop before 549, when he was present at the V synod of Orleans, as has been shown among us in volume IV of September, page 33, those surrounding reckonings are too vague for me to be able from them to define certain beginnings for Leontius, or a certain year of death for S. Lupus; and therefore, content to have reported the opinions of others, I have marked him broadly before the middle of the VI century.
[10] Of the place of his death and of his burial Saussay writes in this manner in the Gallican Martyrology: at Lyons; whether he was also first buried here He indeed spent his last day at Lyons: but because he had retained ever fixed in his heart the first wrestling-place of his virtue, as he had determined, mindful of the solitude he loved, he was buried in the Barbara Island near that little cell which he had first inhabited when given over to Christ. To the first part of the assertion the ancient Martyrologies enumerated at numbers 1 and 2 bear witness, in which not only is Lyons expressed, but also the word deposition is commonly added. Nor does anything absolutely oppose the second part: yet this, being destitute of older testimony, does not exceed the limits of conjecture: for the sacred body could have been translated thither without any previous decree of the Saint, for another cause, long after his death. Saussay indeed, citing an old Homiliary of the church of S. Irenæus, has these words: But he rests at the Barbara Island near Lyons. But granted even that that Homiliary is highly to be commended for its antiquity, the word rest does not involve a first burial, still less the Saint's last will or decree alleged by Saussay, nor has it been established by any other whom I have seen. Hence the aforesaid Benedictines prefer to speak disjunctively: His sacred body, they say, was either first committed to the earth in the Barbara Island, or was afterwards translated into it.
[11] Whatever the case, there is no doubt that his sacred body was from time immemorial preserved is uncertain; his body in the Barbara Island and held in the highest veneration in the church of the Barbara Island. It had been first dedicated to S. Andrew and to all the Apostles; afterwards it was restored by Charlemagne and magnificently endowed in honour of S. Martin, and finally acknowledged as its chief patrons SS. Martin and Lupus. This last we are taught by the several times cited John Fontaine, who on the front of his little Work writes himself canon of the collegiate church of SS. Martin and Lupus in the Barbara Island, and toward the end affirms that in the year 1620 it was restored and consecrated under the patronage and names of its ancient tutelary and titular patrons S. Martin and S. Lupus. Raynaud agrees, saying that S. Lupus was buried and is celebrated with great religion in the notable basilica of the Barbara Island commonly called by his name. Further, if credit is here to be given to the charter of foundation of the church and monastery of the Barbara Island, which Claude le Laboureur, having unearthed it from the archive of that same church, inserted in chapter 2 of his Ruins — but as apocryphal and sprinkled with anachronisms and absurdities — and marked with critical censures against Severt's credulity; if, I say, credit is here to be given to that charter, the said church was sacred to S. Lupus from the tenth century. For the author, treating of him, says: By whose merits and full virtues the greater church was built by abbot Heldebert with huge and seemly work in the year DCCCCLXXXV of the Lord's Incarnation. But on the left side a small oratory was built, consecrated in honour of the Mother of God and ever Virgin Mary, on whose account frequent and illustrious miracles are wrought by Christ Jesus down to the present.
[12] long honoured, the heretics scattered in the year 1562. Certainly that Heldebert flourished in the year 985, and Hogerius in the year 1070, as abbots of the Barbara Island, ancient monuments testify, alleged both by others and by Claude le Laboureur himself, who in chapter 14 ascribes the building or restoration of the greater basilica to Heldebert, and in chapter 16 the structure of the oratory of the Bl. Virgin Mary to Hogerius: where he notes that he has here drawn certain true things from the charter of foundation, although it is apocryphal in many respects. I return to the sacred body of our Prelate. It had been laid in the crypt of the chapel sacred to S. Firminus below the choir of the greater church, and there it remained entire with its tomb down to the year 1562, as John Fontaine hands down, calling as witnesses several canons of the Barbara Island and men worthy of credit, still surviving among the living in his own time, who had received it from the report of their fellow-canons, eye-witnesses, but then dead. But in that year, mournful for many churches of the Gauls, the Calvinist heretics, as the aforesaid author writes, devastated the Island with sword and firebrand, burnt and overthrew the houses and churches, destroyed the sacred mausoleum of S. Lupus, profaned his sacred relics, trampled them under foot and scattered them, the head alone being left.
