John

ON SAINT JOHN THE FORERUNNER AND BAPTIST OF OUR LORD JESUS CHRIST. HISTORICAL COMMENTARY.

John the Baptist & Forerunner of Our Lord Jesus Christ (S.)

BHL Number: 4290, 4292, 4293, 4294, 4295, 4298, 4310, 4311, 4312, 4313, 4314, 8288

CHAPTER I

Illustrating the Acts handed down by the Evangelists.

BY THE AUTHOR D. P. & FROM THE IV GOSPELS.

§ I. Conception & Nativity in Luke. The Evangelical Pearl, or the Life, Doctrine, and entire History of our Lord Jesus Christ, from the concordant arrangement of the four Holy Gospels, together with a declaration of the chief matters, according to the sequence of places and times, briefly and orderly described, by Fr. Joannes de Paris of Antwerp, S. J., came forth at Antwerp in the year 1657, & three years later, ten before its Author's death, it was reprinted, always more accurate. From this, for the memory of the excellent old man, & as a specimen of a work deservedly praised, it pleases me to excerpt what concerns the Saint of whom we treat; as a foundation, as it were, for all that is to be said, and as a Lydian stone by which the sincerity of all those lucubrations ought to be tested, which Greek and Latin writers have published, on the origin, life, preaching & martyrdom of S. John. They run thus.

[2] There was in the days of Herod, a King of Judea, a certain Priest, by name Zacharias, of the course of Abia; b & his wife of the daughters of Aaron, & her name was Elizabeth. To Zacharias offering incense an Angel appearing And they were both righteous before God, walking in all the commandments and ordinances of the Lord, blameless; & they had no son, because Elizabeth was barren, & both were advanced in their days. And it came to pass when he discharged the priestly office c in the order of his course before God, according to the custom of the priesthood; it fell d to him among them to offer the incense, having entered into the temple of the Lord, & the whole multitude of the people was praying outside at the hour of incense. And there appeared to him an Angel of the Lord, standing at the right side of the altar of incense: & Zacharias was troubled when he saw, & fear fell upon him. And the Angel said to him; Fear not, Zacharias, because thy prayer is heard, & thy wife Elizabeth shall bear thee a son, promises a son of a barren wife, & thou shalt call his name John; & he shall be joy to thee and exultation, & many in his birth shall rejoice: for he shall be great before the Lord: & he shall not drink wine and strong drink: & he shall be filled with the Holy Spirit even from his mother's womb: & he shall go before him, in the spirit and power of Elijah; that he may turn the hearts of the fathers unto the children, and the unbelieving to the wisdom of the just, to prepare for the Lord a perfect people.

[3] And Zacharias said to the Angel; Whereby shall I know this? For I am old, & my wife is advanced in her days. who doubting is struck mute, And the Angel answering, said to him: I am Gabriel, who stand before God, & I have been sent to speak to thee, & to bring thee this good news. And behold thou shalt be silent, & shalt not be able to speak, until the day in which these things shall come to pass; because thou hast not believed my words, which shall be fulfilled in their time. And the people were waiting for Zacharias, & wondered that he tarried in the temple. And going out he could not speak to them; & they knew that he had seen a vision in the temple: & Elizabeth conceives: & he was making signs to them, & remained dumb. And it came to pass when the days of his office were fulfilled, he went to his house. And after those days Elizabeth his wife conceived, & hid herself five months, saying; Because thus hath the Lord done for me in the days wherein he hath looked upon me, to take away my reproach among men. And in the sixth month e the same Angel Gabriel was sent by God…to the Virgin Mary, which from the same Angel Mary understanding, to announce to her the Messiah to be born of her. Who when she also, not, as he, incredulous; but, as humbly wondering, had asked; How shall this be, since I know not a man? the Angel answered her; The Holy Spirit shall come upon thee…And behold Elizabeth thy kinswoman f, she also hath conceived a son in her old age, & this is the sixth month with her, who is called barren: because no word shall be impossible with God…

[4] And Mary rising up in those days, went into the hill country with haste, visits her kinswoman: into a city of Juda; & entered into the house of Zacharias, & saluted Elizabeth. And it came to pass, when Elizabeth heard the salutation of Mary, the infant leaped in her womb, & Elizabeth was filled with the Holy

Spirit…And Mary abode with her about three months, & returned to her own house. And Elizabeth's full time of bringing forth came, & she brought forth a son: & her neighbors & kinsmen heard, that the Lord had magnified his mercy with her, & they congratulated her. And it came to pass on the eighth day they came to circumcise the child, for which the infant brought forth is named John, & they called him by the name of his father Zacharias. And his mother answering, said; Not so, but he shall be called John. And they said to her; For there is none of thy kindred that is called by this name: but they made signs to his father, what he would have him called. And asking for a writing tablet, he wrote, saying; John is his name. And immediately his mouth was opened & his tongue; & he spoke blessing God. & the boy made retires to the desert. And fear came upon all their neighbors; & throughout all the hill country of Judea were noised abroad all these words: & all that had heard laid them up in their heart, saying; What thinkest thou this child shall be? For the hand of the Lord was with him…And the child grew, & was strengthened in spirit: & he was in g the desert h until the day of his manifestation to Israel.

NOTES BY D. P.

[5] Now in the fifteenth year of the empire of Tiberius a Caesar, Pontius Pilate b being procurator of Judea, & Herod tetrarch c of Galilee, & Philip d his brother tetrarch of Iturea & e of the region of Trachonitis, Lysanias f tetrarch of Abilene, under the High Priests Annas g & Caiaphas, the word of the Lord came upon John the son of Zacharias in the desert. in the 15th year of Tiberius Caesar And he came into all the region of the Jordan, preaching the Baptism of penance, unto the remission of sins… Now John had a garment of camels' h hair, & a leathern girdle about his loins: & his food was locusts i & wild honey k. Then went out to him all Jerusalem, & all Judea, John preaching about the Jordan, & all the country about the Jordan; & were baptized by him in the Jordan, confessing their sins … And as the people were of opinion, & all were thinking in their hearts concerning John, whether perhaps he himself were Christ; John answered, saying to all: I indeed baptize you with water unto penance: but he that shall come after me is mightier than I, whose shoes I am not worthy to bear, & stooping down to loose the latchet of his shoes: he shall baptize you in the Holy Spirit …

[6] And it came to pass in those days, came Jesus from Nazareth of Galilee to the Jordan to John, baptizes Christ, to be baptized by him. But John forbade him, saying; I ought to be baptized by thee, & comest thou to me? But Jesus answering, said to him; Suffer it now, for so it becometh us to fulfill all justice: & he was baptized by John in l the Jordan.

But Jesus baptized forthwith ascended m from the water. And it came to pass, when all the people was baptized, & Jesus baptized & praying; behold, the heavens were opened, & there descended the Holy Spirit in a bodily shape, as a dove, upon him … But Jesus full of the Holy Spirit was driven by the spirit into the desert n forty days … & to the Jews shows him; John bears testimony of him, & cries saying: This was he whom I said, he that shall come after me, is made before me, because he was before me…

[7] And this is the testimony of John, when the Jews sent from Jerusalem priests & Levites to him, to ask him, Who art thou? And he confessed & did not deny, that I am not the Christ. And they asked him, What then? Art thou Elijah?

And he said, I am not. Art thou a prophet? And he answered, No. They said therefore, Who art thou? that we may give an answer to them that sent us: what sayest thou of thyself? He said, I am the voice of one crying in the desert; but he denies that he himself is the Messiah, Make straight the way of the Lord, as said Isaiah the Prophet. And they that had been sent, were of the Pharisees: & they asked him, & said to him: Why then dost thou baptize, if thou art not the Christ, nor Elijah, nor the Prophet? John answered them, saying; I baptize with water; but there hath stood one in the midst of you, whom you know not: he it is, who is to come after me, the latchet of whose shoe I am not worthy to loose. These things were done in Bethania o beyond the Jordan, where John was baptizing.

[8] The next day p he saw Jesus coming to him, & said: the testimony often repeated; Behold the Lamb of God, behold him who taketh away the sin of the world. This is he of whom I said; After me cometh a man, who is made before me, because he was before me, & I knew him not; but that he may be made manifest in Israel, therefore am I come baptizing with water. And John bore witness saying: That I saw the Spirit, descending as a dove from heaven, & abiding upon him: but he who sent me to baptize with water, said to me; Upon whom thou shalt see the Spirit descending, & remaining upon him, he it is who baptizeth in the Holy Spirit. And I saw, & gave testimony; That this is the Son of God. The next day again John stood, & two of his disciples: & looking upon Jesus walking, he said: Behold the Lamb of God. And the two disciples heard him speaking, & followed Jesus…

[9] After this (that is after the disciples Andrew, Peter, Philip, Nathanael were taken on; the wedding at Cana, those selling near the Passover cast out from the temple, Nicodemus heard by night) came Jesus & his disciples into the land of Judea, & there he tarried with them, & baptized. And John also was baptizing in q Aenon, near Salim, because there was much water there; & he prefers his baptism to his own. & they came & were baptized: for not yet had John been sent into prison. And there arose a question from John's disciples with the Jews concerning Purification r & they came to John, & said to him: Rabbi, he that was with thee beyond the Jordan, to whom thou hast borne testimony, behold here is baptizing, & all come to him. John answered, & said: No man can receive anything, unless it be given him from heaven. You yourselves do bear me witness, that I said, I am not the Christ, but because I am sent before him. He that hath the bride is the bridegroom, but the friend of the bridegroom, who stands & hears him, rejoices with joy because of the voice of the bridegroom. This my joy therefore is fulfilled. He must increase, but I must decrease… The Father loves the Son, & all things hath given into his hand. He that believes in the Son hath life everlasting: but he that is unbelieving to the Son, shall not see life, but the wrath of God abides upon him.

NOTES BY D. P.

Which with light stings should cover his vigilant limbs,

Excluding light sleep from his pricked flesh.

Meanwhile to that Camel-hair however rough, & not much unlike that which is more usually woven from horse-hairs, the name might not inconveniently perhaps also be applied, which we give to the Turkish Cape,

Grovereyn, that is, Grof-en-reyn, signifying rough indeed, but clean, which concerning John's clothing I judge wholly should be believed. Squalor as well as delights true sanctity averts: but otherwise in the desert with John, otherwise among men with Christ. i What food from locusts, Locusts Ἀκρίδες; which word since it also signifies the tops of herbs and shrubs, so the Ethiopic interpreter translates it. But the vulgate reading is approved by S. Jerome lib. 2 against Jovinianus, where he says, The Eastern peoples & of Libya, because through the desert & hot vastness of the wilderness clouds of locusts are found, it is the custom to feed on locusts. Cornelius adds, that the ancients used to eat them, either boiled, or toasted & reduced to powder; even, hardened by sun or salt & smoke, they preserved them for a whole year. Meanwhile away with the Ebionites, who ἐγχριδες, confections of honey & oil; & the Innovators, who ἀχαρίδες or χαρίδες, sea- crabs, want to be read & understood; or with Beza ἀχράδες, wild pears. k Wild honey; such as wild bees, according to Chrysostom, wild honey. Theophylact, Euthymius, Isidore of Pelusium make in the clefts of trees or stones; therefore bitter, because gathered far from cultivated fields & gardens, from rough plants & herbs. l The place is shown on this side of the Jordan, & noted by Adrichomius & others, Place where Christ was baptized, not far from its mouth as it plunges into the Dead Sea: about which John Phocas, in the year 1185 a pilgrim there, writes thus num. 22. At the Jordan are built monasteries, namely the Precursor's, & Chrysostom's. And the Precursor's monastery indeed, leveled to the ground from its foundations by an earthquake, now by the bountiful generosity of our Emperor, crowned by God, Manuel Comnenus, its Rector procuring the restoration, anew has been built. From this not far at two arrow-shots' distance flows the Jordan, the holiest of rivers… & near the bank not far a stone's throw is a building, consisting of four sides & rising with a cupola: in which, before the encircling Jordan retreated, naked Christ he received &c. Bede de locis sanctis lib. 2 cap. 13 from the relation of Adamnanus & Arculfus, thus speaks: In the place, once with a church & monastery, in which the Lord was baptized, a wooden Cross stands, up to the neck high, which sometimes is hidden by the water rising over it: from which the further bank, that is the Eastern or rather the Southern, is at a sling's throw. But the upper bank (rather the nearer) on the brow of a little hill, bears a great monastery, famous for B. John the Baptist's church, from which over a bridge supported on arches they are wont to ascend to that Cross & pray. At the extreme part of the river a square church, set upon four stone grates, is covered above with baked clay, where the Lord's garments when he was baptized, are said to be preserved. The place Queen Helena is believed first to have adorned with buildings, on the same foundations often restored: now desolate. now nothing of them remains: but the Franciscans who lead pilgrims there, erect an extempore altar there, to celebrate Mass; as Antonius Gonzales, directed there in the year 1664, writes pag. 581 of his Hierosolymitan Itinerary, published in the Belgian tongue at Antwerp in the year 1673. m This mystery, under the common one name of Epiphanies, the Catholic Church recalls, Cause of three mysteries to be celebrated on 6 January. with the mysteries in the adoration of the Magi at Bethlehem, & of water turned into wine at Cana, on the VI day of January; no other, as I now think, cause, than that on such a day was celebrated the Dedication of the churches there erected by Helena: & since to the same belongs Christ's Nativity at Bethlehem; on the same day among the Easterners that was recalled, before S. Cyril of Jerusalem, consulting S. Julius Pope, had separated the Nativity from the Baptism. Meanwhile Christ's Baptism I would believe to have been accomplished in the month of September; so that the beginning of John preaching in Judea preceded Christ's Baptism by about half a year. n Those who believe the common opinion, that Christ was baptized 6 January, fix these 40 days up to 15 February: Time of fasting of 40 days after the Baptism. & because John the Evangelist cap. 2 seems to constrain all things done afterwards within a few days, which he indicates, not daring to extend the spaces of time. The same not daring to extend the spaces of time I have endeavored to preserve unmoved in the Paralipomena to the Propylaeum pag. 21 num. 4 & following. Yet I have gradually deviated from it, by comparing John with Matthew to show, that more time is required between the Baptism & the wedding at Cana, & between these & the next Passover; in which opinion I am now more confirmed, although I would not strenuously hold the VI day of January, as though on it Christ first performed a miracle.

[10] For Herod's adultery which John reproved, Herod the Tetrarch, when he was reproved by John concerning Herodias the wife of his brother, & concerning all the evils he had done, added this above all. He sent & held John, & bound him in a prison a b on account of Herodias the wife c of Philip his brother, because he had married her. For

John said to Herod; It is not lawful for thee to have the wife of thy brother. Herodias however laid in wait for him, cast into chains Luke teaches, & wished to kill him, nor could: for Herod feared John, knowing him to be a just & holy man; & he kept him, & having heard him did many things, & willingly heard him: & wishing to kill him, he feared the people, because they held him as a prophet. When Jesus had heard that John was delivered up, he left Judea, & went again in the power of the spirit into Galilee, & all those things wrought, which the Evangelical Pearl embraces from chapter 29 to 58; where returning to John, he thus pursues the interrupted narration.

[11] whence he sent legates to Christ, John, when he had heard in chains the works of Christ, sending two of his disciples said to him: Art thou he that art to come, or do we look for another? (in that very hour many he cured of infirmities & wounds, & of evil spirits; & to many blind gave sight) & answering he said to them: Go, relate to John, what you have heard & seen; that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the gospel preached: & blessed is he whosoever shall not be scandalized in me. And when the messengers of John had departed, he began to speak to the multitudes about John: What went you out into the desert to see? a reed shaken by the wind? & by him praised before the crowds was. But what went you out to see? a man clothed in soft garments? Behold those who in costly apparel & in delicacies, are in the houses of Kings. But what went you out to see? a Prophet? Yea I say to you, & more than a Prophet. This is he, of whom it is written: Behold I send my Angel before thy face, who shall prepare thy way before thee. For I say to you: Among them that are born of women there is not a greater Prophet than John the Baptist… & if you will receive, he is Elijah, who is to come.

[12] Hence again the aforepraised Pearl Christ's acts pursues: & when cap. 76 it had come to the point, where Herod the Tetrarch heard the fame of Jesus, Then Herod celebrating his birthday, & wavered because it was said by some, that John was risen from the dead; the Gospel resumes the context concerning him as if by recapitulation in this manner. For Herod himself sent & held John, & bound him in prison &c. And when an opportune day came,

Herod made a feast on his birthday d to the Princes & Tribunes & Chief men of Galilee. And when the daughter of the same Herodias e had entered & danced, & had pleased Herod & those reclining with him; the King said f to the girl; Ask of me what thou wilt, & I will give it thee: & he swore to her That whatever thou shalt ask I will give thee, even half of my kingdom. Who when she had gone out, said to her mother g, What shall I ask? But she said, The head of John the Baptist. And when she had entered immediately with haste to the King, she asked, & to the dancing stepdaughter promising whatever, saying: I will that forthwith h thou give me on a dish the head of John the Baptist. And the King was saddened: but, on account of his oath & on account of those reclining with him, would not sadden her; but having sent an executioner he commanded his head to be brought on a dish; & he beheaded him in prison, & brought his head on a dish; at Herodias's wish the Saint is beheaded. & he gave it to the girl, & the girl gave it to her mother. Which heard his disciples came, & took his body, & laid it in a tomb. i

NOTES BY D. P.

[13] According to Josephus The History of the death of John & of the authors & cause of the slaying, that it may most certainly be believed, needs no external testimony of any other writer; much less must we labor that what some Jew wrote otherwise on the same subject, be reconciled with the Evangelical truth. Yet because Josephus lib. 18 cap. 7 of the Antiquities so wrote concerning Jesus Christ, that he attributed more to the recognized truth than to the malign affection of his own nation; it pleases from the same to report what concerning Herod's adultery, & concerning John's slaying in the same book cap. 7 he narrates in this manner. Meanwhile, that is, Antipas Herod having the daughter of the King of the Arabs, while still lived Philip, Tetrarch of Iturea & the region of Trachonitis, whose death had been related in the preceding chapter, between Herod & Aretas King of Petra, a war arose from such a cause. Herod the Tetrarch had as wife the daughter of Aretas, with whom he had already lived for a long time. Then making a journey to Rome, he turned aside to Herod his brother but born of another mother, a daughter of Simon the Pontiff. By love of this man's wife Herodias, who was the daughter of Aristobulus their common brother, & sister of the elder

Agrippa, he dared to make mention of obtaining her marriage. She consenting, it was agreed between them, that as soon as he returned from Rome to his country, the woman should migrate into his domicile. This pact also intervened, that he should cast out the daughter of Aretas.

[14] agrees to dismiss her with Herodias, After this he sails for Rome, where after he had dispatched the business for which he had come, his wife returning home, having discovered what he had agreed with Herodias, dissemblingly asks, that he send her to Machaerus, a castle situated on the borders of the region subject to Aretas, as much as she could concealing her purpose. Indulged her Herod, thinking she had perceived nothing. She, who had previously arranged at Machaerus, whence war with slaughter of the Herodians: then subject to her father, that for the journey all things be prepared; received by his Prefect, with the Arabs leading her, with great speed she arrived at her father's house, & to him indicated Herod's mind: whence enmity arising, there followed a contention concerning the boundaries of the Gamalitican territory; & forces being gathered on both sides, war was waged through legates; in which battle Herod's army perished by slaughter, betrayed by certain exiles, who driven from the Tetrarchy of Philip, then served Herod's stipends. These things Herod by letters signified to Tiberius: he indeed taking ill the boldness of Aretas, writes to Vitellius to make war upon him, & either bring him alive, or send him the head of the dead one.

[15] But among the Jews there was an opinion, that by the just revenge of the Divinity Herod's army was destroyed, which the Jews ascribe to the killing of John: on account of John, who was surnamed Baptist. For him the Tetrarch killed, an excellent man, rousing the Jews to the pursuits of virtues, & especially of piety and justice, & at the same time to the laver of baptism; which he said would then be acceptable to God, if not merely from one or another sin they should abstain; but to minds first cleansed by justice they should add also purity of body. much praised by Josephus the Historian. And when a great concourse was made to him, the populace eager for such doctrine; Herod, fearing lest so great an authority of the man should prepare some defection, since they seemed about to do nothing without his counsel; judged it better, before some new thing should arise, to remove him, than with things in turmoil to act a late repentance. Therefore bound he was sent to Machaerus aforesaid, there he orders him to be killed: which deed was followed by the Jews' estimation, that by an angered God Herod's army was destroyed. Thus he.

[16] That defeat was received in the year 36, Vitellius (to return to Herod) had begun to prepare war on Aretas: but stopped the undertaking having heard of Tiberius's death, occurring in the year XXXVII, XX March, so that the disaster of the Herodian army must have happened in the preceding year, that is after John's death, according to the vulgar era in year V: thus it is to be understood, that between Aretas & Herod at the beginning on account of Herodias, not war flared up, but hatred; whence gradually it came to manifest disputes, & finally to arms. Moreover just as the aforesaid disaster of Herod did not immediately follow John's killing according to Josephus, so neither had Herodias's incestuous marriage immediately preceded its reprehension; long after Herod had returned from Rome, but to the year of the vulgar era XXVI it will seem to pertain, if it was preceded by the Roman journey, the reason of which from Josephus is thus elicited. For when Pilate, in our year

XXV made Procurator of Judea, had most gravely stirred up the Jewish people, by bringing into the holy city the images of Caesar, & again seizing the Corbona; that is the temple treasury, for constructing an aqueduct; & had quelled that sedition by an immense slaughter of the rioters, as Josephus narrates lib. 18 Antiq. cap. 4 & lib. 2 de bello cap. 8; the Accuser of Herod the Tetrarch, his nephew from his elder brother Aristobulus long ago killed, synonymous, by Josephus called Agrippa the elder, came to Tiberius. What would he accuse in his uncle, unless that he had been an instigator & supporter of the sedition stirred against Pilate? Therefore for this cause, following his nephew to Rome went Herod, to clear himself of the objected crime; & had married Herodias, which then succeeded better for him, than later under Caligula; when upon new accusations of his nephew, deprived of his Tetrarchy, with his Herodias he fled to Spain. But matters previously accomplished according to his wish, & the accuser cast into prison at Rome, he returning in our year XXVI, took Herodias from his brother, as had been agreed, which John thinking should no longer be borne, in the year XXIX having begun to preach, & thence having attained great authority among the Galileans & Jews, & reproved adulterers privately, & at last perhaps also publicly; by Herod he was indeed cast into chains, & by Herodias sought unto death.

[17] But that Josephus a political man preferred to refer the cause of John's capture to a similarly political pretext of sedition to be feared from him: whose former husband by Josephus also was called Herod, this does not exclude another nearer cause on the part of Herodias, rather it includes it; since chiefly from that head sedition seemed to be feared. Less can it be conceived how it came into Josephus's mind to call Herodias's first lawful husband Herod.

Someone answers; In the same way that him whom previously from his father's testament first destined King of Judea, & Tetrarch called Antipas Tetrarch of Galilee he had always named Antipas, this then changed he calls him Herod & finally Herod surnamed Antipas: also in the same way that Luke names the killer of S. James Herod, whom Josephus constantly calls Agrippa. But against this speaks our John Harduin in the work on the coins of the Herodians who makes Josephus guilty of manifold erring & perplexity in arranging the children & grandchildren of the Ascalonite, with confusion scarcely excusable. & thinks he demonstrates that to Herod the Tetrarch the killer of the Baptist there was never the name or surname Antipas, nor to the killer of James the name of Agrippa, which alone was proper to his son, whom the Acts of the Apostles even call King. Harduin argues besides against Josephus, nor yet new to him, that besides this one Agrippa the King, to whose kingdom Claudius also added the dominion of Chalcis, he fabricates another son of Herod the Great Synonymous to his father & King of Chalcis, of whom no trace anywhere exists.

[18] A writer so unhappily concerned around the Herodian Princes near his own age, & elsewhere also an unhappy Chronologer if he had lived under Vespasian & Titus, no wonder if Possinus & other now learned French should think him not to be heeded in constituting the year in which the Ascalonite died, & consequently Christ was born. In manifold ways contrary to himself in arranging his Acts they demonstrate him, & specifically Possinus in an epistle written on that subject, to be found however in the Apparatus to my Treatise on Pontifical Chronology or Propylaeum of May. Harduin thus everywhere catching the author of the Books on the Antiquities & the Jewish War wavering in the Herodian History, not only has departed from the opinion of Henschenius asserting Christ to have been born four years earlier than the common opinion holds, & this chiefly on the authority of Josephus; & to the same common opinion has acceded in the other Treatise on the last Passover of Christ; but has nearly brought the matter to this point, that that author however ancient & by holy Jerome & others thereafter in no way suspected, whence he becomes suspect of supposition, might be deemed supposititious, who falsely assumed for himself the age of the Jewish war, of which he himself was some part under Vespasian & Titus; or at least very corrupted by others.

[19] Meanwhile he seems either never to have seen the Evangelical History, although he spoke of Christ with praise, or having seen it cautiously to have dissembled, lest he seem to have learned anything from the Christians. Hence both he passes over the Bethlehemite infanticide in silence & the weekly miracle at the Probatic pool, whose water being moved by an Angel, the first entering was cured of whatever infirmity he was held by; a matter which however before infinite others deserved to be reported to the commendation of the Hierosolymitan temple. It may seem then small that of Christ the Lord he wrote thus in the aforecited place: At the same time, namely when Pilate was procuring Judea, was Jesus, a wise man; if however it is lawful to call him a man. For he was a worker of marvelous works, & teacher of those who freely receive the truth: & very many disciples both from the Jews & from the gentiles he had. This was the Christ: whom accused by the Princes of our nation, Pilate when he had condemned to the Cross; nevertheless they did not cease to love him, who from the beginning had begun. For he appeared to them on the third day alive, just as divinely concerning him the Seers this & many other wonders had foretold, & up to this very day the race of Christians, from him named, has not failed.

[20] These things indeed are beautiful & perhaps written so that books however founded on hardly certain knowledge in favor of the Jewish nation, might also be received by Christians. I from what is said wish nothing else to be made out, than that it may be understood in those things, which pertain to the Evangelical History or its Chronology, who also wrote of Machaerus Castle inconsistently. in being defined not so much deference should be paid to Josephus, as hitherto have paid very many. A new also nor know I whether by anyone noted hitherto contradiction I detect in that history which we treat, when Herod's former wife is narrated to have hastened to Machaerus as if to a place, subject to her father Aretas's dominion; & yet Herod himself is said there to have had John in chains, & finally to have ordered him beheaded.

[21] No one could combine these two except by expunging as an interpolation alien from the truth & perhaps from the author's mind those words, then subject to her father, added to the name of Machaerus, & the Prefect who received the woman to be conducted to her father, is not understood to have been in charge of the Machaerus citadel itself, but from Aretas's Palace or camp to have come out to meet her up to some place neighboring Machaerus, where she secretly from the Herodian ministers & her own companions stole herself away. No less is the incongruity, that the author makes the Tetrarch of Galilee, going to Rome, turn aside to his brother as if living on the way toward Ptolemais, whence boarding ships the way to

Italy was. While this was the extreme boundary of Galilee to the West; but the dwelling of Philip should be sought at Caesarea founded by him in honor of Caesar & surnamed Philippi a city in the parts of Iturea, which beyond Galilee to the East toward Arabia stretches out. §. V. What was the end of this Herod, of Herodias, & of his daughter Salome the dancer.

[22] To complete the holy Baptist's history, this question also seems to belong, Herodias granddaughter of Herod the Great through Aristobulus, not so unobstructed everywhere, that even in it knots not easily soluble do not occur. That I may proceed through these in order, it pleases to begin from the egg, & to note, that Herod the Great or the Ascalonite, King of the Jews created by the Romans, in the year before the vulgar Era XLII took to wife Mariamne killed herself in the year XIV of her unhappy marriage, the last with her brother Aristobulus seed of the Maccabees. From her two most outstanding children born to him, Alexander & Aristobulus, he joined with wives in the year XIV before the vulgar; & to Aristobulus indeed he gave his sister Salome's daughter Berenice: who within ten years, in which she could enjoy her husband through the cruelty of his father-in-law, bore at least two children, Herod, & Herodias, who being then bereaved of their father, were being brought up in their grandfather's house together with his other sons, after Mariamne's killing born from elsewhere,

Herod Archelaus, & Philip.

[23] These things being prefaced, Josephus such-as-he-is can be heard on Herodias. married her uncles, first Philip, He lib. 18 cap. VII expanding the family of the Herodians, says, Herodias married Herod, son of the great Herod, from whom is born Salome: after whom born, Herodias, in contempt of the law of her country, again married the full brother of her husband, the former being left still alive; & he was Tetrarch of Galilee. Meanwhile no reason allows, then Herod, that the Ascalonite had two sons, living at the same time, of the same name. The Evangelist however compels us to hold, that Herodias's first husband was Philip.

[24] But behold here for you another knot: for says the same Josephus, Salome the daughter of Herodias, & his daughter Salome from the former husband, married Philip, son of Herod, having the Tetrarchy of Trachonitis. You will say a monstrosity, that a daughter to her father, or, if you feign a Herod distinct from Philip son of Herod the Great, brother of Antipas, an aged great-uncle had a great-niece as a young wife. Not so be it believed the historian was delirious whom it should behoove to estimate most knowledgeable of the matters which he writes.

What then? I observe Philip, married Philip son of Herod husband of Salome the dancer, not to be called son of Herod the Great as elsewhere Josephus calls him, but simply of Herod; & I understand Herod the Tetrarch, who, his brother Herod-Philip dead, joined his daughter & his own stepdaughter Salome with his son from the daughter of Aretas, from the former marriage who from his uncle's name was also called Philip, with the dowry of Trachonitis devolved to Caesar by Philip the Tetrarch's death; these nuptials being arranged by Herod the Tetrarch in favor of his Herodias, & with Caesar procuring, that the said dowry to the new spouse he should give. But Philip the younger having died without children (whence it came that no further mention of him is to be made) Salome was married by Aristobulus as the continuing the begun narration Josephus testifies; & finally to Aristobulus another of his first cousins. Aristobulus, I say, son of Herod, not of the Great (for he was the grandfather of Salome) but of him whom Josephus calls Agrippa. This Aristobulus three sons from her begot, who whether some & what part of the ancestral kingdom from Caesar he obtained, nothing pertains to investigate further; let it suffice to say that Salome with her husband probably in Palestine or Syria spent her life.

[25] Here therefore it would have happened, if truly it happened, that which is read in Nicephorus Callistus lib. 1 cap. 20. She (namely Salome) had to go somewhere at a wintry season, & a river had to be crossed: which when it was bound by ice & frozen, She is said to have died immersed in ice. she was crossing it on foot. The ice however being broken (not without God's will) she sinks immediately up to the head, & with the lower parts of her body wantonly & more softly moving she danced, not on land, but in the waters: but her wicked head, frozen with cold & ice, then also wounded, & from the rest of the body, not by iron but cut off by the crusts of ice, upon the ice itself a lethal dance it exhibits; & by that spectacle given to all it recalls into memory to the spectators what she had done.

[26] All which rhetorically rather exaggerated, than historically deduced, & by none of the older writers handed down could seem mere fable, especially if it is presumed, as can deservedly be presumed, the thing done in Syria, where I know not if ever there are such intense cold, that the rivers themselves frozen offer passage to travelers. More certain are what we have concerning the punishment, divinely & much sooner exacted from Herod the Tetrarch stepfather of Salome & his ill-married wife. Agrippa had been by Josephus Herod, Herodias's brother in the vulgar year XXXVII by Tiberius's successor Caius given a part of the ancestral kingdom, Herod with his Herodias having set out for Rome;

namely that which once Philip & Lysanias had held: which her brother envying, Herodias urged her husband to sail with her to Rome; with the same (as the woman hoped) facility from the new Emperor he was going to obtain the kingdom of Judea: but the contrary happened.

[27] For there (as is had lib. 2 de Bello cap. 10) accused, that he had previously conspired with Sejanus against Tiberius, & now again favored the Parthian Artabanus against Caius's new Empire (begun in the year 38) because he was known to have not so many arms, is deprived of all goods & punished with exile, as would suffice for arming seventy thousand men (which perhaps were all only concerned with the Arabian war)

when interrogated about the arms he could not deny, he thought his defection sufficiently approved, his Tetrarchy taken from him he added to Agrippa's kingdom, his money also giving to the informer; Herod indeed he condemned to perpetual exile at Lyon (Eusebius names Vienne) a city of Gaul.

[28] Having then learned that Herodias was Agrippa's sister, he granted her her own money; & thinking she would not willingly be the partner of her husband's calamity, for Agrippa's sake he promised to spare her. To which she: Thou indeed Emperor, as is worthy of thy Majesty, his concubine following him thither, speakest: but conjugal love is an impediment to me, so that I may not enjoy this indulgence: for

I do not judge it equitable, that to him whose second fortune's partner I was, I should now in adversity desert. But he, taking ill so lofty a mind in a woman, her also with Herod expelled, & her goods bestowed on Agrippa. And this was the vengeance which God brought both on Herodias envying her brother's success, and on Herod too facile in obeying his wife's vaniloquence.

[29] Thus Josephus lib. 18 Antiqu. cap. 9; who also here deservedly might have added the crime committed against John. both perhaps died in Spain. Otherwise however by the same Josephus either elsewhere correcting what he had written or unmindful of it the matter is narrated; for in lib. 2 de Bello cap. 8 he says that by Caius for avarice vehemently rebuked, he fled to Spain; for there had followed him the accuser Agrippa, on whom also his Tetrarchy Caesar bestowed. And thus to Spain, his wife traveling with him, he died. But these things seem so can be reconciled, that to them indeed the place of exile was assigned at Lyon in Gaul, they themselves while pretending to head thither, turned aside into Spain, uncertain where or how they died.

[30] Too opportune moreover was that last passage of Josephus, Pseudo-Dexter feigns he died at Lerida, than that the fabricators of Pseudo-Dexter should not lay hands on it, to enrich or rather defile with their figments the ecclesiastical history of the Spains. They therefore made him write thus to the year of Christ XXXIV (as if the Epoch of years to be numbered from Christ had been in use from Dexter's age, when nearly a century & a half later by Dionysius the Little it was devised) Herod Antipas, with his incestuous concubine Herodias, driven out of all Judea, (in which however, as it then was, & afterwards was, he did not possess even a foot of land, except a house or inn at Jerusalem) first to Gaul, then at Lerida in Spain is exiled, & there unhappily dies. & Herodias herself perished in ice Herodias indeed, dancing upon the Sicoris, river of Lerida, frozen with ice, submerged miserably perished.

[31] But those good men (if they can be called good, so ill deserving of their country) so desultorily read Nicephorus, whom they had before their eyes, that the kind of death by which Salome's daughter was carried off he says, they themselves ascribed to Herodias; unless perhaps they also did this by design that above Nicephorus their Pseudo-Dexter should appear to know more, neither did he describe it, by so much (if it please the Gods) the older. But if they had also read Josephus, as they wished to be seen, they could have noticed, that in the year in which they wanted Herod expelled, Tiberius was still living; but Herod's exile was commanded by his successor Caius, having attained the empire only after the year XXXIV in the third year.

[32] But I do not wonder at them, by frenzy rather than judgment driven to invent such things. which also Bivarius prefers, At Bivarius their Commentator we may wonder, a man (except where with closed eyes he follows the supposititious Dexter) erudite, & in his Comm. 5 to that year, alleging entire texts of Josephus, not to have turned his mind to so manifest an inconsistency, & to have been able to doubt, to which such a death rather would suit, daughter or mother. Namely above Nicephorus a new man & Greek, far more ancient & a more certain witness of the same matter he thought to hold, Dexter, by nation a Spaniard & a Barcinonian.

I wonder however, he says, vehemently at the cutting off of the head, but wants it to have been done by miracle. not by iron but by the crusts of ice done. And indeed I do not doubt that a miracle could have been done, but I doubt that it was done … nor indeed do I read in Josephus, that the dancing daughter was driven into exile too or herself accompanied her mother, that she might have been able to be drowned or beheaded at Lerida. Who knows if given in marriage, with her spouse in Galilee or Judea she remained.

[33] But this slight ray of sound sense, served

Bivarius for no other purpose than to detract credit from Nicephorus. But he ought to have noticed, that an equal miracle was needed, for the Spanish Sicoris to be bound with ice; which neither do I think Bivarius ever saw or read had been done: for Spaniards coming to Belgium are astonished at nothing so much as at rivers frozen with ice & men & carts going over them.

CHAPTER II.

Feasts of S. Baptist in the Western & Eastern Church.

BY THE AUTHOR D. P.

§. I. On the chief feast in both, of the Nativity.

[34] Before the other two feasts of the holy Baptist & Forerunner, veneration in the Churches both of the West & of the East has always had his Nativity, in which the Angel had foretold many would rejoice to Zacharias his father. Of this before the other Baptist feasts the cult among the Greeks; An indication of that excellence are; among the Greeks indeed, from the institution of S. Sabas, a double Vesperal Office, Lesser & Greater, which is not done on others; not to speak of the more solemn Office of the day itself, into which are gathered poems of several celebrated Hymnographers, John the Monk, Anatolius, Andrew, Byzantius, & Cassia, with also a double Canon. Among the Latins to this feast is peculiar a Vigil, by the people with fasting to be kept, & with an Octave. And on the Vigil indeed toward evening a proper Mass was once celebrated; likewise one in the night, similarly proper; & finally on the day itself, a third. So the book of Sacraments of S. Gregory; among the Latins also with a triple Mass, except that, where in the printed ones is read first in the night, in some Mss. is written first in the morning or morning first. Alcuinus in the book de Officiis Eccles. giving the reason; Therefore, he says, three Masses are celebrated on the feast of S. John, because by three notable triumphs he excellently shone forth. For to this he came, that he might prepare the way for the Lord by the example of his conversation, which triumph is celebrated on the Vigil of the same; through the ministry of Baptism he was notable, & the triumph of this ministry in the first Mass is recalled; he remained a Nazarene in his mother's womb (I would prefer to read, from the womb) & this gift is recalled on the day.

[35] As to the Vigils, that they to the faithful from Apostolic institution were before any Sunday & feast day usual; & the Vigil, yet a proper Office they had not at first; whence it came, that neither in the most ancient Calendar of the Carthaginian Church of the V century (of which below, where on S. Rogatus) nor in certain Gallican Missals before nine hundred years inscribed, is any mention made of Vigils, except perhaps at the feast of the Nativity of the Lord & of Pascha. S. Ambrose seems first to have instituted it, in this order. Entrance, or Introit. which at Milan S. Ambrose instituted, The just shall not be confounded. OVER

THE PEOPLE. God of celestial virtues, who grantest us to frequent the annual solemnities of B. John the Baptist; grant we beseech thee, that through thee we may celebrate the same with secure minds; & by his deserving patronage, we may receive the increase of full security. Reading of Jeremiah the Prophet, from cap. 1, as in the Roman; but three times longer namely up to the end of the first Chapter; likewise the beginning of the Gospel according to Luke, up to verse 26, that is up to Gabriel's mission into Nazareth. Then follows the Prayer Over the Shroud, the same which is now in the Roman Postcommunion; & Super Oblata, the same which in the aforesaid Roman is the secret of the feast. The Preface however is had thus: Almighty eternal God, presenting the solemn fast, with a notable Preface. by which we anticipate the Nativity of John the Baptist; whose parent while he doubts him to be born, lost the office of speech; & with him being born, & both the use of speech & the gift of Prophecy received: whose mother, worn out with age, struck with sterility, in his conception, not only lost the sterility, but also received the Holy Spirit, by which to be recognized the mother of the Lord & Savior, she accepted; through whom thy Majesty &c. Postcom. May the prayer of S. John the Baptist, we beseech, Lord, & make us always to attain in mind what we bear, & by the action of due servitude to follow.

[36] The same Gelasius the Pope followed, The Gelasian Sacramentary peculiar that has in this Vigil & on the feast itself, & other major ones, that at the beginning & end of the Mass it prescribes two Collects of the same argument, & at the beginning indeed this for the Vigil, Grant we beseech, Lord, that thy people to the effect of full devotion may be prepared by B. John the Baptist's nativity: whom thou didst send before thy Son to prepare a perfect people for Jesus Christ: & is added the same, which in the Ambrosian over the Shroud: then Secret: Look propitiously, Lord, on the gifts of thy people, who doubled the Collects: & make us rejoice in the suffrages of B. John the Baptist, whose solemnities thou grantest us to precede. Post Comm. Grant we beseech to thy Church, merciful God, that instructed in the mystical beginnings of B. John the Baptist, & in the sacred heralding, to decline the wrath of the coming Judgment, it may continually work worthy fruits of salvation. Other: May the prayer of B. John the Baptist, Lord, both ask for us to understand the mysteries of thy Christ, & deserve them. The Gregorian Sacramentary prescribes all simple, Gregory added a Mass in the night or dawn. no other than what we now read in the Roman Ordinary. For the first Mass in the night, this is prescribed Collect: Grant we beseech, almighty God, that we who celebrate the solemnities of B. John the Baptist, may be defended by his intercession with thee.

Then super Oblata, the same as above in the Vigil. To complete or Post communion. Grant, we beseech, almighty God, that we who have received the heavenly nourishment, by the intercession of B. John Bapt. through these against all adversities may be defended. Lastly Super Populum is set that, which in the Gelasian begins the Vigil Mass; & another is added, which ends the same. Martinaeus de ant. Monach. ritibus lib. 4 cap. 6 says. Among the Benedictines a solemn Vigil. This Vigil our Benedictines made solemn in the monastery of S. Peter above Dieux, so that at Nocturns the Invitatory was sung by two Hebdomadarii in Albs, at Lauds the classic bell was rung, at Benedictus incense was carried by the Priest in Alb & Maniple, Mass as in Albs was chanted.

[37] Now as for the feast itself, the Gothic or Gallican Missal, in that older than others, that it prescribes no Vigil, proceeds thus: God who didst strengthen B. John the Baptist by the testimony of truth; For the day itself in the old Gallo-Gothic, give us, we beseech, to hear the example of his humility; that we may desire to understand what he practiced, & to attain with all love what he deserved. Collect follows: Almighty eternal God, who didst command thy blessed Forerunner John the Baptist, to be born to prepare the ways of thy Only-begotten; grant we beseech, that thou mayest give the aid of his intercession, & mayest prepare the will to fulfilling the commandments. Post Nomina: The Mass is plainly special, Almighty eternal God, who hast made this day notable to us by the Nativity of B. John the Baptist; we beseech, that thy Forerunner, of whom among them that are born of women none greater rose up, may commend our fragility to thy piety & to our dear ones, whose names have been recited, may so obtain the refreshment of piety, that they may be received even as the last, where the Baptist remains supreme in the kingdom of heaven: which He &c. Collect to Peace, in the Gelasian, Gregorian, & today's is first to the Mass, God who hast made the present day &c.

[38] Immolation of Mass, (Preface we call it) Truly it is meet, that we to thee always, here & everywhere, with Preface & Benedictions give thanks, holy Lord Father, almighty eternal God, marvelous splendor of all thy Saints, who hast made the present day honorable to us in B. John's Nativity; that by the operating virtue of thy grace, he, than whom among them that are born of women none greater, might arise; give to thy peoples the erudition of spiritual joys; & direct the minds of all the faithful into the way of salvation & peace; that what the testification of the herald manifested, may be fulfilled by the presence of him announced, Christ the Lord, through whom thy Majesty &c. Benediction OF THE PEOPLE. God who through Zacharias's speech didst manifest the Nativity of S. John ✠; grant we beseech, that we who most devoutly celebrate his nativity, may rejoice by his intercession ✠ that thy people, who at his Nativity came together, may be saved by the merits & intervention of all Saints, & by the merits of his deprecations may be helped. ✠ Grant, Lord, that the Angel Gabriel, at whose

speaking Zacharias was struck dumb, may stand by as intercessor; & by B. John's merits we may be aided & in manners. Him you &c. And of this sort special Benedictions the same Missal prescribes for the greater feasts: of the same, as constituting as it were the last part of the Spanish Mass, S. Isidore of Seville mentions, in the book de Offi. Eccl.

[39] The Ambrosian Rite Mass, is wholly special, & deserves to be set here. as also in the Ambrosian, Entrance at the Mass. With the Holy Spirit shall the boy be filled from his mother's womb, & many in his Nativity shall rejoice, for he shall be great before the Lord. Prayer Over the People, God who this day, by the birth of thy Herald & Baptist John, didst deign to consecrate; & whose childbirth a sterile mother, & whose voice a mute father received; grant propitiously; that that which our Savior wrought in the Jordan as a mystery, this in all Catholic Churches may ever be celebrated. Through the same &c. Epistle. I make known to you the Gospel (had in 1 Cor. 12 v. 3) v in Alleluia, Among them that are born of women there hath not risen up a greater than John the Baptist; greater than the Prophets, & less than the Angels. Gospel. According to Luke chap. In that time, was Elizabeth's time of bringing forth fulfilled. After Gospel. Let us serve him in holiness & justice all our days: & thou, child, in which many particulars, shalt be called the Prophet of the Most High, for thou shalt go before the face of the Lord to prepare his ways. Over the Shroud: May the holy intercession of thy Forerunner John the Baptist, we beseech, Lord, commend us; that both by his spiritual preachings we may be made worthy to be instructed; & to what thou commandest; with himself helping, may our fragility be able to arrive. Offertory: Before I formed thee in the womb, I knew thee, & before thou camest forth from the belly I sanctified thee, & set thee a Prophet among the gentiles. Over the Oblata: Look, Lord, on these gifts, which by thee sanctifying we consecrate: & as B. John the Baptist was made the forerunner & preparer of the way of O. L. Jesus Christ; so for our infirmities, with thee protecting, may he be an intercessor.

[40] Preface. Eternal God: & on the day of today's festivity, on which the blessed Baptist John rose, to exult: who the voice of the Mother of the Lord not yet brought forth perceived; especially in the Preface. & still enclosed in the womb, the advent of human salvation with prophetic exultation longed for: who both wiped away his mother's sterility by being conceived, & unloosed his father's tongue by being born; & alone of all the Prophets the Redeemer of the world, whom he announced, showed * For this is he to whom the name even before he was conceived thou didst give, & whom with the Holy Spirit before he was born thou didst fill. Worthily of his nativity today the solemnities we celebrate: worthily among them that are born of women none greater appeared, who God and the perfect Man, thy Son Jesus Christ our Lord both to preach deserved, & evidently to show: whom they praise &c. Confraction (namely when after the Pater noster the Host is broken) Behold as the salutation of B. Mary was in my ears, the infant exulted in my womb. Transit (namely when the Missal is carried from the corner of the Gospel to the corner of the Epistle, is called Communion) A Nazarene shall be called this child: wine & strong drink he shall not drink, & nothing unclean shall he eat, from his mother's womb. Post-communion. Grant we beseech, almighty God; that as us with heavenly gifts thou satisfiest, so in B. John the Baptist's Nativity defend us by [thy] aid: that what he preached concerning thy Son's nativity, may profit us unto salvation. Through the same.

[41] The Gelasian Sacramentary which we have published at Rome from the Mss. of the Queen by Joseph Maria Thomasius, Gelasius again doubled the Collects. from today's Roman this alone falls short, that to the three, which from this are now recited prayers, it adds one at the beginning & end: to the first indeed this. Almighty eternal God, who the legal institutions & the heralds of holy Prophets, in the days of B. John the Baptist didst fulfill; grant we beseech that the figures of significations ceasing, the Truth herself by her manifestation may speak, Jesus Christ our Lord: who with thee &c. The last indeed is thus doubled: Celebrating the Nativities of S. John, we suppliantly, Lord, beseech thee; that the same may always be both the cause of indulgence & of salvation to us. But the Gregorian, up to the Preface scarcely differs in anything from the Ordinary, & the Preface itself is taken from the Ambrosian up to the * noted above; then so continues: & that the nature of the waters might receive the effect of the sacred purification, the flowing Jordan having to be sanctified, washed with the baptism of baptism the Author himself. And therefore with the Angels.

[42] Then is added a Benediction, extraordinary & proper, Gregory added proper Benedictions, in this manner: May the intercession of B. John the Baptist bless you, whose today nativity you celebrate; & grant, that whose solemnities you cultivate, his patronage you may feel. Amen. By his obtaining may you be defended from all adversities, & may you fully enjoy all goods; who the coming of the Redeemer of the world while not yet born recognized, his mother's sterility by being born took away, his father's tongue by being born unloosed. Amen. So far that of that very Lamb, whom he with his finger showed, by whose immolation you are redeemed, so by the wool of virtues you may be able to be clothed & able to imitate innocence, that to him in eternal life's felicity you may be able to be joined. Which may He grant who &c. With these Benedictions premised, is subjoined To complete or Postcommunion, the same which is now in the Ordinary; nor here is the Mass ended; but four special Prayers are added. To Matins; for which title elsewhere is read, over the people: of which so different inscription the cause I do not attain. The Prayers themselves are of this sort.

[43] & 4 prayers for Matins. Almighty & merciful God, who didst destine B. John the Baptist by thy providence, that he might prepare a perfect people for Christ the Lord: grant, we beseech, that thy family, by the intercession of this Herald, both from all sins may be stripped, & to him whom he prophesied may deserve to arrive. Other: Almighty eternal God, give our hearts that rectitude of thy paths, which B. John the Baptist's voice of one crying in the desert, taught. Other: God who beholdest, that on every side our evils trouble us; through the Forerunner of joy gladden our hearts. Other: Grant, we beseech almighty God, to those established within the womb of holy Church, by that same spirit to be justified from our iniquity, by which thou didst teach B. John within his mother's womb. The last other related above is with the title over the People, from the Vigil Mass according to Ambrose.

[44] John Mabillon concludes the first Tome of his Italian Museum, with the exhibition of a certain Gallican Sacramentary, Another Mass from a most ancient Gallican, which he judges to belong to the Church of Vesoul, though found in the monastery of Bobbio, written however a thousand years ago. In this neither is there any Vigil of the Baptist, although there be a Vigil of the Nativity of the Lord & of Easter. There on his feast the Mass begins with that Prayer, which in the Gregorian Sacramentary is placed Post nomina up to the asterisk *: then follows Collation: God who hast consecrated this day of the Nativity of B. John the Baptist, incomparable for men; grant us from his merits, to follow the footprint of his sandal, whose to loose the latchet he preached himself unworthy: with which words interposed I think the mutilated sense better is restored, than this of Mabillon, who himself to loose the Savior's for neither did John use sandals, that we may be understood to wish to follow the footprint of his sandal. Post Nomina, nearly the same Prayer is recited which in today's Roman is secret after the Offertory. To Peace: Grant we beseech, Lord, that thy people to the effect of full devotion may be steeped in B. John the Baptist's nativities, whom thou didst send before thy son to prepare a perfect people. Contestation or Preface, is taken from the Ambrosian related num. 7. Nor further in this Sacramentary is added concerning the Masses. There however to each Mass is subjoined a Reading from the Scriptures & Gospel congruent with the feast: thus here is set a Reading of the book of Wisdom of Solomon of one Just man, which with us is of a Confessor not Pontiff. Blessed is the man who is found without stain, & follows a Reading of the holy Gospel according to Mark Chap. VI v. 17. In that time Herod the Tetrarch heard the fame of Jesus: he held John & bound him & put him in prison on account of Herodias, with some (as you see) diversity from the vulgate.

[45] Martinaeus aforepraised having weighed the singular devotion of S. Benedict toward S. Forerunner, & more solemn rites among the Benedictines. to whom he had built an oratory over the prostrate shrines of Apollo & Venus, in which also he wished to be buried, sets forth various adjuncts of the more solemn rite, noted from the old Observations of the Benedictine Order, namely that the Respons. at the first Vespers was sung by four in copes as also the Invitatory, & moreover the Responsories one by one by two; the fourth by three, the eighth by four, the twelfth by five: at Mass however all clothed in pluvials shall enter the Choir, from the Customs of S. Denis & the Calendars of Lerins & S. Peter above Dieux & the Cassinese Ordinary. The Customs of S. Germain, S. Cornelius & S. Aper add that in Albs; S. Germain's also that before the Mass a Procession be made in copes to the oratory of S. John with small Cross & holy Water & Thurible & Candelabra; & the Deacon shall bear the Relics of the Saint & with him four Deacons; & if it be a Sunday, let the Procession be through the cloister in copes.

[46] No less joyful to John's parents & their friends; than his birthday, was the day of his circumcision, The Octave unknown to the ancients, on account of the prodigies that made him admirable. Deservedly therefore the Western Church, his birthday itself with an Octave to be celebrated instituted; from which the Eastern abstains, which has no use of Octaves. Yet the Western instituted this, not immediately from the beginning; for it is wanting in all the aforenoted Sacramentaries: indeed the Milanese Church, not even hitherto uses it. The first mention of it I find in Radulphus de Rivo writing at the beginning of the XV century, who in Baronius in the Notes to this day, treating of the observance of the Major & Minor Octaves, numbers this among the Major. is found in Mss. of the 14th or 15th century, Older perhaps than that is the Atrebatensian Church of S. Mary's Martyrology Ms, to which at the end, but by the same hand, I find inscribed, And the Octave of S. John. Of nearly the same age are certain Mss. of Usuard's Martyrology, & augmented with more recent feasts with us; e.g. the Centulensian of S. Richarius, the Brussels of S. Gudula, the Albergense of the Regular Canons, & a certain Dano-Frankish one, mostly on parchment: where at the beginning is read thus, & seems to have begun in the Gauls. Kal. of July Octave of S. John the Baptist. Neither in older Martyrologies of any author or Calendars of churches is found; for Bede, whom Baronius alleges, is supposititious, & Ado is interpolated, since in the genuine copies of the same nothing such is found: so that we seem to be able to retract the beginning of such an Octave to the XIV century, in which the Roman Pontiffs resided in Gaul, where on account of the head believed at Angely or Amiens to be preserved there was great devotion toward S. Baptist. Martinaeus in the aforecited place at length deduces the particular rites of the four Octaves namely of this, of SS. Peter & Paul, of the Assumption of S. Mary & of the Translation of S. Benedict, from the Cassinese Ordinary & various Mss. of Gallican monasteries.

[47] The old Missal of the Church of Laon printed at Paris in the year 1506 for the feast & through the Octave has a notable Sequence. Sequence from old Laon. The Verdun one however printed in 1554 in the same place of similar sense & length has a Prose to be recited after the Gradual in the Mass before the Gospel: the Sequence, because more elegant, here read: To meet the Forerunner,

With heart, mouth concurring, The duty of races, In the lamp let the Light be praised, In the Herald let be venerated The Judge, the Sun in his ray The Sun is wont sudden, Or anything grand or divine The crowd ill to grasp: Wherefore for us blunted

The Sun of supernal truth Foreshone in a star. He the Forerunner & Prophet; Nay, the Prophets' goal, To the Law setting an end: Marvelously began through applause, Enclosed in mother's womb the enclosed

Lord by revealing. Zacharias does not admit Gabriel, while he promises To the veteran a son. Which to him is thus repaid, That with himself suspended is suspended

The ministry of tongue. Time comes, he sees the born, And suspended speech then To the father is restored. Their parents rush With neighbors, not knowing What from above is wrought.

None born is greater than he Of those born of seed: But neither is to him compared, Who was born of a Virgin. The boy as if already experienced Of the world, the world deserts, In the desert not deserted The horn of flesh he wears down. His food his garment, Not so much pasture as plague And the flesh's destruction. To whom the camel, raw herbs Locusts give, gives the rude honey Garments & food. Marvelous boyhood, Marvelous grace of God, Marvelous newness in words, He cries: Be baptized, To meet the Lord Direct your paths. That highest one who crowns Triple thirty wreaths gives To these citizens of heaven,

To them gives also sixty; To this John gives a hundred Before all ranks. O Lamp of true Light, O Forerunner of the great Leader, Herald of penance. Stand for us before the Leader And procure for us the light Of eternal glory. Amen. §. II. On the feast of the Baptist's Conception, & of the same & of the Nativity, & also of the years & days of Christ himself.

[48] So far on the principal feast of S. John the Baptist, from the older Missals, Conception, noted to all the ancients on 24 Sept., or (as anciently they were named) Sacramentaries. The next to this in solemnity, is the feast of the Passion or Beheading on XXIX August; of which below. In celebrity of cult last, but in order of time first, is the Conception, inscribed in all the older Latin Martyrologies of Hieronymus, Bede, Ado, Usuard, Notker, Rabanus. Nor do I find anyone who omitted to note that feast, on XXIV September, before Bellinus of Padua; who Usuard's Martyrology, according to the custom of the Roman Curia at Venice published in the year 1498. Here it is first found omitted; & by that example, also in today's Roman by the Gregorian reformers, led by I know not what scruple & fearing that some prejudice thence might suffer the pious & orthodox opinion, on the Immaculate Conception of B. Mary the Virgin. up to the year 1478 in which it began to be issued, But if the appellation of Conception of both is the same, different is & sufficiently distinct of both the acceptation, referred to the God-bearer & to the Forerunner. For it is established that the Church celebrates only the Conception of this one, with respect to the sanctity of the mysteries pertaining to her, but treats of that, as holy in herself. Which the Greeks seem to indicate more expressly, by diversity of phrase, when on IX December about to celebrate the passive Conception of S. Mary, they call the Conception of S. Anna; but in truth on XXIII September (for they precede the Latins by one day here) they do not say the Conception of Elizabeth, from some vain scruple, but of S. John: & the same diversity they express in the Figural Calendar by images; one of which, in the most honest manner possible, indicates the very meeting of the holy Parents Mary; not so of Zacharias & Elizabeth the other, only Zacharias, standing by the altar together with the Angel, preannouncing the son to be born to him.

[49] Moreover that the Roman Church's most ancient

Martyrologies had the aforesaid Conception written XXIV September, The Greeks also make an Office of it 23 Sept. yet there is not found any Office among the Latins ordained anciently for such a feast, as is found among the Greeks who have the order of that Conception composed by S. John of Damascus, of which is also a Canon; but without those prerogatives of a more solemn feast with which I have said the Nativity is to be recalled. Although nor among the Latins does that feast seem to have been altogether neglected. For that lately at Augsburg Vindelicorum was published Martyrology, but less solemn, before seven hundred years written (rather Calendar to be called; since it has only & few names, & passes over more empty days) those Saints only it seems to contain, of whom either Office or at least Commemoration was made in the German Churches: as also of the Latins some. where the Nativity & Beheading feasts, as more solemn, are noted in red? In common ink however the Conception; to which place the editor Beckius adds, in the Ms. Codex of S. Gall is added, ple. Comm. that is Full Commemorations, so that something seems to be signified, similar to that which we call simple, & in which Commemorations of Saints in Doubles wont to be omitted are made.

[50] Casaubon & semi-learned of similar bran, of excessive & superfluous curiosity accuse the Roman-Catholics, The days of Conceptions our ancestors defined sufficiently congruently to cult, that even the days of Conceptions, which in human generation is nothing more uncertain, they have defined. Far be it that we believe our pious ancestors to have thought, that such days physically certain they could have. But since they thought from most ancient tradition, that the Natal days of Christ, John & Mary were known, & worthy of ecclesiastical cult judged also the first beginnings in the womb of these; congruently they assumed the same day or the next of the ninth month from then, nothing more scrupulously investigating; since they knew such days, neither were handed down by the Evangelists, nor received by special revelation. In such a definition however, not only as to use, although by a reason little certain, but also as to historical truth to be proved, the erudite would not have to labor; if the definition itself of the Natal days whose observance is had from tradition, were had also from solid reason or certain authority deduced: but would be had, if the Roman Census books (to which as still extant in his time, & most certain witnesses of Christ born of David Tertullian calls) had exhibited inscribed the days of each there enumerated birth: but that this cannot at all be presumed, is proved by the disagreement of the first centuries about the day & month of the Lord's nativity; from which however other days to be defined hung.

[51] I showed in my Paralipomena to the Propylaeum of May pag. 23 num. 13 & following how the Eastern Church was led by the Western through Pope Julius, when they fixed the Lord's Nativity on 25 December, or at least in the IV century, to celebrate the day of the Lord's Nativity, which it had joined with the day of Baptism VI January, separately XXV December; with Chrysostom asserting around the year CCCLXXXVI, that such usage then was by no means new, but quite ancient was, & even from the beginning by Thrace itself up to Cadiz known among the inhabitants & celebrated. But the calculus on which the same Chrysostom relies, & on which before him relying is said to have proceeded Pope Julius in the question to be decided, I have demonstrated to be quite doubtful; & their hypothesis which they presuppose nor sufficiently prove admitted, about the day on which a son was announced to Zacharias, to be procreated from him & Elizabeth; it nothing less follows than that the Baptist was conceived on XXIII or XXIV September. not because that followed from the day on which the Angel appeared to Zacharias, For the daily offering of incense, which had fallen to Zacharias by lot when he saw the Angel, had nothing in common with that solemnity, on which once in the year the High Priest entered into the Holy of Holies, & that to have fallen on such a day is little aptly made out by comparison of Hebrew & Roman months. Add that Zacharias was not the High Priest; & that he only approached his wife when the days of his Office were fulfilled, how many after the vision had remained, the Evangelist does not express, but only says, after these days Elizabeth conceived. Not therefore from the sixth month from such conception, can the day of the Lord's Annunciation be defined: from a new ground in turn destined to be uncertain, while it is not known, how far that sixth month had proceeded, when the Angel came to Mary. Nor moreover from such an uncertain day, can be had the certain day of the nativity either of Christ or of John: but only this we have, that with some one beginning of the Feasts established by whatever reason, fittingly could the remaining feasts be ordained, & to the faithful people be prescribed for observance.

[52] but perhaps because that was for the heathen the birth of the sun, Our John Harduin, in his Antirheticus de Nummis antiquis, pag. 65 suspects, the day XXV December, which is now by all cultivated as the Birthday of the Lord, from the first times indeed instituted, not because some of the Evangelists or Apostles taught the Romans it; or themselves elicited it from the Census books; but with quite another counsel & reason. Namely, that, since that day was by the heathen dedicated to the Birthday of the Sun, on account of his return from winter or the tropic of Capricorn to us; the same be given to Jesus Christ, our Lord & true sun's Birthday, whose otherwise true birthday lay hid. The proposition he proves from the Roman Calendar of the year CCCXXV, where is noted VIII Kal. January N. (that is, Birthday) of the Unconquered, namely the Sun, as several coins under Gallienus speak. On that therefore, says Harduin, day, as in the East was assumed 6 January. the Birthday of Christ first at Rome was transferred; that while the Gentiles attended to their profane rite, the Christians to their sacred things might freely give their work. What however once Rome approved, deservedly all the West followed. But the Hierosolymitan Church, in nothing also itself more certain about Christ's true Birthday in the flesh; since the day of the Baptism conferred on Christ by John it seemed more certainly to know, as from the tradition of the first disciples of both, for the day VI January (although about this too it is deservedly doubted, as elsewhere I have shown) nor would it think convenient in those straits of the Christian thing among the Jews to multiply feasts; because then was believed Christ to have been manifested in baptism. the Nativity of Christ, the Adoration of the Magi, & his very Incarnation, under one name of Epiphanies coupled with the Baptism. But the said straits being relaxed, when now freely the Christian sacred things & with greater apparatus of Offices were treated, not difficultly was it persuaded to the Easterners so far following the Hierosolymitans, that the Romans thereafter they should follow, celebrating the Nativity & Epiphany divisim; nor only in those two, but also in the others thence depending.

[53] Moreover that not only in the first, but also in the second & third century of the Church, still uncertain was held, on what day Christ truly was born, seems to be proved from Clement of Alexandria who in the year CCXX flourished, & lib. 1 of the Stromata speaks thus. Otherwise there were those who asserted him born 28 Pachon. 1. in May, Εἰσὶ δὲ οἱ περιεργότεροι, τῇ γενέσει τοῦ Σωτῆρος ἡμῶν ὀυ μόνον τὸ ἔτος ἀλλὰ καὶ τὴν ἡμέραν προστιθέντες· ἣν φασὶν ἔτους κη᾽ (I correct & read λη᾽) Ἀυγούστου, ἐν πέμπτῃ Πάχων καὶ εικάδι. There are however those who acting even more curiously, to the Birthday of the Savior add the year & day, which they say, in the year XXVIII (rather XXXVIII) of Augustus the Emperor, & on the twenty-fifth day of Pachon fell, which month with the Egyptians answered partly to extreme April, partly to May. And these things let so be said, that may be understood nothing certain to be held of the true Birthday of Christ much less of the Baptist's, much less of the day of Conception of each. With some certain day having been established, however, either from that which Harduin suspects with respect to the rising sun, in the year 7 before the vulgar era. or from the calculus praised in Chrysostom though wavering; I say rightly were ordained by the Church the festivities of the mysteries, preceding or following the nativity of Christ.

[54] I judge however that nothing or little to Religion pertains, whether the Roman Church Christ's Birthday to be celebrated assumed on the very day on which it happened;

the Church's right always being safe, or holding it unknown, for celebrating it chose at its own discretion a day, only of the heathen a Birthday; nor that obnoxious to just reprehension is the determination of the others, depending however from it feasts, but by the same by highest right & by congruent reason made. Hence namely ascending through nine months to the day of the Annunciation or Incarnation of the Lord, & again through six, to the day of the conceived John the Baptist. to whatever day to be assumed.

[55] So, although the same Church the Dormition, Deposition, or Assumption of the God-bearer, according to the older Martyrologies & Sacramentaries first instituted to be celebrated XVIII January, as in this month's Supplement, on the question of the Blessed's death more accurately to be treated, I shall teach; yet Mauritius the Emperor, decreed throughout the Empire annually to be kept that XV August & this under the name of Dormition: which the Western Church soon universally adopted, under the title however of Assumption.

So Urban VI, recognizing such a power in himself & using it in the year 1389 the feast of the Visitation of B. Mary the Virgin, which according to the order of the mysteries should immediately have followed the feast of the Annunciation, by which rising Mary went with haste & saluted Elizabeth, & abode with her about three months… he established on the morrow of the Octave of S. John the Baptist to be celebrated each year in the Church: as if not he had assumed Mary's entry into Zacharias's house, but her departure thence to be recalled, because for this was more apt the beginning of July than April, sufficiently occupied by the Paschal feasts. Nor any of these things is reprehended by the well-mannered students of ecclesiastical History: for to them it is sufficient of each institution or change to investigate the time & reason, & as far as possible to render, as we also try to do. § III. On the place of the conceived & born Baptist.

[56] About the city of Juda in Luke it is deservedly doubted, There can be no doubt, that there John was conceived & born, where at the voice of Mary greeting Elizabeth he was in the womb sanctified: two leagues from Jerusalem is shown the house, commonly called Zacharias's, at the beginning of those mountains, which divide the lot of the tribe of Juda from the portions of Dan & Simeon, commonly believed to be the Hill country of Judea; over which divulged were the wonders, in the Forerunner's Nativity wrought as Luke indicates. If however attentively you consider his words, saying, that rising Mary went into the Mountains, into the city of Juda; scarcely anything you will confess in his whole Gospel to be more obscure. is it ancient Hebron on the mount of Juda, Mount of Juda indeed we read in the book of Joshua cap. 21 v. 11, & in it a city, which is called Hebron, which to the Caathites of the Aaronic families first, by the first lottery fell. The same we know was David's royal residence as long as he ruled only the tribes of Juda & Benjamin; nor far from Jerusalem did it stand; but of it nowhere then in Scripture named, at Christ's nativity perhaps not even ruins remained; so far is it that it was either properly or antonomastically called the City of Juda, at this time of which we treat, when, with the inhabitation of the Tribes returned from Assyria confused, ceased the appellation of the old division; & Juda perhaps was called all that which in Palestine Herod the Ascalonite with the title of King obtained, even beyond the Jordan. But Mary rose up in those days, & set forth studiously into the mountains, into a city of Judea, & entered into the house of Zacharias. This indeed as the older Lection following Juvencus the Presbyter, also whether it should not be read, a city of Judea, thus began to describe Mary's journey:

She then with rapid steps the Judean city, & Zacharias's house enters. Indeed even the Vulgate itself, while from the Greek ἐν ὅλῃ τῇ ὀρείνῃ τῆς Ἰουδαίας, it renders over all the hill country of Judea, makes us doubt, whether similarly at the beginning Luke had not written, εἰς πόλιν, not Ἰούδα, but τῆς Ἰουδαίας.

[57] It is uncertain enough, whether better is read, city of Juda, than city of Judea, as has the Syriac version, according to the Parisian trilingual edition; where so is found. But whether City of Juda or of Judea you read; & what kind so called antonomastically was. there remains always the same difficulty (since no Author is found, who any City by proper name so called has known) the difficulty remains, I say, that it be explained, by what right some was so antonomastically named; & whether it as certainly is to be sought near Jerusalem, as seemed to Notker, who at this day XXIV June wrote, that John truly in Hebron city of Juda, which for the refuge of fugitives to the Priests had been allotted, by the authority of Jesus son of Nave & of the Gospel of S. Luke, is believed both born & nurtured: also, whether such credulity in the East arose, or rather from our West & from the more common opinion of our then Interpreters, was introduced into Palestine, in the IX or X century, as I now undertake to explain.

[58] Franciscus Maria Florentinius, the Old Western Church Martyrology, the Mart. of S. Jerome ascribes the Conception to Machaerus, which we call Hieronymtanum, illustrating; since there at day XXIV June is read, At Machaerus castle (where such-as-he-is Josephus asserts the Baptist was beheaded) the Conception of John the Baptist; in Exercise XIV he strives to make verisimilar the opinion sustained by such great antiquity. His arguments all tend so, that Machaerus, the other royal city under Herod. was the second once citadel of Judea from Jerusalem, by Pliny's testimony, which Herod the Ascalonite manifoldly had fortified & adorned, & having built there a Palace had constituted for himself a royal residence, at the birth of Christ; & antonomastically called City of Judea, in that sense in which the King himself Herod in the same chapter is called King of Judea; the name then embracing all the region from the sea to Arabia even beyond the Jordan. Quite otherwise the matter stood, he says, at the dying of the same Christ, when Pilate is said to have procured Judea, & others after him; where by the name of Judea came only that half part of Palestine, which from Antipatris by the sea situated, up to the Jordan extends: in which sense Machaerus then belonged to Galilee, the portion of Herod the Younger.

[59] Florentinius confirms his conjecture moreover from this, near the desert of the Baptist & the place of baptism that near is the desert & cave of the Baptist, & the first place of the baptism instituted by him Bethabara otherwise Bethania; otherwise S. John would have lived & lain hidden far from his country until the time of his manifestation. Favors the mountainous situation of the place almost impregnable, by Josephus at length described; on account of which, says Florentinius, To Herod reigning of all places it seemed worthier of care … wherefore having surrounded it with a great wall & with towers, he caused there a city to be inhabited: what however was girded with the wall is a rocky hill, rising into lofty height. If however there Herod founded a city, the second of the whole Jewish kingdom from Jerusalem, why could he not himself have wished the same city to be called City of Juda or of Judea? as the first fortification of Judea against the neighboring Arabs? as Constantine ordered Byzantium to be called New Rome.

[60] And indeed the Machaerus hill on all sides is girded with steep valleys; from that part however, which is from the East, & around the Hill country, by a mountain placed opposite to Machaerus it is bounded. They could therefore these Mountains at that time be called Mountains of Judea, like a rampart opposed to Arabia: although both city of Juda & Mountains of Judea ceased to be called, when they ceased to pertain to Judea, situated between Judea & Arabia: the name being restricted to the part committed to the Roman Procurators. Hence also among the Roman Writers the prior name of Machaerus had duration, the other being abolished, if truly in any use it was as Florentinius contends. But when the Saracen Arabs all the region beyond the Jordan had made their own, extinguished at Machaerus would have been, if any there were of John the Baptist's monuments, of Churches; & of the desert alone & cave memory remained. But to the faithful into the interior of the Holy Land withdrawing themselves, these being occupied by Saracens, it would have pleased the memory of desolated places elsewhere to restore near Jerusalem: in whose vicinity, between Bethsura & Emaus, only three or four stadia from the city, when there was found the ancient memory of some holy Zacharias (whence almost begin the Mountains, called of Judea in Joshua's time) it was gradually believed that there had been the house of Zacharias father of John the Baptist; & to this credulity then adapted were places, similar to those, which formerly around Machaerus were shown; namely a cave, a fountain, a garden, which to the holy Forerunner or to his parents might be said to have been in use, & with shrines & stations to be adorned & shown to pilgrims going round the holy places.

[61] But such persuasion did not yet obtain in the VIII century, in the middle of which proceeding, S. Willibald made a pilgrimage there, on account of the house of another Zacharias Bishop of Eichstadt in Germany, in whose Hodoeporicon, written through a consanguineous Heidenheim Nun, & in Canisius tom. 4 of ancient Lection to be found, thus is read: He came to Bethlehem … & thence to a village which is called Thecua … thence to the Laura, where rests S. Sabas. Thence he came to the place where Philip baptized the Eunuch, & thence they went to Gaza … & thence they went to S. Zacharias the Prophet; not the father of John, but another Prophet: & thence they went to the Castle of Aframia, where rest the three Patriarchs, Abraham, Isaac, & Jacob with their wives; & thence he came again into Jerusalem.

You see going around all that place, in the 8th century known there, in which popularly now it is believed John was born and brought up; there however not his father's house, but another Zacharias's was then shown; his as I believe, who being son of the High Priest Joiada, with Pro-regal authority used under King Joash, easily it can be conceived that he had paternal estates there, as next to the first of the sacerdotal cities, & to the Jerusalem temple & royal residence proximate, & thereafter ascribed to John's father, where also he was buried by his own, after the King's ministers had with stones overwhelmed him in the court of the temple; & there had his own cult he had, until through the error of which I have spoken, the same place began to be believed to have pertained to the Baptist's father.

[62] But this I think first happened in the XI century, when the sacred places were being restored by the Latins, already from Notker's time persuaded that Hebron was the city of Juda, which Luke names. For from this time, I find John Phocas, Epiphanius Hagiopolita, & a third Author of a sacred Hodoeporicon Anonymous among the Symmicta Graeca of Allatius, as well as several Latins later, by authors of the 11th c. & thereafter. Zacharias, John's father & his house & possessions commemorate, as situated near Jerusalem & Bethlehem.

The first writes thus: From the holy city about fourteen stadia the Prophet Zacharias's house is seen, into which after the Annunciation the Most Immaculate God-bearer solicitously hastening, saluted Elizabeth…In that place therefore a castle & temple is situated above a cave: in the cave's last recesses indeed the Forerunner's nativity took place. Similar things in the other two you will read, to pass over the Latins, & with them the most recent illustrators of the Holy Land, although nothing such has Jerome in the Life of Paula, Adamnanus, Bede & other older writers; not likely to omit the Forerunner's natal place, if it had been so near Jerusalem.

To this from that silence sought reasoning it cannot be objected that neither did they mention Machaerus; for of passing it over another cause they had; namely the same as for not touching Carmel: namely because to both mountains, by most firm garrisons of Saracens occupied, was not given access to Christians, when they wrote.

[63] To illustrate to some extent the question proposed, it pleases to reproduce the table of the Holy Land, which elsewhere was of use for Tom. 1 & 2 of May: where beyond the place of Baptism you will see Machaerus, & near it John's desert in which he preached; extended toward Bethabara or Bethania, where he baptized. Around the Sea of Tiberias, to the North & East Trachonitis & Iturea imagine for yourself, Philip's Tetrarchy, & moreover in Galaaditis the region of Abilene, Lysanias's Tetrarchy.

[64] These things from & for Florentinius, & at the same time for the authority of the most ancient Martyrology so deduced, [To what has been said the distance of the place from Jerusalem & Bethlehem stands in no way:]

would perhaps object someone the greater distance of Machaerus from Jerusalem, than of Hebron; & thence would want to make out, that Zacharias, John's Father, here rather than there dwelt, that he might be nearer his temple ministry. But this objection would be slight: because it is established in all the towns & places of the Jewish kingdom a little more frequented there were Synagogues; which the Levites & Priests who administered, by no distance of their places were impeded, from running thence to Jerusalem, to their by stated times turns in the temple to be performed. Much more lightly does it press, that Machaerus is far from Bethlehem, but that not far from Bethlehem John was born must be from their opinion, who believe Zacharias was therefore killed by the Herodians, because from the common slaughter of the Bethlehemite infants he had withdrawn his son; & near Hebron is shown a rock, which the fleeing Elizabeth with her little one received into itself opening its bosom: but who does not see, those things are nothing else, than dreams of apocrypha? or to John's Birthday also Sebaste & Emesa are ascribed. Yet I will not dissemble, that in that very which we strive to defend, in the most ancient Martyrology, at this XXIV June is read thus: In the province of Palestine, in the city of Sebastia, the Birthday of S. John the Baptist. But Sebastia or Sebaste is the same, nearly, as for the ancients was Samaria; certainly very different from Machaerus. But it should be known, at Sebastia was the chief cult of the Baptist, on account of the body buried there by the disciples, & by Christians their posterity under the great Constantine raised a most magnificent temple. So Du Cange testifies he found some Martyrology under the name of Jerome & Eusebius (different however from the four older apographs) where at IV Kal. of September is read; At Emesa, a city of Phoenicia Province, the birthday of S. John the Baptist, on which day he was beheaded. Although therefore, neither at Sebastia, nor at Emesa was either born or died John; his Birthday feast however was chiefly ascribed to those places, where it was more frequently kept than elsewhere. It was nonetheless fitting, in the Martyrology at least once mention to be made of Machaerus, whence the Evangelical history takes its beginning, though obscurely, & under the title of a city of Judea. § IV. On the time, place & feast of the Beheading.

[65] A double opinion about the year of the Crucifixion, a double opinion about the year of the Beheading must necessarily draw after itself; The slaying perpetrated in the year V. of the Era 32 nor can the asserters of the vulgar Era not refer this to the year of the same

Era XXXII: thus the disaster, brought upon the Herodian army by Aretas King of Arabia in the year (as below is said) XXXVII, would have been nearer to the crime, than if this, according to Henschenius, had been done in the year XXVIII. But which vengeance through a whole four years can seem delayed, can also be extended to eight or nine years, if however on this matter we must labor on account of the order of things narrated by Josephus on the war between Aretas & Herod the Younger waged, or 27, after we have seen above, how much in the Author that the whole history of the Herodian family wavers. That author therefore dismissed, let us hold the Baptist slain in the year of the vulgar Era XXXII. Let us inquire further, in what month & place the crime was perpetrated.

[66] Venerable Bede, on Mark chapter 6 lib. 2 cap. 26 & from him Ado on 24 Feb. It is to be noted, he says, before Passover, that the Evangelist John about to write of the miracle of the loaves, premised, that near was the Passover the feast day of the Jews; Matthew however & Mark this, John slain, immediately to have been done relate; whence it is gathered, that John, with the festivity of Passover impending, was beheaded; & in the year following this, when again the time of Passover returned, the mystery of the Lord's Passion was completed. This following Usuard, at IV Kal. of September; The Beheading, he says, near the Paschal solemnity to have happened, from the Evangelical history is proved. Yet do not agree Jansenius, but in February rather than immediately before, Salianus & others after them: who in the Gospel itself enough reason to find think, that a notable space of time between the Beheading & Passover flowed. Indeed not immediately when John was slain are the disciples said to have announced to Christ his death, but from his caring for his burial to have told what they had done. But more time is required, while is divulged the slaying, the disciples come, the body they obtain to be borne away to Samaria, thence to Christ they come; here with them having crossed the lake of Genezareth into the desert he withdraws, multiplies the loaves, returns to Capharnaum, through Galilee walks, not willing to walk in Judea, whither the approaching Passover invited. Sufficiently therefore it appears, & perhaps on the 24th day on which also he was born: that the slaying of John can be referred to the month of February. On the XXIV day of this however since most solemnly in the whole Eastern church is celebrated the first Finding of the Head, it would not be absurd to think that so divinely it was disposed, that the Head itself be revealed on the same day, on which had been beheaded John & perhaps born: rather than (which from the Epistle to Bibianus, attributed to Augustine, Mabillon notes on the Gallican Liturgy pag. 160) on the same day he was conceived, & by the funeral sword of Herod was slain.

[67] This however being posited, falls the foundation, from which is supposed Herod was then at Jerusalem, & this at Machaerus, because of Passover; as he was at the time of Christ's Passion. Indeed the presence, not only of so many Princes of Herod, & Tribunes & first men of Galilee, but also of Herodias & her daughter, persuades that the feast was held in Galilee or at least in Perea, where Tiberias Herod had founded in honor of Tiberius Caesar, also a palace & even a prison; in one of which the feast was celebrated, in the other or some neighboring citadel captive lay John. But from Tiberias by thirty hours of leagues & more is distant the castle or city of Machaerus where the Jordan plunges into the Dead Sea, rising; & where Josephus asserts John was killed by Herod the Baptist. But by what verisimilitude? If (as he says) that place was under the disposition or jurisdiction of Aretas King of the Arabs there both a garrison & Prefect having: where also, not at Jerusalem, & at the interval of only eleven leagues the Royal city Petra of Arabia, who Aretas was & ought to be most gravely incensed at Herod on account of the injury of the divorce of his daughter prepared by him, as above from Josephus himself is related. Therefore that being posited falls all Josephus's authority around the place of the slaying, that be dissembled the aforesaid distance from any royal residence of Herod. Too absurd would it have been, absurd however if it were thought that Herod had dragged his captive with him to Jerusalem, although the Herodians both had a palace there & a certain right of using the public prison for the custody of accused subject to them, if any there perhaps he apprehended permitting or dissembling the Roman Prefect there having supreme right, as appeared in holy James & Peter; of whom the first there Herod smote with the sword, the other to the same end held in chains. But as I have said neither does such a feast seem to have been celebrated at Jerusalem, nor thither was John the Baptist dragged; where him could have liberated Pilate interpellated by John's supporters & disciples; if to him (for they were enemies to one another by the Gospel's testimony) he had wished to do a hardship. That however reclining at Jerusalem Herod into Galilee sent who would bring of John captive there the head, who would believe?

[68] a birthday feast Herod offered. The most erudite Du Cange thinks it does not much concern, how far the feast place was from the place of the prison, & that it could even after one or another day be granted what was promised at the time of the feast: but with this do not agree so many holy Fathers, who among the very hands of the feasters, the still bloody head & blood dripping through the fingers represent, rhetorically indeed exaggerating the indignity of the deed, from the hypothesis however, that no delay intervened between the girl's dance & the Prophet's beheading; & the bringing of the head before the same feasters, by whose modesty moved Herod had not dared to reject the most iniquitous request; nor could Herodias have prudently hoped certainly the deed would be perpetrated after one or another night, when, the wine removed, Herod returning to himself could have found a pretext & means of deferring or rather never fulfilling the command: whence it follows as above I have noted no notable interval either of place or time here can be conceived.

[69] Yet the Church chose the day 29 August Meanwhile the Church, both Eastern & Western, using its own right, the feast of Beheading, whose proper day by no certain authority or tradition it had defined, chose to cultivate on the day

XXIX August. Not however because on such a day (as from Bede has Usuard, & from him today's Roman) the head was found a second time at Emesa city & in the church laid up: for long before that day was held sacred under such title, as will soon appear. The cause therefore is to be found older, nor does another more verisimilar occur, than that the church of S. John the Baptist at Sebaste, not because then the head was found, verisimilarly erected under Constantine, or even his mother Helena taking care, was on such a day dedicated, & into it the sacred body was brought from the suburban, in which the disciples had laid it tomb, & placed between the bodies of SS. Eliseus & Abdias the Prophets.

[70] For although in the most ancient Hieronymian

Martyrology ecgraph Epternacense, nothing else is read than, but because then the feast was kept at Sebaste, IV Kalend. of September Passion of John the Baptist: more entirely however seems written in the Blume ecgraph; Sabastia (correct Sebastia) of S. John the Baptist, who suffered under King Herod: & with these last words omitted, others premised, in the Lucca thus: Pausation of S. Eliseus the Prophet, disciple of S. Elias. In the province of Palestine, in the city of Sebastia, the Birthday of S. John the Baptist: which place at into two days divides the ecgraph of Corbie, & the latter part again in second place puts, & for Birthday writes Passion: & since the same words in all the aforenoted ecgraphs at VIII Kal. of July also are read; there can be no doubt, whether in August those words, In the Province of Palestine, in the city of Sebastia, verisimilarly because of the body then translated; to Eliseus should be referred, rather than to John; & whether to the same place both the Birthday, or rather the Nativity & the Passion, are ascribed: not as there done, but as there with chief cult celebrated, on account of the presence of the body. Venerable Bede, in the aforecited place, alleges also himself the Martyrology, which with Eusebius & Jerome's words is distinguished, as if in it is read: On the Fourth Kalends of September in Emesa a city of the province of Phoenicia, the Birthday of holy John the Baptist, on which day he was beheaded. But the consensus of so many apographs, older than Bede himself or from older ones described, persuades, that an interpolated example was used by Bede; but that the author of the interpolation had someone, to whom was apparent of the greater then when he wrote at Emesa cult.

[71] From the premises it is clear, the day XXIX August, already from the time of Eusebius (from whose collection it is believed Jerome drew his Martyrology) was festive to the Sebastenes, & there indeed already from the 4th century, under the title of the Passion & Beheading. Nor do I doubt that festive also the same was to the Emesenes, after the Head was exposed among them, but not as a day pertaining hither: but at what time the anniversary day of the same Translation the Church took up, is not clear to me. For the Sermons of S. Augustine among XVII the second & tenth, define no day; nor likewise the Sermon of Chrysippus the Hierosolymitan Presbyter, at the beginning of the V century flourishing before the written Sermons of Augustine or to him contemporary of Fulgentius of Ruspe in the same Africa Bishop,

Basil of Seleucia in Isauria, & from the 5th c. in Italy & Peter Chrysologus of Ravenna in Italy Prelates. Only from these is it proved around the year CCCC or even before, was taken up some day for celebrating that Passion; why not the same XXIX August, at least in the Eastern & Greek Church, & that from the age of Constantine, & the time of the founded at Sebaste church? Itself certainly seems to have taken up the Roman Church, from immemorial time: since the most ancient of its Sacramentaries the Gelasian, has three Masses, on the day of the Passion of S. John the Baptist, IIII Kal. of September & this follows the Gregorian Sacramentary: it places however on the same day a Mass for the Nat. of S. Sabina, unknown to the Gelasian, & consequently first taken up in the V century; & indeed with such solemnity, that in the most ancient Calendar of the same Roman Church, which John Fronto at Paris published, at IV Kal. only Sabina's Mass is noted, the Beheading of S. John the Baptist to the following day transferred: until Gregory again ordered both equally to be celebrated.

[72] In the Missal of Ambrosian rite, on the same day is prescribed the same & only Beheading to be performed: I know not whether also at Milan under S. Ambrose:

but since that Missal from the time of S. Ambrose has taken up many innovations & additions, who will make us certain, that the Mass there noted is not later than S. Ambrose, even if it follows the Ambrosian rite form? In Africa certainly, whence we have in tome 3 of the Analecta of Mabillon the Carthaginian Church's Calendar, later than Ambrose & Augustine, is read indeed VIII Kalend. of July of holy John the Baptist, but at IV Kalend. of September only is noted the deposition of Restitutus & Augustine the Bishop, certainly then it was not so done in Africa; the day before deceased, on which day now he is cultivated: at VI however Kal. of January, of holy John the Baptist & James the Apostle, whom Herod killed; for whom in the Gelasian & others following is noted his brother John the Evangelist, without mention of James: but the Gallican Sacramentary, in the Italian Museum of Mabillon, the Mass on the Passion of S. John immediately places after the other, which celebrates the Nativity, but before the Mass to be said on the Birthday of SS. Peter & Paul; after itself indeed the same Mass on the Passion is placed in the Gallo-Gothic Missals both in that which the aforesaid Mabillon has lib. 2 & 3 de Liturgia

Gallicana, in Gaul however & Spain after the feast of the Nativity. than in that which he published. Thomasinus in the codex of Sacraments, certainly before the Masses of SS. Sixtus, Laurence, Hippolytus, & Symphorian, which Liturgies, says Mabillon pag. 160 ought to have preceded. But I would rather say, this is an argument, that the Churches, of which those Missals were, since they held uncertain the day of the Passion; chose it to be celebrated on the very Octave of the Nativity, immediately after the Apostles' feast; just as S. Gregory for the Octaves of Epiphany instituted a proper Mass in which would be spoken the Gospel of Christ's Baptism, which on the day itself of Epiphany (whose whole Mass is of the Adoration of the Magi) had been obscured. § V. Masses on the Passion or Beheading of John from ancient Latin Sacramentaries.

[73] I begin with the Ambrosian Liturgy on whatever day or by whatever author it was used: Mass of Ambrosian rite, & the Mass, of which we treat, ordered. The Entrance is taken from the common of one Martyr, The just shall not be troubled, because the Lord confirms his hand: all day he is merciful & lends, & his seed shall be in blessing forever, says the Lord. Prayer OVER THE PEOPLE May the venerable prayer of thy most blessed Forerunner & Martyr John the Baptist protect thy Church, O God; & for him who pays the frequency of devotion, may demand the effect of eternal redemption. Reading from the Epistle to the Galatians cap. IV. Brethren, you know that through the infirmity of the flesh I preached the Gospel to you long ago. v IN Allel. (called by us Gradual) To the dancing girl her mother commanded, Ask nothing else but the head of John the Baptist. Gospel According to Mark cap. VI In that time,

King Herod sent, with all proper to it, & held John. After Gospel. The iron pierced his soul, until his word came: the word of the Lord fired him. Over the Shroud: With perpetual protection of S. John the Baptist, defend us, Lord, we beseech; & the more fragile we are, so much more by necessary suffrages lift us up.

[74] Offert. King Herod sent into the prison, to cut off the head of John the Baptist, because he had said to him; It is not lawful for thee to have thy brother's wife as adulteress. v. But Herodias laid in wait for him, & sought to kill him, because he had said to him; It is not lawful: &c. Over the Oblata. May the venerable merits of the Passion of the B. Forerunner & Martyr John the Baptist help us, Lord, & may this Host of thy propitiation be ours. Preface. It is meet & salutary, that we to thee, almighty Lord, give thanks, & to bless thee in every time, & on this principal festivity day to praise, in which B. John the Baptist of martyrdom received the crown, especially in the Preface. than whom among them that are born of women none greater existed, by forbidding illicit nuptials, the glorious triumph of martyrdom by being beheaded he obtained; & that the Lord Jesus

Christ the Savior of the world had come, by bodily presence he demonstrated: also his descent going before, he announced to those below. And therefore. Confraction. Forever shall I rejoice, I will sing psalms to the God of Jacob, & all the horns of sinners shall I break, & the horns of the just shall be exalted. Transit. John was rebuking Herod on account of Herodias, whom he had taken from his brother

Philip to wife. Herod having sent an executioner, commanded the head of John to be cut off in the prison: which heard, his disciples came, & took his body, & laid it in a monument. Post comm. Of holy John the Baptist & thy Martyr, Lord, we beseech, may the venerable festivity, of saving help grant us the effect.

[75] You have entire, as in the Missal it lies, the liturgy of Ambrosian rite; to which besides the Canon, common to all Masses & to the Roman of today as well, Others, from the Gelasian Codex, there is nothing that should be added. I pass to other Sacramentaries. The Gelasian from the Ambrosian takes two Collects to be recited, before the reading of Scripture & Gospel, those very same namely, which it has to be recited Over the Shroud & Postcommunion. For the Secret however it assumes this. Gifts to thee, Lord, for the Passion of holy John the Baptist thy Martyr we offer: because while he is ended on earth, he is made eternal in the heavenly seat. Post com. May the solemnity of S. John of both kinds confer on us, Lord, that the magnificent Sacraments which we have received, we may venerate as signified, & in us rather may rejoice as produced.

[76] In the Gregorian the same three Collects are had as in the Roman of today: & Gregorian, with the Preface of this, but between the Secret Over oblata, & the last to complete is interposed, now ceased to be used, a proper Preface & Benediction, & the first indeed thus. Eternal God: who didst enrich the Precursor of thy son with so great a gift, that for the heralding of truth he was beheaded: & who had baptized Christ with water, baptized by him in spirit, for the same with his own blood was tinged. The Herald indeed of truth, which is Christ, by forbidding Herod from fraternal beds, into the obscurity of the prison is thrust, where only of thy Divinity the light he might enjoy. & with Benediction, Then capital sentence he underwent, & to the lower regions to precede the Lord descended: & whom in the world with his finger he showed, to the lower regions by precious death he preceded. The Benediction however thus proceeds. May God, who has granted us to frequent B. John the Baptist's solemnities, grant you both the same with devout minds to celebrate, & of his benediction's gifts to perceive, Amen. And who for the heralding of his law was thrust into the darkness of the prison, by his intercession from the incentives of darksome works may free you, Amen. And who for the truth, which is God, did not hesitate to lose his head, by his intervention to our head, which is Christ, may he make you arrive, Amen.

[77] From the Gallican Sacramentary we have the following, also from the Gallican. God to whom by sacred conversation directed, the holy sanctity of glorious John is to be prayed to, a venerable solemnity is: who once, when he was announcing marvelously the Redeemer, was awaiting the mirror of light, the beginning of baptism, the testimony of truth; & into the fullness of Christ's signs, after the signs was showing as the emulator of the passion: served the Prophet by baptism, the Baptist by Martyrdom; & Jesus the Son of God, [for] the redemption of the world to come, whom to announce by the preaching of the word he showed, to love by the shedding of blood he proved. Secret Collect. Hear us, Dispenser of all goods, & on the present solemnity of thy most elect John appeased grant the indulgence of sins, to whom wholly translated by the virtue of the Holy Spirit from the mouth, Christ was the cause of dying, to whom Christ had been the cause of being born. He therefore the announcer of the Lord's nativity, he the forerunner approved of the passion. Contestation. Through Christ our Lord: to whom in vision prophecy, in act baptism, in death martyrdom: by which through one & the same dispensation, his generation showed whom it promised, his conversation taught whom, his passion loved whom. He prophesies in the womb, preaches in the world, is consummated in joy. By justice he is chosen, of justice he speaks, for justice he is beheaded. So great a splendor of a Prophet into the cloisters of prison is thrust, & his precious blood is taxed at the price of meretricious dancing, & among the gentile delights of pleasure he is made a spectacle: to whom deservedly all the Angels &c Sanctus.

[79] & Gothic Missals, Both Gothic Missals, marvelously agreeing in this Mass, thus proceed. God the Father & Son & Holy Spirit of this confession unanimous let us beseech; that us today celebrating the passion of the foretold voice, Forerunner of the Word, bounds of the Laws, shining Lamp, holy Martyr Baptist John, by his intercession may illumine, descend, & sanctify: that he who for the truth sacred blood shed, for us to God may deign to pour prayers. Through the Lord. Collect Follows. In honor of the most blessed

Martyr thy Baptist John, whose today passion we celebrate, with these praises serving thy Majesty, almighty God, solemn feasts we sing together; suppliantly beseeching, that by whose merits we obey, by his with thee giving with thy clemency by prayers we may be helped. Through the Lord. Post nomina. Gifts of thy people, with Collects to the names, almighty God, which to thee in this most blessed Martyr thy Baptist John's festivity we offer, we beseech propitiously regard; that purified by the perfect sanctification of this sacrifice, of our sins from thee we may deserve to obtain the pardon. Through.

[80] & peace, Collect to Peace, Receive, we beseech Lord, our prayers; & by the intercession of thy Martyr Baptist John, whom in thy honor we venerate, of thy Church's vows confirm: who also worthy was held, that to him to be baptized the Savior of the world should offer himself.

Worthy is it indeed to merit this, that all of us, having obtained the grace of thy baptism, by the intercession of his merits the Savior of the world may reconcile. & with Preface to Sanctus. Immolation of Mass Worthy & just it is, fitting & salutary it is, that we to thee always give thanks, almighty & merciful God, among these feasts of Sacraments, the head of thy Martyr with Evangelic recollection to be mingled; & as on a dish of radiant metal, so over the table of thy propitiation to be offered. Let it be therefore to us, Lord, a joyful praise, let it be in honor of the Martyr the recollection of triumphal canticle: & with the heavenly & supernal virtues, let the symphony of the faithful people be mingled, which from thy right hand with consonant voice in triple repetition sing, saying, Holy, Holy, Holy.

[81] To so many monuments of ancient piety let succeed some, brought from the use & talent of the middle age, Sequence from Laon. which the Missal of Laon above again praised, suggests with the title of Sequence, omitting the Prose of the Missal of Verdun; which because less elegant is, it is enough to have indicated. May the melody of the triumphing mother Be emulated by the concert of the militant Church. Let this life be trampled;

Let this be sought, which the Baptist Has attained today. The voice of one crying in the desert Cries, trumpets in the open The divine counsel.

The truth he warns & shows: But hardens, & offends The word of peace, the impious one. Here John charges the King: Shame: thou contradictest the Law By turpid adultery: Neither by law, nor by custom, With the brother's wife can be Carnal commingling. To these & those inculcated, While the Herald of truth accuses The turpid nuptials: Against the life of the man of God Both guilty machinate, Herod, Herodias. The natal day On which impious Herod Was born, returns. The palace is adorned, A solemn banquet

Is prepared for the tribunes. They sing at the banquet, She dances in the rite The daughter of the foul mother: To Herod, to the Barons Together to all please The pander's panderings. The King enticed & ejected Beyond continence; Thus to the girl: Ask: what Thou wilt I will at once do. With the counseling mother She asks with insistence The head of him, whose tongue Was warning salubrious things. O Hook of demon, cruel little king,

O! Head of Gorgon & heap of fraud Is in the woman. And when so great a demon to beware, Since prayers may avail this & fasting Alone to cast down. The holy head is cut off, And on the tables is presented, To the dancer is carried, The slaughter * yields to the lyre.

Holy Herald of truth, Stand for us here prostrate; And to the kingdom of clarity Prepare for us the way. Amen.

perhaps Natal? perhaps Dish?

* perhaps Falls from heaven? §. VI. On the feasts of S. John among the Greeks, & their Offices.

[82] As by the order of nature, so also of time among the Greeks, Conception 23 September beginning the year with the Indiction from September, in all their rituals the first feast of S. John is the Conception at that month's day XXIII: ἡ σύλληψις τοῦ τιμίου,

ἐν δόξου προφήτου, προδρόμου καὶ βαπτιστοῦ Ἰωάννου: Conception of the venerable & glorious Prophet, Forerunner & Baptist: which through the course of the Office is also called θεία Divine or ἁγία Holy, this you should understand in that sense, in what way it is called holy & divine: in which all miraculous works & exceeding the order of nature are deservedly named divine & holy: not as if the conception itself viewed in itself were holy, & pure from original [sin]; for this was the prerogative of Mary's Conception alone. And this the Synaxarium seems to indicate, when it says, Τάυτην τῆν θείαν σύλληψιν ἐυηγγελίσατο τῷ προφήτῃ καὶ Ἱερεῖ Ζαχαρίᾳ ὁ θεῖος ἀρχίστρατῆγος Γαβριὴλ, Εἰσηκουσθαι ἡ δέησίς σου, εἰπὼν· ὡς ἐκ τούτου προμηνυεσθαι διὰ τὸ παράδοξον τοῦτε γήρως καὶ τῆς στειρώτητος τῆς Ἐλισαβὲτ, θεῖον καὶ παρθενικὸν τῆς παναχράντου Θεοτόκου τόκον. This divine Conception, to the Prophet & Priest Zacharias announced, the divine leader of the heavenly host Gabriel, saying; Heard is thy prayer; wishing through the miracle, in Elizabeth's old age & sterility wrought to presignify the divine & virginal birth of the God-bearer wholly immaculate.

[82] Its Canon by author John Damascene, The Canon, & all that precede the Canon, John Damascene composed, beginning its first Ode thus. Τῆς στηρωούσης ψυχῆς τούς λογισμοὺς, τοὺς ἀκάρπους ἔκτειλον, στερευούσης ὁ βλάστος, ἐυφεμεῖν ὁρμήσαντι τὴν σὴν ἐν νιδυῒ μητρικῇ ἁγίαν σύλληψιν. The fruitless thoughts of a sterile soul, O sprout of a sterile mother, cultivate for me beginning to celebrate thy holy Conception in the mother's womb. The same holy Poet's preliminary Stichera or verses by custom three, is added at Glory to the Father a fourth of Byzantius, who in the chain of Hymnographers by me explained on XXX April, where on S. Clement the Poet; & before the second Tome of June to be seen pag. XX on the left side, which is of the Monks, holds the fifth place, after SS. Damascene, Cosmas, Joseph, Theophanes, whose Acts I have nearly all illustrated, VI May, III April, & XII March; about Cosmas to treat in the Supplement of January at the XV day: which also of Byzantius I would willingly do, if I could find him anywhere ascribed in the sacred Fasts. Meanwhile this his small Poem receive.

[83] Ἐκ στηρευούσης σήμερον νεδύος καρπὸς προσευχῆς ἀνεβλάστησε, with verse of Byzantius Hymnographer Ἰωάννης ὁ πρόδρομος. Ἀγάλλου ἡ ἔρημος καὶ χόρευε ἡ ἀνθρωπότης· κῆρυξ ἰδου ἔρχεται ἐν κοιλίᾳ μητρικῇ σαρκοῦσθαι.

Δεῦτε ἀγαλλομενοι ἐν τῇ ἐν δόξῳ ἀυτοῦ συλλήψει, ὅι φιλέορτοι· χορεύσωμεν βοῶντες.

Ὁ ἐν γεννητοῖς γυναικῶν μειζων ὑπάρχων, μὴ διαλίπῃς πρεσβεύειν ὑπὲρ τῶν πίστει τελούντων τὴν θείαν σου σύλληψιν, ὅπως ἕυρωμεν ἑλασμὸν ἁμαρτιῶν καὶ τὸ μέγα ἔλεος. Today from a sterile womb sprouts the fruit of prayer, John the Forerunner: exult, O desert, & dance, humanity. Behold the Herald of penance comes to be incarnated in his mother's womb: come exulting at his glorious Conception, whoever you are lovers of feasts; let us dance crying out; O greater among them born of women, do not cease to pray for those who with faith perform the day of thy divine Conception, & with greater Doxology. that we may find remission of sins & great mercy. Is also prescribed Μεγάλη δοξολογία, that is the Angelic Hymn, or Gloria in excelsis Deo: at which do not wonder, says the Typicon of S. Sabas, because it is right after the Octoechus, & Let us sing to the Lord, to make the greater Doxology, so called in respect of the lesser, which is finished by Gloria Patri; that this may seem here permitted for the great ornament of so great a feast.

[84] The same prerogative, but absolutely & without freedom to omit it has Τὸ Γεννήσιον the Natal feast of the Saint himself, For the Birthday is the first Canon of John the Monk, which I said is held with chief cult with a double Vesperal Office greater & lesser, just as also a double Canon is set in the Menaea. Of the first I think the author the same, from whose small Poem at greater Vespers after the customary Psalmody begin the proper parts of the feast itself, namely John the Monk, of whose name since among the Hymnographers there is none besides Damascene, it is verisimilar, that they are not to be esteemed different, but the same in the Menaea sometimes from his country, with Sticheron of Anatolius, sometimes from his profession surnamed. However it be from the same can also be deemed the subsequent small Poem, the third is of Anatolius, the fifth & last among the Hierarchs in order from the right hand after Methodius & Cyprian: wherefore he cannot here be believed to be the Patriarch of Constantinople Saint, who under Theodosius the Younger presided, but another much younger Bishop of another See, such also was the preceding Cyprian.

[85] The fourth Vesperal small Poem or Sticheron bears the name of Andrew, & Andrew (from whom perhaps the second Canon) doubtless the Cretan otherwise called the Hierosolymitan & saint; of whom, in the art of composing Canons named, can seem to be the other Canon of this feast, under this acrostic running. Κοινῆς χαρᾶς Πρόδρομον ἐυφημῶ πόθω. I willingly praise the Forerunner of common joy. But the Canon pertains to the morning Office; in the greater Vesperal however, after those four Stichera I have mentioned, follow three others without the author's name; & finally at Glory one of Byzantius aforepraised, & another of the same or another: then a Reading from Genesis XVII, 15. & of Byzantius, God said to Abraham, Sarai thy wife shall not be called Sarai, but Sara, & next from cap. XXI, And the Lord visited Sara up to v. 9. The boy grew therefore, & was weaned: & Abraham made a great feast on the day of his weaning.

Another then from the book of Judges chapter

XIII, with Readings from Scripture, where Sampson to be born is foretold by the Angel to his mother & then to his father up to v. 21, And no more did the Angel of the Lord appear to them. The third finally from Isaiah cap. XL, Be comforted, be comforted, my people, said the Lord your God, &c. where both Voice of one crying in the desert, & other passages from the following chapters are fitted together into one, & end in those words Cap. LIV: Because the children of the desolate are many more, & Sticheron of Cassia,

than of her that hath a husband. After which

Scriptures, again two Stichera are noted: the third at Glory is ascribed to Andrew; & again three; & the fourth at Glory is read under the name of Cassia the Nun, who in the Chain aforepraised is placed last, & both sides of the chain from Christ deduced, brings together into itself. There are also many other particulars in the Office of this feast, which singly are not free to pursue, hastening to others.