[13] The skull alone survives That only one part of the body survives today Claude le Laboureur too and the Benedictines cited above affirm, but what he calls the head they call only the cranium or skull; and neither declares by what happy chance that sacred treasure escaped the rage of the Calvinists. Le Laboureur toward the end of chapter 6 speaks in such a manner that we understand it to have been separated from the rest of the body before those mournful times and enclosed in a shrine of its own: let us give his words, turned from French into Latin: As regards his relics, they are today reduced to the skull alone, which, having been stripped by the heretics of its shrine and its other ornaments, the lady Louise Croupet, widow of the lord du Fraisne, prosecutor of the royal causes at Lyons, in grateful memory of the benefits which she obtained by his (S. Lupus's) intercession, ordered in our times to be enclosed in a splendid reliquary of silver, which represents the form of a bishop bearing on his head a mitre adorned with precious stones.
[14] in the church of the island consecrated to him; John Fontaine, also honourably recording the pious munificence of that matron, adds that she, still surviving among the living at that time, had already begun to experience the reward of her zeal toward S. Lupus; namely, that from that time she enjoyed a body much stronger than before; and that the canons had bound themselves to pour forth prayers to God and to S. Lupus for her soul, according to a contract existing in the archive of the Island, entered into on the XII day of May in the year 1624, and signed by the royal notary of the city of Lyons, surnamed Bal. There shone forth likewise about the same time the munificent piety of Camille de Neufville, then abbot of the Barbara Island and afterwards archbishop of Lyons, who took care that the often-mentioned church, wrecked by Calvinist fury, should be restored, as Theophilus Raynaud and the aforesaid Benedictines relate after John Fontaine, who also mentions the new consecration in almost these words in French: The dedication of our church of S. Lupus in this Barbara Island recurs on the XX day of September, on the vigil of S. Matthew the apostle: on which day in the year MDCXX, after it had been restored, it was consecrated to God under the invocations and names of its ancient tutelary and titular patrons S. Martin and S. Lupus, by the most reverend and most illustrious archbishop of Lyons, Cardinal de Marquemont.
[15] Of the annual cultus of S. Lupus Claude le Laboureur speaks thus in a few words: where he has a notable cultus, His feast is observed at Lyons on the XXV of September; on which day his relics are exposed in the Island, and are honoured with an extraordinary concourse of people both from the city and from the surrounding places. John Fontaine asserts that all the inhabitants of the Barbara Island, of the city of Lyons and of the neighbouring places are witnesses, not merely by hearsay but eye-witnesses, of the innumerable multitude of pious men who have come from every age, and come at all times, to that sacred place, both singly and in companies, to pay their vows after the manner of suppliants, and to render thanks to S. Lupus as to their heavenly Physician, who has freed them from pains, diseases and infirmities of the head, eyes, ears, teeth, arms, feet and other parts of the whole body: he says that various votive gifts of silver and wax are brought by various persons; and at length he sets forth a little more fully a twofold benefit granted by God to the people of the Barbara Island in particular, and attributed to the merits and patronage of S. Lupus.
[16] Both happened while a pestilence was raging; the first in the year 1581, and is renowned for miracles. in which that plague spread widely through all the lands of the people of Lyons, and depopulated several provinces of the Gauls and a great part of Europe, and yet did not seize the canons of the Barbara Island or their subjects: although they themselves often went to Lyons and to the infected villages, and many from that city and those villages, affected by the plague, entered the Island, poured forth their prayers there, were present at the Sacred rites, confessed their sins and were refreshed by the heavenly Banquet. Nay, says the author, not even the steersmen of our ferries and little boats, who carried the wretched thither and back, and received with their mouths the breath sent forth from their lungs, and handled the hands of those who paid the fare, contracted the evil. The other, or rather the beginning of the other, he fixes in the year 1628, likewise mournful for similar calamities: for in that year the venerable college of canons in the Island on the VIII day of September, consecrated to the Nativity of the Bl. Virgin Mary, bound itself by a vow, and began daily after Compline, a procession of suppliants being formed, to go from the church of S. Lupus to the church of the Virgin Mother of God, whose litanies were meanwhile chanted; this pious rite they kept for four whole years, and referred their immunity from the contagion, next after God, as particularly received from the patronage of that same most blessed Virgin and of S. Lupus. So nearly the aforesaid John Fontaine, at that time a canon there, in the little Work which not long after — namely in the year 1634 — was published in print. For the rest, neither in him nor in any other do I find anything further about the Saint or his cultus worthy of note: and therefore I subjoin his Acts, such as they are, exhibited by Severt from the old Breviary of Lyons, neglecting however the division of lessons, which he himself did not note distinctly enough in the margin. These indeed, as I have noted, Claude le Laboureur also inserted into his Ruins, but the reading not rarely differs, at least in words, and here and there is fuller: yet since he did not express whence they were received, I shall use them only in the Annotations, where I shall indicate the variant readings when it seems worth the trouble, and shall supply what is wanting in Severt.
ACTS
From the old Breviary of Lyons.
Lupus, Bishop and Conf., at Lyons in Gaul (S.)