[86] Next to the Nativity feast (for as Ambrose says in the Gospel we read nothing about John, 7 January Synaxis of the Baptist except his birth & the oracle, his exultation in the womb, his voice in the desert) is the Synaxis, on the day VII January, after the Lord's Epiphany, from the often noted custom of the Eastern Church, to subjoin to the feasts of all the greater mysteries a festive commemoration of those persons, who had the chief part in that which was celebrated as a mystery; whence at the aforesaid day the Synaxarium has thus. Τῇ ἐπαύριον τῶν ἁγίων θεοφανίων τὴν σύναξιν τοῦ πανιεροῦ προφήτου προδρόμου καὶ βαπτιστοῦ, after the Baptism of Christ, ὡς τῷ μυστηρίῳ τοῦ θείου βαπτίσματος ὑπεργήσαντος, παρελάβομεν ἐξαρχῆς καὶ ἄνωθεν ἑορτάζειν, συνταττομένην καὶ ἀυτὴν ταῖς ἄλλαις, ἵνα μηδεν τι τῶν ἐκεῖνου θαυμάτων σιωπήσωμεν. The day after the divine Theophanies, the Synaxis of the most holy Prophet, Forerunner & Baptist, as having ministered to the mystery of the divine Baptism, we have received to celebrate already from the beginning of old, added to the other festivities, whose Canon is of Theophanes, that we may not pass over any of his wonders in silence. The Canon of the feast S. Theophanes composed, under this Acrostic: Βαπτίστα Χριστοῦ,

τοὺς ἐπαίνους μου δέχου.

Baptist of Christ, receive my encomia. συνέδραμε δὲ καὶ ἡ τῆς παντίμου ἀυτοῦ χειρὸς πρὸς τὴν βασιλεύουσαν μετένεξις. There concurs also the translation of his all-venerable hand to the imperial city; with the memory of the translated hand. of which much later institution below we shall treat in Chap. V §. II.

[87] The feast of the Beheading, XXIX August, at the beginning bears the name of the aforepraised at the feast of the Nativity of John the Monk, whose for the vesperal office small Poems, 29 August Beheading; follows the Reading of Isaiah the Prophet the same as above: then of Malachi from cap. III; These things saith the Lord omnipotent, Behold I send my Angel before thy face (with light namely change of words, that they may agree more with the mystery) & with some intermediate omitted, for this Reading from Scriptures, it is continued up to the end of Chapter IV according to the version of the LXX Interpreters. The third Reading is taken from the Wisdom of Solomon cap. IV v. 7 The just if he be prevented by death, shall be in refreshment: & nearly is continued up to v 8 of Chapter V. Then follow the Idiomela of Germanus the Patriarch; as they call them, that is, as I interpret them, Proper to the Saint certain ones; S. Germanus's Idiomela, & certain others of John the Monk, until we come to the Morning Office, in which the first Canon is the Poem of the same John the Monk, & to it is mixed another Canon ascribed to no certain author. And finally Δοξολογία μεγάλη, & (as the Menaea have) δίδοται καὶ τὸ ἅγιον ἔλαιον τοῖς ἀδελφοῖς, Canon of John the Monk, holy oil is given to the Brothers, & while this is done, other three Idiomela of the saint are sung. And these things indeed in the Choir, in the Refectory however (as the Typicon notes) γίνεται παράκλησις τοῖς ἀδελφοῖς μεγάλη· τύρον δὲ καὶ ὠὰ καὶ ἰχθὺν οὐκ ἐσθίωμεν; a more lavish dinner. Great consolation is given to the Brothers (i.e. of wine & oil) but cheese & eggs & fish we do not eat: where perhaps has fallen out the particle ἄλλοτι Otherwise. Florentinius further notes, in his own Exercise on this argument at the aforesaid day pag. 792, that in Codinus cap. 15 de officiis, among the feasts on which the Emperor is wont to proceed, first is noted the Nativity, then the Beheading of the Forerunner.

[89] On day XXIV February is recalled the Finding of the head, with sufficiently solemn Office, 24 February first Finding of the head, which to be quite ancient, & perhaps from the time of S. Sabas or more, we gather from this that no Author's name anywhere is expressed: at the end however by a rubric is added in the Menaea, that even in the time of Fasts, when the customary Liturgy is not done, with Alleluia: Alleluia yet is sung before the Gospel, after which is done the Liturgy of the Presanctified, καὶ εἰσερχόμεθα εἰς τὴν τράπεζαν καὶ καταλύομεν ἔλαιον καὶ οἶνον ἀνεὺ τῆς πρώτης ἑβδομάδος. And we enter, it says, to the table, & take wine & oil, except in the first week namely of the Fasts, which begins after that Sunday, which we call Sexagesima; which Sunday the Greeks call ἀποκρέω Carnival, but the following from the next Sunday τοῦ τυροφάγου, because that still allows to eat cheese. It is not added which Finding that is: but the first noted to have been made in Palestine, & then both in Cilicia & Constantinople celebrated, is most verisimilar: the second at Emesa in Phoenicia; although in the Synaxaria it is narrated conjointly with the first, the second lacks proper cult; proper feast among the Greeks does not have, but only the third, by which at Comana the found head, was brought back postliminio to Constantinople.

[90] It happened this under the Patriarchate of S. Ignatius within the year XLVII & LVIII of the IX century; the third under S. Ignatius 25 May. & is recalled with festive Office on the day XXV May. To the Canon is prefixed the name of Tarasius, not the Patriarch of Constantinople, as our Simon Wagnereckius thinks, in the Prolegomena to the Marian piety of the Greeks num. 27. For he sat from the year DCCLXXXIV ending up to the day of the year DCCCVI XXV February, on which he is cultivated & Henschenius illustrated his Acts: but another much younger, who under the aforesaid Ignatius flourished; author perhaps of the Sermon on the triple Finding, whose last part below I shall give Greek-Latin; or of another delivered on the feast of the same third Finding; & similarly to be given in both languages. To this Author it is singular, Which Tarasius is the author of the Canon? that the Theotocia, with which each Ode of the Canon ends, & which other Hymnographers prescribe to be sung only to the God-bearer, without any mention of the Saint, of whom is the rest of the hymn, of the Baptist he everywhere inserts a mention. As an example let the first Ode's this closure, addressing John: Στειρωτικῆς ἀπὸ γαστρὸς ἐβλάστησας, ἑτοιμαζόμενος τῷ ποιητῇ Λόγῳ τὰς ὀδοὺς,

Πανεύφημε, ἐκ κόρης ἀνατείλαντι παναγίας ἀφράστως, ἣν Θεοτόκον γινώσκουσαι πᾶσαι γενεαὶ μακαρίζουσιν. From a sterile womb thou hast come forth, preparing the ways for the maker Word. O Most Celebrated, ineffably rising from the most holy Virgin; whom because they recognize as God-bearer, all generations call Blessed.

[91] If anyone requires more on this subject, let him approach the VII Tome of the Concionatory Library compiled by Francis Combefis; Homilies of the Fathers on S. John the Baptist, he will find many Homilies of the Latins & Greeks, fitted to illustrating the Gospels both of the Conception & of the Nativity, of which those that are written in Greek, also deserve to be printed in the original language by those, who would draw forth into light the unedited monuments of the Greek Church on John the Baptist after the example of Cotelier. To promoting such a work perhaps one suggests one thing, another another. I too shall willingly confer the ecgraph of that sermon, which embraces τὰ ἀπὸ τῆς γεννήσεως, ἀνατροφῆς καὶ ἀποτομῆς τοῦ ἁγίου καὶ βαπτιστοῦ Ἰωάννου τοῦ προδρόμου καὶ περὶ τῆς ἑυρέσεως τῆς τιμίας ἀυτοῦ κεφαλῆς, especially the Greek anecdotes, which pertain to the nativity, education, & beheading of the holy & glorious Baptist John & Forerunner & on the Finding of his venerable head; begins moreover, Ἰωάννην τὸ μέγα κλέος τῆς ὀικουμένης ἐπαινεῖν μὲν ἅπασιν ἔφετὸν· ἐπαινεῖν δὲ προς ἀξίαν ἑνὶ τῶν πάντων οὐκ ἐφικτόν: which the interpreter Franciscus Zinus from the Venetian Ms. in Lipomanus, & from him in Surius, thus begins: John the Baptist, that great glory of the orb of lands, to praise, it is allowed to all indeed to desire, but to praise as is worthy of him, is not attainable to anyone.

[92] And here indeed ends the Venetian Ms. with an indication of the time when the Head at Emesa was found; but in our ecgraph besides it has thus, whose original texts are worthy to be brought to light. Τοιαῦτα τὰ ἐξ ἀρχῆς ἀπότε συλλήψεως, καὶ γεννήσεως, καὶ τῶν καθεξῆς, πανθαύμαστα καὶ ὄντως παράδοξα διηγήματα, τοῦ μείζονος ἐν γεννητοῖς γυναικῶν ὑπὲρ ἅπαντας· τῶν τε πράτῆς ἐν Ἰορδάνῃ τοῦ Θεοῦ λόγου ἐπιφανείας, καὶ τῶν μετὰ τὸ βάπτισμα, και τὴν τοῦ Πνεύματος κάθοδον, ὑπ᾽ ἀυτοῦ παραδόξως ἐνεργηθέντων· ὅπως τὲ τὸ μαρτιρικὸν ἀυτοῦ ἔσχε τέλος, καὶ ὅπως καὶ τοῖς ἐν ἄδῃ κῆρυξ τῆς μετανοίας ἐγένετο· ἥτε πρωτη καὶ δευτέρα, μετὰ καὶ τῆς τρίτης ἑυρέσεως τῆς πανενδοξου καὶ τιμίας ἀυτοῦ κεφαλῆς ἀνάγραπτος ἱστορία· ὑφ᾽ ὧν ἡμείς, ὁ Χριστοῦ λαὸς, τὰς ψυχὰς ὡς ἐκ παραδείσου μυστικοῦ ἀρδευόμενοι, καὶ ταῖς ἐις Θεὸν ἀυτοῦ ἐυπροσδέκτοις δεήσεσι πρὸς μετάνοιαν ἐυοδούμενοι, καρπὸν θεῖον καὶ ἄξιον τῆς μετανοίας ἐνέγκοιμεν· ἵνα μὴ ὡς ἄκαρπα δένδρα ψυχαὶ ἀθεράπευτοι, ὑπὸ τῆς ἐκτεμνούσης ἀξίνης τὴν ἐκτομὴν ἐκ ριζῶν ὑποστῶμει· ἀλλ· ὑπὸ τοῦ γεωργοῦ μᾶλλον τῶν ἡμετέρων ψυχῶν, ὡς σῖτος ὥριμος ἐκλεγέντες,

μηδὲν ἀχυρῶδες ἐπιφερόμενοι, ταῖς ἀιωνίοις ἀυτοῦ μοναῖς προδεχθείημεν· καὶ μετὰ τοῦ μεγάλου τῆς ἀληθείας κήρυκος, Ἰωάννου τοῦ Βαπτιστοῦ, τοῦ καὶ τὴν ἑορτὴν ἄγομεν σήμερον, τῷ ἀθανάτῳ, Βασιλεῖ παρασταιημεν ἀιωνίως ἀγαλλόμενοι·

ὅτι ἀυτῷ πρέπει πᾶσα δόξα, τιμὴ καὶ προσκύνησις, νῦν καὶ ἀεὶ καὶ ἐις τοὺς ἀιῶνας τῶν ἀιώνων. Αμὴν.

[93] Such is the narration repeated from the beginning, truly admirable, of the greatest among them born of women, embracing the Conception & Nativity & the rest in order, & those things which after the divine Word's revelation in Jordan, as is plain from the conclusion of one, & the descent of the Spirit baptism accomplished, were brilliantly done by him: when likewise he was consummated by martyrdom, & to those who were detained in hell as the Herald of penance descended; & finally the written history of the first, second & third Finding of the venerable Head: by which we, the Christian people as if from a mystical paradise spiritually irrigated, & by his accepted prayers with God on high erected, may bear worthy fruits of penance, lest as incurable souls, like unfruitful trees, we be cut down from the root by the exterminating axe; but rather by the husbandman of our minds, like ripe grain, without any admixture of chaff, may be received to his eternal mansions; where with the great Herald of truth John the Baptist, whose festivity today we celebrate, to the immortal King we may stand by exulting eternally: because to him is due all glory, honor & adoration, now & ever & unto the ages of ages. Amen. These things if they are the Author's, it must be that not only those things which pertain to the third Finding have fallen out, but also the Sermon itself is later than this, nor before the ninth century in which it was done, was written. Whoever moreover the Author was, written in the 9th century. different from Metaphrastes his different style persuaded Allatius. Meanwhile it is enough that the whole matter can be read in Lipomanus & Surius, but here we have given that conclusion which was lacking in them.

CHAPTER III.

On the Findings & Translations of the sacred Head made in the East.

LITTLE PREFACE

On the French Treatise of Lord du Cange on this subject.

[94] Charles du Fresne, Lord du Cange, born at Amiens of a noble & fertile in learned men family, in the Prefecture of Amiens of the Quaestors President, a man incomparable & the chief splendor of his age (for it pleases to pursue the words of the Epitaph, which in the temple of SS. Gervase & Brotasius at Paris buried, Lord du Cange most praised man, Francis Pinson des Riolles, by the common judgment of the learned placed) Charles, I say, du Fresne, Lord du Cange … by assiduous & innumerable reading of manuscript books, drew out & made public immense treasures of History both Byzantine & French, indicated the more abstruse terms of every art, whether Latin or Greek, explained ecclesiastical rites & obsolete laws; a man of most easy manners, & to all most especially liberal & constantly beneficent, who … gently rendered his soul to God the Savior on the day XXIII October, 1688, age 78, born in the year of the Lord 1610, 18 December. He among very many monuments of his most operous diligence, published a Historical Treatise on the Head of S. John the Baptist, for the favor of his country long already glorying in it, exactly discussing whatever the older & more recent Authors wrote about it, on this subject a French Treatise, & especially of its triple Finding; where on occasion is treated also of other Relics of the same Saint & at the end are placed some Greek Treatises drawn from the Royal & Mazarine libraries with a Latin version, as the foundations & proofs of the whole Dissertation.

[95] That Treatise if he had written in Latin, & what he placed at the end as monuments, with his to each observations illustrated in our manner he had set forth; he would have made a thing perhaps less convenient for his own citizens but more grateful, to all peoples everywhere; of how much use it has been to us, (for what people in the whole world the Baptist John does not more eagerly venerate?) & for us would have removed the labor of weaving these same things from the head, & in their proper order arranging. Meanwhile I willingly profess the chief work, which consists in collecting & weighing the opinions of Authors, by him to be so completed, that not very much labor remains, thankfully to be confessed, for one going to treat the same argument in another language & in another order, in this work, to which insofar as it had been published, word for word from a select & vehemently approved he gave sincere testimony & by no means false, in a written epistle, such as is now read in Latin in the Preface to the preliminary Apology for the acts of the Saints, placed before the first Tome of this June.

[96] That Epistle was given to his unanimous & most friendly Man most illustrious Anthony de Wyon, Knight, Lord d'Herouval, of a most ancient & most noble family among the Veliocasses, Counsellor of the King & in the supreme Court of Accounts Auditor; particularly bound to him & his friend Herouval. of mind candor, ease of manners, in handling affairs dexterity, most propense will to deserve well of each one everywhere conspicuous (these words also are of the Epitaph for the eternal memory of him placed by the same Pinson author, in the Parochial church of S. Louis on the island of Paris, where he died XXIX April 1689, age 83 in the sixth month after his friend du Cange) who all of his life's course in the glory of the Church, the decoration of the Kingdom, the ornament of the literary Commonwealth, spent; in communicating & nearly pouring forth to the most skilled, both French & foreign Writers, more recent tables, & more abstruse monuments, by which immortal name he procured, all of them aided & instructed by him, among whom we too profess our name. Nor do I think it should be turned against me as a fault the affection of gratitude, by which I profess myself bound both to him & to his friend in this Preface to the third Chapter on the Baptist John. §. I. On the place & manner of the first Finding, & Translation to Cilicia.

[97] The College of Maronites at Rome Gregory XIII founded in the year 1584 for instructing the youths of that nation, According to the Arabic Synaxarium on Mount Lebanon preserving Catholic union & freedom with marvelous constancy among so many Schismatics subject to the Turks; & it to be governed entrusted to our Society. It preserves among other monuments the Arabic

Synaxarium Ms. where at XXX Mechir or Amschir, the day XXIV of our February, are read the following, through the care of our Athanasius Kircher rendered into Latin, & in the year 1643 by Philip Alegambe a Belgian, likewise our Society member, & by the same first author of the Library of the Society to be published, sent to his old friend Bolland. There is celebrated today the feast of the Finding of the head of S. Prophet John the Baptist, & the cause or origin of this Finding was this. Herod when he had commanded to be taken away the head of the Saint, The Head buried in Herod's house, & was saddened, & was led by repentance; hid it in his house, because his father-in-law was seeking it for his Daughter. This done together with Herodias the wife of his brother Philip, who was also conscious of the deed, the daughter of his father-in-law, seeking the head, he cunningly deceived. The father-in-law of Herod however, having gathered an army, came into Galilee, & devastated many cities, & burned them with fire. Which news when it had come to the ears of Tiberius Caesar, & he had learned what was the cause of this commotion; the former wife is said in vain to have sought it, not only did his anger boil up against Herod, on account of the killing of a great Prophet, esteemed among the peoples of the earth, & on account of the unjustly taken wife of his brother: but also he was vehemently indignant at his father-in-law, that he had devastated the cities of Galilee. He sent therefore that he together with Herodias publicly at Rome might be presented, after Herod had buried the head of the Saint already in his house. When therefore he had come to Tiberius, he deprived him of his wife with all the goods he possessed, & him sent into exile, into the region of Spain, & he died there; & he sent to devastate his house, that no one might see it any more, & there remained the house without door, & without roof.

[98] So far things sufficiently congruent with verisimilitude, most also sufficiently apt to Josephus's narration, but with some confusion of things & times, perhaps a disciple of John himself: while Tiberius's indignation against Herod is said to have been stirred up, which against his father-in-law Aretas would have thundered down, if a longer life had befallen Tiberius; & while by him he is said to have been deprived of goods & relegated, which under the empire of his successor Caius is established to have been done. But since between the death of the Baptist & the Arabian war some years flowed, Aretas dissimulating for the time the hatred conceived against Herod on account of his despised daughter; & while under the appearance of friendly agreement messengers perhaps passed back & forth; it would be no wonder, if a woman who could having received John's Baptism have been his disciple, certainly to him, whom she knew killed for her sake, most strictly bound was, sought that head which she knew was held in nothing but contempt by Herod & his concubine her rival; but sought in vain, either already before or at least then more studiously concealed, & denied as if it together with the body the disciples had carried outside Herod's dominion. And all these things are more easily received by him, who would believe the King adulterous, as soon as he perceived his wife had fled to her father, had withdrawn Machaerus from his father-in-law's dominion, & there had dwelt with his Herodias; there held the Baptist captive, & there beheaded him, as Josephus writes.

[99] As to the house of Herod at Machaerus or elsewhere situated, that by Caesar's order desolated, I would not willingly believe, without an older witness, than are the first writers of this Finding, which did not precede Constantine's age, under whom had begun the pilgrimages of the faithful to the holy places by his mother Helena cleansed & adorned: & two pilgrims returning from Jerusalem, it is yet credible that house quite neglected lay, from when Machaerus & Perea, Herod being in exile, the Arabs occupied. About it as such the aforepraised Synaxarium thus continues to speak, There dwelt in it two pilgrims: who, taking counsel, set forth then to Jerusalem, there to perform their devotion in prayers & fasts. The space of nearly two years having passed, said pilgrims returned to their former dwelling, namely the devastated house of Herod. It happened on a certain night; & behold there appeared in sleep the Saint, & who he was indicated, & taught the place of the Head, & ordered that they carry it to their habitation. Both being awoken, each indicated to the other what he had seen at night; & they proceeded to the place which the Saint had indicated to them; & they dug, & found an earthen urn sealed; revealing the Saint they found & when they had opened it, there arose to them thence a most sweet odor: then appeared the head of the Saint, which seemed to impart to them as it were a blessing. Then it, by that reason by which they had found, they carried to their house, & placed in a cupboard, & with the greatest honor venerated it a lamp suspended before it. But after the death of them, a certain holy woman by name Athalia, alone knew the treasure; & to a certain Athalia left it, who also in the highest always veneration had it: & so from hand to hand of various it came.

[100] What then follows, on the after-following possessors of the sacred Head, makes nothing to the knowledge of the place, to which it immediately from Syria was brought; thus it remained hidden in Cilicia, through the very finders pilgrims, or through some other; for they are received from the report of the Monks of Emesa, who with it itself again among them found in the age of Marcian the Emperor in the V century, falsely presuming that it had immediately been brought to them, after the first Finding, nor elsewhere than with them had hidden, joined the first & second Finding with no other interposed: another however interposes Sozomenus, a hundred years earlier, by herself to certain Monks commended, lib. 7 cap. 24 thus writing. About this time, that is about the year CCCXC, was translated to Constantinople S. John the Baptist's Head, which Herodias from Herod the Tetrarch had asked. It is said however to have been found among certain Monks of the sect of the Macedonians, who previously indeed had dwelt at Jerusalem, but later migrated to Cilicia. Thus he, as namely he had heard told, not in any authentic writing had read: such however must have existed, which not only foreshone to the Arabic author, whose context I gave above; but also to the Emesene Monks, the beginnings of their possession in the V century wishing to write, & those to prefix to the more certain narration of their Abbot Marcellus on the second Finding. who made it public, also in writing, To the report however, which Sozomenus followed, to justify, it will be enough to acknowledge, that the Monks, with whom in Valens's age the Head was, stained with Macedonian heresy, received it from Athalia, & having received from her made the notice public, indeed by writings also consigned it, but without a more distinct expression both of the pilgrims

(who it is credible were solitaries rather than Monks & well Catholic, & consequently not unworthy that the Saint should manifest himself to them) & of the place or monastery, to whose Monks Athalia had commended the treasure, perhaps not yet then having fallen into heresy. For how many such are found, anciently written in monasteries, in which the deeds were done, without expression of either their names or of the regions in which they themselves stood, as then by no means necessary, but now in vain the same things are required.

[101] Moreover since the Arabic Synaxarium a little later says, that the place of the sacred head remained unknown until the times of Cyril Bishop of Jerusalem; around the year 390. & Sozomenus writes that itself became known in the times of the Emperor preceding Theodosius the great, that is of Valens; it follows, that Athalia died within the year CCCLV & CCCLXXV in which Valens died; within which time also the Macedonian heresy begun in the year CCCLIX, through all the East was diffused: that even hence from the suspicion of the same heresy the finders of the holy Head be freed, to whom it can be believed to have been revealed when Constantine the Great was still living, & consequently before the year CCCXXXVII. It would absolutely have to be believed, if Justinian the Emperor about the year DXXX, Though he did not have the seal of Constantine put on it, about to dedicate the church of the Saint in the Hebdomon by him restored, took it itself from Emesa, & the solemnity performed sent it back as he had received it; sealed with the seal of holy Emperor Constantine, as has the Oration in Latin from Greek published at Venice in Lipomanus & Surius, to be given below, whose Author Allatius, in the Diatribe on the writings of the Symeons, names Theodorus Daphnopata. But I think that seal was nothing else than a simple monogram of the name of Christ inserted indeed in the Roman labara by Constantine, but not so that we know him to have used it in a signet ring, on which I would believe rather his own image was engraved, equally as on coins, on which by chance you find also engraved the same monogram on that part on which either some victory is represented, or himself holding the labarum in his hand; never simple alone. From this however the custom among Christians prevailed of imprinting it on all those things, yet under him it seems found, in which they wished to be understood Christianity either of the writer or of the author or of the deceased, which custom since it long even after Constantine's death held, from such a monogram, if only it Justinian found on the aforesaid seal, nothing can be held about the time of the first Finding: but the conjecture about the same will rather be confirmed from the age of Valens, when those Cilician Monks were deprived of their entrusted treasure we shall soon teach from Sozomenus: who although he says found in Cilicia, yet does not indicate this happened by revelation, as it did happen in the first & in that which is called the second Findings. on the day on which it is celebrated, 24 February. But the first was made on 24 February, indicates the Arabic Codex, of which above, ending the Reading of the Synaxis for that day with these words: In the prior Finding however the feast is celebrated on the XXX day of the month Amschir, which to our February nearly corresponds, taking its beginning from the day 26 January. May the Benediction of S. John be with us Amen.

§. II. Translation of the sacred Head from Cilicia into Bithynia under Valens, & to Constantinople under Theodosius.

[102] The Head to be carried to Constantinople The aforesaid in the aforecited place Sozomenus, where & among whom the sacred head was found, in the times, he says, of the preceding Emperor, when Mardonius the Eunuch, Praepositus of the Imperial Palace, had reported the matter; Valens commanded that that Head to Constantinople be conveyed. And those indeed who to this had been sent, the Head placed in a public vehicle, began to transfer; but when they had come to Pantichium, which place is in the territory of the Chalcedonians, the mules, which the vehicle drew, refused to proceed further; & this although the drivers threatened them, & the driver heavily struck them with a whip. Who when they accomplished nothing, it sticks immobile at Cosilai, & to all & even to the Emperor himself the matter seemed stupendous & utterly divine, in the village of Cosilai the sacred Head they deposited: for the village was nearby & belonged to the aforementioned Mardonius. Pantichium is a place, distant from Chalcedon XV P. M. by Antoninus Panticum in his Itinerary, & in another Hierosolymitan one in Du Cange called Pandicia.

[103] Moreover about this time, when namely from the West to Constantinople had returned Theodosius the Emperor, Theodosius about the year 390 that is after the year CCCLXXXVI (the Alexandrian Chronicle, or Paschal notes the year of Theodosius XIII Indict. IV Tatianus & Symmachus Coss. which is the year of Christ CCCXCI for which the preceding is noted in the interpolated Prosper's Chronicle Valentinianus IV & Nectarius Coss.) about this, I say, time, either by God or by the impulse of the Prophet himself, the Emperor Theodosius proceeded to that place. And when he wished to take the Relics of the Baptist thence, alone, as they say, a Matron resisted him; who indeed was a consecrated Virgin, & moreover accompanied that Head as minister & guardian, already verisimilarly from Cilicia itself. When therefore she with the effort of all her strength resisted, the Emperor judged she was by no means to be compelled, but with prayers contended that she allow the Relics to be taken. Which when she had scarcely at last consented to, thinking the Emperor's attempt would be vain, delivered to him to Constantinople he builds a church in the Hebdomon, from what had happened in the times of Valens, the Emperor the casket in which the Relics were contained, wrapped in the purple robe in which he was clothed, took with him: & returning into the suburb of the City of Constantinople which is called Septimum, deposited, a most ample & most beautiful Basilica there, in honor of God constructed.

[104] A little differently the aforecited Paschalion: Theodosius Augustus when S. John the Baptist's Head at a certain Macedonian woman, in which he also places it 18 February, dwelling at Cyzicus, he had found, brought it first to Chalcedon deposited, & from the foundations in the Hebdomon of Constantinople, having raised in his name a sacred temple, in it the venerable Head of the Baptist replaced; in the month Peritius the day before XII Kalends March.

Lived & wrote the Author of this Chronicle up to the year XVI of the Emperor Heraclius, of Christ DXXVI, nor however did he transcribe Sozomenus (as Georgius Cedrenus, flourishing in the XII century, did in his Compendium of Histories) but a quite different Author following, introduced mention of Chalcedon, in which the sacred pledge for the time would rest more honored, until the church destined for it was completed, which Sozomenus omitted to say. according to the Chronicle Alex. by which Sozomenus's relation is confirmed, But just as it slipped into the aforesaid Chronologer, that from a Macedonian Nun he made a Macedonian, supposing nation for sect, so for Cosilai could Cyzicus have slipped in: meanwhile Sozomenus's narration would by his testimony, as taken from an older source remain confirmed. What Baronius objects to the contrary, that Sozomenus can be believed in the aforesaid relation to have been stuffed by the Macedonians; the rest of the context below does not permit, not greatly favoring them: but to have lied much less, in a matter so recent, & with many still living who the aforesaid Translation's falsity would have refuted, if nothing of the kind had been done in their memory.

[105] Sozomenus also seems to be supported by Severian Bishop of the Gabalitan Church, as also by Severian Gabalitanus's sermon, older than him, since Gennadius cap. 21 writes of him, that learned in the divine Scriptures, & in Homilies an admirable declaimer he was, frequently by John the Bishop, namely Chrysostom, & by Emp. Arcadius, to make a sermon, called to Constantinople; to whom also the same Chrysostom commended his Church when into exile he was being sent, as Molanus asserts in Miraeus. Thus he speaks in the Homily on the Cross, that perhaps of which only a fragment Combefisius published in Tome 6 of the Biblioth. Concionatoriae; but the Greek Du Cange alleges in the Notes to the Paschalion pag. 570: Ἔλθωμεν λοιπὸν ἐπὶ τὸν ἰατρὸν ἡμετέρων ψυχῶν, τὸν καὶ θείῳ λόγῳ ἡμᾶς παιδεύοντα, καὶ τοῖς λειψάνοις τοῖς ἑαυτοῦ τὴν πόλιν ἡμετέραν τειχίζοντα· Ἰωάννην λέγω τὸν Πρόδρομον καὶ Βαπτιστὴν τοῦ Χριστοῦ, λοῦσοντα ἡμᾶς σήμερον τῷ λογῷ τῆς μετανοῖας. Let us come at last to the physician of our souls, if this was held at C. P. under Arcadius the Emp. & by divine sermon instructing us, & by his Relics fortifying our city; John, I say, the Forerunner & Baptist of Christ, even today washing us with the word of penance. These things if it were certain were said at Constantinople, would firmly enough prove the intent; but now since they could have been said at Gabala, or at Antioch, to which their church was subject, glorying itself also in the Relics of the Saint; deservedly Du Cange does not dare to seek any certainty thence for Constantinople, as if already then it possessed his Head; especially since it can scarcely be that the royal City for so many years enjoyed it, but we are altogether compelled to confess, that it was soon deprived of it, the same being translated to Emesa: where how again it was found under Marcian the Emperor, longer there to remain, we shall say soon below.

[106] Theodosius moreover of his piety toward the Saint, not much later, namely in the year CCCXCIV, Theodosius's piety the year 394 victory followed, received an outstanding reward. For when, as cap. 24 reports the same Sozomenus, about to set out against the tyrant Eugenius to the West, & with his forces having departed from Constantinople, to the seventh milestone he had come; he is said to have prayed God there in the church, which in honor of John the Baptist he had built; & that prosperous & fortunate for himself & his army, & for all the Romans the issue of the war might fall, asked; & the Baptist as helper invoked; these things prayed into Italy he made his journey. And when he had come to the Alps, he occupies at once the first stations; & when having passed the summit of the passage, was now in the descent, he sees a plain filled with horsemen and foot soldiers; & not far many of the enemies behind, on the mountain top meanwhile remaining. When therefore the first having crossed with the enemies on the plain had joined hands, in a doubtful conflict with Eugenius the tyrant, sharp & doubtful was the battle. Moreover when the army was still advancing; the Emperor observing, that by human help his men in no way could be saved, though they most wished, with those attacking from behind who had occupied the summit; prone cast to the ground, he began to pray with tears: & immediately God consented to his prayers, as the event itself proved: for the leaders of those who held the mountain summit, sending messengers to him, would cross to his side, if a more honorable rank with him they should have … promised.

[107] Then the Emperor, when paper & ink sought not finding, having taken tablets, which one of the bystanders by chance carried, a part of the enemy forces having crossed to him, of honorable & convenient to them military rank wrote out, which with him they should have, if they fulfilled their promises. And these indeed with such conditions joined themselves to the Emperor. Moreover when our side still gave way, but with equal Mars on both sides sharply was being fought; an immense wind, & a whirlwind arising upon the others, & turning their darts back, & such as we know was never before, from opposite into the enemy rushing, disturbed their ranks: darts & javelins which against the Romans had been thrown, as if hurled against solid bodies, into the very bodies of the throwers turned back: shields finally, snatched from their hands, with dirt & dust against them themselves it hurled. Thus stripped of arms, some indeed were slaughtered; others for a little time by flight escaped, not much later were captured. Eugenius however, prostrate at the feet of the Emperor, prayed that life be granted him; but while he supplicated, by one of the soldiers was beheaded.

[108] Moreover at that very time, when the battle was being fought, they say a certain demoniac, & the demon confessing through an energumen, in the temple of God which was in the Septimum, in which the Emperor going to war had poured forth prayers, by the demon snatched aloft, reviled John the Baptist; & him as if beheaded with insults attacked, vociferating thus; Thou conquerest me, & to my army liest in wait. that this was the work of the Baptist. Those who were present, since, as is credible, there was great zeal about this war, that they might hear or say something new, stunned, wrote the day on paper; & on that very day the battle was fought, not much later, from those who took part, they learned. There then, as at Sebaste, at the tombs of SS. Eliseus, Abdias & John the Baptist, & verisimilarly because of the presence of the Head, was to be seen, that which at those Jerome testifies his Paula saw Epist. 27, This one's power against demons in the Hebdomon, men howling in the manner of wolves, barking with the voices of dogs, roaring of lions, hissing of serpents, lowing of bulls; others to whirl the head, & after the back with the crown of the head to touch the ground, & women hung by the foot the garments not to flow down upon the face. To this makes also, that Gainas the Goth, when in the year of Christ CCCC from the City of Constantinople, the temple by Justinian restored. nearly through ambushes occupied, having beheld Angelic armies looked around for flight, feigning himself possessed,

(as Socrates writes lib. 6 cap. 6) as if for the sake of prayer he proceeded to the church of John the Apostle (for by this name also the Forerunner the Greeks call him, & not only Apostle but also universal Apostle) which is seven thousand paces distant from the city: which when Justinian the Emperor by him restored had dedicated, & some notable Relics from elsewhere had summoned to honor the festivity, he asked also from Emesa the Head of the Forerunner, which how & when at Constantinople it ceased to be, below will be explained.

[109] I return to Sozomenus whom above narrating I left, how he had built the church in the Hebdomon

Theodosius the Elder; Example of a converted Presbyter Macedonian where soon he subjoins: that he the Matron, though long & much having prayed, & to her great gifts having promised, was never able to induce, to change her opinion (for she was of the sect of the Macedonians) Vincentius however the Presbyter, who was of the same sect as the Matron, & with equal obsequy to her the ark of the prophet served, & next to it the solemnities of Masses celebrated, immediately followed him; & with those who were from the Catholic Church communicated; although (as the Macedonians assert) having an oath previously interposed he had affirmed, never would he depart from their opinion; in the end namely he had openly decreed, that if the Baptist should wish to follow the Emperor, he too without any delay with him would communicate… The Matron however until the end of life remained in the village of Cosilai, & lived most holily & religiously, whether the Matron followed long pertinacious? & there of the Sacred Virgins was Mistress; of whom many up to now

I have heard are surviving, says Sozomenus, in manners with the Matron's mastership by no means unworthy conversing. And these things verisimilarly are those, which to Baronius make Sozomenus suspect, as I said above, as though he was either himself a Macedonian, or by some Macedonian was stuffed with this praise of the Matron: whom I would rather believe to have come over at last to the orthodox after Theodosius's death; for

Sozomenus does not deny that this was done at some time. §. III. The Translation of the sacred Head to Emesa made, obscured by figments: its there under Marcian another Finding placed beyond controversy.

[110] From this Matron about whom we have just treated, a Virgin & of the Virgins of Cosilai near Chalcedon Mistress, most different is, Whoever wrote about the second Finding the same-named to her holy Matron of Perga from Pamphilia, whose Life to be commemorated on VIII November wrote Metaphrastes, & says she was present at the second Finding of the sacred Head, by all writers of the Greeks indubitably asserted, in the times of Marcian the Emperor; but in this by all equally obscured, that no one of her later wrote, who taught that it was brought to Constantinople; are silent about Cilicia & Constantinople; but equally have spoken as if the first finders of it did not bring it into Cilicia; but from Syria immediately to Emesa, where secretly held, with Marcian at length reigning was uncovered, & in the monastery of the Cave with continuous veneration honored, even under the dominion of the Saracens; until taken away to Comana, & at length under Michael the Stammerer & holy Ignatius the Patriarch, around the middle of the IX century brought to Constantinople, or rather brought back, the memory of the older worship there once now utterly obliterated.

[111] The Arabic Synaxarium which we adduced above, after it has related how the sacred head from the hands of a certain Athalia came to others, as also the Arabic Synaxarium, namely to the Macedonian Monks in Cilicia; so with it successively was dealt, says: until it came finally to a certain man of Arian sect, who hoped it would come about, that by the help of this head he would perform miracles for his Arian sect: but his lot prevented him, & he was expelled by the Saint from the place: & the place remained unknown, until the times of Cyril Bishop of Jerusalem. And behold again the Saint appeared to a certain Marcian in the night namely in sleep; & taught him the place of his Head, who immediately went, & dug it out from the indicated place, on the XXX day of the month Paschon, that is XXIV February; & itself a second time was found in this month. In this last little particle, great is the confusion of things & times: for the time of Cyril Bishop, with various errors at the end sprinkled would note some Finding in Cilicia, which does not come into the number of celebrated Findings among the Greeks, I have already said; nor however should it be called found, what where it was, was not absolutely unknown, although known to few: but the day XXX Paschon, that is XXV May, is proper to the third Finding, made in Cappadocia: & the Arian clandestine possessor, pertains to the history of the second Finding at Emesa in Phoenicia; as also the finder Marcian, his name corrupted made from Marcellus, unless perhaps the writer imposed the name of the Emperor Marcian, under whom the same second Finding occurred.

[112] & to some extent taken But as this last shred obscures so far the related translation from Syria into Cilicia; though with the names of places silent, & is silent of the other from here into Bithynia: so the later possessors of the same treasure the Emesenes, obscure in their relation whatever about the Pilgrims & Monks of Cilicia they had received, fitting all things to a certain potter of Emesa, from whose sister through the hands of several successive at length came it into the power of the Arian impostor. But this prior clandestine through so many hands transmission, is the less credible, the more the matter is said to have been unknown to the populace: from the Greek relation little verisimilar, especially since of those clandestine possessors the last, is said to have left no memory of things formerly done after himself; even the sacred Head itself was about to be stolen by him, if even one night's truce he had been able to obtain, as is narrated in the more ample narration of the Emesenes. This therefore it pleases verbatim to exhibit, from the Parisian edition of Lord du Cange, & the version of Dionysius the Little, collated with the Mss. Hamburg of Frederick Lendebrogius, a certain one of the Queen of Sweden under num. 81, Trier of S. Martin, Ardenne of S. Hubert, & Bodecense of the Canons Regular of the diocese of Paderborn. 113 How the Head of S. John, Forerunner & Baptist of the Lord from the city of Jerusalem a was translated to Emesa. Μόναχοι δύο ἐκ τῆς Ἐώας ὁρμώμενοι, τοῦ τιμίου σταυροῦ τὸν τὸπον καὶ διὰ τὸν περὶ ἡμᾶς οἶκτον ἐνανθρωπήσαντος, καὶ θάνατον ἀθανασίας πρόξενον ὑπομείναντος Χριστοῦ τόν τάφον, τῆς τε ἀναστάσεως καὶ τῆς ἀναλήψεως τὸν χόρον ἀυτοτεὶ κατιδεῖν ποθήσαντες, τὰ Ἱεροσόλυμα κατειλήφασι.

Τούτων ἑνὶ ὁ Πρόδρομος τῆς δεσποτικής παρουσίας, καὶ Βαπτιστὴς τοῦ βασιλέως τῶν ὅλων Ἰωάννης ἐπιστὰς φησί. Πρὸς τὴν Ἡρώδου γενόμενοι ὄικησιν b ἐκδράμοντες, ἐκεῖσε τὴν ἐμὴν κεφαλὴν, ὑπο γῆν κειμένην ἀνέλεσθε. Ὄρθρου δὲ καταλαβόντος, τὸν ὅρασιν ὁ μοναχὸς διηγεῖται τῷ πέλας.

Ὁ δὲ, φαντασίαν εἶναι τὸ πρᾶγμα νομίσας, ὁμόφρονα γενέσθαι τὸν τῆς ὀράσεως θεατὴν ὑποπείθει. Ῥεραθυμηκότων δὲ δια τοῦτο, τῇ ἐπιούσῃ, τῆς ἀληθείας ὁ κήρυξ αὖθις ἐφίσταται,

κατ᾽ ἰδίαν ἀμφοτέροις ὁμοίως ὀφθείς· καὶ φησὶ; Πᾶσαν ἐκ τῆς διανοῖας ἐξορίσαντες ἀπιστίαν, περὶ τὴν τῆς ὀπτασίας πίστιν τὸν λογισμὸν μὴ ὀκλάσητε.

Ὡς δὲ θατέρῳ θάτερος τὴν τῆς ἀποκαλύψεως διηγήσατο συμφωνίαν,

καὶ τῷ διπλασιασμῷ τῆς ὁράσεως πιστωθέντες, καὶ τὸ ἐκ τῆς παρακοῆς πρόστιμον δεδιότες, ἀμελητὶ τὸ κὲλευσθὲν ἐξανίουσιν· καὶ τῇ χάριτι ἐποδηγούμενοι, τὴν ὑπὲρ τῆς ἐυσεβείας ἐκτμνηθεῖσαν τοῦ Βαπτιστοῦ κεφαλὴν ἀνελόμενοι, τοῖς ἐκ τριχῶν καμήλου κατεσκευασμένοις μαρσὶποις ἐνέβαλον.

Ἤρεσε δὲ τοῦτο τῷ προφήτῃ, ὡς οἴμαι,

καθάπερ ἐν ἐρήμῳ πάλαι, τὸ ἐκ τριχῶν καμήλου τῷ σώματι περικείμενον ἔνδυμα.

[114] Ἔχοντες δὲ ὑπέστρεφον κεφαλὴν, ἣν Ηρωδιὰς ἐπὶ πίνακος παρὰ τῆς θυγατρὸς δεξαμένη, τῆς ἐκ πολλοῦ ζητουμένης ἄγρας τυχοῦσα, καὶ συμπεπαῦσθαι τοῦς ἐλέγχους τῆς τοῦ προφήτου γλώττης νομίσασα, ἥκιστα συνεχώρησε τῷ λοιπῷ συγκαδευσθῆναι σώματι,

τὴν ἐκ τῆς ἑνώσεως φόβον ὑφορωμένη· καὶ μονονουχὶ λογιζομένη, ὡς εἰ ὁλόκληρον τυγχάνει τοῦ ἁγίου τὸ λείψανον, ἐυχερὲς τοῦτο ἂν εἴη πρὸς ἔγερσιν· οὐκ ἂν δὲ ῥάδιον γένοιτο, τῆς κεφαλῆς παρ᾽ ἀυτῆς φρουρουμένης· ὅθεν, ὡς εἰκὸς, οὐ τῇ τυχούσῃ ταφῇ τάυτην παρέδωκεν· ἀλλὰ περιβόλων εἴσω καταχωννύειν κελέυει,

καὶ κλείθρων ἐπιβολαῖς ἔχεσθαι τῆς ἀσφαλείας προστάττει.

Ὁ γὰρ τῆς παρανόμου μίξεως ἔρως, ὑπὸ τῶν λογισμῶν προδιδομενος, ὀνειροπολῶν τε τοὺς ἐλεγμοὺς, καὶ τετμημένην, ὠς οῖμαι, τὴν ἀπροσωπόληπτον κεφαλὴν ἐδεδίει.

Ἠ μέν οὖν παράνομος τοῦ διαβόλου μαθήτρια, σκαιοτητι λογισμῶν παιζομένη, τοῦ λοιποῦ λανθάνειν ἐνόμιζεν· οἱ δὲ τῆς ὀπτασίας ἀξιωθέντες μοναχοὶ, τοῦ Προδρόμου, τῇ χάριτι τοῦ πνεύματος ἑαυτὸν ἐμφανίσαντος, τὴν παντὸς χρυσίου τιμιωτέραν κεφαλὴν ἀνελόμενοι, οἴκοι παλινδρομῆσα κατέσπευδον.

[115] Κεραμεὶς δέ τις κατ᾽ ἐκείνου καιροῦ τῆς Εμεσινῶν, δυσπραγίᾳ συζῶν καὶ τὴν ἔνδειαν σύνοικον ἔχον, καὶ πρὸς τὴν ἀμηχανίαν ἐιλιγγιάσας, φυγῇ τὴν πορείαν ποιεῖται.

Ἔτυχε δὲ ἀυτὸν τοῖς ἐπιφερομένοις τὸ τῆς ἐρήμου κειμήλιον περιτυχεῖν μοναχοῖς·

συνόμιλόν τε, καὶ κοινωνὸν τῆς ὁδοιπορίας γινέσθαι·

ὅπερ συμβαίνειν ἐν ταῖς ἐκδημίαις φιλεῖ· ὧ· καὶ συμβαστάζειν τὸ δῶρον οἱ προῤῥεθέντες ἐνεχείρησαν,

τὸν ἀποκαλυφθέντα ταμιευσάμενοι.

Ἀγνοοῦντι δὲ τὸ μυστήριον τῷ κεραμεῖ, ὁ Πρόδρομος ἑαυτον ἐμφανίσας, φησί· τοὺς συνοιδοιποροῦντάς σοι λαθῶν μοναχοὺς, τὸ ἐπηφερόμενόν σοι μαρσίπιον ἔχων ἀπέδραθι· καὶ· τοῦτο πεποιηκὼς, ὄικοι πάλιν ἐπάνεισι· διετέλει δὲ πάσῃ κομῶν ἐυπραγίᾳ, καὶ τῆς πρότερον ἀμνημονῶν δυπραγίας Κὰι εἰδὼς μὲν τὸν ἐυπραγίας πρόξενον, τιμῶν δὲ τοῦτον ἐυγνωμοσύνῃ τῇ κατὰ δύναμιν.

[116] Μέλλων δὲ τὸν ἀνθρώπινον ὑπεξιέναι βίον, ἐν κιβωτίῳ τὸ δῶρον ἔχων σφραγισάμενον τῇ ἰδία ἀδελφῇ παρατίθεται, τὴν πρώτην πρὸς ἀυτὴν διαλεχθεὶς ἔνδειαν, καὶ τὴν ἐν χερσὶν ἀφθονίαν μηνύσας· καὶ εἰπῶν μὲν τῆς προτέρας πενίας τὰ δύσφευκτα δεσμά, γνωρίσας δὲ καὶ τὸν τρόπον τῆς τούτων ἀπαλλαγῆς, καὶ παρακαλέσας ἔχεσθαι μὲν τῆς τοῦδε τιμῆς, μὴ πρότερον δὲ κιβώτιον ἐκκαλύψαι, πρὶν ἂν τὸ ἔνδον ὑπέρχον μηνὺσῃ τὴν ἔξοδον· λογισόμενος, ὡς οἴμαι, μητρῶαν αὖθις μήτραν τῷ Προδρόμῳ γίνεσθαι τὴν θήβην, καὶ ὅτι ὁ τὸν δεσπὸτην ἐν τῇ μητρώᾳ νηδύἳ γνωρίσας, καὶ τοῦτον διὰ τῶν σκιρτημάτων μηνύσας, σημανεῖ πάντως καὶ ἐν τῇ θήβη μετὰ θάνατον ζῶν, τὸν τῆς ἐξόδου καιρόν· οὐ παρεσιώπησε δὲ πάντως τῆς ἀιφνιδίου μεταβολῆς τὴν διήγησιν· ἀλλ᾽ Οἶσθα φησὶν, ὦ γύναι, τῇ πείρᾳ μαθοῦσα τοῦ ἡμετέρου βίου τὴν ἀμειψιν,

καὶ ὁιοι ἀνθ᾽ οἵων γεγόναμεν, τοῦτον τὸν θησαυρὸν ἑυρηκότες;

ἔχου τοίνυν τῆς τοῦδε τιμῆς, καὶ τρύγα τῶν καλῶν τὴν ἀντίδοσιν.

Ἐι δέ σε χρόνος πολιετίᾳ μαράνας τὸν ῥώμην ἀφέληται, ἢ σώματος ἀνομαλία βίᾳ τῆς ἰσχύος ἐκλύσῄ, καὶ περὶ τὴν σπουδὴν ἀτονήσειας,

ἐυσεβῶν τινι τοῦτο μετὰδος.

[117] Ἕως μὲν οὖν σύμφωνον εἶχε τῇ προθυμίᾳ τὸ σθενὲς, ἠγάπα τὸ πρᾶγμα· ὅτε δὲ τῇ τοῦ γήρους παρεχώρησεν ἀνάγκῃ, τὰ πρὸς αὖτὴν παρὰ τοῦ ἀδελφοῦ ῥηθέντα τοὶς λαμβάνειν μέλλουσιν ὑποθεμένε, τὸν παντὸς ἀνώτερον χρυσίου θησαυρὸν μεταδίδωσι. Πολλῶν δὲ τοῦτο ταῖς ἀλλήλων διαδοχαῖς κτησαμένων τὸ δῶρον, τελευταῖον Ευστάθιός τις ὀνόματι μονάζων, πρεσβύτερος ἑτερόδοξος, ἐν ὑδρίᾳ φυλαττόμενον διαδέχεται· ὃν οἱ δεδωκότες θρησκείας μὲν ἴσως διακρίνειν παντελῶς ἠγνόησαν, ἐυσεβῆ δὲ τοῦτον ὑπέλαβον. Ὁδε,

τὴν ἐκ τῆς ἀποστολικῆς κεφαλῆς τοῖς προσιοῦσι πηγάζουσαν θηραπείαν πανούργως ἑαυτῷ περιάπτων,

ἐκαπήλευσε τὴν ἀλήθειαν· ὀψὲ δὲ ποτὲ τοῖς ὀρθῶς, καὶ ἀσυγχύτως; καὶ ὁμουσίως τὴν πανεύφημον δοξολογοῦσι Τριάδα γνώριμος καταστὰς, ὁ προσχήματι τιμῆς τὸν Πατέρα διὰ τῆς τοῦ Ὑιοῦ μειώσεως καθυβρίζων, ἀρχόντων συνεργίᾳ, τῆς Εμεσινῶν ἀπελάυνεται.

[118] Γονυπετῶν δὲ τοὺς ἐυαγῶς τὸν ἐναγῆ τῆς τοῦ σωτῆρος ποίμνης χωρίζειν ἐπειγομένους, διορίαν τῇ ὀψίμῳ διώξει χαρίσασθαι, καὶ συγχωρῆσαι πρὸς μιαν ἡμέραν τὸ ἀυτόθι σπήλαιον ὀικῆσαι, προνοίᾳ Θεοῦ τῆς ἐλπίδος ἐψεύσθη.

Διαδέχονται δὲ τὸ ἀυτὸ σπήλαιον ἐυλαβεῖς ἄνδρες, μονήρη βίον διώκοντες· πολλῶν δὲ διαδεξαμένων τὸ ῥηθὲν μοναστήριον, ἐπὶ Μαρκέλλου τοῦ ἐυσεβεστάτου καὶ ἀρχιμανδρίτου,

ἐυδόκησεν ἡ τοῦ Θεοῦ χάρις, τὸ Γαβριὴλ ἐυαγγέλιον,

καὶ τῆς στείρας τὸ βλάστημα, καὶ τῆς ἐρήμου τὸ κάλλιστον θρέμμα, τῆς τε παρανομίας τὸν ἔλεγχον, καὶ τοῦ νόμου τὸν συνήγορον, καὶ τοῦ δεσπότου τὸν Πρόδρομον, τοῦ νυμφίου τὸν φιλὸν, καὶ Βαπτιστὴν τοῦ σωτῆρος, καὶ τῆς ἀληθείας τὸν κήρυκα, καὶ τῆς ἐυσεβείας τὸν θερμότατον ἐραστὴν ἀποκαλύψαι·

οὗ τὴν ἐπιφανείαν ὁ προερρημένος ἐυλαβέστατος Ἀρχιμανδρίτης ἐξηγήσατο Μάρκελλος κατὰ τὴν ὑποτεταγμένην σημείωσιν.

where it is said that two Monks set out to the holy places, Two certain Monks set out from the East, desiring to behold the place of the precious Cross of Christ, & the glorious tomb of him who for our salvation made man endured death, through which to us he bestowed life & immortality, & also the venerable places of his resurrection & ascension into heaven, they arrived at Jerusalem. To one of them the Forerunner of the Lord's coming, the Head of S. John the Baptist found & Baptist of the eternal King, saint John appearing said: Coming to the house once of Herod the King, take away with you my Head, which you will find in the earth buried. And when morning had risen, the vision the Monk which he had seen, related to his Brother, who suspecting an illusion of phantasy, persuades him to whom the mystery had been revealed c, to feel the same as he himself did. And when they had given over the matter to neglect, on the next day the Herald of truth stood by both

* separately, & similarly to them appearing, thus spoke: Driving away all doubt of infidelity from your hearts, to the truth of the vision let your thought not falter. And when each had related to the other the harmony

of the revelation, by the doubled vision strengthened, in a haircloth sack enclosed; & dreading the punishment of disobedience, without delay what had been commanded them, they fulfilled. And with divine grace going before them, the head of the Baptist, which for justice & piety had been cut off, in a haircloth sack they placed. Delighted I estimate moreover was the Prophet with such a covering, whose in the desert formerly of camels' hair had been the body covered.

[114] The Monks were returning therefore, bearing the head, found however, since Herodias which Herodias as the reward of her daughter's dancing on a dish receiving, as it were obtained the long- desired prey of the hunt. Indeed thinking the rebukes of the prophetic tongue had already ceased, by no means did she allow that the venerable Head itself be buried with the rest of the body, conceiving a fear from its conjunction; & this without doubt revolving, that the whole body of the Saint with all facility would rise; she had ordered it to be buried far from the body. but this could not happen, if she retained the head: & therefore not commonly did she deliver it to burial d, but within the enclosures of her own house buried under the care of a lock to be guarded. For the love of illicit conjunction, by its own inventions betrayed, of rebukes to itself was forming images, & the cut-off head of the Just one the wicked daughter of the devil feared: & thus by the depravity of thoughts deceived, thenceforth thought she was hidden. The Monks therefore who were deemed worthy of so great a revelation of the Forerunner of Christ, taking the venerable head, were hastening to return home.

[115] But a certain Potter at that time of the city of Emesa, pressed with many straits & needing all necessary things; since he could not the extreme poverty further endure, whom an Emesene Potter, for the very difficulty of his destitution afflicted with great wearinesses, by departure thought to preserve his life. It happened however to him while he fled, to meet those Monks, who were carrying the most precious vessel of the Desert. And when he was made a companion to them & sharer of the journey, the burden to him, entrusted to him by them as those traveling are also wont, confidently they commit, the vision which to himself had been revealed e setting forth. But to the Potter ignorant of the mystery, the Forerunner appeared, & warned, that he should hide from his companions, & taking what he was carrying flee. he furtively took away; Which when he had done, to his own house, whence he had departed, he returned; & from there continued in all things to flourish with prosperity. f He understood however the author of his prosperity, & honor to him with devout zeal congruent with his own powers offered.

[116] Who when he saw death drawing near to himself, the hydria g in which he had that gift enclosed, diligently sealing, to his own sister h commits; the former destitution to her revealing, & the opulence which now was in his hands explaining. And when he had related the to be fled inconveniences of his former poverty, & before death entrusted it to his sister, & had indicated the manner in which he had been delivered from them, prayed her to treat the deposit honorably; nor before to open the hydria, than the event of the matter that which was within should indicate; thinking, as I judge, that as a womb the vessel itself was to be to the Forerunner; that as the Lord placed in his mother's womb he had known; i so indeed after death living, the mystery of that urn at the opportune k time he would reveal: & therefore he did not keep silent the author of his unhoped-for transformation, to be kept with honor. but said; O woman, by very experiences thou shalt be taught, the change of our life, & shalt know our conversation, since we have deserved to possess this treasure. If therefore thou also shalt have reverence for it, of all good things both present & future abundance thou shalt fully enjoy. But if perchance prolixity of body shall take away strength, or illness shall violently waste, so that thou canst not perform the due zeal; to some pious & faithful man this gift not delay to deliver.

[117] Therefore after her brother's death, as long as for her devotion she had strength to match, Sentence: This too failing, she handed to another, & he to others, she is proven to have loved the holy business: but when she yielded to the necessity of senile age, those things which from her brother to her had been commanded, hinting to those who were about to take up the pious deposit she delivered. To many l however this gift by alternate succession receiving, even Eustachius a certain by name Monk, & Presbyter of another sect, that which was kept in the hydria, as it had been sealed, until it came into the hands of Eustachius the Monk, received. For those indeed who had given it, could not distinguish religion, & deemed him a pious man; who too astutely the cures, which through the virtue of the holy Head were conferred on those approaching, ascribing to himself, strove to adulterate the truth of the faith, like a most wicked innkeeper: & at last later by those, who rightly & holily, & inseparably the blessed Trinity glorified, was made known; he who under the appearance of paternal veneration in diminution of Christ Son of God was contumelious is proved, for whom expelled because of heresy, from the Emesan city, with the judges also cooperating, began to be expelled.

[118] He was beseeching however those who salubriously from the holy flock sought to separate & drive him away, m that they would grant him at least the space of one day to delay in that cave, in which he knew the holy Deposit to be, because already by the straitness of the nocturnal time, he was pressed. But by the providence of God he was frustrated in his hope: for he could not obtain, that n what he was plotting, be effected. in the Cave monastery succeeding Abbot Marcellus They take therefore the same cave venerable men, following the proposition of solitary life. With many in the monastery succeeding o themselves, at last under the Archimandrite Marcellus by divine grace him whom Gabriel evangelized, & the sterile mother brought forth, he describes the second Finding. inhabitant of the Desert, greatest reprover of impiety, & vindicator of the law, Forerunner of the Lord, friend of the bridegroom, Baptist of the Savior,

Herald of truth, & most fervent lover of justice, was deigned to reveal: p the mode of whose apparition the aforesaid venerable Archimandrite Marcellus related in these words.

NOTES BY D. P.

ἔξωθεν καὶ σφραγίδα καλῶς ἐπισημηνάμενος. Placing it in the hydria … then in the casket diligently enclosing, & on the outside even with a seal sealing. Θήβη for Θήκη, which occurs twice below, in the same notion as Κιβώτιον, nowhere else does Du Cange seem to have found, indeed has imputed it to scribal error, who did not bring this word into his Greek-barbarian Glossary. h Athalia the Arabic Synaxarium names, that she was a Sister is silent: as passing it in silence. i In Greek is added, & him through the leapings indicating. k In Greek, would signify the time of his departure thence. l If the first Finding happened in the time of Constantine the Great, as I said it can be held num. 101, years thence flowed CXX & more, through which consequently many could have held the place, namely the cave, in which here is supposed the Head lay hid: deservedly however thou wouldst doubt whether the Cave began to serve some solitary earlier, than next to it was founded the monastery called of the Cave of which below: not to mention, that all this succession contradicts the greater authority of Sozomenus. m In Greek that they graciously permit him the delay of vespertine departure. n The aforecited Sermon, expresses his intention thus, Ἐβούλετο γὰρ ὀ μιαρὸς κρύφα τοῦ τήν θεὶαν κεφαλὴν συμπαραβεῖν, ὥστε τοῦ αῦθις, κλέπτειν τοῦ ἰδιοῦσθαι τὰ ὑπ ἐκείνης θαύματουργούμενα, τοῦ οὕτως τῇ αἱρέσει τὸ καλὸς ἄυτην ἔχειν καὶ ὡς Θεῷ φίλον μνήστεύσασθαι. For the impure one wished secretly to take with him the holy Head; that again he might steal & arrogate to himself the miracles, through it to be performed, & thus reconcile to his heresy the opinion of right faith & dear to God. o If our conjecture is true about the arrival of that Arian Monk at Emesa, under the Episcopate of holy John Chrysostom in the first years of the V century, of which below, & he held the place for some time as a hidden heretic; after his expulsion thence not many could have succeeded themselves before Marcellus in the rule of the Cave-dwellers; & it is credible, that the Monks did not long suffer, a place so apt for some solitary to receive, next to themselves to remain empty: but I would rather believe, that already then Marcellus was Abbot when Eustachius was being expelled; for it appears from his relation, that he urged the Bishop, that to him & his the cave be granted, before about the holy Head he knew anything. p With Marcellinus the Count is found a sufficiently prolix & accurate epitome of this whole narration, which Baronius at year 391 num. 12 estimates to have been added by someone to his Chronicle, which, he says, with very brief monuments of things by him to have been elaborated is established, but not by the narration of a longer history; that it plainly appears, destined to be of patchwork, a new cloth sewn to an old garment. Not however hence does it follow, that the text from which it was taken is later than Marcellinus; since Dionysius the Little, who rendered him into Latin, was nearly older than Marcellinus himself, & consequently could the latter have woven the matter, known to him from a recent interpretation of this & new, beyond his plan, into his Chronicle, or to the margin have ascribed to be added to the text. * otherwise. Separately.

§. IV. How from Constantinople to Emesa the Head could be brought back, & with Sozomenus's & the Emesenes' narration reconciled, & their error excused concerning the beginning of their possession.

[119] The Censure of Pope Gelasius. Saint Gelasius Pope, in the Synod LXX of Bishops gathered at Rome in the year CCCCXCIV, that is XLII after the second of the sacred Head at Emesa finding, issued a Decree, in the general Councils to be read entire, sampled however insofar as it pertains here & weighed num. 15 of the Postscript, in the Preliminary Apology to this month's Acts; the Decree, I say, Gelasius issued on the Canonical & Apocryphal books, distinguishing them into various classes, of which some although the Roman church does not read, yet with all honor received by it he says; to others in particular descending, a proper censure he applies to each; & after the Acts of Blessed Sylvester, he reviews writings on the Finding of the Lord's Cross, the writing on the Finding of the Head calling a novel relation, & other writings on the Finding of the Head of S. John the Baptist, which, he says, are certain novel relations, & some Catholics read them: but when these come to the hands of Catholics, B. Paul the Apostle's sentence go before: Prove all things, what is good hold. To this precept if prior centuries had obeyed, & whatever about the Saints was anywhere produced as written they had weighed with the historical balance; for this curious age less labor would have been left to make discrimination of true & false verisimilar & unverisimilar, after the course of so many ages, & with very many destroyed monuments which could pertain to that; when not even this is known, whether those things which Gelasius undertook to judge, have come down to us.

[120] Meanwhile about the writings, pertaining to the Finding of the aforesaid Head, it is disputed among the Learned, whether they are those which Sozomenus followed, some twist into Sozomenus, about the first Finding & Translation to Constantinople; or the relation which then was most recent, about the second at Emesa. Against Sozomenus sharply fight some in Du Cange pag. 50 & seqq. & him from some Macedonian either deceived or stuffed they have deemed; indeed against the entire his history twisting that of S. Gregory the Great from lib. 6 Ep. 31: In Sozomenus's history, he says, about a certain Eudoxius, by the authority of S. Gregory; who is said to have seized the Episcopate of the Church of Constantinople, some things are narrated: but this history also the Apostolic See refuses to receive, because it lies in many things, & Theodore of Mopsuestia too much praises & up to the day of his death a great Doctor of the Church to have been declares. But long ago Melchior Cano, lib. 2 de locis Theologicis observed, that nothing of this kind is had in Sozomenus's history; wherefore Baronius, Miraeus, Vossius judge, that a good part of that history has perished, & namely the history of years about eighteen from the Consulate of Agricola & Eustathius up to the Consulate XVII of Theodosius, & in those chapters which by the carelessness of antiquity have perished, those things were written which are reported by Gregory the Great.

[121] But this response by no means pleases Hadrian Valesius, but others judge this one slipped by memory: among the testimonies of the ancients about Sozomenus illustrated by himself observing, that in the age of Cassiodorus, who preceded Gregory the Great, the Codices of Sozomenus were no fuller than those we now have, & this from the Tripartite History of the same Cassiodorus is enough to know.

Thus Valesius himself judges, that Gregory by a fault of memory had slipped, who that which was said by Theodoret cap. 39, attributed to Sozomenus. Such a slip indeed by which Martyrs he called those who had been mere Confessors, we several times have noted, & Sozomenus seems to have been unknown to Gelasius, nor on account of this diversity of title were we persuaded to double Herculan, Juvenal, Zeno Saints. Indeed I very much doubt whether to Gelasius, who of only the ecclesiastical history by Eusebius indeed written, but by Rufinus into Latin translated, in said Decree mentions with praise, not also of Socrates, Sozomenus & Theodoret, their writings ever saw; & if he had seen, he did not have to mention them, who not yet given Latinity, were not yet read in the Latin Churches, for which alone the Decree seems to have been made. I doubt also, on account of Socrates's silence, whether about the translated Head to Constantinople anyone wrote before Sozomenus a particular relation, which could come under Gelasius's judgment. But the Emesene later Finding, of which some Latin relation by an uncertain author had been brought into Italy, other than that we now have, could have been commemorated by Gelasius, without any respect to the Greek, & by him, on account of marvels & other reasons now unknown, censured.

[122] And would that we were certain of Marcellus, that the genuine epistle on this matter was held, & not interpolated by another's style, of him namely who premised the Paragraph on the first Finding to the Epistle itself set before, especially worthy of the Gelasian censure, for a new version from the Greek, if it had extended itself to the Greek. Meanwhile, the writings being so noted whatever they were, the Latins deservedly desired to receive a purer & more certain series of the matter done from the Greeks, & asked Dionysius to provide it for them. I do not wonder however, about the year DXXV, both parts equally to have rendered in Latin, distinguishing nothing between them. For the simple office of an Interpreter assuming, it was fitting to give the whole context; though perhaps he was not ignorant that there was much between that part, which was had from common tradition, & the other which from the eye- witness & chief actor of the things themselves Marcellus was believed to be had. But what was not to be required from him, will be required from us, who profess criticism on such writings.

[123] I say therefore there is need of distinction: & indeed the first part of the narration so far proposed, whose first part can be deemed apocryphal, without prejudice to the second, can be rejected as altogether apocryphal. But how the truth of the second part can subsist with what is related by Sozomenus, what seemed to Baronius in the Notes to the Roman Martyrology impossible, & to Du Cange very difficult, I undertake to investigate by conjecturing; & I leave my conjecture to be estimated by the Learned, until they suggest something better. And first I weigh, the other written long after the head was carried from C.P.: that after the divulged notice of the Emesene Finding, no Greek further made mention of the Translation to the Hebdomum made by Theodosius: nor however more verisimilar reason for that silence can I devise, than that the sacred Head there no longer appeared, it was not known however, how, by whom, or whither was taken it. But its presence at Emesa about the year DXXX so certain was held at Constantinople; that Justinian the Emperor himself, when the temple of the Forerunner which in the Hebdomon is by him built, that is more august form restored, (of which below) by the sacred Relics to sanctify wished, for the feast of dedication, then other from elsewhere, & the worker of miracles of the same Forerunner the right hand from Antioch, & the most venerable head from Emesa he transferred to the royal city & this indeed he retained; this, the solemnity completed he sent back. Thus Theodorus Daphnopata in the narration to be given below.

[124] I notice then, that the last possessor of the holy pledge Eustachius the Monk, is said to have been a Presbyter of another sect; carried away by a Macedonian Monk in the Arabic epitome of Arian sect. But since the Macedonians, in name rather than opinion, differed from the Arians, by whom their Prince himself had been ordained Bishop; & only a mask pretended of the Nicene faith, more openly from the Holy Spirit than in word denying Divinity; I would rather believe, used the occasion of the troubled city, him called Arian among the Arabs, really was Macedonian: who the troubles stirred up at Constantinople, on account of Chrysostom expelled from his See, turned to his own affair, & opportunity found to secretly take away the Head of John; to perpetrate this stimulated by injury, which he thought done to his sect in whose possession it had previously been.

[125] This perpetrated, his first care must have been, lest by any indication the deed be revealed; therefore he not only decreed, who there near Emesa secretly buried it; to depart as far as possible from the royal city; & to have all things most secret, but also whatever of gold or silver or gems had been laid by the Relic itself, in Asia or Europe, all that he took away & distributed for the long pilgrimage's viaticum. Then near the Cave's monastery near Emesa having obtained a place fit for his proposition; nor could he take it suddenly thrust thence: his theft within a pot deposited, without any indication of name so buried, that to those digging again it might seem brought thither not recently, but long before so placed had been; he hoped however, by some miracle to be revealed the Saint by himself; which done to him the opinion of sanctity with the Emesenes, & great gain would accrue, from offerings to its ornament being bestowed. But when nothing such happened; but, beyond all his hope, from the place where he had concealed the theft he was being expelled; he wished, if he could, secretly to take it away; & the argument of his will to have been the instance, asking the space of at least one day in that cave, in which it was certain, to himself namely alone, that the holy Deposit was.

[126] After therefore Marcellus there found; that of which no one had suspected to be there, & thus found that no thought could come to him whence it was, found however by Marcellus, ignorant whence, except from Jerusalem, where it was said anciently to have been found by two pilgrims, & by them from the East brought, such with respect to Palestine was Cilicia; he indeed wrote nothing else than the manner & order of the revelation made to himself; but to his successors, wishing to give the entire history, gave occasion of writing also that first part, such as from Cilicia was had by word or writing handed down; & what was lacking to the intent to fill in from conjecture: & thus to some it pleased to presume; that he who had enclosed the Head in an earthen vessel without any ornament, had been a poor potter, their conjecture perhaps strengthening, with there of pottery once practiced indications, & with heaps of shards fragments. But because those pilgrims were called Macedonians to have been, they thought, that unworthy of such a treasure, in an earthen pot, made up to invent a potter the author of such a gift. through some occasion deprived of it they had been, through that very one, whom they imagined for themselves a potter, the author of that gift. He himself however, in their conception, would have remained hidden always, & unknown to the Emesene citizens; but to his potter they gave a daughter conscious of the secret; because among the Cilicians something was narrated about a certain woman, who after the death of the said Pilgrims of the Head itself was the custodian. But if the Emesenes had also turned their mind to the monogram of Christ impressed on the pot, as I have insinuated above, perhaps also they would have invented something about Constantine the Great, sealing the holy Head. §. V. The relation of Metaphrastes in the Life of S. Matrona is weighed, contrary to the truer history of the second Finding. To this Dionysius the Little's Prologue.

[127] Before I come to the aforesaid & truer history of the second Finding, It is said in the Life of S. Matrona of Perga. by the aforepraised Marcellus described; it pleases to weigh, what Simeon Metaphrastes, writer of the X century, has in the life of S. Matrona of Perga; lest to those about to read this a scruple it move; & the Author, most worthy of faith in those things which he writes that he saw & did, it render suspect of fabulosity. At that time (when at Emesa Matrona was living) a certain Farmer, says Metaphrastes, a flame seen by the farmer to come out of the earth, working his estate, for many days saw a flame of fire emitted from the earth; the emission was continuous & never ceasing. He therefore, as one who was a farmer, being able to conjecture nothing higher, approaching the Bishop of the city, reports it. He, understanding from what appeared, that something great was being signified; coming with his Clergy to the place, prayer made, ordered the earth to be dug. which the Bishop digging found the Head: Which when it had been done was found an urn, hiding not gold or anything else of that kind which could soothe a mind desirous of ornaments; but a thing certain precious & of the greatest making, namely the most Venerable Head of S. John the Baptist. And when this fame in every direction had spread, no one remained at home, but with the entire multitude they all flocked to the spectacle; by whom this venerable Head, with every praise & glorification is introduced into the temple.

[128] These things if so simply had been done; it would have to be said that the revelations were feigned all those, but this would make false the relation ascribed to Marcellus, by which is said to have become known whose that Head was; & of the fiction the author would have been either Marcellus himself, under whose name circulates the Epistle soon to be produced, or one of the Cave-dwelling Monks. Neither does the reckoning of time allow us to presume, in which Matrona lived, numbering years not much more than thirty, or at most forty, when the matter was Done, herself at Emesa present & what she had seen & heard a thousand times narrating at Constantinople; whither she returned more quickly, & where up to the hundredth year of life she ruled the Parthenon founded by herself a familiar to Verena the Empress, by whose counsel some illustrious Matrons from her Palace submitted themselves to her discipline, present & in all things helping that very one (unless I am mistaken) Marcellus, to whom the aforesaid Revelations are ascribed; which cannot be presumed, given the reckoning of time, & who her already a woman recognized directed to Emesa, to her sister's there Monastery, but afterwards to the same sent also himself to govern the Cave's monastery, Matrona having departed for Jerusalem, to the same also seems to have returned to his S. Bassianus's monastery, a perpetual then helper of the Saint.

[129] But she, the woman (as I have said) recognized, scarcely had departed from Emesa, in which Matrona was present at the translation of the Head, when of so wonderful a matter the fame, to the ears of her husband Domitianus, who was everywhere seeking her, having been brought, led him to Constantinople in vain; then also to Emesa, on such occasion. The sacred Head being found, Matrona, already Prefect of the monastery, with all her holy women, present to the spectacle approached; & drew from the ointment, which was set forth … In the middle however intercepted by the multitude, when exit was not granted her, because, that they might receive, all were thrusting themselves in; from what she had received ointment, she was forced to impart to others. While she so distributed it, a certain one from birth blind, passing by all, (for there were then certain Priests, who of the divine ointment made the distribution) came to her, & the blind man she enlightened by ointment thence taken, greatly insisting with prayers: she however with the precious ointment anointing his eyes; made him immediately to see, who before had never seen. This proclaimed her great, & made her to be among all so distinguished, that all said it was she, who had thought to lie hidden so long, & with men did those things which Monks do.

[130] Therefore her husband Domitianus from finding his wife conceived a new hope, forty years old at most when the matter was acted around 454, & came to Emesa: but in vain. For sensing he was present her husband, she found a way by which she would escape the danger going to Jerusalem; & him following her thither also by various means deceived, although from those things, which her husband was describing, she was recognized by the lineaments of her face. She was then nearly of that form, in which she had been twenty- five years old when from her husband she had departed, never afterwards seen by him; & to her dwelling solitarily a demon laying in wait, thus addresses her: Thou art still young in age of remarkable beauty: of which nothing would have suited a much greater thirty-year-old. And yet then was acted the year at least 454: & Matrona at length having returned to Constantinople; & asked by Marcellus the cause of her coming responded, that despising old age & womanly weakness she singularly studied to return to those, & beyond the year of Christ 500 surviving, from whom she had received the first institution of spiritual life. She was therefore then at least fifty years old, when she returned to Constantinople, & the year of Christ was acted about CCCCLXX, with Leo & Verena reigning, to whom most dear she was; when already everywhere known was Marcellus's relation. & if indeed beyond the hundredth year she lived; far beyond the five hundredth of Christ by living she came. She was living at that very time, when this history, far & wide divulged among the Greeks, into Latin Dionysius the Little made. But since Marcellus also longer in the same place lived, returning from Emesa to S. Bassianus, for at least XV years a helper of Athanasia, a most wealthy woman, having crossed over to the discipleship of S. Matrona, & to her serving in distributing alms; it could not happen, that either himself (although he had not been, as he was, of most upright manners) another manner of the holy Head being found would propagate in writing, than what S. Matrona attested to; nor that others under his name would feign anything, which he would not immediately have refuted.

[131] Let therefore the truth of the History remain unshaken, here to be proposed; & Metaphrastes be said, after five centuries, Therefore he deceived Metaphrastes, the author of that Life after 400 years, not to have written those things which had been from the mouth of S. Matrona once received, or transmitted from Emesa; but when he had heard something about a flame from the place of the hidden Head bursting forth, about a hoe as instrument for digging the place, about a Bishop transferring the treasure found into the church; a Farmer of the seen flame a witness & indicator he imagined to himself; as before the Emesenes, from the urn into which thrown the Head lay hid, invented a potter, by his own, as in many others, conjecture, about the manner of the found Head, the carrier of such a great treasure. Other certainly is due to Metaphrastes the faith in those Lives, which he either unchanged inserted into his collection, or with only a more cultivated style adorned changing nothing in substance: other in those, which from various partly authors, partly traditions he patched together: as is plain from the Life of S. Chariton the Abbot, in our notes to the Greek-Moscan Ephemerides XXVIII September struck down, where I showed him two of very different time, but of the same name Saints to confuse. But the Life of S. Matrona itself, with no marks of times distinguished, sufficiently reveals to the writer was lacking the knowledge of them, such as here we have somehow scraped together. These things premised I come to the Interpreter of the truer History.

[132] This Dionysius is, a Roman Abbot, surnamed the Little, & Marcellus wrote truth, by twofold knowledge Greek & Latin distinguished, as Sigebert of Gembloux praises him de Script cap. 27, who then other remarkable things, partly composed himself, partly from the Greek made Latin, are now often enumerated by others, but most recently by our Philip Labbe in his dissertation on Ecclesiastical Writers. To these you may add this little work on the Finding of the Head of S. Baptist, Rendered into Latin by Dionysius the Little. which the Prologue indicates was endowed by him with Latinity, inscribed to a certain Gaudentius the Abbot, verisimilarly also Roman himself, & brought to us from the Hamburg Mss. of Lindebrogius; but to Du Cange exhibited by Lord de Wyon d' Herouval, praised above for his most ready will to such efforts of the Erudite to be aided.

From this Prologue we also learn this which I insinuated above, that such history was then first to the Romans manifested, different from that relation of which the Decree of Gelasius mentions.

Other Mss. mostly, as also those which Surius saw, lacked Prologues, as commonly very many of the Saints'

Acts, written in Legendaries through the course of the year arranged; often with great inconvenience for more distinct knowledge, of the Authors & their age, & writing purpose to be had, if to each its Preface were present. But this, about which I set out to speak, & which I have reserved to this place, to be set before the chief part, thus runs.

133 To the Venerable Lord, Gaudentius the Abbot, Dionysius.

The care & zeal of dearest Brothers, whom through the grace of Christ you rule, compelled, Premising that to Monks was made a revelation,

that the relation which on the Finding of the Head of B. John the Baptist in the Greek tongue is written, into Latin by me be rendered eloquence: saying it would be fitting, that on his Birthday, on which among them born of women none greater rose up, this relation, which about him is handed down, to the faithful peoples be made known. With ready minds therefore in a space short though it be, what was asked I have explained, especially & because I have learned thy sanctity wishes this same to be done. Nor do I perceive this without divine nod to have been done: & the same John, forerunner Herald of the truth of the Lord, of the Prophets the summit of all, & institutor of Monks, just as first he showed himself to Monks, who his most sacred Head from the house of Herod once the impious King took away, then carried, at Emesa for many times ignored, also to Monks declared himself; so now by the office of Monks, fittingly through a Monk is rendered into Latin: though humble, this history about himself to the Romans he has deigned to manifest; delighted, I believe, with the obsequy of the venerable proposition, so that through those who follow the singular life, his glory in Christ he might spread. And this we say, not that we arrogate to ourselves the conscience of any preclear mind insolently; but because of itself the pious profession brings forward holy zeal, although to it our slothful conversation is not equal.

[134] What kind of life that same most blessed then practiced, who among the faithful can be ignorant? for besides that of divine gift the eminent largesse, because the Saint himself like a penitent Monk lived, by which from the promise he was conceived; & still enclosed within his mother's womb, from the womb whose sterile he made fruitful, in the womb of the holy Virgin he recognized the author of the universe. Besides that glory also singular, by which the Baptist of Christ, & friend stood of the heavenly Bridegroom; often solitary in desert places & hidden he stayed, day & night in fasts & prayers persevering, clothed in camels' hair, & on locusts feeding & wild honey. All which of supreme continence & frugality indications are shown, by which to the whole world with its pomps & delights renouncing, nothing else he deigned to see, than Christ: to whom also coming to his baptism, he gave testimony saying; Behold the Lamb of God, behold who takes away the sins of the world. therefore he incurred the hatred of the world, And when with such illustrious acts & so magnificent, he insinuated to all examples of virtue; the Princes nevertheless, with the Elders & Scribes & Pharisees, his merits with insane audacities reproached; which our Lord in the Gospel testifies, & said, Came John the Baptist, neither eating, nor drinking, & you say, He hath a demon. Just as now most of the Christians, of the Pharisees without doubt similar, if perhaps they should see God's servants abstaining, in the same revilings & curses burst forth; & a thing which by imitation they ought to attain, with their reproaches they do not fear to follow: that the probable life, exposed to malignant rumors, may be able to hold praiseworthy perseverance, by which the fervor of old emulation may be kindled. Matt. 11, 18 But this hatred from the similarity of manners we sustain, that what our Lord said in the Gospel, in us also be approved: If you were of this world, the world, what was its own, would love: but because of this world you are not, therefore the world hates you. John 25, 29

[135] These hatreds of the world S. John encountered, whose today festivity by the Church through the whole world of lands is celebrated, also of the Apostate Julian; & already in the times of Julian, a Tyrant rather than Prince, in his remaining body endured, what from his Disciples then given to burial, the most sacred Gospels reported. For the fierce cruelty of the Gentiles, agreeing with the manners of the most impious & Apostate Julian, having broken the tomb of the most Blessed, his bones senselessly extracted; & burning with fire reduced to dust, & at random with mad fury dispersed. But the grace of Christ, which directs the hearts of his own servants, through those days, whose fury had withdrawn other bones some Monks from Jerusalem there for the sake of prayer had led; who seeing so wicked a crime by the impious to be perpetrated, with the Gentiles themselves stunned, those venerable Relics they transferred; & soon thence set out, the venerable treasure with them carrying. Behold again the obsequy of Monks divinely is procured, that just as through Monks the Head of this Saint was found, so also through Monks the residual Relics of his body were preserved: which forthwith to holy Athanasius, Bishop of the city of Alexandria, are directed; also Monks brought to Alexandria. which afterwards Theophilus Bishop of the same city, destroying all the shrines of idols, in a basilica, which under the name of the same most blessed John the Baptist with pious devotion he built, with immense veneration of the people deposited. But now is the time that we relate to you the aforesaid history, & for this our labor the support of your prayers we may efficaciously obtain. §. VI. On the time & place of the second Finding.

[136] Ἐπεφάνη ὁ τρισόλβιος καὶ ὀικουμενικὸς ἀπόστολος, [In the year of the Syromacedonians 763. Ind 6 18 Feb. the Finding is said to have been made,] καὶ γνήσιος φίλος τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, ἐν τῇ μέσῃ ἑβδομάδι τῶν ἁγίων νηστειῶν, περὶ τοῦ Φεβρουαρέου μηνὸς ὀκτωκαιδεκάτην, ἤτους τρίτου ἑξηκοστοῦ ἑπτακοσιοστοῦ ἐν χρόνοις Ἰνδικτιῶνος ἕκτης, βασιλευόντων Βαλεντινιανοῦ καὶ Μαρκιανοῦ τῶν ἐυσεβῶν. Βασιλέων καὶ δούλων τοῦ Χριστοῦ, ἐπὶ τοῦ ὁσιωτάτου Ἐπισκόπου Οὐρανίου,

καὶ ἀνηνέχθη ἐικάδι τετάρτῃ τοῦ ἀυτοῦ μηνός. Appeared the most blessed & universal Apostle, the exposition on the 24th of the same, in the Wednesday of mid-Lent; & genuine friend of our Savior Jesus Christ, on the middle Wednesday of the holy Fasts, on the eighteenth day of the month of February, in the year seven hundred sixty-third, in the times of the sixth Indiction, with Valentinianus & Marcian most pious Emperors & servants of God reigning, under Uranius the most holy Bishop; & it was brought up on the twenty-fourth of the same month. Thus the narration soon to be produced, begins Marcellus: & the same thus ends: Translation, 20 October. Ἐγένετο δὲ τὰ καταθέσια τοῦ ἁγίου Προδρόμου καὶ Βαπτιστοῦ Ἰωάννου, ἐν τῷ ἀυτοῦ ναῷ μηνὸς Ὀκτωβρίου ἐικάδι ἐκτῃ τοῦ τρίτου καὶ ἑξηκοστοῦ καὶ ἑπτακοσιοστοῦ ἔτους Ἰνδικτιῶνος ἕκτης. Was made of S. John the Baptist & Forerunner the deposition in his temple, on the month of October day twenty-sixth, in the year seven hundred sixty-third, of the Indiction sixth.

[137] These very things Marcellinus the Count, after the related Epitome of those things which previously done we reported, with Vincomalus & Opilio Coss. (whether it is his Baronius doubts, nor dares affirm Du Cange) thus continues. This therefore venerable head, under Uranius the said Bishop of the city, with Vincomalus & Opinio Coss. in the month of February day XXIV, in the middle of the Paschal jejunia week, with Emperors Valentinianus & Marcian reigning. The Paschal Chronicle, otherwise called the Alexandrian, has these things: Ἐπὶ τῶν προκειμένων Ὑπάτων Βινκομάλου κὰι Ὀπιλίωνος, βασιλευόντων Οὐαλεντινιανοῦ κὰι Μαρκιανοῦ Ἀυγούστων μηνὶ Περιτίῳ πρὸ ιβ᾽ καλανδῶν Μαρτίων τῆ μέση ἑβδομάδι τῶν νηστειῶν, in years after the beheading 425, ἔτους Συρομακεδόνων ψ χ γ᾽, Ἀντιοχέων φ α᾽, και υ κ ε᾽ ἐτους ἀφ᾽ οὗ ἀπετμήθη ο ἃγιος Πρόδρομος, Προφήτης κὰι Βαπτιστὴς Ἰωάννης, ἡυρέθη ἡ τιμία ἀυτοῦ κεφαλὴ ἐν τῇ Ἐμεσίων πολει. Under the present Consuls

Vincomalus & Opilio, with Valentinianus & Marcian Augusti reigning, in the month Peritius, the day before XII Kalends March, in the middle of the jejunia week, in the year of the Syro-Macedonians DCCLXIII, of the Antiochenes DI, & CCCCXXV after the holy Forerunner, Prophet & Baptist John was beheaded, his venerable Head in the city of the Emesenes was found.

[138] The Consulate of Vincomalus & Opilio the year of the vulgar era notes without any controversy, CCCCLIII: & consequently in the year V. Era 453, which while it is said to be CCCCXXV from the beheading of John, is placed he beheaded in the year of the same era XXVII (as we said before) ending; & by this would be confirmed the opinion of Henschenius, holding Christ crucified, with the two Gemini Coss. that is in our year XXIX, against which the author of the Paschal Chronicle himself most laboriously tried to demonstrate that Christ was crucified with Persicus (others Priscus) & Vitellus Coss. who mark of the vulgar era year XXXIV. from which the year 29 Christ died would even hence be confirmed. Namely this Author, how anxious he was about establishing the year of the born & crucified Lord from his own opinion; so nothing seems to have been anxious about the uniform progression of the rest succeeding everywhere, but he wove the Chronicle with the very words of the Authors that he was compiling who preceded: which while here also he is presumed to have done, the number of witnesses is augmented, confirming the common once about the Consulate of the two Gemini, which last Christ had on earth, opinion.

[139] But the Consulate of Vincomalus & Opilio, [But the said Consulate does not consist with mid-Lent falling on 18 & 24 February,] so concordantly ascribed to the aforesaid Finding by Marcellinus the Count & the Paschal Chronicle; does not allow to stand with itself similarly named by the same the mid week of the sacred fasts, in which would fall the XXIV & XVIII February or XII Kal. March. To which place of the Chronicle aforecited Du Cange attending, absolutely declares that this could not have happened in the year of Christ Dionysian CCCCLIII, in which, according to all Chronologers, Vincomalus & Opilio's

Consulate fell; since in that year Pascha was XII April, & consequently the third & fourth Sundays of Lent, which the middle of the jejunia week include, fell on VIII & XV March, according to the observed & received by the Greeks reckoning of Weeks. But whether these things, says Du Cange, can be reconciled, let us see; & whether the year's Epoch under Abbot Marcellus indicated, can agree with XVIII February, on which the sacred Head from the earth's bosom was first dug up; & with XXIIII on which into the Sacristy of the monastery it was brought.

[140] Marcellus indeed & the author of the Paschal Chronicle say this Finding was made in the year of the Syro-Macedonians DCCLXIII. agrees however the preceding year 452, Indict. VI, with Valentinianus & Marcian reigning, & consequently of the Antiochenes in the year DI, as the same writer of the Chronicle subjoins. Since moreover the Syro-Macedonian Epoch, the vulgar of Christ Epoch CCCXII years precedes, & that on the Kalends of October begins; it follows the year DCCLXIII to fall in the month of October of the vulgar year CCCCLI, the following month of February however in the Dionysian year CCCCLII; in which Pascha was on XXIII March, & accordingly the mid jejunia week began on Sunday I (feria), on the day XVIII of the month February, which in that year days XXIV had on account of the Bissextum, & ended on the following Sunday, XXIV of the same month. Which all square with Marcellus's narration, writing, Uranius the Bishop brought the Head of S. John the Baptist, from the place where it had been found, into the Sacristy on the Sunday of the same month. For other was the mid Lent week among the Greeks, from that which the Latins call the Mediana, since among the Greeks that is, which the Mediana of the Latins precedes. The Lent indeed they begin from Feria II of Sexagesima, so that really of eight weeks it consists, of which the fourth Sunday makes the Mid-Lent, which therefore μέση τῶν νηστειῶν & μεσονήστιμοι is called. For among the same Greeks, as rightly observes Allatius, any week receives a name from the following Sunday; which is also confirmed from the Ethiopic Calendar in Scaliger in which the Mid-Lent at day XXVII is referred, which is called Mount of Olives, from the day's Gospel. From all which it is made out that this Finding happened in the year of Christ Dionysian CCCCLII, not truly the following, as seem to want Marcellinus the Count, & the Author of the Paschal Chronicle.

[141] Nor does it matter, that this Finding to the VI Indiction, [whose September month begun the 6th Indiction, rightly is ascribed to the Translation made in October] is referred by Marcellinus & the Author of the Chronicle: for this is to be understood of the Translation of the same Head from the Sacristy, where it was first deposited, into the church of the Cave: which to have been made on the XXVI of the month October in Indiction VI, in the year (of the Syro-Macedonians) DCCLXIII rightly writes Abbot Marcellus, since the time's most characteristics fit in the year CCCCLII. For Indiction VI in the month of October in this year existed, & the year of the Syro-Macedonians DCCLXIII in this very month took its beginning. in the year of the Syro-Macedonians 763 also begun & Antiochene 501, Squares also (whatever Scaliger says in the Isagogic Canons pag. 301) the Antiochene year DI, which began from the month of May… But what to Marcellinus the Count & the Author of the Chronicle the occasion of hallucination offered, this was, that the Finding they confused with the Translation: since the Finding really had been made in the year CCCCLII February XVIII, but the deposition in the Sacristy XXIV, in the meantime while the church in which it would be placed was being built, which finally in the year next happened. Thus far Du Cange in the Notes to the aforesaid Paschal Chronicle, an observation, where however to the Finding also is added Ind. 6. should be noted 5. which to the French he gave once & again with first & second cares elaborated, with third finally augmented & Latin rendered: everywhere however to note omitting, that Abbot Marcellus not only at the end of his Narration the VI Indiction joins with the month of October; but also at the beginning with the month of February when only was running Indiction V. It is necessary therefore that Marcellus himself, or his older librarian whom others transcribed, hallucinated by putting ε for σ᾽; or the Antiochenes would have begun the Indiction, not only in the month of May, as Scaliger to teach Du Cange asserts in the Glossary, word Indictio, but from the month January or at least February; & thus almost an entire year preceded the Roman Indiction; the Constantinopolitan, by nine or eight months.

[142] Now what pertains to the place; it, how far or near the city it was, The Cave monastery double; no one explains; but indicates Marcellus num. 14 as if a twin monastery there was, when he says, that Maxentius & Stephen the Archimandrites, coming to the Bishop; suggested about the cave, which cohered with the monastery, (that namely in which to be found the Head holy was) that the two equally might be joined. With the Bishop assenting Stephen said: By your precept tomorrow early I deliver the cave to Brother Marcellus. He indeed having received it, when he had descended to the neighboring S. Carterius's monastery, having the necessity of quickly returning excuses, because there has been handed over, he said, to us by the Bishop another monastery also, greater, in which Abbot was Marcellus, to which care we insistently expend. Therefore the Cave Monastery was double; one Greater, over which already for some time Marcellus was presiding as Archimandrite, to govern it verisimilarly by S. Bassianus at Constantinople asked, by the instinct perhaps of S. Matrona, even then governing the Emesene Parthenon; the other Lesser, & nearly like a reclusorium, capable of one or another solitary.

[143] And this Lesser indeed of its proper name

Spelaeum or Cave was, & perhaps from all memory back had an Anchorite as inhabitant: but afterwards was founded the larger monastery, not only did it share the same name of Cave, & the lesser like a Reclusorium, but to all the valley gave the name. Although also this name in itself seems in Greek to be given to any valley, or place enclosed by rocks & mountains, Strabo being witness, whence both to villages & to cities the name adhered, such a one among the Macedonians; where the heretic Eustachius had the Head so hidden, in Livy lib. 15 Spelaeum; & at Terracina in Italy commonly called Sperlonga, in Tacitus & Suetonius Spelunca; then other places of Syria & Arabia in the Notitia of the Empire & Ptolemy. In the Lesser therefore & properly called Cave had lived Eustochius, his Arian heresy or rather Macedonian under a monastic habit concealing: together with the Head, there by him so studiously buried; that, when he expelled from there of the theft & deed had given no notice; it was thought, so that it could be believed of old there placed. there itself the Head had lain already from the time of the first under Constantine Finding. At the same time it would have come about thence, that with this second Finding everywhere divulged, & its truth by so many preceding & following signs confirmed, abolished at Constantinople, if any there still survived, faith, given to the Translation made under Theodosius, although by Sozomenus asserted; & it began among fables, no longer credible to be reputed, although the church in the Hebdomon built before it had seemed irrefragably to attest the same.

HISTORY OF THE SECOND FINDING,

Made & written by Marcellus Archimandrite of the Cave: With the version of Dionysius the Little, collated with various Latin Mss.

[144] Επεφάνη ὁ τρισόλβιος, καὶ ὀικουμενικὸς ἀπόστολος, καὶ γνήσιος φίλος τοῦ σωτῆρος ἡμῶν Ιησοῦ Χριστοῦ ἐν τῇ μέσῃ ἑβδομάδι τῶν ἁγίων νηστειῶν περὶ τοῦ Φεβρουαρίου μηνὸς ὀκτωκαιδεκάτην, ἔτους τρίτου ἐξηκοστοῦ ἑπτακοσιοστοῦ, ἐν χρόνοις ἰνδικτιῶνος ἔκτης, βασιλευόντων Βαλεντινιανοῦ καὶ Μαρκιανοῦ, τὸν ἐυσεβῶν βασιλέων καὶ δούλων τοῦ Χρ στοῦ, ἐπὶ τοῦ ὁσιοτάτου ἐπισκόπου Οὐρανίου· καὶ ἀνηνέχθη εἰκάδι τετάρτῃ τοῦ ἀυτοῦ μηνός. Ἀπεκαλύφθη δὲ μετὰ φόβου καὶ τρόμου ἐν εἰδει ἀστέρος πυρὸς, ἐμὸι τῷ ἁμαρτωλῷ Μαρκέλλῳ, κατὰ τὰ ὑποτεταγμένα ὁ ράματα, πίστιν ἔχοντα, ὁ τὰ πάντα δημιουργήσας Θεὸς ἐν τῇ δυνάμει ἀυτοῦ, καὶ κατασκευάσας ἐν τῇ σοφίᾳ αυτοῦ, ὁ τῶν ὅλων γνώστης πρὸ γενέσεως ἀυτῶν, καὶ πάντα ὀικονομῶν πρὸς τὸ συμφέρον πάσιν ἀνθρώποις· ὁ ὢν ἐυλογητὸς εἰς τοὺς ἀιῶνας, ὅτι κατηξίωσε καμὲ τὸν ἀυτοῦ δοῦλον Μάρκελλον θεατὴν γενέσθαι τῆς προκειμένης ὁράσεως.

[145] Εἶδον γὰρ ἐν ὁραματι τῆς νυκτὸς, καὶ ἰδοὺ πᾶσαι ἁι θύραι τῆς ἡμετέρας μονῆς ἦσαν ἀνοῳγμέναι· καὶ ἐν θορύβῳ πολλῷ γενόμενος, κατῆλθον τοῦ ἀποκλεῖσαι ἀυτάς· καὶ πάλιν ἐθεασάμην ποταμὸν ἕλκοντα ἐπὶ τὴν θύραν τῆς μονῆς·

καὶ ταῦτα ἰδὼν, ἐννεὸς ἐγενόμην, ἐννοῶν πόθεν τὸ πλῆθος τῶν τοσούτων ὑδάτων. Καὶ ἐν τῷ με διαλογίζεσθαι,… ἤκουον φωνὴν πωλλῶν ταγμάτων, ἀπὸ ἀνατολῶν… ἦχον ἡμῖν φερόντων, καὶ ἐφ᾽ ἡμᾶς ἐρχομένων ἐπὶ τῶν ὑδάτων. Καὶ ἐμοῦ θαυμάζοντος πῶς ἐν μέσῳ τῶν ὑδάτων ἐπορέυοντο ἐφ᾽ ἡμᾶς, καὶ ἕκαστον τάγμα ἰδίαν γλῶσσαν εἶχε καὶ ἔψαλλεν· καὶ ἤκουσα φωνὴν βοώντων· Ἰδοὺ ὁ ἅγιος Ιωάννης ὁ Βωπτιστὴς τοῦ σωτῆρος ἠμῶν Ἰησοῦ Χριστοῦ ἀναδείκνυται. Καὶ ἐν τῷ ἑστάναι με πρὸς τὴν μεσεμβρινὴν θύραν, παραχρῆμα ἠνοίγησαν αν ἀνατολικαὶ θύραι. Καὶ εἰσῆλθον τὰ τάγματα. Καὶ ἀφεὶς τὴν θέαν τοῦ ποταμοῦ, εἰσῆλθον τρέχων, καὶ ἔστην ἐν ἀρχῇ τοῦ κλιμακίου·

καὶ εῖδον τὴν ἁγίαν ἀυτῶν ὑπηρεσίαν, γενομένην ἐπὶ τὴν μονὴν· Κὰι ἐστῶς ἐν τῷ ἀυτῷ κλιμακίῳ, ἐθεασάμην ἀυλὰς δύο· μίαν μὲν ἀποβλέπουσαν εις δύσιν, τὴν δὲ ἄλλην ἐπὶ την μεσημβρίαν· καὶ ναὸν μέγαν ἐν μέσῳ ἀυτῶν. Ἕκαστον τάγμα ἐισίει εἰς τὴν ἀυλὴν τὸν ἀποβλέπουσαν εις δύσιν, καὶ προσεκύνει ἐπὶ τὸν ναόν,

καὶ ἐπὶ τὴν μεσηβρινὴν, καὶ παραχρῆμα ἐπάυοντο.

Μετὰ δὲ τὸ παύσασθαι τὰ τάγματα, ἕτεροι ἐβόων, καὶ ἔλεγον· Ἰδου ὁ ἅγιος Ιωάννης…

[146] Κὰι ἐθεασάμην ἀυτὸν ἐπὶ τοῦ ὁραθέντος μοι ναοῦ· καὶ εἷς ἐξ δεξιῶν ἀυτοῦ, καὶ εἷς ἐξ ἐυωνύμων. Παραυτίκα οῦν ἤρξαντο τὰ τάγματα ἀκολούθως ἐισερχόμενα, ἑν, ἓν,

ἐυλογεῖσθαι παρ᾽ ἀυτοῦ… Πληρωθέντων δὲ τῶν ταγμάτων, ἔλογισάμην κᾀγὼ ἀυτὸς προσελθεῖν, καὶ ἐυλογηθῆναι παρ᾽ ἀυτοῦ· καὶ ἐσκεψάμην ἐισελθεῖν διὰ τῶν θυρῶν, ὧν ἐισῆλθον τὰ τάγματα· διὰ τὸ μὴ θεάσασθαί με τινὰ δόντα ἀυτῷ εἰρήνην ἐι μὴ ἐν τῷ στήθει ἀυτοῦ, ἐγὼ δὲ προσελθὼν ἀυτῷ ἀπέμπροσθεν μετὰ φόβου καὶ τρόμου, ἔχων μου τὴν κεφαλὴν ἐπὶ τὴν γῆν, ἡψάμην ἀυτῷ τῶν ποδῶν· ἀυτὸς δὲ μου ἥψατο τοῦ πώγωνος… καὶ ἔδωκέ μοι ἐιρήνην ἐν τῷ ἁγίῳ ἀυτοῦ στόματι… Κὰι παραυτὰ ἐκβαλὼν ἐκ τοῦ κόλπου ἀυτοῦ σκεῦος γέμον μέλιτος, ἔδωκέ μοι, λέγων· Λάβε ταύτην τὴν ἐυλογίαν. Κὰι ἐπορευόμην πρὸ ἀυτοῦ, εἰσήλθομεν εἰς τὴν ἡμετέραν μονήν…

[147] Κὰι ἰδοὺ εθ᾽εασάμην στύλον πυρὸς, προάγοντα ἀυτον, καὶ ἔμφοβος γενόμενος, διυπνίσθην. Μετὰ δὲ ταύτα… τῇ ἑσπέρᾳ τῶν ἁγίων νηστειῶν, ἔφην πρὸ τοὺς ἀδελφούς·

Ὁ καθ᾽ ἕνα ὑμῶν τὸν ἑαυτοῦ ψαλμὸν δευτερωσάτω … Ἀυτῶν δὲ καθημένων, καὶ δευτερούντων τοὺς ψαλμοὺς, ἀδελφὸς Ισαάκιος ἦρε τοὺς ὀφθαλμοὺς ἀυτου, καὶ ἐθεάσατο πὖρ καιόμενον ἐν τοῖς νανοις τῆς θυρίδος τοῦ ἁγίου σπηλάιου, ὅπου ἦν ἡ κορυφὴ τοῦ ἁγίου Ιωάννου.

Ὁ ἀδελφος οὖν θεασάμενος ἀνεβόησε, λέγων Κύρι ἐμοῦ, πάτερ,

ἰδοὺ πῦρ, καίεται ἐν τῇ θυρίδι τοῦ σπηλαίου. Κἀγὼ πρός ἀυτὸν ἔφην·

Μὴ φοβοῦ, ἀδελφὲ· ἀλλὰ σφραγισάμενος ἡσύχασον … ἐγὼ δὲ εἰδὼς τὸ μυστήριον, ἐν ἐκστάσει πολλῇ ἐγενόμην…

[149] Κὰι ὡς μεθ᾽ ἡμέραν,

ἐν τῷ καθεύδειν με ἐν τῇ ἀυτῇ νυκτὶ, μετὰ τὴν τῶν νυκτοφυλάκων ὥραν, καὶ ἰδοὺ ὡς χεὶρ ἀνθρώπου ἔνυξέ με τρίτον ἀπὸ τοῦ δεξιοῦ μέρους· καὶ ἰδοὺ φωνή πρός με λέγουσα· Ἰδοὺ ἐδωρήθην ὑμῖν· ἀναστὰς ἐυρήσεις ἀστέρα προηγοῦντὰ σε· καὶ ὅπου ἄν καταποθῆ, ἐκεῖ σκάψον, καὶ ἐυρήσεις με…

ἐγὼ δὲ μετὰ φόβου ἐξῆλθον, καὶ εἶδον ἀστέρα πυρὸς ἑστῶτα ἐπὶ τὴν θύραν οὗ ἤμην· καὶ ἔμφοβος γενόμενος, ἐσφράγισα ἐμαυτὸν. Κὰι ἰδοὺ προηγεῖτο ὁ ἀυτὸς ἀστὴρ, καὶ εἰσῆλθον ἀκολουθῶν ἀυτῷ, μέχρις οὗ ἐστη ἐπὶ τῆς κόγχης τοῦ σπηλαίου οὗ ἧν ἡ ἁγία κορυφὴ τοῦ Προδρόμου καὶ Βαπτιστοῦ Ιωάννου.

[151] Ἐγὼ δὲ ταῦτα πάντα ἐθεασάμενος, παραχρῆμα προσεκύνησα τῷ Κυρίῳ, πεσὼν ἐπὶ πολλὰς ὥρας…

Λαβὼν δὲ θυμίαμα, καὶ βαλῶν δεόμενος καὶ παρακαλὼν… κρατήσας ὀρύγιον ἠρξάμην σκάπτειν· καὶ εὗρον τὸν τόπον ᾠκοδομημένον ἀπὸ δαρτῆς ἀσβέστου, καὶ πενταπαλαίστου· καὶ ὅσον ἐγὼ ἔσκαπτον, ἦχος καὶ κτύπος ἀπεδίδοτο μέγας, ὡς ἀπὸ ὑδρίας. Κὰι μετὰ τὸ σκάψαι με, καὶ καθελθεῖν ἴσον τοῦ ἐδάφους, εὗρον ἐκκεχυμένον ὡς ἄμμον χαλκοῦν· καὶ μετὰ ταῦτα καμῶν πολλὰ, μόλις ἐδυνήθην ἀποχωρῆσαι τὸν ἄμμον.