From the old Breviary of Lyons.
The etymology of the Saint's name Lupus by his own name was called the universal light of the Shepherd our Lord Jesus Christ. For the ineffable light of the divinity shone marvellously in blessed Lupus, both in his holy life and in his observance of the commandments of almighty God, and in the patronage
of the needy who fled to him. Not knowing therefore the earthly lineage of blessed Lupus, confessor and archbishop of Lyons, I believe that only his highest nobility of birth, his service of God, and his nobility must here be inserted. For just as in the case of the ancient example Melchisedech is circumscribed, brought in suddenly, and, as the Apostle says, chosen without father, without mother, without genealogy, in that same fashion in this Prelate the loftiness of his dignity is rather to be sought, and the native character of his faith and virtue. a
[2] of his name; But the cause of this name of Lupus I think must be provided for, not by the diligence of human prudence, but of divine instinct. b For since names are imposed upon each created thing either by design or by chance or by event, certainly by a kind of presage this name seems to have been imposed, that of a wolf there might be made a true shepherd; or because by a Greek etymology lupus is said as it were leopos, c that is, a lion's foot: of that Lion, namely, who conquered from the tribe of Judah, to whose feet to draw near is to receive or to have doctrine; or also, by going forth through the world and scattering the seed of life, to teach the word of God.
[3] his eremitical life; By the word of the supplanter also, Lupus is called a son of the right hand, eating his prey in the morning and dividing the spoils in the evening, d since indeed, supported by a divine gift, he took away from the peoples whom the malignant enemy had fettered the arms in which he trusted, and grafted them into the body of the Church. But at the last he chose, by appointing them, ministers of Christ, and in due time distributed to them their measure of wheat. But indeed, if anyone asks about the place or site of Lupus, it was truly beside the walls of Lyons, along several courses of the river Saône, e as has been ascertained by the report of many. Because, as Elias the seer of old and John dwelt in the deserts, so this Lupus abode in secret places. As a little boy he shuddered at the shipwrecks of worldly deceit; and, longing to escape, he drew back the hand which he had stretched out to the branch of worldly pomp: and, foreseeing the good things of the anchoretic life, he chose this rule, etc. f He was found in the fields of the wood, when he bore very much fruit in fertile works, and by spreading abroad he enlarged himself in the breadth of the peoples.
[4] the episcopate foretold him by S. Sigismund: For in the times of Sigismund g this Man began to be renowned: who, a pious king and a devout little boy, joined himself in familiarity with him, inasmuch as he was provident and conspicuous for sanctity. And that prince, also foreseeing in spirit, while the holy Boy was kept as another secret companion for him, said: This Lupus shall be not a ravener to destroy, but a provider for the sheep to save. He shall be a chosen shepherd in the city of Attaria; h he shall build churches of Christ, he shall fashion folds for the sheepfold, he shall increase the Lord's flock, and, being brought into the presence of his Lord, he shall present the talent entrusted to him doubled in increase.
[5] his virtues But when the course of time afterwards slipped away, and the prelate of Lyons filled up his last day, the pontifical chair, emptied of its possessor, thus obtained an unequal i occupant. And so the common people, the assembly and the whole clergy, being animated by the aforesaid king's opinion, seek Lupus to be ordained to the office of shepherd. Whom, resisting with all his strength, seized and snatched from his secret dwellings, the Church appointed as one worthy to be the steward of the house of God. Made head of the city, he set his foot to no pomp, nor did he cease to be what he had been. How prudently he showed himself in vigilance over his sons it is not possible to unfold. But while the astuteness of the serpent pressed on, k he did not lack the simplicity of the dove. He persuaded the peoples subject to him to shun what was harmful and to do what was profitable, etc. l Like a provident helmsman he watched firmly and vigorously over the tiller of the rudder and the mast of the sail, etc., m and by no means gave way to threatening storms, but, safe by the anchor of faith, when all the tempest was calmed, the glad Pilot sat tranquil.
[6] But by the balance of justice he weighed all things; practised in him. and, as is read of holy Zachary, he walked in all the commandments and justifications of the Lord without complaint. And since it is the office of justice to render to each his own, loving God before all and above all, he took care to love his neighbour with an equal scale as himself. To God he daily rendered the observances of due service, and to his brethren the duties of humanity; to his inferiors he imparted the reverence of honour, to his equals the display of equity, and to his subjects the vigilance of providence; n and, according to the Lord's word, rendering to God the things that were God's, and to Cæsar the things that were Cæsar's, being made all things to all men, he rendered to each one his own measure of what was due to be bestowed.
ANNOTATIONS.
* elsewhere ejus
* elsewhere explente
* elsewhere Majoribus