Κὰι μετὰ ταῦτα ἐξῆλθε σὺν τῇ ἄμμῳ κεραμὶς μία, κὰι ὑποκάτω τῆς κεραμίδος πλὰξ μαρμάρου· καὶ κρεμάσας τὴν πλάκα, ἑῦρον τὴν ὑδρίαν. Κὰι μετὰ φόβου καὶ τρόμου ἐυθέως λαβὼν λύχνον καὶ θυμίαμα, καὶ προσκυνήσας πάλιν,

μετὰ ταῦτα ἐκάλυψα τὴν ἀυτὴν ὑδρίαν.

[152] Κὰι παραυτὰ παρεγίνοντο πρὸς ἡμᾶς όι περὶ τὸν ἀρχιμανδρίτην καὶ διάκονον Γεννάδιον· καὶ συντυχῶν μοι ἐπι τὴν θύραν τοῦ σπηλάιου, εἶπέ μοι, δεῦρο ἐισελθωμεν ἕσω ἀμφότεροι. Κὰι μετὰ τὸ ἔυξασθαι,

ἔδωκέ μοι τὸν ἀσπασμὸν, καὶ εἶπέ μοι·

Ὅραμα εἶδον ἐκεῖσε, ὡς ὅτι ἐγώ τε καὶ σὺ ἑστήκαμεν ἐν τῷ ἐν ταῦθα σπηλάιῳ, καὶ φησὶν ἄρτων πλῆθος ἀπέκειτο ἐν τῷ ἐν ταῦθα σπηλάιῳ, καθαρῶν ὡς ὁ ἥλιος, καὶ μερὶς ἐπάνω ἀυτῶν· καὶ ἰδοῦ δύναμις πολλῶν ἀνθρώπων κατερχομένων ἐν τῷ ἀυτῷ σπηλάιῳ, καὶ ἐλάμβανον παρ᾽ ἡμῶν ἀπὸ τῶν προειρημένων ἄρτων. Κὰι οὕτως οὐκ ἐξέλειψαν, καὶ ὁι ἄνθρωποι λαμβάνοντες οὐκ ἐπάυσαντο. Κὰι ἡμῶν ἡττηθέντων ἀπὸ τῶν πολλῶν ὄχλων, ἤρξαντο ὁι ἄρτοι πέτεσθαι ἐπὶ τὰς ἡμῶν χεῖρας. Καὶ μετὰ τὸ διηγήσασθαι ἀυτὸν τὴν ὅρασιν ταύτην, ἔφην· Καλόν σου τὸ ὅραμα. Κὰι λογισάμενος, εἶπον· Τί θέλει τοῦτο το ὅραμα; Καὶ παλιν λογισάμενος,

εἶπον, Ὁτι ἐκ τοῦ Θεοῦ ἐστὶ τοῦτο τὸ ὅραμα. Καὶ γνὸυς ὅτι ἐκ τοῦ Θεοῦ ὑπάρχει, ἀπεκάλυψα ἀυτῷ τὴν ἐπιφάνειαν τοῦ ἁγίου Ιωάννου. Κὰι παραυτὰ ἀκούσας ἐννεὸς ἔμεινε· καὶ ἤρξατο παρακαλεῖν, ποῦ ἐστὶν ὁ τόπος· ἐγὼ δὲ παραχρῆμα ὑπέδειξα ἀυτῷ.

[153] Καὶ μετὰ ταῦτα ἐξήλθομεν ἀμφότεροι, καὶ ἐλογιζόμην τί ὀφείλομεν ποιῆσαι.

Καὶ ἐσκοπησα πρότερον ἀπελθεῖν, καὶ ἀποκαλύψαι τῷ παπίᾳ Στεφάνῳ, τῷ ἀρχιμανδρίτῃ τοῦ Δαρωμίου, ἵνα ἀυτὸς γνωρίσῃ τῷ ἐπισκόπῳ. Κὰι ἀπελθόντες ἐν τῷ μοναστηρίῳ ἀυτοῦ, οὐκ ἕυρομεν ἀυτὸν, δὶα τὸ ἀπελθεῖν ἀυτὸν ἐν τοῖς ἐπιχωρίοις μοναστηρίοις. Καὶ ἐν τῷ ἡμᾶς ἐπανιέναι ἐκεῖθεν, ἐλογισάμην μεταπέμψεσθαι τὸν διάκονον Κυριακὸν, ἀρχιμανδρίτην τῶν ἐν τῷ ἱερῷ, ἀποκαλύψαι ἀυτῷ τὸ μυστήριον τῆς ἐπιφανείας τοῦ ἁγίου Ιωάννου. Κὰι ἀπέστειλα τὸν ἀδελφὸν Ἰσαάκιον,

ἐιπών· Ζπουδαίως παραγενοῦ ἕως ἡμῶν. Κὰι τοῦ ἀδελφοῦ ἀπελθόντος, καὶ πόντεἰος ἀυτῷ, παραχρῆμα ὑπακούσας παρεγένετο. Ἡμῶν δὲ ἀσπασαμένων ἀυτὸν, καὶ ἀυτὸς ἀπήγγειλεν ἡμῖν τὸ ὅραμα, ὃ εἶδεν, ὃ καὶ ῆν σύμφωνοῦν τῷ ὁράματι τοῦ διακόνου Γενναδίου. Ἐυχὴν δὲ ποιήσαντες, ἐγνωρίσαμεν ἀυτῷ τὴν ἀποκάλυψιν τοῦ ἁγίου Ιωάννου,

καὶ ἔφη· Τί ὀφείλει γενέσθαι; Καὶ εἶπον ἐγὼ, ὅτι συμφέρει γνωρίσαι τῷ ἐπισκόπῳ περὶ τούτου.

[154] Κὰι πάλιν μαθόντες ὅτι οὺ παρεγένετο ὁ παπίας Στέφανος ὁ προῤῥηθεὶς ἀρχιμανδρίτης ἀπὸ τῶν ἐπιχωρίων, ἐμείναμεν ἡμέρας πέντε ἀπεκδεχόμενοι ἀυτόν. Σαββάτῳ δὲ δείλης ἡμῶν καθημένων καὶ ὁμιλούντων … ἐξαίφνης τυθεὶς ἐπὶ τὰ γόνατα, ἐκάμφθην ὅλος, καὶ οὐκ ἠδυνήθην οὔτε σαλευθῆναι, οὔτε ἄλλότι ποιῆσαι. Εἶπον οὖν, ὁι περὶ τὸν διάκονον Γεννάδιον καὶ Κυριακόν·

Οὐκ ἔφημέν σοι, ὅτι ἐισέλθωμεν, καὶ γνωρίσωμεν περὶ τούτου τῷ ἐπισκόπῳ, ἐπειδὴ ὁ παπίας Στέφανος ὄυπω ἦλθεν. Ἐγὼ δὲ ἔμεινα μειζόνως βασανιζόμενος·

ἀυτὸι δὲ πληρὼσαντες την ὑπηρεσίαν, τὴν ἑσπερινὴν, καὶ ἐλθόντες ὅπου ἀνεκείμην, ἀπήγγειλαν λέγοντες, ὅτι ὡμόσαμεν τῷ ἁγίῳ Ιωάννῃ, καὶ ἀνεδεξάμεθα, ὅτι πρὸ ἀνατολῶν ἡλίου μανθάνει ὁ ἐπίσκοπος· Ἐγὼ δὲ πρὸς ἀυτοὺς εἶπον, Καλῶς συνετάξασθε. Κὰι παραχρῆμα ἐκουφίσθην ἐκ τῶν ὀδυνῶν.

[256] Κὰι τῇ ἐπιούσῃ κυριακῇ ἡμέρα, ἅμα τῷ διακόνω Κυριακῷ καὶ Ιουλιὰνῲ μονάζοντι ἐισελθόντες, ἐγνωρίσαμεν τῷ ἐπισκόπῲ Οὐρανίῳ, ἀπὸ τῶν ἑωθινῶν ἐξερχομένῳ, ἐιπόντες,

ὅτι ὁ ἅγιος Ιωάννης ὁ Βαπτιστὴς τοῦ Χριστοῦ ἀπεκαλύφθη. Ἀυτὸς δὲ ἀκούσας, ἐννεὸς ἔμεινε, καὶ εἶπε μὴ μαθεῖν τινα, καὶ μηδεὶς ἀυτοῦ ἅψηται. Κὰι εἶπεν ἀυτῷ ὁ διάκονος Κυριακός· Πότε ἔρχῃ;

ὁ δὲ Ἄυριον, φησὶ, παραγίνομαι. Παραγενόμενος δὲ τῇ ἐξῆς μετὰ πρεσβυτέρων καὶ διακόνων, ἐπιστάντες τῷ τόπῳ, πεσόντες προσεκύνησαν. Μάλχος δὲ ὁ πρεσβύτερος, εἷς ὢν ἅμα τῶν ἀκολουθησάντων τῷ ἐπισκόπῳ, δυσπιστήσας εἶπε·

Πόθεν τοῦτο δῆλον, ὅτι ἡ κεφαλὴ τοῦ Προδρόμου τυγχάνει αὕτη; καὶ ἐπιβαλὼν τὴν χεῖρα ἀυτοῦ ἐπὶ τὴν ὑδρίαν, παραχρῆμα τοῦ ἅψασθαι τῆς τριχὸς, ἐξηράνθη ἡ χεῖρ ἀυτοῦ, καὶ ἐκολλήθη τῷ στόματι τῆς ὑδρίας, καὶ οὐκ ἠδύνατο ἀυτὴν ἀποσπάσαι. Ἐκτενοῦς δὲ ἅμα πάντων γενομένης ἐυχῆς, καὶ πάντων δοξαζόντων τὸν Θεὸν, καὶ δεομένων ἀνεθἠναι ἀυτὸν, μόλις ποτὲ τὴν μὲν χεῖρα ἀπέσπασε, μεμένηκε δὲ ὅυτως ἀσθενοῦσα.

[157] Ὁ

δὲ ἐπίσκοπος, σὺν τοῖς παραγενομένοις ἀυτῷ πᾶσι, λαβῶν τὴν ἁγίαν ὑδρίαν σὺν τῷ ἀποκειμένῴ θησαυρῷ, ἀπέθετο ἐν τῷ διακονικῷ τῆς

ἐκκλησίας, ἕως οὗ ὀικοδομήθη τὸ μαρτύριον ἀυτοῦ. Κὰὶ μελλόντων τὴν ἁγίαν ἀυτοῦ κατάθεσιν ποιεῖν, ὤφθη ὁ Πρόδρομος ἐν ὁράματι τῷ ἀπιστήσαντι πρεσβυτέρω, καὶ φησὶ πρός ἀυτὸν, ὅτι ἐν τῇ προόδω τῶν καταθεσίων μου ἐπίθες τὴν χεῖρα σου μετὰ τῆς ὑδρίας, καὶ παραχρῆμα ἐκθήση· τοῦτο ποιήσας, ἀποκατεστάθη ὑγιής. Ἐγένετο δὲ τὰ καταθέσια τοῦ ἁγίου Προδρόμου καὶ Βαπτιστοῦ Ιωάννου ἐν τῷ ἀυτοῦ ναῷ, μηνὶ ὀκτωβρίῳ ἐικάδι ἕκτῃ, τοῦ τρίτου καὶ ἑξηκοστοῦ καὶ ἑπτακοσιοστοῦ ἔτους, Ἰνδικτιῶνος ἕκτης, ἐπὶ τῆς ἐυσεβοῦς βασιλείας τῶν φιλοχρίστων, ἡμῶν καὶ ἐυσεβῶν καὶ ὀρθοδόξων Βασιλέων Οὐαλεντινιανοῦ τοῦ νέου καὶ Μαρκιανοῦ τῶν ἀειμνήστων ἐις δόξαν καὶ ἔπαινον τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα,

ἅμα τῷ ἀχράντῳ Πατρὶ καὶ τῷ παναγίῳ καὶ ζωοποιῷ Πνεύματι, ἐις τοὺς ἀιῶνας τῶν ἀιώνων. Ἀμήν.

[144] There appeared the thrice blessed & universal Apostle, In the year of the Antiochenes 763 & faithful friend of our Savior Jesus Christ, in the middle week of Lent of the holy Fasts, on the eighteenth day of the month Peritius, that is, on XII Kal. of March, in the year seven hundred sixty-third, in the sixth indiction, with Valentinianus & Marcian most pious Emperors reigning, servants of God; under the most holy Bishop Uranius of the Emesene city, in the month of February, to whom also this same was revealed on the twenty- fourth day of the same month, that is VI Kalends of March. He revealed it however to me Marcellus placed in great fear & reverence, in the species of a fiery star, according to the subjoined most faithful visions, he who founded all in his power, & prepared in his wisdom; who knows all before they happen, & for the salvation of the human race dispenses all things; who is over all blessed unto the ages, b Amen. Therefore me his servant God of the proposed vision an inspector he has deigned to make.

[145] For I saw in a vision of the night; & behold all the doors of our monastery were open, & placed in great fear, Marcellus, Abbot of the neighboring monastery, I ran that them I might close: & looking again I see a river bursting forth to our doors. This when I had seen, stunned I thought whence such an immensity of waters could be. While I with myself was turning this, lifting my eyes I saw c Marcellus the Presbyter, taught by nocturnal visions who was second after Maxentius the Archimandrite, from the Southern part of the river coming, & many troops' voices from the Eastern region of the Basilica of Julian the Martyr we were hearing. [Whose to us immense sound was being borne, & through those waters peoples with the alacrity of impetus hastened.] As I marveled how in the midst of the waters walking to us alacritously they came, & each troop in its own tongue would sing, suddenly a voice was heard of those who from the East cried, Behold holy John the Baptist descends.

When at the southern door I stood, opened were the Eastern gates, & the troops singing psalms forthwith entered. the presence of John the Baptist in that place, Leaving therefore the spectacle of the river, & at the beginning of the stairs taking my stand, I beheld their holy office, which in the monastery they were celebrating. And standing on the same stairs, I saw two atria, one looking to the West, & the other to the South; & between either atrium a great temple, & each troop entered into the atrium, which looked to the East, & adored toward the temple. Entering moreover d into the Southern atrium, at once they were quiet. And when the troops were silent, others preceded, & cried, Behold Holy John arrives.

[146] When I stood in the same place of the stair, came holy John the Lord's Precursor.] him in the vision having beheld; & I saw him in the temple which to me had been shown: behold one was at his right, & one at his left. And while he stood in the temple, began the peoples of the troops to him consequently to approach, & by him to be blessed: likewise singing psalms they set out to the Western region as if to the Basilica of S. Stephen the Martyr to be gathered.] And when the troops had unfolded themselves,

I thought I also should go to him, that I might be blessed by him. And it seemed to me * to enter through those doors through which the troops had entered: & because I had not seen that to anyone they had given an osculum of peace, except only at his pectoral e they had kissed him; approaching to him from the front with fear & reverence, my head sent down to the earth I ran, & held his feet. He indeed taking my chin kissed me. Which when I had merited, immediately I awoke. Likewise a few days having passed, I see; & behold the doors of the monastery from the Southern side again were opened, & as if to the brothers I shouted, why those doors open they had left; & with quick step I went that them I might close. And behold I see S. John standing at the outer door, & with him those two whom previously I had seen; he obtains from him a blessing.

& I approached that I might be blessed by him, & again raising me] he gave me peace. His garments however were white] & soon drawing one vessel from his bosom full of honey, he gave me saying, Receive this blessing, & poured out that vessel of honey over my hands, & I asked him, saying, Holy lord John, whence hast thou come to us? Who responded, From Sebaste I came.

[147] I preceded therefore him, & both he & those who with him were, entered into our monastery, Then seen a column of fire & again the vessel of honey he poured over my hands. When I had brought his blessing to the upper triclinium, he entered into the oratory: & when I had descended to the oratory where he was,] behold I see a column of fire before him; & by excessive fear seized, I was awakened. After these things [before the door of the monastery, where was the holy Deposit, was handed over to us,] in the holy days of Lent, when we took food in the evening, I said to our Brothers; Let each of you not neglect to repeat his Psalms. at the door of the cave; [And leaving us in the triclinium, they descended to the beginning of the stair, which looks to either f monastery.] When they had taken seats to repeat the Psalms, on the right g raising his eyes Brother Isaac fire saw burning in the planks of the door of the Cave, where was the venerable Head of holy John the Baptist deposited. Which when the Brother had seen, he cried out, & said, My lord, my lord, in the door of the Cave fire is kindled. And I responded, Fear not, Brother, but fortifying yourself with the sign of Christ, persevere in the same place. The Brothers however from fear closing the door, to me alacritously came. I however recognizing the mystery [from the visions previously shown to me, said to them, Fear not, my Brothers, because this for us prosperous will make the Lord.

[148] After five days however Maxentius & Stephen venerable Presbyters & Archimandrites coming to the holy Bishop on Sunday evening, suggested to him about that Cave, which adhered to our Monastery, that both equally might be joined: & ordered this the Bishop to be done. To whom said Stephen the Presbyter; By your h precept tomorrow early I deliver the Cave to Brother Marcellus. And in the morning arriving he delivered to us that monastery in the presence of the Presbyters Palladius, Peter, Gennadius, & Stephen Archimandrite of the monastery of Bethgaal. And opening the door which was locked, together we entered & prayed. Seeing however the place to be too neglected, he warned that we should have diligence of it. And departed that same Stephen the Presbyter to visit the monasteries, which were established in the villages: I however Marcellus, taking up the Brothers, began diligence to the monastery, which had been given to us, to expend. While we were cleaning those places, coming Peter Presbyter of the place of Bethmamalis, i, said to me, Stephen Archimandrite of Bethgaal prays, that for the Lord with us thou come to the monastery k of B. Carterius. And I responded I could not come, because I would expend diligence to the place committed to me: & he begins diligently to procure it. who compelled me with him to set out. When we proceeded together, I said to him: Let us ascend, & salute Cyriacus, Deacon &

Archimandrite. And ascending & saluting him, we began to wish to go to the aforesaid monastery of B. Carterius. And said to me Cyriacus the Deacon, Hast thou come for this purpose, that without delay thou shouldst depart? To whom I responded, It is necessary that we walk quickly, because there has been delivered to us by the Bishop another monastery, to which care we insistently expend. Descending then we came to the often remembered monastery: when we had saluted the Brothers, ordering what was necessary, we returned. Say to me the aforesaid Peter & Stephen Presbyters & Archimandrites; We bid thee farewell, pray for us. Then I say to them, Today we have received a monastery, & you wish to depart? Bear with us I pray, & console us, & I compelled them. When evening had come, after prayers, food taken we rested; they both in the upper triclinium; I however there indeed, but in the inner chamber.

[149] When I slept that night l [in which the door of the monastery or cave was opened, Again with a star as guide that is, the following day the third of the Sabbath;] after nocturnal prayers, as if a man's hand struck me three times on the right side, & I heard a voice

great saying to me, m Behold the door is opened, & therefore know him who to thee has opened the entrance, lest perhaps you neglect.] I however with great fear having turned took my seat, & see a flaming star in the door where I rested. Conceiving greater fear, I signed myself with the Cross of Christ, & it from that place by no means was moved. I rose therefore, & put my hands at the door where it was, & again it was found at the door following. through three doors divinely opened to enter seemed himself; When I had opened the door, one of these who there were resting, perceived. And when to the second door I had come, the same star was found at the third door. Then I behold it on the inner steps of the stair. There were also the doors of either Monastery opened similarly, & the door of the Cave standing open. And behold went before me that star, & I following it entered, until in the apse of the cave it stood; n & seeing this miracle I adored the Lord prone on the earth through hours o many.

[150] I recalled however that I had guests, the venerable men Peter & Stephen Presbyters & Archimandrites; & lest they suspect where in the night I had been, from prayer I rose. Ascending again, in the morning having dismissed those whom he had as guests, when I wished to enter the chamber, they said to me, Where so long hast thou been? I responded, To a necessary work I descended. When I wished to enter where I had rested, they said to me, Again art thou entering? But I sensing astonished I was made from the revelation, which I had seen; pardon I asked, as if not well in mind, & immediately I withdrew. But when morning had come, bidding me farewell, to their own cells they departed. I however when they had set out at dawn, ordered the Brothers who were with me, Close the doors, remaining outside, & if perhaps anyone shall come to seek, say that I am occupied. For often there came Palladius the Presbyter, & really there he enters without witnesses, entering, & reading the Gospel. When therefore as was customary he had come, then to him the Brothers denied entry; affirming, what was true, that the Gospel also was under the lock of the Archimandrite, & it was excused to him. Secondly he came also, came also a third time, & thus he entered.

[151] I therefore taking the thurible, incense in it I placed, & the pious Lord suppliantly

I beseeched, that to me the place of the celestial treasure he might show. Lifting also a hoe I began to dig, & I came to the place which was built up of lime p & ordinary stones: as much as I by digging descended, he digs up the hydria, so much sound stronger as if from a hydria's reverberation was given back. And after I had dug & descended down to the floor, I found as it were sand from bronze poured; & laboring much, scarcely could I separate the sand. After these things however the sand removed, one larger tile q appeared. This suspending,

I found under it a marble tablet; & the tablet suspending, the hydria I found. This with fear & reverence kindling a light, & incense placing in the thurible, I felt diligently, & adoring the Lord, for a longer time astonished I remained, & the holy hydria again I covered.

[152] At once however r came to us Gennadius the Deacon & Archimandrite, then Gennadius Abbot's vision having heard, & saluting me at the door of the Cave, said to me; Come, I pray, let us enter into the Cave together. And after we had there together prayed, he gave me a peace kiss, & to my Brothers; & said: From Caperetum my Monastery I lately came, I saw [such a dream. As if both of us stood in this cave, in which most pure loaves like the sun were in great abundance, & s a portion superposed on the loaves. Immense indeed a multitude of people was coming, & taking from t them: nor were they failing, nor were the men ceasing who had received. And now to us from the multitude of crowds failing, the loaves began to fly up over our hands; & thus all received whoever to this grace of gift flowed together.] After he had related to me the dream, I responded: Good is what thou hast seen. And reconsidering with myself, what this vision might mean, & again turning over those things which had preceded; I said, his secret to him he communicates: That vision is from God. Knowing however that divinely those things had happened, I indicated how John the Baptist had deigned to appear. Who as soon as he heard, remained astonished; & began to pray that to him the place I should show, which I also did.

[153] After these things we went out both, & what ought to be done we treated. & what was to be done deliberating, It seemed to me, that first I should go & indicate to Stephen, Presbyter & Archimandrite of the monastery which is called v Daramium, & through him it be manifested to the Bishop. And coming to his Monastery, him we did not find: for he had departed as we said, into the Monasteries which were in the fields, from the day on which he had given us the Monastery, & had opened the door of the Cave. And when we had gone out, it pleased that we should call to us Cyriacus, the Deacon & Archimandrite, … x & reveal to him the mystery, through which to us holy John had deigned to appear. he summons also Abbot Cyriacus; We sent to him Brother Isaac, saying, Come to us quickly. To whom when the Brother came, & had told him, immediately obeying he came. Whom when we had saluted, he indicated to us a dream which he saw, & by his similar vision strengthened, & it was consonant with the vision which Gennadius the Deacon had related to me. And when we had prayed, soon to him the revelation of the holy Baptist John we took care to manifest, & he said, Let us consider what ought to be done. And I said, I think it is fitting that this we signify to the Bishop.

[154] And again learning that the often memorized Stephen the Presbyter & Archimandrite had not come from the field, yet making a delay in the matter to be declared to the Bishop, we remained for five days, after the revelation was shown to us. But on Saturday after midday as we were sitting & conversing, there entered to us Sallus y Collectarius & Maris Linopola Lechiarius, & having spoken with us continually withdrew. I however told Brother

Isaac, to close the door after them. Likewise as we remained & spoke,] thus was I suddenly struck in the knees, that I wholly was bent, nor could I at all z rise up, or any work fulfill. Then say to me Gennadius α & Cyriacus Deacons & Archimandrites: Did we not say to thee, Do not weave delays, but let us go, & into the notice of the Bishop bring, because the Presbyter Stephen is said not yet to have come? I however remained vehemently afflicted. They however vespertine celebrating the Office, is divinely struck: entered where I lay, & announced, saying, By an oath we have satisfied holy John, undertaking thy person, that the whole cause tomorrow before the sun's rising through thee shall know the Bishop. whence relieved And I responded, Very well you have done, this same promising: & forthwith from the pains I was relieved.

[156] On the following Sunday day moreover, together with Deacon Cyriacus, & Julian Monk coming, he announces to the Bishop what has been done. to the Bishop now after Matins prayers from the Church going out we suggested, saying, That holy John the Baptist has been revealed. He however stunned said, β Let no one know this, & let none of you dare to touch him. And said to him Cyriacus the Deacon, When dost thou deign to come? & he, Tomorrow, he says, I shall come. The next day with Presbyters & Deacons the Bishop came, He comes here the next day to the Cave, & entering the place, falling on their faces own they adored. γ Malchus however the Presbyter, one of those who had come with the Bishop, by infidelity moved, said, Whence is this certain, that the Head of the Precursor it is? And putting forth his hand to touch the hydria, immediately it withered, & his hand stuck to … δ the hydria, nor could he extract it. & with a certain unbeliever punished before him, Insistently however by all prayer made, with all glorifying God, & praying for him, scarcely at last his hand he was able to draw away, but it remained thus weak.

[157] The Bishop however, with all who with him were, he takes the hydria, into the city he transfers: taking the hydria with the holy treasure there laid up, meanwhile in the Diaconium that is in the Sacristy of the Church he placed, until a Basilica was built in his name. Which when it was completed], when the day of his holy deposition was at hand, & the new temple built he brings it thither not without a miracle, there appeared holy John to him whose hand had withered, saying, In that procession, when the Deposition shall take place, place thy hand on the hydria, & at once it shall be healed. This when he had done, was restored to former health. ε Was made of S. John the Precursor & Baptist the Deposition in his temple on the twenty-sixth of the month October, in the year DCCLXIII Indiction sixth, with religious, pious & orthodox Augusti Valentinianus the Younger & Marcian reigning, Princes worthy of eternal memory; to the praise & glory of great God & our Savior Jesus Christ, on the day 26 of October following. to whom be glory with the undefiled Father, & most holy & life-giving Spirit, unto the ages of ages. Amen.

NOTES BY D. P.

s Μερίδες Particles, from the loaf offered, together with the larger globe at the Mass before consecration, for the People's Communion. t In Greek, he came into that very cave; & from us they received of the aforesaid loaves. v Otherwise Claramnium & in the aforesaid Sermon τοῦ Δαρομίου. Meanwhile the same above num. 148 was called Abbot of the monastery of the Bethgaals. x Above num. 148 here Cyriacus is called Abbot of S. Carterius; here however in the Greek is added, τῶν ἐν τῷ ἱερῷ, of those who are in the holy: should be added, ναῷ τοῦ ἁγίου Καρτερίου in the temple of S. Carterius? but the Sermon objects in which is read thus ὁς Ἁρχιμανδρίτης τῶν ἐν τῷ ἱερῷ ἦν μοναστερίων Who was Abbot of the monasteries which are in Hieron, where Hieron I think is taken for the Mountain & of these monasteries the first called S. Carterius. On ἱερῷ see what is said in the Tract on the Patriarchs of Jerusalem num. 12 where on Mount Carmel. y Otherwise Salius & Marius Linopola, Lechtarius. It seems then to be indicated the lay profession of both, of one indeed selling cloaks, although Λεκτικάριο are also called Sandapilarii, who carry out funerals; of the other a money-changer or collybista, although it could also be understood, of one who keeps the Collections of alms. z In Greek is added either to move myself or. α Ibid. who were with Deacon Gennadius and Cyriacus. β Published less correctly, No one knows this: & who of you dare touch. γ This last act more fully describes the Sermon on the third Finding below where is said the Head drawn from the hydria, a tremendous spectacle for those seeing, but to others incredible: for both hairs were seen attached, & a sweet odor was breathed forth, & an unspeakable splendor flashed.

δ In Greek, the mouth of the hydria. The Sermon adds, καὶ τῶν τριχῶν ἀγιῶν τῆς κάρας ἐπέψαυσεν, & touched the sacred hairs of the head. ε Here ends Dionysius's version, with the customary clause in such matters added: Through the grace of our Lord Jesus Christ, to whom is honor & power, with the Father & Holy Spirit, unto the ages of ages, Amen. What follows from the Mazarine Greek, Combefisius rendered into Latin.

§. VII. On the third Finding at Comana, & another Translation to Constantinople; & on the Greek Church's monuments pertaining to the same.

[158] The author of the Sermon on the first, second & third Finding of the sacred Head, of this third the time most indefinitely thus notes num. 167. When God had allowed the Emesene region & itself the city to be conquered by the barbarians' hands. Syria & adjacent provinces occupied after the year 633 by the Saracens, To unfold the obscure matter Du Cange, cap. 7 begins from the successes of the Arab Saracens in the East; from Theophanes, Anastasius, & Cedrenus narrating, how to their multitude feeling himself unequal Heraclius the Emperor, in the year DCXXXIII, taking with him the holy Cross, abandoned Jerusalem & Syria, leaving Baanes with forces at Emesa. And he, he says, bravely guarding the place well fortified by himself, drove the Saracens thence away to Damascus he pursued: but in the next year, having in his army a sedition stirred, the returned infidels poured out Baanes; & having taken Damascus & all Phoenicia, passed into Egypt; which in the same year subjugated they occupied Jerusalem in the year DCXXXV, together with all Palestine. in which also Emesa; In the next year XXXVII Antioch, & XXXIX Edessa & Daras with all Mesopotamia: finally in following years, expelled by a seven-year siege Caesarea of Palestine, the remaining provinces & cities of the Holy Land they obtained. Although however history does not explain to us, in what year captured Emesa was; that it was captured however is indubitable, since it was within the regions then lost: & the same is also confirmed from this, that in the year DCCXLVI itself, with Heliopolis & Damascus, against the barbarians rebelling, after a four-month siege again subdued, was forced to receive the yoke.

[159] It can therefore wholly be held that Emesa also under the Saracens was in the year DCCLXI, of Copronymus XX, when Theophanes writes, it seems was under him, that the Head of holy John the Baptist & Forerunner, from the Cave monastery into its own temple sumptuously constructed, to the city of the Emesenes was translated: a confession also, the sacred Relics being deposited, was built, in which up to this day by the faithful adored, both with bodily & spiritual odor of fragrance is honored; & from it cure for all diseases, as from a perennial fountain, into those who with faith approach flows forth. The words of Theophanes themselves are these: Τῷ δ᾽ ἀυτῷ ἔτει μετετέθη ἡ κάρα τοῦ ἁγίου Ἰωάννου τοῦ Προδρόμου καὶ Βαπτιστοῦ, when in the year 761 it was translated into it from the Cave is the Head: ἐκ τῆς μονῆς τοῦ Σπηλαίου, ἐις τον ναὸν ἀυτοῦ κατὰ τὴν Ἐμεσηνῶν πόλιν,

καὶ ἡ κατάβασις ἐκτίσθη, ἔνθα μέχρι τῆς σήμερον ὑπὸ τῶν πιστῶν προσκυνουμένη, ἐυωδίᾳ σωματικῄ τε κὰι πνευματικῇ τιμᾶται, βλούσουσα πᾶσι τοῖς πίστει προστρέχουσι ἰάματα. Nor should anyone vehemently wonder, that the place was frequented, even under the dominion of the barbarians. For we know from the History of Theophanes & Tripartite of Paul the Deacon, that they left to the Christians free exercise of their religion; & in Copronymus's time, the Hierosolymitan, Antiochene, & Alexandrian Patriarchs were celebrating their Episcopal Synods in the churches, as previously.

[160] But the Saracens did not always have the same moderation toward Christians: The barbarians however ever more weighing down the yoke, for often to ensnare them they laid ambushes, calumniating them of secret commerce with the Emperors of Constantinople; & by this & by various other pretexts, their rights & immunities they restricted. So, by Theophanes' testimony in the year of Copronymus XVI & XVII, of Christ DCCLVI & VII, Theodorus, Patriarch of Antioch, was deported into exile by the envy of the Arabs; who by frequent letters, written to Emperor Constantine, the affairs of the Arabs were said to reveal: wherefore exiled from the boundaries of the Patriarchate, into the province Moabitis to be transferred, Salem their Duke edicted. The same that new churches nowhere be built, that the Cross not be publicly exposed, that a Christian with the Arabs about the dogmas of the faith not dispute, it was carried thence to Comana, by a law passed edicted. Abdelas however the tributes imposed on the Christians augmented; so that all, whether Monks, or Inclusi, or Stylites pleasing God, were inscribed as tributaries: also the treasuries of the churches he sealed with his own seal, & for the sacred vessels to be sold introduced Hebrew merchants. They therefore so frequently acting, it is verisimilar, that the Monks, administrators of the Emesene church, into Cappadocia or Armenia withdrew, taking away the more precious Relics, & among them the Head of S. John.

[161] I said into Armenia or Cappadocia: for two Comanas Geographers know; one surnamed of Cappadocia, of Cappadocia or Armenia; which of Lesser Armenia is a portion at the river Sarus; another at the river Iris, surnamed Pontic, because it is situated in that part of Cappadocia, which is called Pontus, neighboring Colchis. Of these which one received the sacred pledge, cannot be defined; only it is certain, that the place was small, μικρὰπολις καὶ ἄσημος, an ignoble little city, & therefore perhaps chosen; that the precious treasure here might more easily lie hidden from the Iconoclasts, most bitter enemies of sacred Relics; held secretly however under the Iconomachs, as even from this can be known, that S. Euphemia's body, held in greatest honor at Chalcedon, ordered to be sunk in the sea Copronymus the Emperor. Whose wife Irene although in the Nicene II Council restored orthodoxy, iconomachy yet again prevailed under Leo the Armenian; until again under the empire of S. Theodora Orthodoxy flourished, by which name the first Sunday of Lent the Greeks more festively celebrate. Meanwhile carefully hidden remained at Comana the Head; but at what time thither brought, cannot certainly be defined. For, according to Theophanes, it was still at Emesa, when he was writing: yet about that very time must it have been taken away, before it was brought back to Constantinople, around 850; that at Comana at least it remained for thirty or forty years, around DCCCL translated to Constantinople; it can however happen, on account of the slight & dangerous commerce of the Emesene Christians with the Regal city, that Theophanes believed it was still among them, which long ago but secretly had been taken away, the religion of the place remaining nonetheless, & the customary concourse of the faithful to it.

[162] Michaël Syncellus in Allatius, after the work on the perpetual consensus of both Churches, discussing the Sundays & Feasts of the Greeks, & §. 14 treating the Sunday of Orthodoxy, has thither pertaining a Poem of Michaël Syncellus, then flourishing, where of restored with other Icons John he so mentions. Λελιημένοισιν ὄσσοις Of dissipated bones, Ὁράων χαρακτὸν εἦδος Seeing the species expressed Προδρόμου τοῦ θεόπτου, Of Prodromus the God-seer; Φιλέων κάρην ἐκείνην, That Head I kiss.

Which may seem to indicate the presence of him at Constantinople, then when these things were being written; yet the year itself of the Translation thither made no one expresses. to the Palace chapel, The Menologia & Synaxaria do not even name the place in which it was deposited. Τῷ ἐν βασιλείοις ναῷ to which in the Palace was the Church it was brought says the Sermon on the third Finding.

[163] It is credible however that shortly after it was transferred itself to the church & monastery of Studium, because it was there in the time of Basil Porphyrogenitus. whence transferred to the monastery of Studium For to this Basil at the end ailing, by the testimony of Zonaras & Glycas when Alexius, τότε προστασίαν ἔχων τῆς τοῦ Στουδὶου μονῆς then holding the Prefecture of the monastery of the Studites, brought the sacred Head of the Forerunner; he immediately appointed him as Patriarch, in the year MXXV. But whence Alexius brought it to Basil, except from his own Studium monastery, which one who founded was Aëtius Consul of the East in the year CCCCLIV; he caused to be dedicated under the name of S. John the Baptist. where it still was in the year 1025. From elsewhere certainly not could Alexius have received it, except by the mandate of the ailing one; but this is not made verisimilar by the aforecited Authors; rather of his own motion he did it they affirm, since of his obsequy the reward to have been the Patriarchate they seem to indicate.

[164] These things from Du Cange's French in Latin rendered & premised I pass to the Greek Monuments, The history of that third Finding, this third Head of the proposed argument to conclude. First was the relation of Marcellus Archimandrite which to this §. we have premised. That is followed by the Sermon on the first, second & third Finding, with Combefisius as interpreter from the Mazarine

Ms. Of this the two former parts contain nothing beyond what has already been said §. 3 about the first Finding, nothing also about the second beyond the previously mentioned relation of Marcellus. The third part therefore it pleases to excerpt, described by an eye-witness, is here given, so much more worthy of faith, as nearer to the matter the Author professes himself, though anonymous. Of the Sermon by himself into Latin rendered, as soon to be published, mention making Combefisius, in his later Notes to the Chronography of Theophanes, another copy also Greek alleges, which at Rome existed with the most Erudite Leo Allatius: who however of it does not mention in his Diatribe on the writings of the Symeons: because namely nowhere does he find the aforesaid Sermon ascribed to Metaphrastes, whose adoptive from genuine to separate alone there he was caring.

[165] The same Allatius however finds in Lipomanus ascribed to him another, as also the translation of the hand from Antioch, Εἰς τὴν ἐξ Ἀντιοχείας ἀνακομηδὴν τῆς τοῦ Προδρὸμου χειρὸς, on the carrying of the hand of the Prodromus from Antioch, with this beginning: Ἰδοῦ κὰι πάλιν ἡμῖν ὁ ἱερὸς τοῦ Χριστοῦ ἐπεδήμηταὶ Πρόδρομος Behold again to us came holy Christ's Prodromus, which with respect to the brought Head was said; & said with the still recent novelty of the feast, of the sacred hand cause ordained on day VII of January, ascribed to Theodorus Daphnopata: reigning Constantinus & Romanus Porphyrogeniti father & son, & consequently after the year DCCCCXLVIII, in which this being ten years old by him was made consort of the Empire & before DCCCCLIX in which the former died. Hence the author's age is known, who could have been Metaphrastes, then flourishing, if not stood in the way (in Allatius's judgment) the different style, & I know not where found by him the proper name of Theodorus Daphnopata: to whom therefore him leaving we shall report the Sermon in the last place, and to it is prefixed the Sermon of Theodore the Studite, & to it we shall prefix another, which Combefisius made Latin for Du Cange, prefixing the title such as in the Ms. Mazarine he found of our holy Father & Confessor Theodore the Studite. But (if of the famous Confessor & Writer of this name there is question) he died (as rightly observes Du Cange pag. 93) in the year DCCCXXVI, but the third Finding of the Head, which that Sermon proclaims, happened under the Patriarchate of S. Ignatius, that is within the year DCCCXLVIII & LVIII. It must be presumed therefore, he says, that that Sermon is to be attributed to another Theodore the Studite, who was called Santabarenus, by no means a Saint, but one of the chief followers of the schismatic Photius, not of the Confessor but of another younger erudite however & to whom the erudite attribute the Canon, which on the first Sunday of Lent called of Orthodoxy, is reported in the Triodion fol. x. v.

[166] You have this Canon, after another of the same day which is ascribed to Theophanes, in the Annals of Baronius at the year 842 num. 28, by Frederic Metius, Presbyter of the Oratory similarly in Latin rendered, & indeed both as of some holy Confessor. Theophanes indeed surnamed Graptus, from the verses which impious Theophilus on his forehead caused to be inscribed, among Hymnographers most renowned, (whose also could be believed the Canon on the Sunday of Orthodoxy) & after restored Orthodoxy made Nicene Archbishop, & to be commemorated by us 11 October, deservedly is presumed Author of the first Canon: of the latter the author cannot be Saint, previously dead, as with us rightly judges Baronius, so nothing of cause does he adduce, why of Naucratius rather it should be, than of some Theodore, since several

Studite of this name, even Confessors could have been: among these if not admitted is Santabarenus, because praise is not seemly in the mouth of a sinner; expunged from the Triodion would have to be a good part of the Hymns, namely all those whose Authors were either schismatic or of it vehemently suspect; different however from Santabarenus. such above all was himself the entire Triodion's orderer Callistus Xantopulus. I do not see however why Santabarenus, because he was a Studite, & had the name of Theodore, would be nearer that as Author he be called of some Canon or Homily, than a better Synonym though still unknown, since of singular study in that matter no monument anywhere is found, ascribed namely to Santabarenus; & the man eminently a hypocrite & magus, by quite other ways toward procuring himself the fame of sanctity proceeded, than by elaborating sacred writings. Let therefore unknown remain rather Theodore the Author of the aforepraised Sermon, & without scruple even by the pious it may be read: yet may he be believed a Monk & verisimilarly a Studite, who concludes his prayer, his Spiritual Father & Flock committed to him with singular zeal commending.

HISTORY OF THE THIRD FINDING

From an anonymous contemporary Sermon on the three Findings With Du Cange as Editor, Combefisius as Interpreter.

[167] Εἰκὸς δὲ ἡμᾶς καὶ τὸ ἔυαγχος καὶ τρίτην

εἰπεῖν ἧς ἕνεκα καὶ ὁ λόγος,

καὶ ἡ τῶν ἄλλων ἐκδηλοτέρα καὶ γνώριμος.

Τῇ τῶν Ἐμεσηνῶν οὖν, ὡς ἔφαμεν, πόλει τῆς ἱερᾶς κεφαλῆς ἐν ἀποκειμένης,

καὶ τοῖς ἔγγυθεν, καὶ τοῖς μακρὰν,

καὶ τοῖς ἁπανταχοῦ ἥκουσι πλουσίας τῆς χάριτος προκειμένης, ἔμεινε χρόνους ἐπὶ πολλοὺς ὁ θησαυρὸς ἀμετάθετος·

ὁςγε εἰ καὶ τῷ τόπῳ περιώριστο, ἀλλ᾽ οὐχὶ καὶ ταῖς ἐνεργείαις διὼριστο, ἄφθονον τὴν χάριν ἁπλῶν, καὶ εἰς πάντας διήκουσαν. Ἀλλὰ γὰρ ὁι τοῦ Θεοῦ ἀπόῤῥητοι λόγοι, καὶ τῶν ἀυτοῦ κριμάτων τὸ ἀκατάληπτον, χερσὶ βαρβάρων τοὺς ἐν Ἐμέσῃ τόπους καὶ ἀυτὴν τὴν Εμέσαν ἑλεῖν συγχωρήσαντος, οὐ δίκαιον ὁ ἀγαθὸς ἓκρινε, καὶ κάραν την πάντιμον παρὰ τούτοις γενέσθαι· ὄυκουν ὀυδὲ γίνεται· ἀλλά παρά τινι πιστῷ καὶ σπουδαίῳ περὶ τὰ καλὰ, ἐκεῖθεν αὕτη ληφθεῖσα, ἀλλαχοῦ ἤδη μετακομίζεται· Κόμανα δ᾽ ἦν ἡ δεξαμένη τὸ δῶρον, μικρὰ μὲν πόλις καὶ ἄσημος; ἐπίσημος δ᾽ ἐντεῦθεν γενομένη, καὶ τῶν ἃλλων διαφανεστέρα.

[167] It is worth our while that the recently happened third Finding we should commemorate; for whose sake also this oration has been instituted; The Head which had been at Emesa. which is also more known than the rest & more illustrious. When therefore the sacred head at Emesa, as we have said, had been placed; & to those who from nearby, & those who from afar & from everywhere came, the most copious gift of grace it would offer; there remained the treasure for many years to that place immovably bound: but although it was circumscribed by it, yet not by its compass were also the virtues confined, but copiously the benefits it explained, so that to all they would extend. the city captured by barbarians, But God's secret reasons, & the incomprehensible of his judgments are with which the Emesene region, & Emesa itself the city to be conquered by the hands of the Barbarians he allowed, & to become of their dominion; he did not think it just the good one that the most precious Head among them, to them dedicated should be. And so it was not; but by a certain pious & honest cultor's work taken thence, elsewhere is transferred; namely to Comana, a small city, & obscure; transferred to Comana. which however with that pledge enriched grew famous, & became more illustrious than the rest thence.

[168] The vessel which contained the treasure within & held it, was a certain silver urn with golden plates fitted, that namely the precious pledge by a precious vessel might be preserved: but most did not know, & especially of the queen of cities the citizens, in what place that was placed: both because the Translation was secret & without witness done; & because the time was unknown, at which it had befallen from Emesa to Comana to be transferred, & under the Iconomachs was hidden. nor indeed did anyone openly, as far as we can ascertain, hand down that matter. Thus remained at Comana the Head, not even to its inhabitants sufficiently known. For both the times, & deep matters of ignorance had covered the matter: since especially the Iconomachs had emerged in the meantime, who were so far from giving cult to the Relics of the Saints, that even wherever they were known to exist, they would give them to burning. For that reason therefore to no one thereafter was the most sacred pledge conspicuous or explored.

[169] After however the sum of things to the orthodox returned, & again the scepters to faithful Augusti were entrusted, & the Iconomachs impious with a crash perished, Those extinct, worthy namely retribution having met; then surely also the Forerunner was pleased, that his Head he should manifest, & the stupendous gift not to this or that city (to small towns namely, with small boundaries defined) but as to the greatest & most royal of all, namely to Constantinople, he should deliver; namely so that both the treasure inviolable might be preserved, & it by his deposition might be honored, & itself indeed the sacred gift, as is fitting, Ignatius the Patriarch, something of splendor from it might borrow, namely because with her greater honors & more impense cult it would have. For then Michaël & Theodora had taken up the scepters, & Ignatius the successor of Methodius, a man bright in many virtues, was ruling the Church.

Under these illustrious ones, also that most precious pledge into the queen of cities is brought, & this third & last Finding it obtains. Moreover the manner of the finding was of this sort.

[170] On a certain night when the Pontiff to that Theophorus in name & manners akin praises was offering to God; divinely warned where it was, a certain divine vision from heaven befell him (namely that the city of Comana had the most precious Head, in a silver urn enclosed, & in a sacred place hidden; & that it would be worthwhile, that it be transferred to Byzantium; so namely also it seemed to the Forerunner) who also to the Emperor what had been seen declared.

To both therefore in that matter well disposed, are sent at once by both who the treasure should take. he sends those who should bring it to Constantinople: They when they had come to the place, & where the Head was deposited, where the Pontiff to them by indication had marked, they had learned, reverently thence drew it a; & a gift worthy of God to the royal city they brought. They had scarcely come, & brought he receives most festively, & the Emperor at the same time & the Patriarch, & whatever were Nobles in the court, whatever Clerics & Monks were, outside the city poured forth with perfumes & lamps came to meet, & with great apparatus & pomp the Head they conducted; to which both eyes & lips, & forehead, & before others hearts they applied.

[171] Then the Pontiff with trembling hand having lifted, into the Palatine temple bears the treasure, & in the Palatine church deposits 25 May. & there deposits; namely on the day XXV of the month of May: for this is the day of the celebration, namely the feast of the third Finding or Deposition: for both may be called, since both under one name is one solemnity. For it was fitting, that of the Trinity the worshipper, & he who to others its mystery had perspicuously disclosed, by three turns his Head he should reveal as to be found; & neither should he fall short of that number, nor exceed it; that in this reason; just as in others to the prime light Trinity he could be united, & by its number be honored.

[172] For precious is the number, & of every, so to say, acceptance worthy. For three are those we adore, This third Finding by the mysteries of its number illustrious, thus in persons distinct, although by nature united: three also parts about the soul are distinguished, by which the rational animal is incited & moved: b three also about the body dimensions, c by which it is defined: three laws given to man, by which he might be composed, natural, written, & of grace. By three contemplations the mind raises desire upward, namely natural, intelligible, & that which exceeds all force of intellect, for it has nothing further whither to extend, even if it be most perspicacious: three also in Baptism immersions, which both the Trinity figure & obscurely signify: triple of the Holy Spirit into the disciples by the Savior made insufflation, by which they a copious gift of grace they obtained. Three also transformations of things, which concussions d they call, although the second of these has not yet been. But what need of more about ternary, & Triad to say? For as the Trinity is the head of our faith, so plainly & the ternary among numbers is eminent, with which & this Finding of the sacred pledge is numbered, with equal honor it is endowed. Nor is it one & singular, when even unity number is imperfect, it especially suits John, & lacking quantity: nor twofold, because binary with matter is mixed, from which John was pure. Therefore on that account triple it is, that to him the ternary be held in honor & dear, as namely with the Triad honored, & with it numbered.

[172] Because indeed Thee, most blessed Forerunner, Cultor of the Trinity we know, & best Herald, whom the Author invokes. for whom also thy neck was cut off; do not cease her propitious to us to render; that namely both other things, & the path, which to her leads, we may walk, whatever oblique is by thy auspices avoiding, & to the right ways directed. (For neither does thy impense love & affection toward us escape us) & that daily abundant to us thou impart grace, who namely thy flock preside over, & to those who in thy temple are assiduous, great gifts as liberal rewarder pay: which also us may we obtain, & hence migrating to the Triad holy may we be set, & by its light illumined, in Christ Jesus our Lord, whom befits honor & adoration, with the unbegotten Father & most holy Spirit, now & unto the ages of ages Amen.

NOTES BY D. P.

ENCOMIUM OF THE SACRED HEAD

On the feast of the third Finding, with Franciscus Combefisius as interpreter. From Ms. 273 of the Royal Library, edited by D. Du Cange.

[173] Τρίτον μήνυμὰ τῆς τοῦ Προδρόμου μνήμης ἡ παροῦσα ἡμέρα φέρουσα,

συγκαλεῖσαι ἡμᾶς, ὠ φιλόκριστοι.

[167] This third announcement of the Forerunner's memory the present day bearing, calls us together, O lovers of Christ. For if when a treasure is somehow found by accident, all men come together, joyfully seeking to see the desired thing; of how great a festive solemnity would not be worthy, of the Baptist the most venerable Head, than all gold & precious stones more precious, now manifested, by the good pleasure of God who all things for the salvation of our race dispenses? Let us therefore exult & rejoice in it, if joy to lovers of God is the receiving of spiritual gifts; let us sing in joy, let us hymn in thanksgiving; another solemnity this, another doxology. For that of the birthday, is like a rising, which the intelligible morning star from the mother's loins coming up, a wonder-worker to the world declared; but that of the beheading, like a setting, which the same God-manifest lamp, of the whole intelligible day's course having completed, beneath the earth becomes, and there to those in hades the light of Christ's coming foreshone; but the present, even more mystically something suggests, the resurrection to eternal life; for he has risen & been brought to life again, by the manifestation of his most sacred head.

[174] O wonder! the earth did not bear long this hidden treasure in herself to contain, & deprive us: but at her own time, as if some freshly grown ripe fruit, she yielded forth her fruit. Heaven saw her therefore, & rejoiced; it looked upon the human race, & joyfully proclaimed; demons perceiving were cast down; than the sun she appeared brighter, with the light of truth; than the moon purer, with the splendor of piety; than the stars more varied, with the multitude of miracles. For what kind & how great streams of healings immediately gushed forth, every spring clearer & more abundant; forthwith she breathed forth the grace of the Spirit above all the lilies of the field more fragrant & more vigorous; the whole inhabited world spiritually perceived the fragrance, & rejoiced. Each one prayed, & took what he sought, & as much as he desired, & for what he pressed: for grace is unstinted, so much received, as much as the resolve of the believer is multiplied.

[175] The head of their circle, namely of sinners, (as David says) is the labor of their lips; but to us the head continues... The Greek text of paragraphs 168-175 is preserved verbatim in this chunk along with its English rendering by Combefisius.

this is shown the loosing of labors, the warder-off of sufferings, the putter-to-flight of demons, the bestower of every divine gift. For it is the Head of him who in the womb of the sterile mother leaped at the incarnation of the Word of God in the Virgin's womb, of whom the divine David says: A man shall come and a deep heart, and God shall be exalted. It is the Head of him who from the womb was filled with the Holy Spirit, of whom the great Zacharias says: And thou, child, shalt be called the prophet of the Most High; for thou shalt go before the face of the Lord to prepare his ways. It is the Head of him who in the desert from his swaddling-clothes lived, until his manifestation to Israel, of whom Isaiah the prophet says: The voice of one crying in the desert, Prepare ye the way of the Lord, make straight his paths. It is the Head of him who preached the baptism of penance unto the remission of sins; of whom Scripture says: Behold I send my angel before thee. What need to speak many things? It is the Head of him who was deemed worthy to touch the divine crown, to whom the Lord said: Suffer it now; for so it becometh us to fulfill all justice. And how could any mortal worthily praise her, the all-blessed? What tongue of earth-born would sufficiently hymn her, whole through whole a wonder, and the splendors of incorruption flashing forth?

[176] But, O divine and sacred Head, region of the most impassive and most pure senses! intellectual censer of the fragrance of the Spirit! most rich treasury of the wealth-making wonders of grace! I praise thy God-woven locks, more precious than gold of Ophir, more comely than nuptial chains; over which the razor of vice ascended not, the deception of sin, as once over Sampson, through raging Delilah. I magnify thy sacred beard, more excellent than Aaron's, from which flowed healing dew, surpassing the dew of Hermon, descending on the mountains of Sion, into the souls of the believing. I revere thy luminous eyes, the bright lamps of the Spirit, purer than the eyes of a dove, more precious than emeralds of precious stones. I glorify thy divinely-sounding ears, the auditories of heavenly voices. I shall fittingly apply to thee the words of Scripture tropically: How beautiful are thy cheeks as of a turtledove; according to the Song, As a piece of pomegranate is thine apple; as a scarlet thread thy lips; as a tower of Lebanon thy nostrils; and thy speech sweet and beautiful. I hymn the hedge of thy milky-white teeth, whence proceeded the word of divine preaching, unto the ends of the inhabited world. Finally, I praise also thy silvery neck, which the sword of the wretch pierced, and from which instead of blood gushed the fountain of miracles.

[177] What sayest thou, Herod? to thee for my discourse must be turned. Hast thou what thou soughtest? Dost thou enjoy thy desire? By no means. Behold to thee again the witness of the truth, the reproving sword of the spirit, the freely-speaking tongue of piety lives, and is not dead; loosed and not bound; above the blood of Abel cries against thee: It is not lawful for thee to have the wife of Philip thy brother; he denounces thy hatred, wishing to restrain thee from the unlawful bed, to extract thee from the wrath impending over the unlawful act; didst thou perceive? Not at all; thou didst not yield from pleasure, thou hast offered thy whole soul to the maenad; as the reward of a sport thou broughtest forth on a dish the most divine Head, dripping streams of blood. Alas, the inhumanity! ah, the most lewd banquet! This same thing even now is brought to completion: and the fornicator, if he does not take away the Head of the Baptist, yet makes the members of Christ members of a harlot: for what else do drunkennesses and revellings accomplish, according to the apostolic sense? Tell me also thou, wicked Herodias: hast thou gained any profit from thy bold attempts? Thou hast cast the Baptist beneath the earth: there is then no one to contradict thee or to gainsay thee further? But vain is thy hope, weak thy drama, stale thine enterprise: the matter has been turned around as much as thou hast wished to conceal it, so much has thy crime been talked about: how much thou thoughtest to hide it, so much in generations of generations is thy daring transmitted.

[178] And thou indeed wast taken by bitter death together with thy spouse, beneath a tomb both corrupted and stinking, swarming with multitude of worms; but the Head which ye cut off, leaps above the earth: it is escorted by holy hands, conducted by choirs of priests, processed by companies of monks, magnified by multitudes of the mixed throng; it gathers a populous people, a God-collected festival; itself, so to speak, the angelic multitude assembling, and the hymn of praise to us co-chanting; since most dear to them is the festival of the one named like them and of equal glory: it gushes forth the unguents of grace above nard, above saffron, above cinnamon, above all perfumed aromas; it speaks and cries unspeakably triumphing forever thy drama. Such therefore are the ends of iniquity, and with such triumphs. And these things know, kings of the earth and satraps and dynasts, rulers and ruled, and everyone in life; that observing good law as in all things and in marriages, you may not suffer the same as the wicked, equally denounced.

[179] But since we have crowned the golden Head, as is possible, with the more-than-gold flowers of encomia, come now, let us also take along the other parts, lest hymning the Forerunner in part, we seem to have done incompletely in praise. What therefore is brighter and more light-bearing than those hands, which were deemed worthy to lay hands on Christ in baptism? For if God is fire, consider that by the touch of the divine head, as in conjunction with fire, the palms of the Forerunner became flaming, without changing of their own nature. His back in the paleness of gold, according to what is sung, who bears the Cross of Christ on his shoulders. His belly an ivory pyx upon a sapphire stone, as the word: who has expelled the delights of the belly residing in the navel.

His loins surrounding sanctifying continence, having taken up the gift of virginity. The rhythms of his thighs like chains, girded with the sword of impassibility. His shins marble columns, founded upon golden bases, namely of virtues. His feet God-walking, preparing the paths of the Lord; every member an arm of justice of that most sacred and most impassive body; a chosen vessel, sanctified, brought to manhood by chastity, perfected by perpetual prayer.

[180] Nor must I omit those things which are external, the garment, I say, and the girdle. But the patriarch Jacob made for Joseph his beloved son a parti-colored coat; but the great evangelist Matthew describes his as simple and without ornament; for he says: His garment was of camel's hair, and a leathern girdle about his loins, hence too obscurely indicating the deadening symbols of sin: although elsewhere also the varied garment is to be taken in another sense. What mind and tongue equal to mine could be filled with the praise in each member of thee, O greatest ornament of men? But since I am narrow and lacking on both sides, mayest thou grant pardon as most loving, and confirm me especially the least servant of thine, with the spiritual Father, and the flock assigned to thee; and mayest thou keep unharmed all those who hymn thy divine magnificence, in Christ Jesus our Lord, to whom is glory and dominion, with the all-holy Father and the life-giving Spirit, now and ever, and unto the ages of ages. Amen.

[173] Today, most religious hearers, the Forerunner's memory bringing a third announcement, There is celebrated today the found Head, gathers us into one. If indeed by chance a treasure is found all run together with joy, and seek to see the desired thing; what festive light's joy does not deservedly demand, that the most venerable Head of the Baptist, far more precious than every gold and precious stones, by God's gracious will is brought forth, who for the human race's salvation disposes all? Let us therefore exult in him and rejoice, if indeed to men of religious mind the perception of spiritual gifts is exultation. Let us sing in gladness, let us praise in thanksgiving: another this solemnity, another laudation is. The Nativity feast presents the appearance of a rising: which namely the spiritual Morning-Star so exhibits, that from the maternal womb to the world wondrous he rises. But of the Decollation, as resuscitated from the dead, a setting; which namely the divine same luminary so represents, that the course of the whole spiritual day completed under the earth he goes, and there to those placed in hell of Christ's coming the forerunning splendors he sprinkles: which finally we now keep, something more abstruse, namely the resurrection to eternal life, intimates: for he has risen, and as it were again, by the showing of his most sacred Head, the Forerunner is restored to life.

[174] O marvelous thing! the earth did not bear to detain this treasure in herself for longer years, and to afflict us with the grief of his loss; marvelously glorified, but at her own time, as it were a new and ripe fruit of her own, she brings forth. Heaven therefore saw the sacred Head and rejoiced; the human race looked on, and broke out in praises; demons perceived him and were scattered; brighter than the sun he shone with the light of truth; with the splendor of piety more lucent than the moon, with the multitude of miracles surpassing the variety of stars. For what and how great rivers of healings immediately flowed forth, clearer and more abundant than every spring? The Spirit's grace soon breathed forth, more fragrant and more potent than all the lilies of the field: the most sweet odor the whole orb of lands smelled, and exulted. All drew from it, what they sought, and as much as they desired; & to which their minds were incited, for grace is most abundant, where the determined will of a faithful soul shall have abounded, so much is received.

[175] The head of their circuit (namely of sinners), says David, the labor of their lips: to us indeed this Head has emerged the loosing of labors, & worthy of various encomia from Scripture. the dispelling of diseases, the flight of demons, the abundant exhibition of every divine gift. make his paths straight. It is the Head of him who preached the baptism of penance for the remission of sins; Isa. 40, 3 of whom the Scripture thus speaks; Behold I send my Angel before thee. Mal. 3, 1 What more need be said? It is the Head of him who was deemed worthy to touch the divine summit; to whom the Lord said: Suffer it now: for so it becometh us to fulfill all justice. Matt. 3, 15 By what manner might any mortal at all praise the wholly most blessed Head as is fitting? What tongue of earth-born could celebrate that Head enough, utterly admirable & shining with the brilliance of incorruption?

[176] But, O divine & sacred Head, vessel of the most sincere & most pure senses, whose hairs are also to be praised, intellectual thurible of the sweetly fragrant Spirit, most opulent storehouse of the riches of the wonders of grace! I praise thy divinely-woven hairs, more precious than the gold of Ophir, surpassing in beauty the nuptial chains; upon which there came not up the razor of vice (the deception of sin namely) as once upon Sampson, with raging Delilah upon him. Jdg. 16, v. 17 I magnificently proclaim thy sacred & Aaron-surpassing beard, beard, from which the dew of health flowed into the souls of the faithful, mightier than the dew of Hermon, which descends upon the mountains of Sion. Thy luminous eyes I venerate, eyes, the most splendid torches of the spirit purer than dovish eyes, ears, & more precious than the most precious emeralds. Thy God-breathed ears, genæ, instruments comparable to heavenly voices, in praises I extol. Aptly upon thee I shall morally use these Scripture's voices; How beautiful are thy cheeks, as a turtledove; as the Canticle has: As a piece of a pomegranate are thy cheeks: as a scarlet thread are thy lips: as the tower of Lebanon thy nose, & thy speech sweet & seemly. Cant. 1, 9 & 4, 3, Cant. 7, 4 & 4, 3 I praise the hedge of thy teeth shining with milky brightness, teeth, whence proceeded the divine preaching word, even to the ends of the world of lands. Finally I praise thy neck, like silver, through which the most wicked sword went, neck. & from which in place of blood fountains of miracles flowed.

[177] What sayest thou, Herod? for to thee now must my discourse be turned. Hast thou obtained what thou soughtest? Art thou made master of what thou desiredst? His crime is reproached to Herod, Not at all. Behold to thee again also a witness of truth, that convicting sword of the spirit, the most free for piety tongue lives, nor is dead; loosed not bound, more clearly than the blood of Abel, against thee it cries: It is not lawful for thee to have the wife of Philip thy brother. It denounces thy crime, to restrain thee from the wicked bed, & from the impending wrath over thy crime to exempt. Didst thou perceive? not at all.

Chastised, didst thou come to thy senses? not in the least. Lust thou hast not diminished: thy whole soul thou hast given to thy maenad; for the prize of a sportive dance the most divine Head, dripping rivulets of blood, on a dish thou broughtest forth. O immanity! O most shameless banquet! That same thing is in the present actually performed: for if the adulterer does not take away John's Head, he makes Christ's members members of a harlot. What else also do drunkennesses & revellings work, according to the Apostle's sense. Yield thou too, wicked & criminal Herodias. Hast thou gained any advantage from thy rash attempts? & Herodias in her intent frustrated, The Baptist beneath the earth thou hast hidden: there is not therefore one who against thee even now shall contradict & oppose? Truly vain is thy hope, weak is the drama that thou hast played, empty thy study & effort. The turn of things is reversed; the more thou seemedst to be hiding, so much thy crime has been divulged. The more thou thoughtest to lie hidden, so much thy deed into generations of generations is transmitted the more openly.

[178] And thou indeed together with thy husband by bitter death didst perish, & consumed by death, both your bodies corrupting & stinking beneath the tomb, & with multitude of worms swarming; but the Head which you cut off, leaps above the earth: holy hands attend it, choirs of Priests pompously accompany, ranks of Monks supplicate, troops of Nobles magnify & with praises pursue, meanwhile while is solemnly adored by all the Head which they cut, gathers a great multitude of men, a divine-numen assembled congregation; itself, to put it in a word, the very Angelic multitude together gathering & companion of our praise making; since this most preclear festivity is supremely dear to the Angels, shining with equal name & glory with them: it pours forth the unguents of grace above nard, above saffron, above cinnamon, & all spice-aromatics it scatters; it cries, & vociferates the whole denouncement of thy crime always without voice. Such is the end, of wickedness so great that infamy accompanies it. Know these things you also Kings of the earth; satraps, & powerful; presidents & subjects, & the whole human race; that, as in others, so in marriages, what is lawful following; into the same noxiousness as that wicked couple, defamed with equal disgrace, you fall not.

[179] But when the golden Head, as far as has been granted, Are praised also the other limbs of the holy body, with praises more precious than gold flowers we have crowned, come, I beg, & the other limbs let us likewise assume; lest in part the Forerunner praising, we seem to offer diminished laudation & less than just. What therefore is more splendid & more lucid than those hands, which deserved to be laid on Christ in baptism? For when

God is fire, by the touch of the divine head think it done, as it were by commerce of fire, that the Forerunner's hands, with nothing changed of their nature, were rendered flaming. Ps. 67, v. 14 His back in the paleness of gold, as is sung, which carries Christ's Cross on the shoulders. His belly an ivory pyx upon a sapphire stone, as the Scripture says, who eliminated the delights of the belly existing in the navel. Cant. 5, v. 14 His loins, embracing the holiness of chastity, obtained the gift of virginity. Cant. 7. v. 2 The shapes of his thighs like chains, girded with the sword of imperturbation. His legs marble columns, founded upon golden bases, namely of virtues. Cant. 5. v. 15 Feet walking in divine manner, by which he prepared the paths of the Lord. All the limbs of that most sacred & most undefiled body, were arms of justice, a chosen & sanctified vessel, which unto manly perfection chastity nurtured, perpetual prayer perfected.

[180] Nor are those things which are external to be omitted by me, namely the garment & girdle. For indeed the Patriarch Jacob had made a varied tunic for Joseph his most beloved son; & he himself clothed, but the great

Evangelist Matthew, simple & by no means curious describes John's garment. He says namely, His garment was of camels' hair, & a leathern girdle about his loins; hence also somewhat obscurely indicating the symbols of dead sin: although there in another sense too the varied garment is expounded. Matt. 3, 4 But what mind & tongue mine, shall be equal that with thy in single members praise it be sated, O greatest decoration of men? & the Author invokes the Saint. But since on both sides I am pressed & needy I am, mayest thou as most humane grant me pardon, & me first the least servant of thine, with the spiritual Father & thy flock confirm; & all the praisers of thy divine magnificence mayest thou preserve unharmed, in Christ Jesus our Lord; to whom be glory & empire with the most holy Father & life-giving Spirit, now & always, & unto the ages of ages, Amen.

SERMON OF THEODORUS DAPHNOPATA

On the Translation of the sacred Hand of S. John the Baptist from Antioch to Constantinople From the Venetian Greek Ms. rendered into Latin by Franc. Zinus & from the Venetian edition of Aloysius Lipomanus Bishop of Verona.

A. THEOD. DAPHNO.

[181] Although the prior & greater part is of no or little credit, The pre-titled Sermon, by Lipomanus under the name of Metaphrastes published, recast however in the latest edition of Lives, by Surius collected, & by Mosander & other Cologne Carthusians augmented in their edition, & not yet obtained in Greek, whether I should here give entire, long indeed I have doubted; or whether only thence I should take its last part, as the sole (because by an Author & eye-witness it is) worthy of all faith. Although it promises about the prior things that more diffusely it would explain those, which ancient histories hand down… some indeed narrating other things, yet concluded into one & the same notion of faith & expelling all incredulity; a miracle likewise, received by hearing from those who at Antioch have lived: yet the whole sermon is here given. not therefore however do they deserve faith, which either against more certain other notices, or beyond all verisimilitude it narrates, of times long past actions & filling the greater part of the whole Sermon. At length however more gratifying to the antiquity-loving Reader I believed it would be, if leaving to him to estimate single things by his own judgment, the whole context I should exhibit, & my judgment on them I should report in Annotations.

[182] On this feast, the most recent indeed The tenor therefore of his such-as-it-is narration is this. Behold to us again has come the most sacred Forerunner of Christ, with abundant flowing emitting of his graces; & again another day is rendered festive, which greater & more potent other arguments shows than are in his other feasts; & those who are delighted in feasts, raises to higher consideration of miracles. Behold of the Sun of justice the all-flashing on every part Lucifer has shone forth, with his rays illuminating the whole fullness of the Church, & gladdening his feast. He comes however, not as before through his nativity, nor as then through the amputation of his head by Herod, nor as afterwards through the secret of the same wondrous head's revelation, but through his hand: but more excellent than the other feasts of the Saint, that hand, I say, which was venerable even to the Angels themselves, which by celestial light is illuminated, & by the grace of the Holy Spirit is overshadowed: which whatever was heavy & earthly put down on earth, & to incorruption was led across through a continent life & greater than the human life; which earlier indeed to ungrateful Jews showed the Lamb of God, & the axe laid to the roots of the trees, & threatened cutting down to sinners.

[183] But now since it has itself appeared, & in a more excellent manner the hand escaped the barbaric ones, more eagerly to be celebrated by whom it seemed as captive to be held; it is fair that into festival joy piously be affected the assembly of those, who feasts willingly celebrate; & let the cloud indeed, which the mind interposed impede, with her intelligible light dissipate & dissolve; with alacritous foot & exulting spirit to the mysteries, even by the Angels themselves desirable, let it hasten. This is to celebrate the feast, to be prepared to meet with alacritous & ready mind those things which are venerable, & with external figures & motions to show the internal ardor of faith & affections. Here therefore let there be present every order of those, immortal & mortal the orator exhorts, who are in the highest honored removed from matter; & of those who still surrounded by this dust live; & a common weaving dance, let us constitute a luminous & most clear theater, using as guide him, who is the greatest among them born of women. For although by nature he surpassed the human limits, through a life alien from flesh & body; because yet he was sharer of our properties, he rejoices to be celebrated by our praises about himself; & a good receiving will, a copious remuneration he metes out.

[184] But indeed his conception & birth & the life he led in solitude, & his manifestation to Israel, & he omits those things which are known from the Gospel, & the veridical testimony by which he showed the Lamb of God, & himself pronounced as coming once & again, through divine authority & the assumption of human nature; & how called from on high he came to the Jordan; & having him, alien from every stain & pure, & superior to any purgation, baptized, by that contact he showed the fount of sanctity; & what about him to those whom he had baptized he said to his commendation; done by him & spoken about him by Christ, through the likeness of a reed & softer garment designating, his own life's simplicity recoiling from the care of superfluous things & firmness & constancy in virtue; equal also to the old Elias, & similar in manners tacitly indicating, & whatever consequent to these, the four Gospels show more openly to those diligently scrutinizing. But what fits the present celebration, are now to be announced & spoken, that with the argument of the feast our scope may agree, & our study in this rightly be brought together.

[185] He educated in Mosaic teachings & assiduously meditating on the Lord's law, he weighs his confidence in reproving Herod, to their guarding & observance was setting all things behind; & in this alone was putting all his study, that he persevere in His justifications. When however Herod, a most libidinous man, who was Tetrarch of Galilee, transgressing the Decrees of the Law, had taken to wife his brother Philip's wife in marriage, which was not lawful for him (which Philip from her had taken up a children) & it was that crime an overturning of the Law, a contempt of God, an induction of men to worse things; then John, as a strong & rightly trained athlete & exercised in labors, against the tyrant drew up a battle-line, fortified with the truth's arms & darts. But these what were they? It is not lawful for thee to have thy brother's wife. O liberty, which cannot be terrified; & confidence, which cannot be overturned! O divine mouth & tongue, which divinely moved & fixing into the very heart the stings of reproofs, made that he proud & insolent should cast down his shield & take to flight! O sacred & venerable hand, for which cast into chains, which moved for the utterance of words, the rebuke's also amplified the asperity, & confidence & boldness showed! For it is the custom of those who in words strive also the hand to move, & its motion to the discourse to join, & by both to show how confident & intrepid is he who speaks.

[186] Hence it came that he was cast into chains & prison, by the mad woman compelling her lover thereto. There followed then the birthday feast with copious & immoderate draught of wine, & finally the Saint was beheaded. whose excess led to delirium him who furnished the feast. But what entertainment seasoned the drink? The dance of a daughter, after the manner of a harlot, & a request for a reward; & the reward, the killing of the Prophet: from this however the simulated sadness of the King, on account of the rage with which he was internally driven: yet obedience & submission, & pronouncement of the sentence against the just; & a little after brought in a dish was the head, & to the adulterous woman delivered. What more inhuman than this immane action, more nefarious? What more savage & insane than this bestial deed? A man, from the very womb of his mother surrounded with sanctity, who had embraced temperance, had taken up chastity, had exercised himself in fasting, had separated himself from all intercourse with men, had inhabited solitude as a city; who dwelt with the beasts of the field, was clothed with camel's hair, was girded with a leather girdle, on what is spontaneously born fed as the birds, lacking human nourishment, lacking utensils, & as if devoid of flesh lived; who wholly seemed abstracted from matter, because his material frame he had macerated & attenuated by fasting, & nearly to the emptiness of matter had transferred by signal continence; a man, I say, for justice, for truth, for the Law not to be violated laboring, to be given as a reward to an adulterous woman.

[187] But how these were permitted, by him who wisely administers all, The Orator hence about to pass over to his hand, know those to whom is given the spirit, to these in part somehow to be known. His disciples however when they had taken up the body separated from the head, committed it to honored burial; lest, if this too should be seen by the libidinous & incestuous after his decease, it should become a greater fomes of envy, & matter of graver crime to the intemperate. So therefore the body indeed was hidden, since neither did anyone more studiously inquire after it, nor did the Saint manifest himself. Now when I have come to this place,

I wish about the Prophetic tabernacle, & the hand which to it was attached, to this sacred theater to explain something hanging from an ancient narration; & what about them we have heard & known, from ancients he narrates, & what ancient histories hand down, more diffusely to explain: whence namely this divine grace was brought to Antioch, & whither was translated the prophetic tabernacle: what then the manner of this translation, what again of its removal & exportation was.

[188] Herod the Infanticide, when the Jewish principate of many he had transferred to a kingdom, Sebaste founded by Herod in honor of Augustus, under the Roman empire yet, & in many ways affected to seem faithful & benevolent to these; he brought about, that they should look upon him with benevolent eyes, & in no way suspect him ever to be about to defect from them. Therefore that his affection toward them might appear more clearly, he also founded a city, situated not far from Jerusalem, of only one day's b journey, & it he named Sebaste, that is Augusta, that by this appellation of Augustus Caesar he might profess his benevolence & servitude to him. In it, he who held the Principate after him, Herod the Tetrarch fixed c the royal seat, in which also was the banquet at which the Prophet was killed, & near which had been in chains the Saint, in a certain dark domicile of accused; which his son the Tetrarch made the seat of his kingdom. across from which they report was buried the body of the Herald of truth: in which place also they say first was another sepulcher of the Prophet Elisha, so that the two coffins were seen lying together in one & the same place. There also a very great temple once was built, which, on account of those things which in it were done miracles & beauty, had been incomparable. d But when its roof had fallen in time, under the open sky were left its edifices; so that one only e little house remained, which was called the custody of sacred vessels, Hence Luke the Evang. not being able to carry away the body, in which also were enclosed the coffins of the Prophets without any detriment.

[189] But when Luke the Evangelist, going around all regions everywhere, where also going around he came to Sebaste, by love of Antioch touched, as one who was born in it, carried the hand to Antioch, with great zeal was he held to take up that sacred body of the Forerunner whole; but because he could not, since it was diligently guarded, the right hand having been taken off f he carried it into his own city, in the place of some other benefice & of other riches, to her which had nurtured him, this rendering as the reward of her bringing-up. From that time therefore that hand was situated with the Antiochenes, & held in great honor, & of the grace continually inhabiting in it a wonderful faith making to them.

[190] But when Julian had tyrannically seized the helm of the Empire, g since he was striving to surpass in crimes the persecutors & enemies of God who had preceded him, which by the fear of Julian seeking it was hidden & whatever Relics of those who for Christ had fought, or the entire tabernacle of the body, & whatever other monuments of our faith committing to the fire, was reducing to ashes, with great zeal he came to Antioch; both that he might celebrate the unclean mysteries in the idolatrous altar, which was at Daphne; & that he might search & deliver to the flames if anything sacred he had found there h deposited. This his cruel Decree when at Antioch it was announced, those who were of the Christian party, zealously hid the sacred hand of the Forerunner in a certain tower of the city, which Gonia that is Angle was called, lest by the idolater it could be taken. But he who held the Pontifical See i at Jerusalem, when the same execrable Decree by hearing he had perceived, & the body transmitted from Jerusalem to Alexandria, nor doubting that the tyrant would at all delay, from ascending to the sacred places, & whatever most precious bodies were in them committing to the fire; this diligently & with great zeal applied took care, that from the coffin the tabernacle of the Forerunner taken away he should transmit to be preserved in the city k of Alexandria, another common body in its place within the coffin itself being deposited.

[191] After however at Antioch all things that impious one having scrutinized, attempted those things which could not be done, the other supposititious one being burned, & the hidden hand nowhere appearing, frustrated in his desire, & against the remaining prophetic body furor driven; he sent as far as Jerusalem those who should seek out, & to the fire deliver it. Which when it had been brought to an end, & the common body, which in its place had been buried, by those who had been sent had been reduced to ashes; thence setting out he led his army to besiege l Edessa, because it was plain that the inhabitants stood on the part of the Christians. They say however that a certain one of his servants, he himself perished. who freely with him was speaking, & was to him very joined, but from his soul the Christian cause cultivated & honored, restrained him from the undertaking, & to war against the Persians waging incited: in which a divine plague sent down struck him, he ended life miserably.

[192] But after to the faithful Emperors returned the scepters of the Romans, & restored was liberty to the Christians; The same hand by revelation discovered, it was not known indeed where was the precious hand to those who inhabited the Antiochene city: but not very long after through a more divine revelation it was revealed, where it was hidden. Which when faithfully from that place they had taken up, in honoring her they were insatiable. But when no little time had flowed, the Emperor Justinian, among other things which piously he did, did also such a thing. This wonder-working right hand of the Forerunner from Antioch, & of God & our Lord the Tunic, which was in the city of Maratsemote, & the most venerable Head from Emesa he transferred to the royal city: which indeed were shown sealed with the seal of holy Emperor Constantine, & brought to C.P. there remained. to this end that they should no longer from them be torn off by those, who embraced them.

The seal therefore removed, when the temple of the Forerunner which in the Hebdomon is built, through the Lord's Tunic & such sacred Relics he had sanctified; again he sent back, with their own seals sealed, whence they had come; only the Prophetic right hand leaving not sealed, because it was anointed with ointments m & was raised up on the feast of Exaltation.

[193] And thus indeed about these things has been related by the ancients, some narrating other things about this hand, It is narrated however that at Antioch was a dragon, yet concluded into one & the same notion of faith, & expelling all incredulity, no one straying far from the truth. n But if we should also recall some miracle, Antioch will bear witness with us of what we are about to say, received by hearing from those who there have been versed. In a cavern lurked a certain dragon within its boundaries, whom the inhabitants of the city counting among the Gods, to whom each year a virgin was exposed, honored with an anniversary sacrifice: but it was a virgin girl, who had reached first puberty, & on account of her unpolluted virginity to the dragon as victim was preserved. But what was the manner of sacrifice?

To that very place in which was the cavern of the dragon the Antiochenes, publicly flocking together & making a frequented theater, when they had led the girl around, offered her to the dragon to be devoured. He, crawling forth from the cavern, an unexpected & incredible miracle would seem, with his own feet creeping & sliding, & by natural internal spirit curved upward, & like a wave swollen, with gaping mouth & dilated thorax received the sacrifice & lacerated it with his teeth. o

[194] But according to custom the lot had fallen on a certain Christian, that he should give his daughter to the dragon to be sacrificed: & when the lot fell on a Christian woman, who pricked with natural goads from his heart was sighing toward the great Forerunner; & how his daughter from death could be preserved, such a thing he devises. When a great quantity of gold he had hidden upon himself, he asks him who guarded the sacred hand, that this he be permitted to adore: & what he asked he obtained. When however he was at this, & under the pretext of adoring, had poured out the gold which secretly he was carrying, straight there he proceeded; meanwhile while the sacristan, who had observed it, rushed to gather the coins fallen from the man. her father the bitten thumb of the sacred hand, He however, who had asked to be received to adore the sacred pledge, into its little coffer introducing himself & wholly bending, of the venerable right hand the thumb, wounded with divine desire, with his teeth as if kissing seized, & with teeth bitten off he concealed, & departed. When however now the day of the sacrifice approached, & of the inhabitants & neighbors was gathered the theater; the father approached leading the girl to the sacrifice: into the jaws of the dragon thrust, & when he had been near the dragon, & had seen him gaping with vast mouth, & terrifying the surrounding with horrid hisses & gaping at the victim; that sacred & venerable finger into his open maw casting, made him at once to burst & die.

[195] These things so done, the father indeed alive his daughter led home, & with tears together & with joy bathed, the wondrous & unexpected liberation of his daughter narrated. The people who stood around, & he thus being killed his daughter he had saved: stunned by the notable miracle, great thanks to God were rendering. Hence it came, that in that place was built a temple of the Forerunner, which they named Κρεμαστὸν that is suspended, either because its floor above the earth higher is elevated, or because to such a height has been raised its summit, that to those beholding from afar it seems almost to hang in the air. In it when the sacred & wondrous finger they had deposited, whence the temple was raised there, him with anniversary feasts they honor, the miracle which had been done by commemoration transmitting to posterity. There is said also another sign very memorable to be done at Antioch; in which the prodigious hand was preserved. namely that of this sacred hand sometimes the fingers are extended, sometimes p contracted; & by their extension fruit-fertility future is signified, by contraction however penury.

[196] Moreover when many of the preceding Emperors desired the sacred hand to possess, & not to permit that it longer as a captive should remain in the power of the barbarians occupying those parts; The city occupied however by Barbarians, there grew indeed the desire for so preclear a thing, but of obtaining it no manner appeared, because however much money was offered for obtaining such a treasure; this was nothing else than to beat the air. It was desired therefore by all, who invoke Christ's name; & whoever happened to think about this matter, with unutterable groans were praying God, that with benign eyes his people beholding, he might make them possessor & spectator of so sacred a pledge. a certain Deacon, in the time of Romanus & Constantine Emperors. Since indeed of divine providence are predefined all things, by him who foreknew all before the world's constitution, & looks down on the times of our ignorance, through his much compassion it pleased, that a great & notable miracle be revealed in this our generation, in which q Constantinus & Romanus most laudable & in purple born were holding the reins of Empire; namely of the venerable hand the exportation & recall: but the manner of the matter done was very memorable & unexpected.

[197] A certain man, into the Order of Deacons of the Antiochene city brought, by supernal inspiration & divine zeal moved was thinking, familiarity contracted with the custodian, by what manner he could the right hand taken away thence to the Christians desiring her give: but this thus he tried to attain. There is in that city a beautiful & excellent temple, set up to Peter the Prince of the Apostles, in whose vestibule when he had begun to dwell, with the custodian of the sacred vessels which were there he contracted friendship, through which to him should be allowed together with him whole nights to sit by the coffin of the venerable hand. When this to him was not permitted by him to whom the custody was entrusted, another device he resolved to apply to him. A lavish & sumptuous supper he received the man, & when with more abundant draughts provoked into a high sleep submerged he saw him; her stealing by craft, through a certain window he let himself down into the church, & slowly & without noise opening the sacred coffer (O thing wonderful to say & hear!) the precious right hand which was desired he received; & thence from the highest silence returning kept it carefully lest he be discovered to have stolen what.

[198] Hence he departs from Antioch, with great fears lest to enemies it become known, & many to God prayers using, is received by those sent to meet; that he could carry out the purpose of his mind: & thus changing place from place, through dangerous & difficult ways, he was hastening to reach the borders of the Romans: to which when he had come, with mind more loosed & free of fear he was hastening to the Royal residence. But after the faithful Emperor learned of his coming, stunned by the wondrous message, sufficient he could not find actions of thanks to God, for such unexpected felicity. He sent forthwith those who should receive the sacred pledge with hymns, lamps & perfumes; that just as the Saint himself, the voice of one crying in the desert, had been ordered to prepare the way of the Lord, to make straight his paths; then by the Patriarch & Senate having advanced to Chalcedon, so also for him about to enter the Christian city, an honest & seemly entry might be prepared. When however he approached Chalcedon, the Imperial ship was loosed from the port, carrying the Patriarch r, with Priests, Clergy & Senate, & many illustrious men, that they might convey that sacred treasure into the royal city: equally also went out in ships an innumerable multitude of people to meet the Saint.

[199] When indeed him with his hands received the Pontiff to bear him in his own arms, & the sea again ascended; one could see the water itself, on that very day of Epiphany, contrary to custom placid & tranquil, with soft waves lapping the ship, & before him as it were exulting, & the journey to the Emperor hastening. There happened however also this wonderful & worthy of the hand of the venerable Forerunner. It was the feast day of the holy s Lights, in which the true light entered the Jordan streams & reformed human nature's ruin & since on the day preceding that feast, by fasting we are pre-purged; it happened that at the very hour of Vespers, t in which to Christians it is the custom to perform the sacrifice, the divine hand arrived: which when the most Christ-loving Emperor as a divine gift & free from death had received with embrace, & witnesses of desire & of faith many tears had shed; he places it in the middle of the royal v temples; so that all believed that very one was present the Baptist, though unseen, & the waters with his own right hand was sanctifying. Hence were sung hymns spiritual, the brought-in lamps were illuminating the church; the eyes of all intent on the casket, by the very aspect from it sanctification were drawing.

[200] Thus indeed when the feast of the holy Theophanies, the feast of baptism however being celebrated, & the following day on which the sacred Forerunner's memory was to us more highly handed down (since to the mystery of divine baptism x he ministered) we had performed & celebrated; it was judged equal that, his hand's Deposition also with annual feasts we should honor, & this also we should number y among others, that no memory of him be not on every side glorious. And now this feast is present bright & notable, after the circular ambit of the year, distilling on us showers of miracles, & bringing those things which to our souls are conducive in the future. There is therefore set before us the hand of the Baptist & Forerunner, surrounded with incorporeal virtues, which the virtue inhabiting in it admire. it was decreed that an annual memory of the thing be kept on that day, And what is today this temple more comely? what ædes more venerable & more beautiful than this? in which placed this sacred & divine treasure, with heavenly spectacles contends, with the splendor of innumerable lights: under which the graces of the Holy Spirit that descend from above, are dispensed to the souls of those, who praise & celebrate her, according to the measure of faith of each one, in Christ Jesus our Lord, to whom is glory & power unto the ages of ages.

Amen.

NOTES AND CENSURES BY D. P.

The temple of the monastery is domed, & on the left side of the altar a little cell, & in its middle from marble a boss, in a far very deep ditch is seen, in which the first finding of the venerable & by the Angels reverent Head was. Such a ditch could once made there for other uses, seem apt to confirming the popular minds the imprinted opinion, of the Baptist there captured & beheaded. e It is not verisimilar that in the first century of Christianity not yet ended as here is supposed, so devastated that royal seat was. f Wherever then was the Baptist's tomb (certainly not within the city) I would not believe it had been so negligently closed, that it could easily be opened: nor that Luke would mutilate the body which by miracle was whole, by tearing off the hand or wrenching it away: but when Constantine reigning, & the church at Sebaste built, hither was brought it; or rather when under Julian it was dissipated & burned; could one hand have been withdrawn from the pyre, & the other taken to Antioch: which because it ascribed the laudation of the faith preached among them to its citizen S. Luke, this man most especially it wanted to believe the author of the sacred gift. g Julian ruled from the day 5 of October or 3 November of the year 361, to 26 June 363. h Julian in the year 362 staying at Antioch, & in repeated turns to Daphne going, to give cult to the image of Apollo, [Julian the Apostate is falsely accused generally of having violated the Relics of Saints:] of no response as he hoped grace from the idol he received: wherefore from the relics of holy Martyr Babylas deposited in Daphne, silence to the idol he suspected had come, all the cadavers of the dead & of the Martyr himself there deposited (for in the suburbs it was lawful to bury the dead) he ordered to be carried out, as writes Theophanes, not to be burned: for not so openly was he raging the changeling, nay the Christians who were at Antioch, having understood his mandate, all together poured out with women & little ones (as Socrates writes) the casket of S. Babylas, from Daphne to the city they bore in triumph & psalms singing, by which they touched the Gentile gods, & those who in them & their idols put faith. Which his contumely Julian avenged by writing the Misopogon, nor otherwise, but with restoring idolatry by his edict content, he dissembled whatever in audacity raised Gentiles, against the Christians and their sacred things attempted: & so they many other enormities perpetrated, which briefly are thus explained in the Paschal Chronicle, In Palestine also the Relics of S. John the Baptist which were at Sebaste, this crime was of the Pagans, dissimulated by him. they dispersed. Rufinus writing only 40 years after the matter happened & himself in Palestine long versed lib. 12 cap. 28; In the times of Julian, he says, as if with reins relaxed impiety boiled up, whence it came to pass that at

Sebaste a city of Palestine, the sepulcher of John the Baptist with raging mind & deathly hands they invaded, the bones they dispersed, & these again gathered burned with fire; & the holy ashes mingled with dust through fields & farms they scattered. Then Rufinus continues to narrate how some from Jerusalem Monks, among those who were collecting the bones for burning mingled, more diligently gathering, secretly withdrew either from those stupefied or insane, & to the Father of their monastery the Relics they brought.

q Here at last by ocular faith ascertained the matter narrating the Author, begins to deserve faith more certain. But the time here noted is defined from the year 948, in which Romanus was made consort of the Empire; & 959, in which Constantine died. Moreover from this that soon below is named the Emperor in the singular, namely Constantine, it becomes verisimilar, the matter was done not long after Romanus still ten years old was taken up. r Theophylactus this was the son of Romanus Lecapenus, all things under the name of his son-in-law Constantine in the empire administering, until the year 944, who Helena Augusta's brother, very young raised to the throne was about the year 939: which for whole 23 years he held, unworthy of that rank. s The Epiphany the Latins call 6 January as much as the Greeks celebrated; but these chiefly then recall Christ's baptism, whence the feast of Lights: for baptism, illumination; to baptize, to illuminate is to them said. t This custom of both Churches was anciently, & is now to the Easterners to extend the fast until Vespers, & then first to sacrifice, then to take a little supper. We however hold the same custom in Lent, placing the Vesperal Office before the midday meal. v Namely the church or chapel of the Great Palace, which Du Cange cap. 7 num. 10 indicates was in that part, which was called Bucoleon, & was on the sea itself; from the images of an Ox & Lion struggling & standing in the port a name received, as he says in his Christian Constantinople pag. 119; yet in that whole chapter distinguishing the various parts & appellations of that Palace, of any chapel placed therein he does not mention, which is wonder enough: perhaps elsewhere about it he treats under its own proper name, which there is no time to scrutinize. x From the custom namely of the Greeks, subjoining to the greater feasts of Christ or the God-bearer the feast of those, who to the mystery just celebrated more closely pertain; for example of the Angel Gabriel, after the feast of the Annunciation; &c. y Not however on a different day, for thus the Rubric in the Menologion at VII January. Τῷ ἀυτῷ μηνὶ ζ᾽ ἡ σύναξις τοῦ ἁγίου Προφήτου Προδρόμου καὶ Βαπτιστοῦ· συνέδραμε δὲ καὶ ἡ τῆς παντίμου καὶ ἁγίας ἀυτοῦ χειρὸς πρὸς τὴν βασιλεύουσαν μετένεξις. In the same month of January day VII, the feast of holy Prophet Prodromus & Baptist John; concurs also on this day the translation of the venerable & holy hand to the Royal city: then is recited the Epitome which I have called of this sermon; in the rest of the Office however as more ancient, composed by S. Theophanes with a Canon, no mention is made of the hand.

CHAPTER IV.

On the Relics of the Head of S. John the Baptist brought to the West. §. I. Translation of the Face to Amiens in Gaul.

BY THE AUTHOR D. P.

[201] C.P. taken in the year 1204 by the Latins To this point, which to the most Erudite Du Cange was the occasion & scope of writing was passing he; Chapter 8 begins from the expeditions of the Franks to the East, of whose Cross-signed fleet, in the year 1202 joined to the Venetians, Zara in Dalmatia besieging, that city obtained it took counsel equally to sail to Constantinople, with Alexius Comnenus the younger, their help imploring against his uncle Alexius Ducas, who his brother Isaac had cast down from the throne, & deprived of eyes was holding him in prison. The matter had succeeded according to plan, The face found in Manganis, & nothing else were the Cross-signed expecting, than that the subsidies promised being received, to the Holy-Land they would hasten: when to them was announced that Isaac had died, & the younger Alexius been strangled by Alexius Ducas otherwise Murtzuphlos, & that from this man war threatened them. By this indignity of the deed irritated they routed the forces of the tyrant they besieged the city, & by a second assault by armed force they obtained it in the year 1204, XII April. Thus captured she was spoil for the victors; whose head in the year 1025 was still in the monastery of Studium. nor only of profane riches was she drained, but also of treasures of sacred Relics; of which some chief enumerating Du Cange, & among them also the aforesaid face, he asks how it could near the temple of S. George of Manganis be found; which together with the Head whence taken is presumed in the year 1025, had been left in the monastery of Studium; for of either nothing is found afterwards written by the Authors of Byzantine History.

[202] Therefore by conjecture deciding the question, which otherwise to solve was not given; he notes how Constantine Monomachus who the niece of Basil Porphyrogenitus (of whom above num. 163 mention was made) had as wife, [Namely of the temple there to S. George built in the year 1050 the founder Basil,] about the year 1050 in the place of the Armamentum, placed at the shore & from the war machines τῶν Μαγχάνων named, a magnificent S. George's temple built, which then to the strait itself gave the name that it is called Arm of S. George. But since in that matter such great he used prodigality, that with the treasuries of the Empire exhausted he had necessity to recur to new & burdensome exactions; consequently it is to be thought by Du Cange, it seems he brought many Relics there. that nonetheless he zealously, having received from everywhere more precious Relics, the new church to enrich. Certainly John Cantacuzenus, who having deposed the Purple there put on the Monk in the year 1338, lib. 1 cap. 39 of the history indicates, great there in his time was their abundance. But in that place only mentioned I find, τὰ ἐν ἀυτῇ τῶ Μαγκάνων μονῇ τῶν τοῦ χριστοῦ σωτηρίων παθῶν τεθησαυρισμένα σύμβολα, in the same Manganensian monastery placed of saving passions of Christ symbols, which to the Saints' Relics with difficulty you would transfer; unless from greater ones, such as are of Christ, to lesser, such as of the Saints are, by arguing.

[203] However it be, that which is at Amiens the Face, is said to have been found in that church; & to have found it is asserted Walo of Sartone, a village near Dulendium a town of Picardy, six leagues from the city of Amiens distant, whose Toparch Miles of Sartone, father of Walo, Hence certainly is said to have brought away the face Walo of Sartone. had three brothers; Peter, Nicholas, & Walo, all Canons of Amiens; & wife Margaret daughter of Enguerand, Vicedomine of Pequiniacum; whence were born Anselm, the paternal Lord's heir; Galterius & Walo, named Canons of Amiens in the monuments of that church; Gerardus, John, Radulphus & Alisia: Walo however, before having assumed the Cross would depart from Gaul, had been a Canon at S. Martin's of Pequiniacum. afterwards of Amiens, then of Pecquiniacum a Canon, Thus Du Cange in the aforecited Chapter num. 7, alleging in the margin the Necrologium of the church of Amiens, on the day VII February, & XXVI August; & also the Cartulary of the Abbey of S. John there, folios 207, 217, 218 &, 236.

[204] Aptly however he notes, the same Walo is called Canon of the church of S. George of Constantinople, indeed even of S. George of C.P. from the new institution of the Latins, for neither among the Greeks at that age was there use of Clerical Prebends; but from a Monastery of Monks living in common, was made by the Latins a Collegiate church, it is understood from Innocent III Epist. 185 lib 13, written to the Salimbrian Bishop, & to S. Mary of

Blakerna & S. George of Mangonia the Deans of Constantinople. From this Walo's mouth was written the history of the aforetitled Translation, which we have from the Ms. of Nicolas Belfortius, collated with the Ms. of the Collegiate of S. Wulfran in Abbeville, a city X leagues below Amiens situated. Here it have.

HISTORY

From Mss. of Amiens & Abbeville.

A. CONTEMPORARY FROM MSS.

[205] Since from the city of Byzantium lately into Gaul was made the Translation of the face of the glorious Baptist, with the faithful witness not yet taken from the midst, Author from the mouth of Walo narrates, from whose monastery to us was brought, it has seemed to us that the manner of the Translation ought to be commended to the points of letters. The Franks therefore in the Constantinopolitan parts their army warring, with the Cross of the sign upon them imposed; after from that famous victory of the Blastenses & Cumanians, Baldwin a the Emperor, with the Lord permitting miserably into their hands had fallen, & already for months fifteen of his death or life no certainty had been rendered, & Henry b his brother (in whose hands of things to be done the summit had remained) had attained the summit of Empire; certain ones of the Franks, who about to return to Gaul, who with the army from the beginning had come, wished to return home. Among whom a certain Walo, Clerk of the Amiens diocese (whose relation to us the present history's series made known) his with the others was hastening return.

[206] He was distressed however not a little, that he was carrying no notable Relics with him, nor being able to transfer there the Relics which he had found with which returning the Gallican Church he might honor: especially when treasures inestimable, both of sacred & otherwise useful things, by very many almost on single days he understood were being found. But at that time when nearly the city had to be captured, it was agreed by all & confirmed by oath, that whatever within a year from the day of capture of single ones came to hands by finding or gain

(According to the common saying) from the success of wars, the first head at C.P. in the year; should be brought into public to be distributed, according to the quality & merits of persons. In which year indeed the head of S. Christopher, the arm of S. Eleutherius, & certain other precious things he had found, which to the Trojan c Bishop, to receive those things which pertained to the church appointed, for his oath he had rendered d. But after the lapse of the year, not much had he been solicitous in seeking, since he was not thinking about his return. For he had in Constantinople itself a Canonicate in the church of S. George of Mangana.

[207] It happened however that when on the day of the nativity of the B. Virgin he had entered his church, in another year, among the ruins of an old palace, nor dared with the rest in his rank solemnly to be present at Vespers, because the clerical (since lately from the army of Lycia he had returned) he was not wearing tonsure, secretly to say them, into the vestibule behind the altar he withdrew. But that place was in an appendage, between the church itself & a certain old e palace, of Imperial once Majesty capable. There therefore from his intimate vitals high sighs drawing, he was revolving with himself if perhaps the Lord for his manifold mercy had decreed him not empty to be sent back to his own. Whose vows looking out he who is wont to hear the prayers of suppliants, he found the face of S. John the Baptist, not only what he could hope, but even beyond his every hope, conferred upon him a most desired treasure. For after the Beautiful in form beyond the sons of men, & after that incomparable Virgin, who him with undefiled womb conceived; who does not know that all are inferior to the Baptist? And if the Lord, as is most clear; if the Lady as it is pious to believe, with body are assumed; what among the Relics of the Saints more elegant do we seek, than a part, especially the most noble of the whole body of the Forerunner?

[208] Now when the venerable Canon his eyes to a certain pillar of the monastery by chance had cast; he saw in its base a small window omitted. The place was unkempt, & which he would have judged worthy of neglect. In its blocking a rough you would have seen heap of rubble, in a little place negligently blocked up, beyond the artificial order placed with hay interposed, without all smalt or bitumen involved. Hanging therefore, as he was with ardent mind, & nonetheless having short truce, by looking around he learned that all the custodians & doorkeepers, namely unforeseen, to him the place had given. And with the door closed upon him, trembling the first structure of hay & rubble to himself he drew; but first the finger & arm of S. George, which two notable vessels followed; in one of which a finger, in the other an arm of S. George he discovered he had found. But fearing those who might come upon him because of the brevity of time, the place not perfectly searched, the hay & rubble, as he had found them disordered, again he arranged. O with how great solicitude that night vigilant his mind fluctuated? But if vain cloud of sleep his eyes perhaps fatigued covered, leisureless phantasy from the long-standing wish of multiform certainly had matter of conjecture.

[209] Morning having come, with much diligence the place he began from afar to watch; then two dishes, & otherwise to himself dear the frequency of his own ill bearing, of his purpose a fitting time he hunted. At last with books, vessels, vestments, & other necessary things for celebrating the divine office brought out, & each one occupied with appointed offices, his hair alone untrimmed excused Walo among others, that he was less suspected for remaining there. Closing therefore at once the door, he removed quickly the whole heap; & behold two silver discs large, round, with corresponding covers he found. What within lay hidden, to look at was not permitted, to him not having width of time. Wherefore modesty teaching, which he hid elsewhere, thrust into a hiding place into part of that broken palace, by no one at all of men customarily frequented, under the silence of the night to be repeated he hid, nor did he neglect his thrusting again diligently to inspect, lest by chance moved traces of straw should accuse him. It seemed to him to add the residue of that day upon the length of other days.

[210] Not yet the full twilight awaited, he carried his discs into a secret chamber, & afterwards he found they contained the Heads of SS. George & Baptist. no one knowing. With these opened, in one the head of S. George he learned was contained from the superscription, Agios Georgios; on the other indeed was superscribed, Agios Joannes Prodromos. Which when he did not fully understand, he did not dare to inquire from anyone what it was. He broke however the great discs, the smaller being reserved to himself, in which were those two heads marked, & in two saddlebags he placed them to be hung under each armpit: but the silver of the discs he sold; resolving with himself in pious uses just as much or more to bestow, if ever to a fatter fortune he should be reduced. He also explored in the walls of churches titles wherever, of Saints with images superscribed; & in many places he read, A Prodromos, superscribed to the Baptist's icon, for it is interpreted, A Prodromos, Precursor. From which how great was joy he was bathed in, & with how great action of thanks to the Lord he pursued, it is not easy under the brevity of words to constrain.

[211] A ship therefore being prepared, & farewell taken to the Brothers, the day before the Kalends f of October, the sea with the others he entered: & nearly within a month at Venice they landed. With whom returning, When they had crossed the land of the Lombards & the rough places of the mountains, they were taken in the village which is called S. Raimbert g, in the diocese of Bellay. Where when their little bundles the robbers were about to search, themselves & their things by a certain sum of money they redeemed. Similarly & when to the bank of a little river, which under Ambornay h castle flows down, they had come, lest they be searched, again another sum of money it behoved them to count out. & having twice escaped the hands of the searchers, With what fear among these things you think Walo's spirit was anxious, with what perplexities in diverse ways pulsed. The treasure which in his bosom hitherto had lain hidden, will it be able into his country without a witness to be brought through? But if to others it become known, & the Bellicenses, glorying in the Saint's finger, having passed, how shall he lack envy? or who shall ward off injuries to be inflicted, especially since in the bounds of the Bellicenses these things happen; who one finger of the Baptist i themselves saying to have, thence indeed reputed themselves marvelously glorious. What then, if to them it become known, the most desirable face into their net had fallen, would they not from a poor Cleric scruple to take it away?

[212] But glorious & sublime God, at whose nod all things are disposed, The Relics always secretly having his companions; by an unexpected way provided all to be in safety. He had agreed for among themselves the whole company, that after they had reached pacific land, anyone sworn whatever he had should bring forth in the midst, that it be exacted from each according to the value of his. Except that among them was a certain messenger k of Emperor Henry, who Sanctuaries innumerable, from the part of his Lord into Flanders was carrying; nor to that in any way, except excepting the Sanctuaries, did he wish to bind himself. By this therefore occasion, Walo, since other than Sanctuaries nothing did he have, nothing he needed to exhibit. Approaching finally the city of Amiens, which once Samarobriva, now commonly is called the city of Amens, to a certain uncle of his Peter, from which, others elsewhere left, Canon of Amiens, his coming he signified; signifying simultaneously, that he also had with him the face of the glorious Baptist. For with the head of B. George the church of the greater l Monastery he decorated; the arm however he sent to m Picquigny church, of which he was Canon; & the finger to Sartone, whence he had been native.

[213] Coming therefore Peter to meet Walo to the village which is called n Beaufort; received by him the Sanctuary, to venerable Richard o then Bishop of Amiens, a man industrious, the face of the Baptist he brings to the Bishop of Amiens. a man of sweet eloquence, a man of supreme liberality with vitals flowing, with supreme reverence to be borne he led: by whose merits certainly to the Amiens Church, the gift of so great honor, was owed in his time: since he himself most pleasant cantica had composed on the beheading of the most holy Baptist (which on the day of the gathering of his Bones, & today p in the same church are chanted) as if by a certain presaging, or rather by divine nod preceding his coming, & insofar as this Precursor preceding.

[214] On the following Sunday on which namely was to be sung q Gaudete; to Walo outside the walls of the city processionally they went out to meet, who places it in the church 17 December 1206. & to him (as he was) without the nuptial garment imposed the Sanctuary, with hymns & canticles to the mother church they returned: in which the said Bishop to him conferred a Canonicate on the Ascension r of the Lord following. And he himself indeed afterwards, in compensation of the silver of the discs which he had broken, in his house, in the cloister of Amiens, a chapel had constructed in honor of Saints John & George. The said translation was made to the Amiens church, sixteenth Kalends of January, in the year one thousand two hundred sixth, with the same our Lord Jesus Christ granting, to whom is honor & glory, through immortal ages of ages, Amen.

NOTES BY D. P.

4 August; on which namely the feast of the translation first time it pleased to celebrate, although in the same month of December preceding they themselves verisimilarly came thither & were received, in which at Amiens the face of S.

John.

p The same to be done in the whole diocese writes Du Cange. q The Sunday Gaudete, is the Sunday 3 of Advent; & in the year 1206, with the Dominical letter A running, was 17 December. r In the year 1207 Easter was 22 April, & the Ascension 16 May. §. II. On the veneration of this sacred Relic at Amiens, from the French Treatise of Du Cange.

[215] After the venerable Face thus brought to Amiens was, The frequency of miracles at Amiens grew the devotion of the citizens toward the Saint, & great was the influx of the neighbors to it always, on account of the frequent miracles which there were happening, & of which the fame through all Europe was diffused. Martin the Pole, who about the year 1350 was living lib. 4 Chron. testifies that in his age the Amienians gloried in the Head of S. John the Baptist, & to it many miracles were happening. Robert le Viseur cap, 7 of his Tract on its finding published in the year 1604, reports some; nor can it be doubted that the memory of far more has perished through their negligence who these in writing were by office bound to hand down. Chains, manacles, fetters, & other either of captivity loosed, testify many ex-votos, or of infirmity cured, or of other troubles dispelled monuments, to the walls of the chapel, in which the sacred Face rests, hung, are votive offerings & testimonies of vows, there made & fulfilled through the intercession of the Saint. But what more evident & greater miracle can we require, & of the energumens' curing, than that daily we see performed around those who with the horrible epilepsy are laboring, hence called of S. John. They are brought hither or come from everywhere to be cured those; they cast themselves & roll on the ground, while during the Mass, in honor of the Saint celebrated, the Gospel is recited; & much more, while to them after it is shown the holy Relic, at whose sight horrible they utter cries, while they try to pronounce the name of S. John the Baptist; for these three words while they bring forth even corrupted & truncated thrice, for the most part they return cured.

[216] The gifts also of Kings & Princes, to the aforenoted chapel or to the reliquary there preserved offered, also the offerings of Princes, prove the devout affection of the same toward both; & how great graces through the Saint from God they had obtained, by vows pronounced. Charles VII King of France, following the great Theodosius's example, invoked him among those difficult wars, which he with the English had; & implored his help in those calamities by which he was pressed. In memory however of his prayers heard, namely of Charles VI King. he gave to the Church very many silken vestments for the divine Office sprinkled with golden lilies. He also constituted that the sacred Head on XII August each year processionally be carried around in thanksgiving for the liberated Normandy: which is observed even now, & at the Station is chanted the Antiphon & Collect of S. John the Baptist, & another of Requiem for the salvation of the soul of that King. In the return however is sung a Mass with the Office of the same Saint. Louis XI similarly how much he made of the same, of Louis XI, by giving his rose carbuncle, then a gem of great price, which enclosed in gold is affixed to the cover of the Reliquary. He had brought it to Amiens in the Royal name Stephen of Chambland, in the year 1474, Toparch of Milandis & Chaboterice, & presented it to the Dean & Canons XII January in the year 1474, together with a sum of twelve gold scuta, to be expended in divine service; which to some gave occasion of litigation, since Louis of Gaucours, Bishop of Amiens, the same to himself as Treasurer, not however to the Chapter to be delivered ought, affirmed.

[217] Of James III King of Scots. I persuade myself that that gold coin, of two and a third thumbs in diameter, & affixed to the aforesaid cover, is a gift if not of James III King of Scots; certainly of some private person to whom the King it gave. It has on one face a King beardless, sitting on a throne, who a sword bare in his right, in his left a shield of the Scots' kingdom holds … under whose throne is read Villa Berwici, & around, Moneta Nova Jacobi Tertii Dei Gratia Regis Scotiæ: on the reverse is to be seen S. Andrew the kingdom's Patron with his Cross, Of the Scots Lord of Coucy, & around, Salvum Fac Populum Tuum Domine: & is worth six or seven pistoles. From the same affection a certain Lord of Coucy, to the Amiens

Church offered an image of the Precursor of gold-plated silver, of the Duchess of Orleans. in his right holding his Lamb & at his feet kneeling that Lord, cataphract entirely. Similar another by a certain Orleans Duchess offered, at its feet has a statuette of a kneeling boy.

[218] I saw also a public instrument on parchment, given XIV June in the year 1517, by which a noble man Humfridus of Winfelda, envoy from England (not is added by whom, but only the title of executor of a testament for a certain Lord equally anonymous there) offered to the church of the God-bearer of Amiens two images of gold-plated silver, one of the Divine Virgin, the other of the Baptist, with some Copes & Tunics & other paraments for the Mass in honor of Lord holy John the Baptist to serve (words of the instrument itself are) & I think that the author of those legacies was John de Vere, Other perhaps of John de Vere Count of Oxford, deceased in 1513. of his name the Third Count of Oxford, Baron of Bulleo, Samfort, & Scales, Great Chamberlain of England & Admiral, Knight of the Garter, died in the IV year of Henry VIII of the English King XIII March 1513, whose ensigns are seen below eight grander Copes, four Tunics, & one Chasuble of the Cathedral of Amiens. Are placed however those ensigns there, joined to the ensigns of Margaret de Novavilla his first wife, surrounded with the gold torque of the aforenamed Order: with her dead, & also the second Elizabeth

Scrope without children; succeeded him in the County of Oxford as heir John de Vere, of his name fourth, son of the deceased's cousin, of George de Vere knight, & grandson of Richard Count of Oxford, died in the year 1526 in the month of July.

[219] And these are what I could note about the Head of S. John the Baptist preserved at Amiens in the Cathedral, within the chapel dedicated to him, The Face is enclosed in a golden dish,

& so dextrously joined to that great mass, that it may seem to have been erected equally. Is enclosed however this venerable Relic in a dish of solid gold drawn, carved below to the proportion of a half, a whole foot in diameter wide, whose rim with pearls & gems adorned is surrounded by a circle distinct with little lilies: as in the icon is seen pag. v.

[220] Beneath stands a little blue shield, having a crown & three golden lilies: adorned by Charles VII King, which to me makes opinion, that very Relic to have been taken from a silver disc, in which itself at Constantinople Walo of Sarton found as above we have related: for also the ancient Inventory of Relics of the same church, asserts that the sacred Head was inserted into another golden disc adorned with gems by Charles VII of France King, to the same venerable Relic very devoted. However it be, the very three lilies evidently demonstrate such alteration to have been made before Charles VI, who lilies without number filling the French shield reduced to ternary: indeed there is also place for suspecting, that that disc is a gift of Isabella the Bavarian, by marriage joined to Charles VI. The instrument of the same King, given XII February in the year 1412, given by Isabella wife of Charles VI. teaches her to have been singularly benevolent to the Amiens Church, both on account of the honor & reverence of Lord holy John the Baptist, whose there the Head rests, & on account of the memory of her marriage there celebrated. For for these causes in the same she founded an anniversary Office, after her death there to be celebrated, with a Mass daily of the Blessed, to be continued for life: & for that foundation gave the King through the same Instrument, the Balderiacense mill devolved to him from forfeiture.

[221] In the middle of that disc, under a great crystal, lies the Head of the Saint, or rather a part of the head, The Face's form. from the lower lip up to the top of the forehead, which whole it embraces, with part of the temples. The hollows of the eyes & nostrils are seen with wax to be filled. Over the right eye is noted an oblong hole; which to some gave occasion of asserting, that Herodias, as, with Jerome at the end of the Apology against Rufinus attesting, the truth-telling tongue with a parting needle pierced, so impacted also the point of a knife into the eyebrow of the Saint. The upper part of the Head is covered with a certain as it were little cap of gold-plated silver, painted in encaustic & round. The lowest forehead is girt with a diadem, rich in gems & with three great pearls, fastened in the form of a flower, & around was painted in encaustic the image of the Baptist up to the navel, holding in his left the Paschal Cross, such as I remember to have noted in a certain seal of Baldwin I Emperor, under the date of the year 1241. The right shows a little image of the Savior, whom is shown by the letters noted at the sides IC XS. Jesus Christus: just as other letters from either side, A within a closed O, & Ο ΠΡΟΣ the same as ὀ ἅγιος Ιωάννης ὁ Πρόδρομος, Saint

John the Precursor.

[222] Thus far Du Cange, from pag. 125 to 136, whose parsimony in reporting miracles, since I had hoped it could be supplied from the aforecited Tract of Robert Visor, From the tract of Robert Visor it is had, if I could obtain it; opportunely it happened that our Collegium of Amiens was ruled in the same year 1695 by Louis Labbe, nephew of our most friendly once & most diligent P. Philip Labbe; to whom similarly as to his uncle affected toward this our work, nothing was more grateful than that him by some signally testified argument I could make. But after much sought & with difficulty at length found, the booklet only three of that kind exhibited, as in public instruments after legitimate examination consigned, which here from the French synopsis I render into Latin; more willingly so rendering the original instruments themselves, if I could have obtained them, or hereafter it shall happen to find them.

[223] A woman from the village of Mediæ-curtis (Moyencourt) aged 28 years whose name was Joanna Eligamarde, from a grave infirmity, of speaking had lost the faculty. 14 May in the year 1425 cured mute, Her uncles & aunt when to this city's xenodochium had led, she remained there in a separated place a whole year, in her heart always crying out to Lord S. John the Baptist, to whom with most tender devotion she was attached. This when had noticed the Religious who cared for her, & by nods & signs had asked, whether the Saint's Face she would wish to see; she, with hands raised to heaven, immediately indicated, with how great a desire of that matter she was held. desire. Led therefore to the greater church during the Matins office, when she had ascended to the chapel, at the hour at which there the holy Face was being shown & she was pouring out prayers, a sudden motion she felt in herself, by which loosed was the bond of her tongue, & she like Zacharias speech received which for a year & more she had been deprived, on the day XIV May 1425, under the Episcopate of D. John de Harcourt.

[224] A girl by name Colette, surnamed Vasque-longa, from Longpré on the Somme, at the same time under the same Bishop, a certain wholly deaf to whom by her father more harshly struck the whole hearing had perished; with parents unknowing departing from home, into this city she came, with this mind, that having visited the Saint's chapel, on that day on which the Face was being shown, to God & holy Baptist she might commend herself. And behold while in devout prayers she persists, at the very moment of showing healed suddenly she felt the torment of her head, as if this to her seemed split; & thence perfectly, as before she heard all things. Nicolaa Obry of Vervins, & the blind in the year 1577. she in whom so many wonders showed God in the city of Laon, after she was from the demon possessing her freed, by the same (as is believed) acting had remained blind. By a vow therefore she bound herself to come to this city, to the Relic of S. John the Baptist; & on the third day of the votive novena among the Pentecostal feasts she received sight. Which matter examined duly & approved, was on the following Sunday instituted through the city a solemn procession, in thanksgiving, in which Nicolaa was walking immediately after the Bishop, holding in her hand a candle. There happened however this miracle in the year 1577, of the Pontificate of D. Geoffrey de Marthonie in the first year, since when he his See still happily holds, says Visor; & he held until 1617, a long-lived Prelate through forty years, as the Sammarthani assert.

[225] Bolland noted from the year 1611 I find besides, by the hand of P. John Bolland of pious memory, these things noted in Latin. Joanna Jacquillonia of Verdun, widow of John Lawrence, having labored for 32 years with epilepsy, in the year 1611 was freed. Likewise Agnes Victor of Tournai, in the year 1619; & Louise Meslone from the suburb of S. Germain at Paris, who for nine years had labored 1623. Charles Heron a noble man, various miracles. dwelling at Gournay, who for some years day & night with that evil had labored, was freed 1625. From a desperate disease laid he was lying the son of the Baron de Palavan, in the lower region of Poitou: but his father going to the church, & him devoting to S. of Amiens; suddenly recovered he who was believed dead. He was 18 years old, & was suffering from nephritic fever, in the year 1623. Michael, son of Roger Porcari a boy of three years & a half, until 1637 on the day XIV September 1638 fell into a well, full of water & lime; whence drawn out he lay without any sign of life, from the seventh evening to the next day's tenth hour: devoted however to S. John immediately was sound. In the year 1637, with plague & war raging, was indicted by the Bishop D. Francis de Commertin a supplication on XVI May, on this condition that the day before fasting be observed in honor of the God-bearer & S. John, the next morning the feast of devotion be until midday. In it the Face of the Saint was carried around; to the God-bearer offered from public funds a silver statue, & at once the plague ceased. §. III. On other parts of the sacred Head, through various Churches distributed, from Cap. XI of Du Cange, & others.

[226] From the premises it appears in the Cathedral of Amiens only the anterior part, In the division made by Constantine Monomachus or face of the sacred Head is had, by Walo found in the Church of S. George of Manganis: whence indeed have been brought its other parts, elsewhere exposed wont to be, by no certain arguments can we define: yet by verisimilar conjecture it can be held, that in its division made by Constantine Monomachus, in favor of the church by him newly built, the rest which under the same Saint's name at Constantinople were held churches, some part received; nor was the least left to the church of the Studites, whence taken was the sacred precious thing. Guibert Abbot of Nogent lib. I de Pignoribus Sanctorum cap. 4, Let each say, he says, a notable part seems left to Studium what he feels, I securely plainly infer, neither God, nor the Saints themselves ever was pleased, that of any of them ought to be unsealed the sepulcher, or the little body divided in pieces. But many of the Fathers & Doctors of the Church have felt otherwise, whom see cited in John Ferrand of the Society of Jesus, in the Disquisition on Relics or on their suspected in various places multitude, lib. I. cap. 2 & 22. others distributed through the Saint's churches at C.P. e.g. in Macedonianis,

[227] Moreover, besides the temples named from Studium & Hebdomus, Scylitzes & Constantine Porphyrogenitus write of Basil the Macedonian, that to S. John the Baptist a temple he erected in Macedonia, & restored another in that which was called Strobelus region. Codinus in the book on Constantinopolitan antiquities mentions a church surnamed of Probus, Probina, because it was built by Probus, one of the twelve Senators, whom great Constantine led from Rome to Byzantium, to lay the foundations of new Rome there. But that church was by Constantine Copronymus to profane uses appointed, & consequently it can be doubted whether it still survived, when the Franks obtained the city. Petrina The monastery of sacred Virgins which was called Petrium or Petra, was also dedicated under the name of S. John the Baptist; & to it as Codinus says in lib. de Officiis cap. 15, the Emperor proceeded each year on the feasts of Born & Beheaded John: & this Anna Comnena in her Alexiad neighbors makes to the place, Sporaciana, named Sideri; the Chronicle of Alexandria, nearer the wall of the city places; Nicetas however near the Port; & Clusius next to the monastery of Aetius, not far from Blachernae.

[228] Besides in the Menologion of the Greeks I noted two churches of the same Saint at XXIV June ἐν τοῖς Φωρακίου, but should be read Σφαρακίου, named from the name of the founder, in that place, where before had stood a church of S. John the Theologian sacred say the Origins of C.P. Mss. which Codinus εἰς τὴν κόγχην seems to refer; at the Cistern Mocesiana, another, at the Cistern Mocesiana in the tract which was called of Daniel VIII January, where on S. Xenophon, πλησίον τῆς Κινστήρνης τῆς Μοκησίας ἐν τοῖς Δανιήλ. Of two others Codinus mentions, Cinteliana, Illina, of which one τὰ Κιντήλια was called; the other Ἴλλου, namely of him who was surnamed Master, & functioned in illustrious dignities under Leo Macela & Zeno. near the Horologium & Taurus, &c. To these from the same Du Cange's Constantinopolis Christiana lib. 4 cap. 4 add, the temple found in Codinus near the Horologium named Baptisterium, & among the subscriptions of the Council under Menas the Monastery of Valens; & in the Menologion at XXIV another πλησίον τοῦ Ταρφου but should be read τοῦ Ταύρου other Mss. teach. Finally at XXV June where on S. Febronia, another ἐν τῇ ὀξεία named.

[229] From some of these In some of these churches, says Du Cange, continuing the begun discourse, was preserved the upper part of the Head, which Baldwin II, Emperor of Constantinople, gave to S. Louis, with many other Relics, parts brought to Paris. specified in the golden Bull of the year 1247: which brought to Paris, with great solemnity were placed in the holy chapel of the palace, to that end by the holy King caused to be built. This Relic is enclosed in a herm of gold-plated silver, representing S. John the Baptist; which, with similar metal crowned & placed on a base, sustain of the same material four little lions. The same is to be thought about that part, which, that royal city of the East captured, to Venice, the Venetians carried away, which indeed of what kind it was, do not express Andreas Dandulus & Paulus Rhamnusius, when they mention it as in the church of S. Mark deposited: but Sansovino Creppa in Italian; that is the vertex of the Cranium names.

[230] A particle of the same, of the magnitude of one patacon, Aeria, possess the Aerians in Artois, which Baldwin the Bearded in his chapel at Aeria deposited in the year 1017, uncertain whence received, by the testimony of Malbranco lib. 5 de Morinis cap. 13. But also a part of the Temples, taken from the same cranium, with representation of holy Baptist, is had in the Lipsanotheca of the Collegiate church of Longpré, Longumpratum, of the Amiens diocese. The Cathedral of Soissons also preserves a part, which thither from Constantinople brought together with others Nevelon, Bishop of that city, Suessiones, after the disaster of Baldwin Emperor near Adrianople, sent for subsidies into France: whom the Appendix to the Chronicle of Robert of Mont, says returned with forces not to be despised, in the year 1207. How great that portion of the sacred Head was, the History does not specify: inquiry however made on this I found no more it is had: but the Martyrology of that church teaches, that it was brought XIII October of the year 1205; & the anniversary feast is celebrated on the Sunday after the feast of S. Denis. The Catalogue however of the Relics of the Marian Abbey at Soissons, Noyon. recounts a particle by the said Nevelon Bishop given; & of Noyon

S. Magdalene's, a small bit of the sinciput it claims.

[231] The Abbey of Thiron in Perche, glories in the Brain of the Saint. In the Abb. of Thiron is had a part of the brain It can be presumed however this Relic to have been sent to that monastery by Stephen of Perche, brother of Count Geoffrey, who with the Counts of Flanders, Champagne & Blois Cross-signed, straight to the Holy-Land departed, but returning thence at Constantinople landed, & to Baldwin the Emperor adhered, by him with the County of Philadelphia donated, perhaps brought by Stephen of Perche, & in the disastrous at Adrianople conflict killed. Thus far Du Cange, to whom I would add his testimony of that matter discovered by our Henschenius, the Life of B. Bernard of Thiron, which he gave illustrated XIV April, perhaps from the Martyrology of the place. The Nones of May, on the morrow of the feast of S. John the Evangelist, which is called before the Latin Gate, the Translation, or Finding of the holy Brain of B. John the Baptist, in a certain old maceria, or ancient wall of the Church of Nogent-le-Rotrou, after the discrimination of wars miraculously discovered & found, discovered in the 12th century & through the reverend in Christ Father & Lord Robert de Loignac, Bishop of Chartres, raised & extracted; & after many miracles in his own sight then done, in a solemn little vessel in the manner of a head up to the shoulders, with Angels supporting the vessel by hands, with gold & silver in precious work at his own expense fabricated, & with great reverence deposited & laid up in the year of the Lord one thousand three hundred twenty-fifth. & in the year 1345 more preciously enclosed Died shortly the following year Robert, of the pious work reward to receive. The Thiron Priory in the year 1225 then erected into an Abbey first foundation see num. 63 & seqq. of the aforecited Life, & thence learn that Rotroc the Count who near the said by himself Novigentum, Nogent Rotrou first gave to Bernard the possession, at the beginning of the 12th century with others then to the Thiron stream not far thence Eastward augmented, by Ivo Bishop & Canons of Chartres. To Ivo, deceased about 1116 after others 14 succeeded in 1314 Robert, by the Sammartans & Du Cange called of Joigny: Longny however writes the Perticensian County map in the Atlas of Blau: which more proves old writing.

[232] Theodore Rhay of the Society of Jesus, in the work which he inscribed Illustrious souls of Juliers, in Anrhaedt. Cleves &c. at XXIX August, after the mentioned Saint's Decollation, celebrated in four Commendatories of the Teutonic Order Elseniana, Sinstroffiana, Altenhaviana & Nidecciana, On the same, he says, day in Anrhaedt, Toparchy of the Most Illustrious & Generous Lord Adrian William, free Baron of Virmund & Nersen, Lord of Hersbach &c. in chief veneration is the same Saint's sacred Vertex, enclosed in a silver reliquary: at whose religious touch consecrated wine, taken by the faithful with living faith, not rarely the punctures, pains of the head, even surpassing all the industry of medical art, wholly removes. And in this manner according to Du Cange, several other churches similarly some particle of the holy Head show forth: but so that they cannot teach, when or whence they received them. §. IV. Parts of the Jaws & Chin, Teeth & Hairs in various churches of Europe.

[233] The chapel of the castle of S. Anemund of the Lyons diocese has a notable part of the Jaw, brought from the East, Parts of the Jaw in the Lyons diocese enclosed in a gold reliquary, having such an inscription, which Lord de Chevaunes, among the Erudite of Dijon celebrated, communicated described in these words, Σὺ μὲν θεωρεῖς τῶν δρακόντων τὰς μύλας, Βαπτίστα, τοῖς ὕδασιν ἡλοημένας· Ἐγὼ δε τὴν ἐυτύχων ταύτην μύλην, Ἐχθρῶν ὅλας θραύοιμι παντοίων μύλας. Thou indeed beholdest the jaws of Dragons, Baptist, in waters crushed: I however with this thy jaw fortunate, The jaws of enemies of every kind I crush.

[234] The Premonstratensian Religious of the Abbey of S. John of Amiens, among the Premonstratensians of Amiens, also possess a part of the jaw similar, enclosed in a little gold-plated silver tower, through crystals on four sides placed conspicuous, & by two golden Cherubs sustained, which they say brought to them by Walo, then when the Face he brought to Amiens. Severtius in the history of the Archbishops of Lyons writes, in the church of S. John of Lyons, that John Duke of Berry, to the Church of Lyons gave the holy Forerunner's jaw, when he asked to be received into the number of Canons, about which matter he produces an Instrument, signed XXIII July in the year 1392. John Ferrand in the aforecited de Reliquiis Tract says, that what from the Head of S. John is preserved at Lyons is part of the chin, with which agrees what writes the Author of the Antiquities of Paris, that that Duke, in certain letters given in the year 1391, mention makes of a certain precious Reliquary, weighing seven or eight marks of silver, in which enclosed was the chin of holy Baptist, which he had given to the Carthusians of Paris, but handed to them not yet had been.

[235] Beauvais, Louvet lib. 2 of the History of Beauvais, among the Relics of the Cathedral church of S. Peter names the chin of S. John the Baptist with two teeth. Millebec, The Abbey of Millebec in the diocese of Bourges, also has part of his given by Dagobert the founder; if faith is to be had in the title of foundation, at S. Sigeramnus, which produces Renatus Chioppin lib. 2. Monasticῶn tit. 2 num. 19; & also the Abbey of S. Sigeramnus commonly S. Cyran en Brenne a similar part shows from the gift of its (if to the title is believed) founder Clovis I. A certain Charter of Emperor Conrad, given in the year 1038, & Philibert Pignon, assert the jaw of the Baptist at Turin in Piedmont is held. Turin, Religious of S. John of Nîmes believe themselves to have half part of the inferior jaw from the right side, Nîmes, given to them by Louis the Younger, which from Sebaste he brought from his journey across the sea. But how did he himself thence bring it, where the head of the Saint never was, but only the body? Uncertain is also whether the chin, believed of the Precursor at Augusta of the Salassi in Savoy, Augusta Salassorum, was taken from the head which was at Constantinople; or from that which at Rome is had of which below. Lucius Marineus Siculus de rebus Hisp. lib. 5 toward the end asserts, that in the church of Oviedo is had the Forehead of S. John the Baptist, Oviedo, & some of his hairs.

John Tamayo de Salazar, in his Spanish Martyrology at this day adds, from Prudentio de Sandoval in the Life of Ferdinand the Great, one of the Jaws in the church of León; León, & from Aegidius González d'Avila in Coria another: on the day IX April, in the Relation of the Relics with which is enriched the Metropolitan of Burgos, Little Urn 12, Burgos, he says are enclosed 250 pieces, in which also a part of the Head of the Baptist.

[236] I omit, says Du Cange, other churches, which in some particles of the same venerable Head glory, & in several other places. without notice of place whence they were brought. In this number can be reckoned, The Church of S. Cross in Jerusalem at Rome, from Serrano de VII Ecclesiis; S. Januarius at Naples, from Summontius Hist. Neap. l. 1 cap. 11; of Monte-Cassino in the kingdom of Naples, from the Cassinese Chronicle. Of Tournai in Flanders, from Tom. 3 Hist. Tornac. of holy Cross at Orleans, from Francis le Maire de Antiquitatibus Aurelian. Of Our Lady of Noyon, from the Annals of that

Church; of S. Peter Aerian in Artois, from the Hierogazophylacium of Raissius; of the Collegiate of S. Mary of Cologne, from the Sacrarium of Cologne of Weinhem. Add the Abbeys, of Ferrara in Vastinium of Gaul Province; of S. Bavo of Ghent; of Belli-locus near Douai; Flins in Flanders; Laon of S. Martin; Corbie and others. I add Venice, to which Doge Dandulus among other things is said to have transmitted the Arm of S. George the Martyr with part of the Head of S. John the Baptist, & in his chapel he ordered to be placed.

[237] Many also Churches, says Du Cange, glory in the possession of teeth, Teeth at Aachen, from that sacred Head, either whole, or divided. Henry Rebdorf, Tom. 1 of the things of Germ. of Freher, at the year 1361 one judges among the Imperial Relics & ornaments at Aachen preserved. John Buzelin, in the Annals of Gallo-Flanders lib. 6, narrates, that when in the year 1216 at Arras was acting G. Archbishop of Thessalonica & of all Romania

Chancellor, in the Tournai diocese of whom frequent mention in the Letters of Innocent III; to the Phanopinensian monastery's Regular Canons, of the Tournai diocese, one tooth of S. John the Baptist as a gift gave; whose devotion spread far & wide would incite the liberality of peoples, to succor the place, by various times' & men's injuries nearly devastated. Two such also possesses the Cathedral of S. Peter of Beauvais, one Tournai's, Beauvais & elsewhere. & Auxerre's S. Germain, & also the Collegiate of Longpré in the Amiens diocese. The same writes. Arnold Rayssius on the various Belgian churches, namely S. Amandi in Pabula, S. Amati of Tournai & the Abbeys of Belliloc at Douai, Floreffe in the Namur diocese, Salsiniensi at Sabis, Flines in Flanders, of the Carthusians of Retell or Sirczen at the Meuse, the Priory of S. Salvius near Valenciennes: of the Cologne ones however, of S. Cunibert, S. Barbara, of the SS. Maccabees as much asserts Weinhem.

[238] Finally Caesarius of Heisterbach, of illustrious miracles & histories lib. 8 cap. 54, At Heisterbach one molar, of his Cologne diocese & Cistercian Order monastery; There is, he says, with us a tooth molar & great, having three horns, which how to us came, & what through it with us the Lord wrought, I will recite to you. When devastated had been the Constantinopolitan city by the Cross-signed, & various had plundered various things, Henry Knight of Ulm among the most precious Relics, brought from the church of S. Sophia of C.P. also the just-mentioned tooth of S. John took from the church of S. Sophia: which returning home so much he loved, that in his castle he built an oratory, there it wishing to deposit in the altar: which his sister, Mistress on the Island of S. Nicholas, on account of the affection which she had & has toward our house, dissuaded; but then to persuade she could not. Who after a brief time, by Werner of Bonlant captured, in hope of our prayers ordered it to be sent to us. Meanwhile to a certain of the Sisters of the aforesaid convent in sleep it was shown, that, as soon as the Tooth came to our place, Henry was to be freed: which we understood so to be done. Our Prior also, through whom it was transmitted, in the river Rhine the greatest danger escaped. proved by the liberation of the captive, Henry Count of Seyne, having a Knight honest, but mentally captive, with him to us came, hoping him, both by the virtue of the Relics, & by the benefits of our prayers to be able healed. & healing of the maniac Who with the most sacred tooth signed & touched, so swift an effect of its virtue felt, that scarcely to the cast of a ballista from the monastery proceeding, healed he congratulated himself. For it is, as I said, great & strong; & by so much more for curing infirmities valid, by so much less in chewing delicate foods is it usual. Thus Caesarius: to which I add one Tooth, also elsewhere. with us in the Professed House at Antwerp; & another at Monza with part of the cranium among the Relics by Theodelinda, Queen of the Lombards, to the church there by her founded left.

[239] Locks & hairs, at Constantinople, As to the hairs & locks of the same

Saint, says Du Cange, Zonaras, Scylitzes & Glycas, write that Emperor Nicephorus Phocas, a curl of them brought with blood coagulated, when from the Syrian expedition to Constantinople he returned; & deposited in the church called Ἀγία Σόρος Holy Ark. S. Gregory Pope, with that Letter which is 128 of book 7, to Recared King of the Visigoths in Spain, sent a particle of the Lord's Cross, with the hairs of the Baptist; that very Relic perhaps, which at Oviedo to be preserved above we have said. Philip Bishop of Beauvais, Beauvais, by Louvet's testimony in the Beauvais Kalendar at XXIV April, transferred into a new case the Body of S. Ebrulf in the year 1205, & in it placed something of the garments of the God-bearer, of the hairs of S. Baptist, & of the wood upon which he was beheaded. Similar hairs venerates the Abbey of S. Eligius of Noyon, & in the case of the true Cross, which is in the church of the Isle of S. Nicholas at Trier, at Trier, by the testimony of Brower lib. 5 Annal. Trevir. num. 55 are contained ἁι τιμίαι τοῦ ἁγίου

ἸΩ.

τοῦ Προδρόμου τρίχες, the venerable hairs of S. John the Forerunner. Some also to be in the church of S. Alban of Namur, Rayssius; others in the Collegiate of the Greeks at Cologne, Cologne, Weinhem, with a portion of the head & beard, & also in the temple of S. Cordula, affirm to us; & such also claims the Centulensian church of S. Richarius: Centula, & elsewhere. & the Corbie Abbey numbers them among the Relics, which in the holy chapel of Bucoleon found in the time of Emperor Baldwin at Constantinople, Robiliard brought of Clariaco, by the testimony of an old French inscription.

[240] Thus far in his French treatise Du Cange; who in his Notes to the Paschal Chronicle pag. 570 touching on the first under Theodosius translation of the sacred

Head to the Royal City, says that at Amiens it is venerated & seen with flesh & face blackened, just as is described by Theodulus or Thomas the Master, These once adhered to the Head, in an unedited Homily on the same S. John the Baptist, as he that indubitably at Constantinople had seen. The words, since they expressly mention the hairs in which the present Paragraph ends, worthy to be read here, such are. Greek text preserved here verbatim in source. For his hair was rough, harsh, squalid, & full of dirt, drawn out to great length matted together, but not separated into individual hairs, so that easily from this they could be counted. The whole face black through so many years' circuits, both from the continuous shots of the sun, & from the harsh attacks of the airs, as if dried up & wholly changed from its natural moisture, consumed in him both by the aforesaid & by the supernatural fasting; since the bloom of health is nothing else than the juice of food well chewed.

[242] For his hair was, hard, rough, squalid, & full of strigments, & that into much length conglomerated, & of a dark & dry face. not however through curls so discriminated, that it should be easy to count them. The face indeed wholly blackish through so many years' rotations partly indeed from continuous solar rays, partly from the heavy aerial affections dried up & of natural moisture destitute, which in it had consumed both the aforesaid causes & excessive fasting too much: since vivid color nothing else is than the juice of food well-masticated. He indeed of the living Prophet's external aspect; but in the contemplation of the deceased's Head verisimilarly deduced, such as up to the Franks' arrival to have continued indicates the Letter of Alexius Comnenus to Robert the Frisian; which sampling Abbot Guibert at the end of lib. 1 Hist. Hierosol. says with himself B. John the Baptist's Head is had, & today as if of one living with hairs & skin appears to be marked. Du Cange who the original Greek text of that Letter with him had, & promised to give in his notes to Anna Comnena's Alexiad, which still lie hidden, hairs & beard reads: which if so, & to it, which at Amiens without chin is, of the face the chin had adhered, nearly until the Franks' arrival to Constantinople, & Monomachus the Emperor (who about the middle of the 11th century is presumed the sacred Head into various churches to have divided) ought here the chin so far to have left intact, insofar as needed for preserving the appearance of an entire face.

§. V. On the Head, once at Angeriacum believed to be of the Baptist.

[242] Guibert Abbot of S. Mary of Nogent, in the Laon diocese, from the year 1104 to 24, after sampling which above I have alleged the Letter of Emperor Alexius, Long presence of the Head at C.P. by which at Constantinople the sacred Head is asserted, for the same time at which Guibert was writing; This if true is, he says, must be asked of the Angeriac Monks, of whose Baptist's Head they glory; since for certain we have, neither there were two Johns, nor that one himself could become two-headed: & lib. 1 de Pignoribus Sanctorum cap. 3 §. 2 the same argument more prolixly treating he concludes, But if it is not of John the Baptist, but of some Saint, no mediocre evil of lie is. The fault of a lie easily through confession of ignorance is washed away: but ignorance has excuse, persuades it is of another John, at Angeriacum, because many Saints as says Suarez, in 3 part. tom. 1 quaest. 25 dist. 55, sect. 2, dub. 1, were of the same name; & by succession of time Relics of the same person were esteemed, & on account of the ambiguity of the name attributed to him, who of greater is held in glory & sanctity. The same is Baronius's opinion, who having alleged the relation of the Angeriacenses, about that of which they were glorying Head; If any, & this, if indeed brought from Alexandria, he says, from Alexandria translated into Gaul is, as there is asserted, not indeed of the Baptist was, but of another John Martyr, who once with Cyrus there having suffered, most illustrious was held.

[243] We have given the Acts of those Saints, from Greek translated, on the day XXXI January; & the same by S. Sophronius Patriarch of Jerusalem more elegantly exposed, we shall give in the supplements of the same month, with a most prolix work on their miracles. From these is had; what also Baronius touches, for there the bodies of both were buried, that John, by birth from Edessa, returning from Arabia S. Cyrus the physician of Alexandria, but already a Monk there made, adhered to; & for confirming, what to Canopus the Prefect had led away three Virgins, having followed them, & being seized & tortured & beheaded, were brought back to Alexandria by the faithful, & in the church of S. Mark buried; whence raised S. Cyril to Manuthus, two stadia from Canopus distant village, transferred to the temple of the holy Apostles. Moreover the Barbarians occupying Egypt, afterwards translated to Manuthus, & hence to Edessa, to Edessa John's country were carried the bodies, we learn from Epiphanius Hagiopolita, in the description of sacred places, among the Symmicta of Allatius pag. 61. But nothing prohibits, the Head of John, or even of Cyrus, left by S. Cyril at Alexandria in the very house of S. Cyrus, through Theophilus the predecessor of Cyril converted into a church of the three Babylonian Children, after received by miracle their Relics. They finally, with the aforesaid Head, the Head of John at Alexandria left: brought to Angeriacum into a church, already perhaps before to S. John the Baptist dedicated, began to be believed of the three Innocent Bethlemites to be, on account of the ambiguous name of Children; & by the same facility the Baptist crept in for the Edessene & much more easily, the longer intervened the space of time, before the Head in the 11th century should be found.

[244] that as the Baptist's it be believed Meanwhile, either abolished, or never written monuments of the first Translation, & increasing through Gaul the notice of the Head at Constantinople preserved, when perhaps there were not lacking eye-witnesses, who would convict the Angeriacenses' traditions of falsity; it pleased someone about the year 900 to devise some history of the first Translation, among Sacred things to be read, such as commonly transcribed is found in several Passionals, & whence it crept among the works wrongly ascribed to S. Cyprian, around the year 900, the history of the translation was fabricated, as is seen in the edition of them through Rigaltius. But that History was so unskillfully patched together, that the tradition in itself confused, more it confused & doubtful rendered to the more erudite: as is had from the Chronicle of Ademar, Monk of S. Eparchius of Angoulême, in Labbe tom. 2 New Biblioth. Mss. pag. 178; who Ademar contemporary with the aforepraised Gaubert, having related the aforenoted finding, so writes: By whom however, or at what time, or whence hither it was brought or if of the Forerunner of the Lord it is, by no means faithfully is plain…

[245] For it is reported in this frivolous page, (thus Guibert calls it) in the days of King Pippin of Aquitaine, a certain Felix to have brought from Alexandria by sea into Aquitaine, but soon exploded by the more prudent, the Head of S. John the Baptist, & at that time Alexandria was presided over by Theophilus Archbishop; & a battle was waged in the Alnensian district, between King Pippin & the Vandals: & that Head over some killed his satellites placed by the King, & them soon resuscitated. as full of ineptitudes. But there did not exist Pippin in the days of Theophilus, nor in the time of the Vandals, nor ever the Head of the Lord's Forerunner is read at Alexandria to have been held: we read however in older Legends, that first the Head of the holy Forerunner was found in that which (here some words are lacking but I think is to be supplied in that in which buried under Herod was the place or something similar) thereafter by Theodosius the Emperor brought to the city of Constantinople, in the same to be venerated. Thus far the truly erudite writer, almost two whole centuries earlier, than from Constantinople the same Head which there was venerated, to Amiens was being transferred.

[246] Indeed about that History's sincerity much, as soon as it appeared, was a question, & nothing by it was profited for making faith for the Angeliacenses' tradition, In the 11th century is proved from the anonymous writer of the Life of S. Leonard, in Surius at VI November num. 13 thus writing. When still in the living was William the Great, Duke of Aquitaine (he was of his name the fourth, who about the year 963 succeeding to his deceased father, after many & laudable deeds, having become a Monk at Malleac, which in the year 1010 he had founded, full of days died in peace 11 Kal. February in the year 1030; more vehemently was doubted about the titles of that Head, as is in Henschenius at the Acts of S. William the Hermit, with himself & many other synonymous ill confused, X February, num. 13, 14, 15.) When, I say, still in the living was William the Great, of Aquitaine Duke, doubted it was by many, whether of the most blessed John the Baptist the Head at Angeriacum was held. He ordered then Prince William to convoke a great Synod of Bishops, that with their consent so great a treasure be inquired into, & by their consecrated hands to the hesitating people to be seen be exhibited. Thus he: but in this erring that the Synod first convoked he believed, than the Head was found, when it should be said it convened to define its truth by their opinions: for nearer the matter done is Guibert Abbot thus writing what was done.

[247] Through those days, that is before the year 1010, as below will appear, the Lord deigned to declare the times of the most faithful Duke William. for which was sought & found, For then in the Angeriacensian basilica, in a stone case in the form of a turreted pyramid, was found the Head of S. John, by Alduin most clear Abbot; which holy Head they say is proper of S. John the Baptist. Then William Duke, after the Paschal days from Rome returned, this heard was filled with joy, & the holy head to the people to be shown he decreed. It was however hidden the Head itself in a thurible great silver, where outside letters are read HERE RESTS THE HEAD of the Lord's Precursor. Which Du Cange cap. 5 num. 5 thus understands, that that silver thurible was the gift of that Duke himself: but if nearly a hundred years ago was written that History, which deservedly Frivolous Guibert calls; it is credible it was done on the occasion of some then celebrated Translation, after of the Normans' Duke & nation in the year about 912 conversion, & through the reception of Duke Rollo, ceasing the fear of annual incursions of that nation; when many through Gaul the Saints' Relics, at the beginning of the 10th century. either from those to which they had fled places brought back, or from hiding places extracted were, & exposed to veneration; not so however that they should remain exposed to eyes, but in altars or stone tabernacles should be enclosed, such a one was that stone pyramid. Within this nothing prohibits, but it was consonant, to be deposited another silver vessel & that new, the old either by barbarians broken, or by the very Monks for placating them sold, when necessity compelled not even the sacred vessels to spare.

[248] Peter Monk of Malleac lib. 2 Hist. Malleac. Theodelinus Abbot of Malleac. §. 4 in the same Library of Labbe pag. 234, about to narrate how his Abbot Theodelinus in the year 1010 attained his vow, having obtained the body of S. Rigomer, premises what to him, eager for acquiring the Saints' pledges for his church, happened. The Abbot, he says, of the Angeriacensian church in those days the most holy Head of the Forerunner John the Baptist of the Lord, which anciently in the same hidden church was reported, to raise; & to all the people, that that very Head truly of John was to make faith, to display he wished; & to such spectacle among the rest Father Theodelinus he invited. When therefore the appointed day came at Angeriacum innumerable people was present; & of Priests & of Monks flowed an inestimable assembly. And when to performing the matter it had come, after he had shown it to the people, & among the foremost a person, to whom such great a treasure to be raised could be committed, fit was being sought; leaping forth the aforesaid man from the midst: If, he said, O Fathers, you order, the Beloved of the heavenly Bridegroom I most willingly receive; &, before his magnitude & reverence, many times kissed I represent to your sights. Whose profession while all applauded, with solemn prayer premised, to the holy treasures a suppliant he approached; uncovered, exposed to the whole multitude, through the space of nearly two hours displayed. Which completed, while all assented to its being deposited, long & much a prolix prayer he simulated, & from the holy teeth one in his mouth he concealed. trying to take a tooth, is punished, But soon by a condign stripe punished (for then of his eyes' light he was deprived) what he had done to those who stood by, modestly though, he discloses; then his ill-lost health, by confessing worthily, he carries back with him. Thus far Peter, about the year 1080 living & writing.

[249] Guibert Abbot, the rest more distinctly pursuing, While the found, before a most celebrated assembly of Nobles, he says, was being shown the Head of S. John, all Gaul, Italy, Spain, at the fame moved, thither to run vyingly hastens. The King also of the Franks Robert & the Queen, the King of Navarre Sancho, & all their Dignities flowed together, where all offered precious gifts of diverse kinds. For the aforesaid King of France, offered a basin or shell of purest gold, weighing 30 pounds, & precious all-silk garments from gold woven for the ornament of the church, by William Duke received condignly, through the Pictavi returned to France. What shall I say? that above all felicity & glory seemed the concourse of singing psalms, with Relics of the Saints, of Monks & Canons, who from everywhere to the memory of the holy Forerunner hastened. chief Relics thither brought from everywhere, Thus from Limoges, with Relics of S. Stephen, was brought the body of S. Marshal: & when into the Basilica of S. Forerunner they entered, celebrated before the Head of S. John Mass Bishop Giraldus, 27 October. of the nativity of the same holy Baptist, since it was the month October; but the Canons of S. Stephen, with Monks of S. Marshal, alternately tropes & praises sang in festive manner; & after Mass the Pontiff with the Head of S. John blessed the people … & thus on the fifth day before the festivity of all Saints they returned… After indeed the glorious Duke reconsidering God's honor, in S. John's monastery the regular renewed strictness, where Odilo Rainaldus the Abbot deposed, the lately deceased Alduin Abbot… & among these, that is among the miracles of S. Eparchius, thither from Limoges brought, the Head of S. John, after sufficiently shown to the peoples, was sealed by order of William Duke, & deposited in the pyramid former; where within a silver thymiamaterium, which hangs from silver chainlets, enclosed is held. The pyramid however of stone, is overlaid with wooden tables, silver-plated everywhere from the offering of copious silver, which the King of Navarre Sancho offered to B. Forerunner.

[250] Thence (as proceeds, & finishes Chapter 5 Du Cange) great was there the people's devotion toward the same Saint: Thence was there most celebrated cult of the Saint, for Ademar aforecited pag. 180 reports, how Jordan of Latronibus, Bishop of Limoges, was consecrated on the Saturday of mid- Lent of the year 1023 at Angeriacum before the Head of S. John, by Bishop Islo of Saintes & Coadjutor of the Archbishop of Bordeaux, & Roo & Arnald, & also Isembertus the Bishops: & the Cartulary of Angeriacum fol. 239 teaches us, & most frequent offerings, that Isembertus Lord of the Castle of Allione, with a great number of Barons present at the Elevation, entered the Chapter of the Monks, his predecessors' donations before all confirmed. Another however charter of the same Abbey in Beslius teaches, that the particle of the Head which at Turin in Piedmont is preserved, Landulfus Bishop of Turin a little later obtained from William Duke, Bishop Islo, & Renaud then Abbot of the monastery; & in return of that benefit to the Abbot he offered the church of S. Secundus in the Turin diocese, a part also given to the Bp. of Turin. In the Malleacensian Chronicle however is read, that in the year 1050 was made the consecration of the monastery of S. John of Angeriacum, which Agnes the Countess caused to be made & other Seniors, at which were four Bishops, Bruno of Angers, William of Angoulême son of Geoffrey & brother of Fulk; Isembertus of Poitiers, & Arnulf of Saintes. Finally Duke William of this name IX, in the year 1131, the right of asylum & immunity granted to the church & to the whole monastery's ambit; & prostrating himself face down, from God & the Saints pardon to be asked for himself the invasions & usurpations of the goods of this church by him made: which at that very hour he repaired, placing on the altar of S. John an instrument thereof made.

[251] Is Angeriacum or Engeriacum, from the cult of S. John commonly called Saint Jean d'Angely, a town of Aquitaine among the Santones, from whose metropolis seven leagues to the North it is distant, The Church some wish was built in the year 765, at the river Voltumnus, commonly called la Boutonne; & its whole beginning & advancement owes to the aforesaid S. John's monastery, whose foundation those who fetch higher, to King Pippin ascribe, who would have made it in memory of a victory, against Waifarius King of Aquitaine obtained in the year 765. This war prolixly describes the Anonymous, who collected that King's deeds by order of Count Nibelong, nor of any disaster mentions, others more verisimilarly by Pippin K. of Aquitaine around 820, in which some Saint was invoked, the Vasconians all in their usual way turning their backs, & the easiest victory over themselves, as elsewhere often, to Pippin offering. Ademar, nearer truer notice, for the older Pippin, indicates to us his great-grandson, by his father Louis the Pious, to whom as second-born he was, in the year 817 of Aquitaine King constituted, & he still living dead in the year 838, saying that by order of his father he had made the monastery of S. John the Baptist of Angeriacum.

[252] But in their time There was a certain Cleric from the parts of Gaul by name Felix, whom, while a boy I was, I remember to have seen, says Luidolfus the Presbyter, under whom was Felix the Cleric, lib. 2 de Translatione S. Severi of Ravenna Bishop, by our Bolland illustrated at 1 February cap. 1 num. 2. To this man it was a custom through various provinces to wander, & the Relics of Saints wherever he could to steal, for the sake of gain. Thus about the year 826 from S. Severus's monastery, his wife's and daughter's certain bones having stolen & to Pavia set out, finding there Otgar of Mainz Bishop, of Louis to his son Lothair legate, them he handed over, & how he had done indicated. Why not also at Alexandria, already from the year 641 occupied by the Saracens, to steal Relics he was wont & to transfer to Europe: such a thing he attempted; & thence into Aquitaine brought a Head, which since it was of a Soldier Martyr, of the Baptist to be he believed or feigned, & to others persuaded; faith however did not find with Ado of Vienne the Bishop, who his Martyrology writing about the year 70 of the same century, if any notice of the Angeriacensian Head he had. who from Alexandria the Head of the Baptist to have brought himself feigned, (as easily he could have had a man curious of such things, in such vicinity of places, at an interval only of 80 leagues) by no means could persuade himself it was of the Baptist, which to Emesa not Alexandria translated he writes at XXIX August, nor anything about a translation into Gaul speaks; as also Usuard in the same distance & nearly the same time at Paris writing.

[253] However it be, the people by the miracles of these whatever Relics, & by the innocent life of the Religious thither drawn & moved, to which built monastery grew into a town, a town built, which by the industry of inhabitants equally & by its situation very convenient, both in power & in wealth so much grew, that with the cloisters of obedience broken, with supreme temerity often opposed itself to the Kings & Lords of its own; whence by three sieges girded it was; as is read in the Geography of Blavius lib. 15 pag. 125: which fell, burned by the Huguenots. which last I would more willingly understand of the previous century, in which when with the so far preserved there cult of the Saint failed there the Catholic Religion. For in the year 1569 the town taken the falsely called Religionists, the church plundered, the ornaments snatched, the sacred Head burned, & its ashes scattered to the winds, by Du Cange's testimony. Wherefore in the last siege, says the Author of the aforecited Geography, which lasted six weeks, this town into his power, with surrender made, received Louis the Just King of France in the year 1621, on that very day, on which the Birthday of S. John the Baptist is wont to fall: where all the signs of citizenship from it were taken; indeed its very name, which least it merited, changed; & another, namely Bourg-Louis, was given, that thus by just penalties it might be affected.

§. VI The Angeriacenses' relation about the translation of the Head to their monastery, fabulous, from Mss, & Cyprian of Rigaltius.

[254] From the dissipated body certain bones gathered, Narrates Josephus, that bound was John the Baptist in the castle of Macheron, & there his Head was cut off b, & finally buried in the city of Sebastia of the Region of Palestine, which once Samaria was called. After a long time however his monument the Pagans c invaded, & his bones through the plain of the field dispersed, & again gathered consumed with fire, & afterwards through the fields cast. But afterwards came certain Monks religious men from Jerusalem to the place of the same monument; who hearing what had happened to John, & whatever they could of his bones gathering, to their Father Philip d brought to Jerusalem. But he transmitted them, & to S. Athanasius sent, with other religious men, to Athanasius of Alexandria the Pontiff most faithful, & there in a wonderful manner were preserved, until the time of Theophilus e, the same city's Bishop. He also Theophilus, by Bishop Theophilus are elevated, by Theodosius the Prince commanding, all the idols' fanes in that region, Christ favoring, destroyed; & a church of wonderful magnitude built, & in honor of the same John the Baptist consecrated; & his bones which to Athanasius directed the above-written Philip, in the church placed. There being gathered also there the neighboring Pontiffs from every part in throngs, & all the Orders of clerics & peoples, this day of the church's consecration honorably to be observed he established.

[255] Therefore lest anyone doubt, with the approaching Paschal festivity, was beheaded John the Baptist, with most wicked Herod commanding given to the dancing girl his Head; their church dedicated 29 August & much after the beheading of him with time approaching, in that year in which was built a church in his name, & his bones there placed, & by Theophilus Pontiff, with Theodosius the Prince commanding, in his honor consecrated, on the fourth Kalend. of September, the solemnity of the Dedication was wondrously celebrated. the head still hidden in Herod's house; But his Head at that time still deposited was in the place, in which it in hiding the wife of Herod had deposited, no one knowing, after from her daughter on a dish she received. If anyone wishes these things fully to know, let him read the Chronicle f of Marcellinus the Prince read, & there will find, that two Monks from the East to Jerusalem came for the sake of prayer, in the time of Martian the Emperor: to which Monks in a vision g Angelic was said: Go to the palace of Herod, which by Marcian's command was found who once here was the perfidious Prince: entering inspect diligently; & where smoke from the earth ascending you shall see digging, there the Head of John the Baptist without hesitation you shall find, & so they did, & with great honor secretly with them to Jerusalem h carried.

[256] But not much later by robbers it was snatched, casting it into a certain cave, & there they left it: until the same John, feigned to have been secretly brought from Jerusalem with Christ helping, to a certain religious man, by name Marcellus Priest, who in the same cave was staying as a Hermit; revealed, saying: Take my Head, which in this cave was deposited by robbers, & give it to Juramnus i Bishop, who now presides over Alexandria City after Theophilus dear to God, & again found brought to Alexandria; where the Relics of my body rest. And so did Marcellus with Christ consenting k. On the same solemnity of the Gathering of his Relics & of the Translation, & of the church's Consecration was brought the Head of John the Baptist to the city of Alexandria, by Marcellus the Presbyter, & given to Juramnus the Bishop, other Relics of the Saint to have been added. IV Kal. of September: & Juramnus gathered it placing wonderfully, in the same place perpetually to be guarded. Therefore today's festivity is the Gathering of B. John the Baptist, not the Decollation to be named, & the Finding & Revelation of his Head l.

[257] And now the same man of the Lord Juramnus Bishop, & Marcellus the Presbyter happily to the Lord from this world in peace had rested, with years however not many rolling on, m to a certain religious man, Priest & Monk, by name n Felicius, who for the sake of prayer from the Western part in those days to Jerusalem had come, The same one ordered to transfer to Gaul Felicius, Angelic vision was said: Felicius, rise quickly, proceed to the city of Alexandria, you shall find there a Church in honor of S. John the Baptist consecrated, where his Head with three o Innocent little Children is hidden: which receiving transfer into the parts of Gaul, in the region of Aquitaine, into the place which I shall show you. Of which vision certain, having been awakened the reverend old man, filled with most ample joy, going immediately where he had been ordered, just as had been said finding all things, to the director of his way thanks innumerable rendered: & hastening to the place, the treasure by God destined to him receiving, into the bosom of a little basket enclosed; & immediately backward way taking, with him thither to have crossed by sea is said, with his joined companions Brothers seven who with him had come; & encompassing secretly all that region, & coming to the shore of the sea, he found a ship with oars & rudders by God prepared, which immediately he entered with the treasure & great price pearls.

[258] Therefore the Brothers & his companions, descending with him into the ship, giving thanks, with hymns & praises blessing the Lord, the high seas they sought. And when in the sea way to make they had begun, Felicius with raised eyes, to heaven palms stretched, saying: Lord Jesus Christ, who made heaven & earth, sea & all things which in them are, & the depth of the abyss beholdest; who upon the waves of the sea with dry feet walked, & to Peter sinking the hand offered, & Paul from a third shipwreck freed; having for guide of the way a dove: free us from the waves of this great sea, that living we may bless thy name forever: send also, Lord, deign thy holy Angel from Heaven, that he be guide of our journey, as he was once to our Fathers, when thou broughtest them from the land of Egypt, in great strength & mighty hand; & lead us by straight way to the apt place, for the holy precious pearls to be placed. These & similar things praying B. Felicius, behold a strong cloud descended over the ship, & from the middle of the cloud came forth a dove like snow, & upon the stern of the ship motionless remained both by day & by night, until in the parts of Aquitaine at the shore of the Ocean sea they arrived.

[259] And when not far from land to be they had learned, they turned to a port which is called Agolinensis p, which is situated in the Alnensian district; & there going out to land from the ship a little they rested. landing then Setting out however from the same place about two miles, they found at a distance bodies of the dead; namely a King q of the Vandals, with all his army, lying upon the face of the earth, as I think, about twenty thousand men: since had come forth that people stiff-necked from its sheath through the sea with great fleet, to have found the slaughter of the Vandals, & a vehement wind rushed upon them, & transported them in the parts of the West in the above-said port Agolinensis. And it was announced to King Pippin r of the Aquitanians, that the Vandal nation his kingdom invaded. And he sent legates to all the boundaries of the Aquitanians, & Santonica, & also Egolisma, or to all their boundaries, that against them they should proceed & fight: by King Pippin because the same King Pippin then was staying in the Alnensian territory above the river Vultu s in a palace which is called t Engiriacus, between the middle borders of the Pictavi & Santonica. Finally when the same King Pippin, with all the multitude of armed men met his enemies, the Lord made salvation great to all his army: for the whole army of the Vandals he killed with his hand, so that none escaped from this multitude who was not consumed by slaughter v.

[260] But the aforesaid King seeing for himself from the Lord help from Heaven had been afforded, to internecine destruction of the slain: & vengeance from enemies, so that there were not found of his army except twenty men killed, whom above the rest he very much loved; them receiving in single biers laid; & happy for the victory, sad for the funeral loss, his army recalls, wishing to proceed to his own. And when from this slaughter about four miles they were separated, to fix tents commanded, only 20 of his missing; & pressed by sleep his bed for himself prepared in pavilions he orders. Then by weariness with sleep quickly bearing down, a divine voice was brought, saying to him: Why does idle sleep so quickly thus press thee? Know of a great man Prophet & more than Prophet & lamp of the world, the Head, from across the seas from the East, with three Innocent children, to this district x to be buried being brought; & on account of his name, to whom on the following night the voice was brought, in this battle divinely victory to thee by the Lord has been bestowed. Responded King Pippin in the vision, saying: If such great benefits on account of his name in me flourish, indicate to me what I should do, or how I shall be able to investigate or find him. Responded to him the divine voice saying: Behold behind thy back follow thee seven Brothers in pilgrim's habit, & one who over the rest presides Felicius is called: showed the coming of the holy Head: go to meet them with a few, & in humility of heart benignly receive; & having adored the most precious pearls peacefully with thee try to lead, & thou shalt see the great things of God.

[261] But the man of the Lord Felicius, having seen so great a multitude of bodies slaughtered, terrified by fear, to whom he with his companions humbly going to meet, yet of God's help confiding, was comforting his companions, & that for a little their journey to make he was admonishing. Turning aside opposite a small dwelling for themselves they constituted, that on that same night until morning in it they could remain. The aforesaid however King Pippin, from sleep awaking, within himself silently to think began, from the vision which he had seen, what he should do. Reconsidering moreover because in the ancients is wisdom, & of many past things prudence; & sending swiftly, he orders most wise men y & in good works prevailing to be present, that on so great a manifest vision to him salubrious counsel they might deign to suggest. Therefore to this counsel it was come, that putting off their garments & shoes, in ash & haircloth with bare feet proceeding, as the King by divine oracle had been admonished, to meet the servant of God they should proceed. the sacred pledge joyfully he received: And when they themselves mutually had beheld, casting themselves, both the King himself & all who were present prone upon the earth, so long they adored, until the servant of God to the place where they lay he arrived. And when they had blessed the Lord, & mutually saluted themselves, the kiss of peace they gave to each other; & raising themselves from the earth, with tearful joy they inquire how to them these precious pledges the faculty of transferring had befallen. But the man of the Lord Felicius, all things understanding to have been manifested by God, recounted the histories, how to Jerusalem he had gone for the sake of prayer, & the treasure hidden to him by divine mercy had been revealed. And when all had responded, Thanks be to God Amen; with elevated Felicius most precious pearls, namely with the Head of John the Baptist, & Relics of the blessed Martyrs Innocents, with hymns & praises of those singing psalms they direct the choir.

[262] Which heard the whole army which in the camp was, as one man came to meet, in number thirty thousand men; & when his 20 dead at its contact rose again, the exequies of the dead, who in battle had fallen, with them carrying, & asking help from God through his Forerunner John, that whose Relics were being conveyed, by divine grace to manifest he would deign; & promising themselves such faith to have, that whatever S. John would ask, with the Lord consenting he could grant. And taking up the little basket, with which the blessed man John the Baptist's Head was being carried, & onto single biers placing, in a wondrous & inestimable manner, as soon as the lying touched the bones of those lying, life through the dead to the dead was rendered. Rising however at the same hour from the office of funeral twenty men, as if from sleep they had been awakened, who by weeping friends were being borne to the tombs, with those rejoicing returned to their own. Seeing however King Pippin & the whole army the great things which around them the Lord had wrought through his Forerunner John the Baptist, clapping their hands they blessed the Lord, who does wonders in heaven & on earth.

[263] But the man of the Lord Felicius & his companions filled with joy, together with King Pippin & his army, a blind man illumined, raising the Head of the blessed & most excellent man Forerunner of Christ John the Baptist & of the blessed Innocents, with joy & gladness began their way. And when no delay was made in going, they came to the village which is called Vultronica. And when there they had rested a little, to meet them a certain blind man was made, who & immediately healed was made. And when from the same place to them to move it pleased, they took the way which leads to the marsh, Mare-vallis z by name. And when to them a little there to rest it pleased, a debilitated man to be raised he saw, behold a certain weak in feet, who himself to raise wholly was not able, through the earth by crawling drawing himself, came to meet, & immediately healed went away.

[264] And now him being healed they were drawing near to the place to which they were tending, to his palace Ingeriacum he led, above the river Vulturnus, Engeriacum by name; & hearing all the people, from the greatest to the least, from man to woman, all together into one gathered to meet them they came. And when there before the palace of King Pippin they had come, in the Basilica of the most blessed always Virgin Mary, with great zeal at once for safekeeping they deposited. And rejoiced was the whole people with great joy, & they celebrated the solemnity of this day, the fourth α Kalend. of September: & each one returned to his tabernacle. Therefore B. Felicius & his companions, with the venerable King, & there in the basilica of B. M. he placed, among other things the Lord they were beseeching, that to them salubrious counsel he would deign to give for placing the holy members. And building a basilica, & in it a concave ciborium β with six columns of stone of wondrous work well composed, not far from the bank of the Vulturnus, as I think a hundred paces; in which, with aromatic spices & very many odors of pigments, depositing the Head of John the Baptist, the gentle Forerunner of Christ, & of the blessed Martyrs Innocents, in the same ciborium enclosed, & with the Lord helping this edifice completed was happily.

[165] Made also there the King a fount of vaulting γ, which from about two miles, through very deep wells, adding also a baptismal fount under the earth in the edifice of the cementer aqueduct, in his palace so flowed, that & that same water dividing, into the basilica itself through iron & bronze he would introduce it, & under the ciborium through the concave marble column it would bubble up, & there of holy baptism the ablution would be made, & into the very vaulting δ would return. Calling together King Pippin & B. Felix Pontiffs & Priests, and he made it solemnly consecrated. & all the Nobles of the country, blessing the church; in honor of the same S. John the Baptist consecrated & wondrously adorned, with estates & possessions from their parents conferred, endowed it; & ordained all that were necessary, Monks, there to God in perpetuity to serve, they established, ε & rejoicing & blessing God to their dwellings they returned. At length truly the end of the narration ς placing, we pray Christ's goodness immensity, that with the mighty right hand supported, to the desired shore's end may lead us. ζ If anyone shall see that some particle to the eye of our narration inhere a mote, with affection torn out, let him not show envy but charity: with him helping whose kingdom & empire without end remains, unto the ages of ages, Amen.

NOTES AND CENSURES.

p By Rigaltius the place is Angolismensis, the district Alniensian is called: by Du Cange Angoulin au pays d'Aunis: but the place so noted on the map of Saintonge, Mansinus is, & is distant from La Rochelle only two leagues, from Angeriacum however 10 or 11.

q The Vandal nation already long ago from Gaul, not to return had withdrawn, having crossed into Spain in the 5th century, & thence into Africa; in which however itself their kingdom was extinguished in the year 533, which then to the Arab Saracens fell, who afterwards having occupied nearly all Spain, also to Aquitaine were hostile, but by Charles Martel father of Pippin defeated & put to flight, nor are read returned under Pippin, except into Roman (as they call it) Gaul under the leader Fremond, Count (as him Du Cange calls) imaginary of the Bordeaux. r I have already said Pippin King of Aquitaine, was the great-grandson of the other, who first, of his family the King of France title bore.

s Rigaltius Vultonæ, Liège Ms. Vulturni.

t Vallicell. Ms. Ingeriacus.

v Let him believe who can, that so divine a victory could have remained unknown to all historians.

x Better by Rigaltius & the Ms. Rouge-vallée is omitted the word humandum.

y The same say that Felicius himself was summoned, & put everything in the Singular; but here seems the better sense.

z Rigaltius Mathevallis: but marshes are often called Seas it is most known; there are however marshes sufficiently frequent in that region: but neither this nor the name Vultronia by any trace of itself appears on the maps.

α Liège Ms. Ninth, which deservedly displeases.

β A turreted Pyramid Abbot Guibert calls it, but ciborium is said from the cubic that is square form, a word in Anastasius the Librarian & Roman writers most usual.

γ Rigaltius Ductorium. Ms. Rouge Vallée Aquæductus producing a fountain.

δ The same Rigaltius, & so again to the first entrances it would be reflected.

ε The same for the following words adds; Afterwards with the Lord working many wonderful things through his servant John the Baptist. Ms. Rouge Vallée Dedicated it in B. John's honor, through whose merit by innumerable miracles the omnipotent God has deigned assiduously the same place to splendify, to the honor & praise of his name.

ς Thus Rigaltius. Vallicell. adds now about to return to the series of the narration; which I know not whither it pertains, unless perhaps to the miracles consequently described, such as in the Vallicellan are none. In the Liège there are some, but to the Mauriac Relics pertaining, without any connection with the prior, for thus it is ended: Assiduously the Lord many wonderful things wrought through his servant John the Baptist, who lives & reigns God forever of ages. Then is subjoined: Ends the translation; begin the virtues of the same: which however nothing pertain to the Angeriacenses, some pertain not even to John, such is the second On the gem of Vasates born divinely; likewise the fourth & fifth, On the river Jordan & on the hot waters of the city of Levida, for the cure of leprosy; all are however from Gregory of Tours's lib. of miracles from cap. 12 to 20 word-for-word described.

ζ The following are read in the Vallicellan only, but in such a way that, with a whole line omitted, were connected disparate two, Meta-tionis nostrae, which defect it seemed by added some things to supply.

§. VII. On the Head of S. John at Rome, through S. Gratus Bishop of Aosta not brought thither.

[266] Although on the preceding day, treating of S. John Presbyter Martyr, at Rome having suffered, That the Head was of the Baptist, I treated more fully of the cult of his Head, which, as if of the Baptist it were, in the same place is venerated in the church of S. Sylvester, called from the Head; & sufficiently verisimilarly I made, that it rather is of that Presbyter, than of the Baptist: yet because Baronius in the Notes to the Roman Martyrology XXIX August, so confidently declares, We proclaim, what we know, & from certain tradition have learned; again here it seems to be said, that such a tradition cannot be believed older than the 12th century when could anywhere in the City the found Head of S. John Presb. be esteemed to be of the Baptist, from too great a propensity toward the greater, & the customary facility of men toward conjectures favorable to themselves. Certainly such a tradition has no other foundation from the history of the place, nor is it proved by ancient tradition, than that this place at some time was of Greek Monks, called Katapauli as toward S. Paul; until the Greeks being succeeded by Benedictines, established the same to be named from the Head; which Head deservedly you would presume there more recently to have been received by them; not however by Greeks fleeing the tyranny of Copronymus brought in the 8th century.

[267] Much less does here serve the authority of the Roman Martyrology, nor from any ancient Rome Martyrology: equally alleged by Baronius, & by Giacchetto Karilogiæ sect. 6 pag. 73 greatly weighed. For nothing such before the reformation of Gregory XIII, in those Martyrologies which the Roman Church used. But most used the Martyrology of Usuard, in which thus is read: IV Kal. Sept. The Decollation or rather Finding of the Head of S. John the Baptist, since his beheading near the Paschal solemnity to have happened from the Evangelical reading is proved; which yet here festively is recalled, when the Head of the same was found a second time at Emessa city, & deposited in a church: where no as you see at Rome mention; in the City however perhaps not the whole context of Usuard was read, but these words only, which Bellinus of Padua, according to the custom of the Roman Curia caused to be printed at Venice 1448; as also in the same place & at Paris were recast in the years 1498 & 1521; Decollation of S. John the Baptist. The first example of reformation, but that which appeared in the year 1586, which we have recast at Antwerp in the year 1586, thus speaks, so that it appears those very grave men, to whom was committed the reformation, of other things had thought. Behold the words of the first edition: The Decollation of S. John the Baptist, whom Herod near the feast of Easter ordered to be beheaded, him from Gaul brought he said; which however on this day is solemnly venerated, when his Head to Marcellus the Presbyter revealed, was found a second time: which afterwards into Gaul thence translated to Rome in the church of S. Sylvester ad Campum Martium with supreme devotion of the people is preserved. But these things they took, it appears, from the apocryphal indeed altogether fabulous Angeriacensian translation history, in no way solicitous, how it should be proved from Gaul to Rome the Head was brought; so that also here it could be said, what about another, far more ancient translation, as from Samaria to Rome made, through S. Gratus Bishop of Aosta, says Baronius; it to be such, that by no testimony of truth it is supported.

[268] Therefore Baronius, who also himself one of the Reformers was, prudently afterwards reformed; about Gaul is silent. & in the second reformation perhaps the chief; with all those words rescinded, which could teach how uncertain so far was held the notice; Marcellus's & Gaul's names he expunged, & so to be read preferred, as today is read: The Decollation of S. John the Baptist, whom Herod near the feast of Easter ordered to be beheaded: whose however memory today solemnly is venerated, when his venerable Head a second time was found, which afterwards to Rome translated &c. And he indeed in the Notes to the aforesaid passage, acknowledges, that Marcellinus the Count, Bede, Ado & Usuard the second Finding of the Head. they refer to the times of Martian the Emperor; but not comprehending how this can subsist with the deeds around the same Head under Theodosius, I marveled vehemently, he says, Baronius in the Notes, treats only of the Angeriacensian; that to a most manifest error so many & so great authors so easily subscribed. He shows then in the Angeriacenses' relation many inconsistent things, & concludes that the Head is not of the Baptist, if any from Alexandria translated is into Gaul, but of another. About the Amiens Head brought from Constantinople nothing he murmurs, so that of it not even the slightest notice (which you may marvel at) to him seems to have come. But when about it he first heard (as above said) he confessed, that most obscure to him was the time of the brought to Constantinople Head, & consequently the Romans' possession, before so assertively defended, was made doubtful to him.

[269] Meanwhile most prudently was done by Baronius is, he does not receive also the Life of S. Gratus, that to that establishing, & the time to be defined he would not seek a subsidy from the aforecited Life of S. Gratus, as if he the sacred Head from Sebaste to Rome had brought, & torn from it at Rome the chin to Aosta. Is namely that Life the merest fable; which that more certainly may be established, behold its chief part, as from a Ms. codex it communicated to us Peter Francis Chifflet our own. Begins it from the elevation of the Theban Martyrs, which he himself Gratus, together with Theodul Bishop of Sion celebrated, as of ancient Fathers asserts the authority: certainly on the confines of the 8th & 9th centuries; both are said to have died, this in the year 6, that in the year 8 after 800. Then thus proceeds: In the time indeed of so blessed a Pontiff, in which is feigned, the Head of B. John the Baptist, by the unhappy Herodias's petition cut off, into a well thrown was. The Head of S. John the Baptist long at Sebaste hidden, There for many times so precious a treasure lying hidden, in a vile place lay. But with divine grace revealing it was done that as the glorious spirit of the Forerunner of the Lord & Baptist, as by a certain prerogative of honor & love, above many Saints before the sight of the Lord was venerated; [so] the Head of the same John the Baptist in a celebrated place, with celebrated honor, with celebrated memory be held.

[270] Afterwards indeed when a certain matron, from a great abundance of things to a great destitution came; from the well to have spoken to a woman about to draw water, at length to God serving & obeying, for remedy of her poverty, the waters of a well drew. It happened however on a certain day, that the Head of B. John upon a stone of the well appearing to the woman thus said; Do not fear, but go, & tell the Bishop of Jerusalem, that the Head, which speaks to you, from this well let him take, & in a celebrated place placing, to bury at least not delay. Coming then the woman, & whose it was to the Bishop to have indicated, after first, & second, & third times had been admonished, to the Bishop of Jerusalem to come she hastens, & the request of the Head heard thrice by herself shows. That Bishop giving thanks to God, with ordered processions of the city, with bells rung, to the place where the woman had seen the Head, to come desires.

[271] The Head indeed aforesaid upon the stone appeared, & Gratus to be summoned having ordered: & thus to the Bishop with clear voice it explained; This Head, which in thy presence thou seest, is the Head of John the Baptist: but from this place, except by Gratus of Aosta Bishop, it cannot be raised. Hearing this the Bishop, although with great stupor & admiration, the Head's words he believed; & through his legates & letters, so prodigious a miracle to the supreme Pontiff he showed. He indeed his messengers through many parts of the world delegated; who by the authority of the Roman Pontiff sought, the name of Gratus of Aosta Bishop to inquire ordered: finally to the city of Aosta the name of Gratus the Pontiff to their hearing came: & to Bishop Gratus hastening, the Apostolic mandates to him they presented.

[272] Then blessed Gratus, to God & the Roman Pontiff to obey desiring, & by him honorably received, mounted on an ass, & alone (though he could have led many, & as is fitting for a Bishop to ride he could) with the license of the Brothers & Canons, to the Roman city setting out on the journey, tearfully departed… Into whatever City he would enter, the Pontiff of that City, if he was present, with bells rung spontaneously, with his Clergy, to Gratus coming to meet, him with great reverence of procession & honor received. Finally when the servant of God to Rome was approaching, at the sign of bells spontaneously ringing, by mandate of the supreme Pontiff, the Cardinals coming to meet him with great reverence received: & to the feet of the Lord Pope coming, his feet he kissed; & by mandate of the Pope next to him he sat, & on account of the sanctity of blessed Gratus, to his successors the second Seat after him in every Council, by Apostolic authority he conceded.

[273] Blessed indeed Gratus, by the Lord Pope dismissed, the sea enters: &, when with a storm rising the sea was disturbed, & sent into Palestine, & as if shipwreck threatened, the companions of blessed Gratus crying out, him asked. He indeed prayers poured out to the Lord, & immediately the sea was calmed, & happily to the port of Acre they sailed; & with bells rung spontaneously, by Clergy & people of that place he was received honorably. On the next day Mass was celebrated by blessed Gratus; & having called together Pontiffs, Abbots, & many other religious men, to the city of Sebaste they came: & entering the Chapter, the Head from the well took, with Clergy & people, a three-day fast was indicted. The fast celebrated, to the well, where the Head of S. John the Baptist was, with great devotion they came.

[274] Then blessed Gratus with bent knees, the Head of S. John invoked, & with the Bishop invoking, among the hands of B. Gratus it leaped; & the Head received giving thanks to God, with Clergy & people, on the next day Mass he celebrated; & with the most sacred Head to Jerusalem they came: to the blind sight, to the lame step gave, lepers cleansed, the sick from whatever infirmity they were held cured. From the wood of the holy Cross, from the milk of B. Mary, from the Head of B. John the Baptist, from S. Peter, from S. Stephen, from the holy sepulcher with him he carried. Thus far the ecgraph of Chifflet. & to Rome he carried, Ughellus Tom. 4 of Italia sacra from these far different had, but in sense the same & somewhat more prolix, in which to Gratus is added of the journey Roman companion Jucundus, whom as a young man to be educated he had taken up, & for himself successor had foreseen. But to the end, which here is desired adds, that the Head received, the same Gratus to Rome returned, the chin however to Aosta, the sacred pledge to the Pontiff Maximus he consigned, & from him the chin torn from the Head as a gift received; which in his Cathedral church, with the greatest joy of Clergy & people he placed.

[275] Then adds Ughelli: The same preposterous Acts report, Bona, Countess of Savoy, whence Bona the Countess in the 12th cent. obtained a tooth. about seven hundred years from his death, a tooth of the same (namely of John) to have obtained.

Guichenon in the Hist. Genealog. of the House of Savoy, has only one of that name, namely Bona of Berry, wife of Amadeus VIII, betrothed in the year 1376; who him widowed in the year 1391, was joined to the Count of Armagnac. Hence indeed appears how minimally ancient such Acts are, & how little informed about Gratus's age was the Author, when between him & Bona he placed years about seven hundred, where abundantly it would have sufficed to say five hundred: nor perhaps lighter would he have sinned, if the Hierosolymitan Bishop, & Roman Pontiff, under whom the matter is feigned acted, he had presumed to name. Ridiculous it is moreover that he feigns the Roman Pontiff to his messengers through many parts of the world to delegate & to inquire the name of Gratus Bishop of Aosta, Other inconsistencies of the same Life as if at Rome it had been ignored, what city was Aosta & who there was Bishop: & that at Acre, that is at Acco or Ptolemais, he makes Gratus received with bells rung spontaneously, of which no use in Syria was before the Latins' dominion there. Can any Synod also be alleged, in which the second seat was held by the Bishop of Aosta; or when else has the Roman Pontiff to anyone granted such a Privilege to the prejudice of others? These & other things (as I think) weighed, deservedly would not dispute Baronius, from what Head the chin would be which at Augusta Praetoria, in the boundaries of the Subalpines, is said to be had. But with the writer's age considered, verisimilarly I esteem, that a certain persuasion then at Rome, about the existing there Head of S. John the Baptist, joined to some tradition of the Augustans about the chin of the same through S. Gratus brought, was the only foundation of all that fiction.

§. VIII. On the sacred blood of S. John the Baptist at Vasates, Naples, Monza.

[276] To the Head can also be referred the Blood, from its section poured, which the earth not so wholly absorbed is believed, I do not know to whom can seem verisimilar what from S. Greg. Tur. is reported: but that some churches with it from of old preserved among them glory; although of the manner in which it was preserved, no one of the ancients has written. For what in S. Gregory of Tours lib. 1 Miraculorum cap. 19 is read, I know not whether we ought to believe it really flowed from his pen. For what appearance of credibility presents, that with Christ still living a woman from Gaul coming, that Christ she might see, to the place of the beheading approached? Let us see the text itself. At that time (when John the Baptist by Herod's craft, on account of Herodias the wife of his brother, in prison was bound) from the Gauls a certain matron to Jerusalem had gone out of devotion, only that the presence of our Lord & Savior she might deserve. Hearing however that B. John was beheaded, with rapid running thither she tends; & gifts given supplicates the executioner, that her the blood flowing to collect he would permit. He striking, the matron a silver shell prepares, & with the head cut off of the Martyr the gore devout she received: which diligently placed in an ampoule, to her country she brought; & at the city of Vasates, a church built in his honor, on the holy altar placed. The disciples of John could have, gathering the body with head cut off for burial, also some of the blood gathered; yet some of the Blood can have been preserved otherwise. of which then part to Vasates brought, in the century one before Gregory's age, gave cause of naming there a church. The rest how it seemed verisimilar to Gregory, I really do not understand, & I much incline, that the books of Miracles & in this & in some others chapters, unworthy of such a writer, have been interpolated.

[277] Meanwhile the Neapolitan writers, Caesar Engenius Caraccioli, treating of the church of S. Michael Archangel at Bajano; & Franciscus de Magistris, Meanwhile from Vasates translated to Naples pursuing the work of his uncle Joseph, on the state of the Church & city num. 206; where the discourse to them is of the miraculous blood of S. John the Baptist long there preserved, which now in the church of S. Gregory is honored, after thither were translated together with the Relics of the prior church some Nuns) Caracciolus, I say, & de Magistris, since they did not know whence it was; persuaded themselves & others, that to Vasates it was brought by Charles I, from Gaul coming, about the year 1270, against Manfred & Conradin. To so conjecture occasion is taken by them from the aforesaid Gregory lib. 6 cap. 27, the moderns believe, where it is said Chilperic the King entering Paris, with Relics of the Saints of many preceding: & this for all the expeditions of the Frankish Kings to have been usual, they strive to prove from the Epistle of Carloman of the Franks Duke, but with no solid argument; in the year 742 permitting some of the servants of God to follow the camp, for the Saints' patronage to be carried. But neither passage proves, that the Frankish Kings, & indeed up to the 13th century, had the use, of other than of the Royal chapel's Relics, with the necessary for Masses instrument to carry around; much less brought from those places, where they were most celebratedly venerated. But which Chilperic the King had as forerunners, seems to himself to have had as those meeting from the city; not because that was ordinary, but because he himself believed thus he could lack the curse, which in the pact of himself & his brothers was written; that none of them Paris without the will of another would enter. Whatever yet about it be, nothing such, about the manner & time of the brought to Naples sacred Blood, there written was, & consequently all those things by conjecture are said or feigned, appears from the aforesaid de Magistris, pag. 391 thus continuing the narration.

[278] When in that cruel plague, which from the year 1517 until 29 in this city of Naples continued, for found after the year 1529, it was not known whose it was, more than fifty of the inhabitants, & also of this monastery the Nuns all had perished; it came about, that the successors of the aforesaid Nuns, with whom the said monastery was again refilled, ignorant whose was the above-said Blood, they venerated it as of an unknown Martyr. By the counsel however of a certain Priest of holy life it was resolved, that on the feast of any holy Martyr that Blood over the altar be exposed, & the first vesperal Hour prayers in honor of that Saint be sung; that thus God, whose he was, to reveal would deign. O thing full of admiration! while in the year 1554, on the festivity of the Decollation of S. John the Baptist & in his first Vespers, & this first was revealed in the year 1554, the Nuns the Antiphon at Magnificat to chant were beginning, the blood, in a crystal ampoule placed over the altar, not without great spiritual gladness of all the Nuns & exultation began to liquefy. Which also was observed, it on the feast of the decollation being liquefied, in the same festivity from the first Vespers until sunset in the aforesaid church of S. Gregory (after namely to this was translated the Blood, from such an event, not from elsewhere now is believed to be of the Baptist) & afterwards freezes & hardens, just as also that of S. Januarius.

[279] The same is said to happen, whenever from a special cause to the altar itself, which even now happens to it under Mass placed on the altar, exposed over it the venerable ampoule, sacrifice is made, & chiefly at the end of Mass. So when to see this in the year 1676 was led the Most Serene John William; Count Palatine of the Rhine, brother of the most august Empress's firstborn; wrote he, who through Europe for two whole years traveling accompanied, the chief fruits of his journey into a book gathered, our John Pekenius, pag. 423; On the seventh of the Ides of March, in the Parthenon of Virgins, at S. John the Baptist, I said the votive sacrifice of the decollation of the same before the Blood of the Saint, in a glass ampoule congealed. Loosened it was into a drop, at the end of the Sacrifice by me performed, more fluid under the second & under the begun third entirely as if from veins recently boiling out, by a manifest miracle, which with supreme joy the Prince, devoted to the Saint of the same name, & all his companions & spectators drew to a pious kiss.

[280] Bartholomew Zucchi of Monza, in the History of Queen Theodelinda cap. 22, recounts the Relics, which is believed S. Gregory the Pope to this Most Christian Matron sent, Another similar at Monza, equally as a cross with the wood of the holy Cross of the Lord, & a Lection of the Gospel, enclosed in a Persian case, as he himself writes lib. 12 Epist. 7; & among those numbers the Vessel of the Blood of S. John the Baptist, still fluid: then cap. 23 says, that the aforesaid Relics by the injury of times so passed into oblivion, that it was not known where they were hidden. Then he subjoins: With things to some tranquility reduced, in the year 1298 revealed, a great desire fell upon the Monzans of finding them, & for that reason were instituted in the year 1298 publicly & privately prayers, by no means in vain. For indeed on the day of the exalted Cross, to a certain devout Presbyter Francius Jussani, of the church of S. John the Custodian, appeared two venerable Matrons, clothed in white, whom he announced S. Elizabeth (the Forerunner's, as I believe, mother) & Queen Theodelinda to be, who bidding him to remember what is written, Seek & you shall find; & the place of the Relics indicating, to heaven flew up. Awakened thereafter the Priest, & filled with joy, soon to the church he ran, & with him all the people, by a certain divine spirit driven: & at the place indicated through the Custodian, in a marble ark, he found the treasure so much sought.

[281] At the news of this success ran together also the Comenses, who when on the day 18 May to the people shown liquid, whoever in the place were present; & for the Relics themselves to the eager people more solemnly to be exhibited they chose the next to Sunday of the Ascension festivity, in that year which bore Easter on XVI April, falling on XVIII May; to which ran from every side an innumerable multitude, not less of Nobles than of plebeians; among whom was Count Ottolinus de Curtenova, coming in the train of Galeas Visconti, from Matthew the Great, a little after Duke of the Milanese, the firstborn. He with the point of his dagger daring to touch the blood, in the crystal vessel as if boiling; I wish, he said, to test if blood of a deer it is. Marvelous thing! Hardly he had brought forth blasphemous words, the blasphemous Count was gravely punished, when the just wrath of God so seized him, that being unable to remain in the church he fled away; then struck with a grave infirmity, & with it for a whole year having struggled, at length expired; yet his offense penitently before having confessed. Thus Bonincontrus Morigia, asserting the matter to be so from the mouth of many, who as eye-witnesses had been present at the deed.

[282] But this is that Morigia, from whose Milanese History Ms. among the Codices of the Ambrosian Library preserved, for keeping the same soon was begun to be erected a new basilica, I gave at the day V June the miracles of S. Gerardus of Monza, & at num. 8 lett. d I wished from the same to have miracles, concerning S. Baptist. For indeed Zucchi, in the margin to cap. 41 & the last, notes, that he in his aforesaid History, many & wondrous events narrates, which happened in the very church's construction; which church there graphically he describes, asserting it was begun to be founded in the year 1299; & the Senate & people of Monza for promoting the work to have decreed, not only that weekly & on the greater feasts public offerings be made; the matter being promoted by Matthew Visconti, Duke of Milan. but also that any neighborhood on the Birthday of the Saint should process with precious pallium & much wax, for the use of the fabric. The aforenamed Matthew, father of Galeas, in the year 1295 his fellow-countryman Otto succeeded; & is found in the Monzan church depicted in that purple habit, which there were wont to use the Imperial Vicars, & that kneeling & the restored by him church to the Saint offering, just as him exhibit the 12 of the Visconti, of the Princes of Milan, most elegant effigies, in 1645 prefixed to their lives, about the year 1549 published by Paul Jovius.

[283] Before this I would prefer in this place to give to be seen from Zucchi's tract on the Iron crown §. 18, At Monza also is had the Iron Crown of the Lombard Kingdom, the Seal of the Commune of Monza; since it represents the form of the Cross & Crown, with iron circle within fortified, in the treasury of the church of S. John wont to be preserved, & thence brought forth for crowning the Kings of Italy, already from the time of Theodelinda the Queen, who with it her Astulph crowned, up to the present: of which Seal the author Zucchi makes Otto III, with the same crown crowned, as they wish, before the Imperial at Rome he received in the year 996: whose form is expressed by the Commune's seal. when also a Privilege he left, by which Monza, he says, we declare a special See ours, a city of the Empire, which Head of Lombardy & Seat of that Kingdom is known to be, which also the lemma surrounding the seal confirms.

[284] But let us return to Monza, & exhibit those things which about the basilica there built to S. John the Baptist, Narrates in the Hist. Mediol. Mss. Bonincontrus Morigia & of its there Church treasure I wished to give from the History of Bonincontrus Morigia. For it proceeding to this place the press now I have received, by the favor of the most Erudite man Lord Ludovic Antony Muratori, Prefect of the Ambrosian Library before, now Ducal of Modena, as by his own hand from the autograph he transcribed. After Morigia lib. 1 cap. XI related how the Basilica of S. John the Baptist Theodelinda built, cap. XII says: Most blessed Theodelinda the Queen, Vow of the Lombards subjecting themselves to the tutelage of S. John; with the King unanimously & with the greater born of the Lombards vowed among themselves, & said: If S. John for us be intercessor to our Lord Jesus Christ, we all unanimously promise to him, every year on the day of his Nativity from our resources to transmit honorably to his Oracle, that through his intercession we may have the help of our Lord Jesus Christ both in war, & in all places, wherever we shall go. From that day therefore in all their acts they began to invoke S. John, that to them he would offer aid in the virtue of our Lord Jesus Christ. And they all remained unharmed, & victorious stood over all their adversaries.

[285] The marvels by which the Queen is narrated to have been moved to the building of the place, e.g. a dove in that place to have appeared, a voice from heaven over the tree, which said Modo, heard, & others of that kind, Muratori did not think were to be described by him; but to proceed to the benefits by which his into protection the place & matters pertaining to it were, the Saint declared; such is, what lib. 3 cap. XXVIII thus narrates Bonincontrus. After he related the battle, between the Visconti, & the Apostolic Legate's army in the year 1324, says: On the next day after the above-written rout a made about the first hour of the day, Henry of Flanders b alone with two, whom he did not know, came to Monza. & how in the year 1324 after the victory of the Milanese Who willingly by those, who were in Monza, was seen, because they were without counsel; who said: Do not be terrified, we shall hold the Land well. I will narrate, what to me happened, & said: With the day yesterday the battle made forsaken by my men I wished to flee, & I fled I know not whither. But in a certain Bosschetto c through the whole night going terrified I did not know, how to come out. Invoking God, & S. John the Baptist, there appeared to me a certain old man with great beard, all wasted, who said: How is it with thee? I said: Ill, I know not where I am, nor whither I can go. And he: It is good, Monza to flee by the Saint Henry of Flanders was ordered, that we go to Monza. And I: I believe, that the Milanese are there. And he: Do not doubt: they are not, I know to tell you, that S. John does not yet wish to abandon that Land, because of his S. Oracle, which in that Land is preserved. We went always so speaking, until we were near this Land, when we found these two, who with me have come hither. Thinking going, when I was at the entrance of this Land, I saw myself somewhat to be secure; certainly there to be preserved, & I looked back, & said to those, Where is the man that old one? They said: He withdrew without we seeing. For certain I give thanks to God, & S. John the Baptist, because it was S. John himself, who in such manner appeared to me, & hither led me back. These, which about the aforesaid Henry I have narrated, from Religious, & from the faithful, both from outsiders d, & from men of Monza, who were present, when the above-written things he was relating, by relation I heard.

[286] Moreover Galeas Visconti had had counsel from the Milanese Citizens, their destruction however contemplating Galeas the Count, if he had had the Land of Monza, of plundering it, & not to leave stone upon stone. But on that night appeared to him in a vision S. John the Baptist, who said; Galeas, the Land of Monza thou shalt not subjugate to thy Dominion, until thou shalt change thy purpose. That Land is in the custody of S. John, although on account of many sins great damages it has suffered. Thou hast thought to plunder it e, that it remain uninhabited; & my S. Oracle there to my honor divinely for a long time built thou wishest to remain forsaken. Wherefore I say to thee, Change purpose, the Saint twice appearing he changes his counsel. & propose to rebuild said Land, which is in my custody. If this thou shalt do, it in thy hand I will deliver. The day came: about this, what he had seen in dreams, almost nothing he cared. The following night S. John again to him by vision appeared, & the same words, as in the first, to him said. And subjoined saying; If my words thou dost not hear, of thy intention badly thou shalt fare. Who moved from sleep, recalling what he had heard from S. John the Baptist, in the whole the first purpose he rendered void, & the will of S. John in his heart he proposed to which, as is manifest, well he attended.

[287] From what is said appears that at that time Monza a good part destroyed lay: of this however ruin the cause & time I believe Bonincontrus did not pass over in silence. But since that matter did not seem to pertain to the miracles of S. Baptist; Muratori did not think were required the author's words, whom he himself some part in that affair to have had indicates Bernardine Corius Part third of the Milanese History, pathetically describing, how between the factions of Guelphs & Ghibellines the town distracted in the year 1323 in November by some ill defended, by others most ill treated was with promiscuous slaughter of every age, sex & condition, & with the plundering of all things lasting three days, & the destruction of gates. Yet because in discerning the miserable town's extermination, it had been decreed to spare the church of S. John; verisimilarly is not only that whole one to have remained, but also opportunity offered to some of the Clergy of exporting the treasure, & of carrying it to Avignon, to the there residing Pontiff John XXII. There however what was done about it, & by what reason prohibited the sacrilegious man from the snatched elsewhere to carry, from Bonincontrus's cap. XXXVI thus described I received, among things pertaining to the year 1324.

[288] The treasure of S. John the Baptist deposited, which once was at Monza in his S. Oracle by the above-written Provost, The treasure of S. John deposited at Avignon, & by the Canons of the Greater Church at Avignon in the sacristy of his Church in a chest with several keys closed, with very many months elapsed, a certain familiar friend of the Custodians, also known to the Provost & Canons of the aforesaid Church at Avignon, who often & many times frequented in said church & in his Office (since he was among them as one of them) knowing that accursed one about the treasure there deposited, saw that no one cared to go where was the chest of said treasure, because the Provost & Canons believed said treasure was in a secure place. But to them happened, as says Boethius 2 de Consolatione: But what plague more efficacious to harm, the broken-open chest having stolen than a familiar enemy? Then that worthless one thought to steal said treasure, & with it to depart outside Avignon. To which malice S. John the Baptist, wishing to guard his treasure, resisted.

[289] A certain day came: that malign one cautiously opening the door of said sacristy, to take out he is not able, the closures of the chest ignominiously opened, & that treasure took, & that more cautiously to export he could, part of the vessels of gold he hammered out f, & broke: so then with the treasure he withdrew. He went to the bridge of the Rhone, wishing to go into the Kingdom of France. There were seen to him over said bridge to be soldiers, & pedestrians armed guarding, lest anyone with said treasure pass. And he thought to withdraw from another gate of the City of Avignon, & to go into another province: again to him similar appeared. & with a goldsmith to sell having agreed, And thus from all the gates of the City to go out he wished, & similar, as he had seen at said bridge in the first place, to have seen he believed. Returned to himself he stood upon himself, & to himself said: I will sell cautiously that which I can at Avignon: with the denarii I will depart altogether: & he did not think, that against God, & his Saints there is no counsel. Then he carried a certain part of said treasure to a certain goldsmith by name Vani of Florence. With the price weighed said to him the goldsmith, Hast thou of other? Responded: I have: & he: Bring to me the rest, weighed to thee I will pay. And he made with him an agreement g that on the same day after vespers he ought to bring.

[290] is announced to the Pontiff That goldsmith knew about said treasure of S. John of Monza, to Avignon to the supreme Pontiff brought. Forthwith he went to the Curia of the Lord Pope, & to him narrated in order whatever with that accursed one he had transacted. The supreme Pontiff sent through the above-written Provost of the Greater Church at Avignon, who when before him had been present, said to him: What is about the treasure of the Church of S. John of Monza? Responded: Well, holy Father. And he: I do not believe, & on the gallows is driven. & said to him: Go quickly, see without delay, report to me. Who went, found the chest not closed, & the treasure exported. Then the Lord Pope ordered, that from his family several be sent, who should stay on guard in places around the house, where dwelt said goldsmith. Captured was by the intercession of S. John the Baptist that malign one, & put to torture; who all things in order as he had done, manifested, & said. Judged, he was dragged h through the whole City of Avignon, & at the end was hanged by the throat. The above-written goldsmith on this above-written occasion forthwith made was Maierius i of the Lord Pope k, & up to today holds the benefice. Thus far Bonincontrus Morigia, writer of things done in his age, from whom when Bernardine Corius had transcribed the aforesaid about the Monzan treasure, The same treasure in the year 1345 his narration in these words concludes: That treasure was restored to its prior place within an iron-bound ark, & hung from the vault of the temple opposite to the altar major, so that to all conspicuous it was, & there was left until to Monza it would be brought back. But how this was done narrates the same Corius in the same Part third in the year 1344 in these words: is brought to Milan In the month of December Matthew Bishop of Verona (in the Curia of Avignon then residing, native of Monza) wrote to John Archbishop of Milan, that he should send to the curia deputed men, to receive the treasure of S. John, by the will of Clement VI. entrusted to his care by the Pontiff (Clement VI:) which when the Bishop to his Canons had indicated, was by common deliberation deputed as Syndic of the Chapter Presbyter Gratian of Arona, who instructed with credential letters of the Princes of Milan, immediately to Avignon betook himself to the aforesaid Bishop together with Guidolo de Calice, Ambassador of the Lords Visconti, who most humanely received by the Pontiff, Another treasure of sacred Relics at Monza that treasure took up, & that it more securely they might carry to their own, they awaited the departure of the Legate, whom the Pontiff into Apulia was about to send, to celebrate the coronation of King Andrew, & thus at last to Milan safe they returned, on XIII March of the following year.

[291] Another from this treasure as I believe was the treasure of sacred Relics, which S. Charles Borromeo had decreed to be more honestly placed, about which Zucchi cap. 26 asserts, that it was remaining in an old marble ark behind the altar which looks to the choir of the basilica, when S. Charles Borromeo, Monza visiting, to whom (as my uncle was wont to say to me, & his household member D. Balthasar Zucchi) particularly he was attached, mandated that in a more decent place such a great treasure be placed. I however returning from Rome in the year 1597, when I saw nothing less done, the mandate's so congruent execution urging, with difficulties overcome, such as never are wont to be lacking for retarding good counsels; I effected what I desired: & with Frederick Cardinal Borromeo approving, worthy successor of so great a Prelate, was decreed a solemn translation, is transferred in the year 1606. to be made on the first Sunday of November 1606: & worthily was performed the procession, with an innumerable concourse of multitude, all things prudently administering Most Reverend Septala, most vigilant Pastor ours. Toward evening however the same sacred Relics are placed in a double cabinet, affixed to pillars standing at the first steps of the greater altar, with work so wondrously carved, that before the art vile to be esteemed can be the gold, with which it is illustrated.

NOTES BY D. P.

CHAPTER V.

On other Relics of S. John in the Western Church.

BY THE AUTHOR D. P.

§. I. Dissipation of the sacred body under Julian the Apostate.

[292] The Chronicle, commonly called Alexandrian, which to me at some time has seemed to be Constantinopolitan, When Julian Ap. in the year 362 ordered the idols to be restored, but to its most recent illustrator Du Cange Paschal to be called; at the Consulate of Mamertinus & Nevitta, by which the year of Christ 362 is noted, thus writes: Julian, having learned of the death of Constantius Augustus, his apostasy & impiety openly professing, having sent against Christianity through the whole world an edict, the Pagans growing insolent, at Sebaste: ordered all idols to be restored. By which inflated, those who in the East were Gentiles, at once … in Palestine the Relics of S. John the Baptist, which at Sebaste had been deposited, having dug them up dispersed. Rufinus the Presbyter of Aquileia long & much in the East versed, lib. 12 Hist. Ecclesiast. cap. 28 the matter thus more fully & distinctly narrates. In the times of Julian, as with reins relaxed, the body of the Baptist they give to flames, there boiled up into all savagery the ferity of the Pagans: whence it came, that, at Sebaste a city of Palestine, the sepulcher of John the Baptist, with frenzied mind & deathly hands they invaded, the bones they dispersed, & those again gathered with fire burned; & the holy Ashes, mingled with dust, through fields & farms they dispersed. From this injury done to the sacred Body, origin seems to have drawn the ancient custom, of preceding S. Baptist's Birthday with public bonfires built town by town & street by street: in which also the custom among some throughout Italy was, by the testimony of Jacobus de Voragine in the Golden Legend, of bringing together & burning gathered from everywhere the bones of dead animals, when also, by the same testimony, burning torches are carried, because he himself was a burning & shining lamp.

[293] But a far more solid honor, from that dispersion, for his holy Forerunner provided God; so effecting that not few parts subtracted from the flames, & gradually into various regions translated, from which were withdrawn some parts, far & wide should scatter his virtues & miracles. But chiefly God's providence (as says the above cited Rufinus) brought it about, that some from Jerusalem, from the monastery of Philip a man of God, for prayer thither at that time came. were brought to Jerusalem Who when such a great impiety, by human hands indeed, but with bestial mind to be done they saw; deeming it more pleasing to die than by such an impiety to be defiled; among those, who the bones for burning were collecting, mingling; more diligently, insofar as the thing permitted, & more religiously gathering, secretly themselves either from those stupefied or ignorant they withdrew, & to the religious Father Philip the venerable Relics carried. He, deeming it above himself to preserve by his own vigils, thence to Alexandria, to the Pontiff Maximus then Athanasius, of the immaculate Host the Relics, through Julian his Deacon, afterwards also of the Palestinian city Bishop, sends. Which he having received with few witnesses, enclosed under the hollowed wall of a sanctuary, with prophetic spirit, to be of profit to the posterior generation, preserved; with which now, with cast down & prostrated traces of idolatry, in temples once profane gold roofs would rise.

[294] How this was done had indicated before the same Rufinus, where over the destroyed sepulcher of Serapis, then when the matter was acted living & writing. For when he had set forth more fully the abominable sacred rites of Serapis; Now, he says, with the arrival of the Priest of God Theophilus (he had received the Episcopate in the year 386) in the sepulcher of Serapis, with profane buildings leveled, by the edict namely of Theodosius, given at Milan III Kal. March of the year 391; on one side a Martyrium, on the other rises a church. And no more Rufinus, in the year 391 the church built since at the death of Theodosius in the year 395 ending his history: sufficiently however indicating the Martyrium aforesaid to have begun to be built for depositing the Relics of S. Forerunner, when he says: But the cause of building the Martyrium whence given was, I think worthy to mention; & soon subjoins the above related about the dispersed sacred Body, & the Relics brought to Alexandria. But it does not seem that with Theodosius living the work was completed: for Codinus in the Compendium of history writes that first under his son Arcadius μετετέθη τὰ λείψανα τοῦ ἁγίου προφήτου Προδρόμου καὶ Βαπτιστοῦ Ἰωάννου ἐν Αλεξανδρείᾳ; are brought in the time of Arcadius Emp. & Bp. Theophilus, At Alexandria (not to Alexandria as the somnolent Interpreter wrote) translated were of holy Prophet Forerunner & Baptist John the Relics; namely from the place where them had hidden S. Athanasius, into an oratory which to them had built Theophilus, in the See of Alexandria still extant until the year 412.

[295] Here moreover, in confirmation of what was said about the Amiens Head, & foundation of what is soon to be said, adhering to them dried flesh, two I would have noted, namely, that Body holy by no means negligently in the earth was hidden by the disciples, but they placed it in a monument; certainly bound in linens with aromatics, just as is the custom for the Jews to bury; as of Christ's body done attests the Evangelist John, because the body seems to have been conditioned with aromatics, when to it had brought Nicodemus a mixture of myrrh & aloes about a hundred pounds: for these obsequies to the dead to be paid, with leisure & with decorum, was chosen the place outside Herod's jurisdiction, in the then-called Judea placed; & it is credible among John's disciples also more wealthy some & more noble were. From such a hypothesis, it follows that of the so embalmed & deposited body the flesh by no means from the bones flowed away, as in putrefied things is wont, but gradually dried with their skin to them adhered, no less than in the Head; to which since such a care was not applied, of this rather than that the integrity ought to be seen miraculous. Therefore where Rufinus says the bones dispersed, there I willingly would understand, the whole frame still intact up to the time of Julian to have remained. limbs torn from the framework still intact so far; which again gathered not all were reduced to ashes; but with similar zeal, with which by the Hierosolymitan Monks some, so by others others were snatched from the flames, some even half-burnt, & not reduced to ashes wholly; whence afterwards not from one Alexandrian Church all; but from various various limbs, & particles of various finally to our West came, of which I proceed to weave the following Paragraphs.

§. II. On the right hand with part of the Arm to Antioch, & thence to Constantinople, & hence to Cistercium brought.

[296] Although above we have seen glorying the Antiochenes, The right hand which had been at Antioch & C.P., that they have that hand from S. Luke the Evangelist; more verisimilarly however I judge, the same in the age of Julian when the Pagans raged was withdrawn to have been: but how it came to Constantinople, since in the same place by a proper Sermon explained is read, there remains only the last part of the proposed argument. In this lest much for us to be labored, monuments suggest, which in the year 1662 returning from Rome to Belgium we found, in a parchment Codex of the Cistercian arch-monastery, with this tenor: If anyone shall wish to know, with what precious a treasure of Relics, in the year of the Lord 1263, in the month of September, was enriched the church of S. Mary of Cistercium, with the Lord providing; let him read this studiously: which read let him bless the Lord, & for the attainment of such great benefit rejoice together, not only with the house of Cistercium, but also with all Burgundy, & with our Gallican province. This is the transcript of the letters of the noble man Lord Otto of Cycons, Lord of Charistum, who gave to the Abbot & Convent of Cistercium, & sent in a golden case, a silver casket, through the Abbot of Bellavalle & the Abbot of Dalphinetum, the arm of B. John the Baptist, through these words.

[297] To the venerable in Christ Fathers, the Abbot of Cistercium, & all the Abbots, Priors, to Cistercium sends Otto of Cycons, & other Brothers of the Cistercian Order, in their Chapter gathered, Otto of Cycons Lord of Charistum, in the Empire of Romania, greeting, & to merit the grace of so holy a Congregation with God. If for us, in the flux of this age slipping, friends from the mammon of iniquity to make counsels the infallible Master, whom in the distribution of eternal houses we may find amicable receivers: what advances one may estimate to be future, as he had received it from Baldwin Emp. from acquired treasures of sanctity? Since therefore (as from the attestation of the Most Serene Lord Lord Baldwin, Emperor of Constantinople, from whose liberal munificence to our hands came a portion of a precious gift, for certain it is established) with us we had the most venerable arm of him, whose preclear voice's thunder to us sounded forth, & with the right hand's fingers the redeemer of the world to the age showed: & we considered ourselves custodians of such & so great a treasure, not so much less suitable, as unworthy; & the chief mother of your most sacred Order, namely the House of Cistercium, which with special affection we love, the most faithful treasurer of so great a thing, deservedly by the merit of those conversing there, in no way we doubt; this great & glorious gift to its custody we have decided should be committed.

[298] The arm itself, in a gold case covered, & placed within a silver casket, valued at three hundred hyperpyra; commending himself & his own to the prayers of the Monks, through the venerable men of Bellavalle & of Dalphinetum, Abbots of your Order, bearers of the present, transmitting, & with special devotion asking, that the possession of so preclear a pearl preserved with due honor, of its virtue may obtain the grace, & glory by worthy praises adorned may attain: finally us, & our consort Lady Felice, & our children, to your most holy Congregation (which the Savior of the world has deserved to have propitious, by which in his name gathered, her sweats & labors his holy service is known to have consecrated) we commend humbly & devoutly; through God's mercy beseeching, that against our lapses, & discriminations & innumerable dangers, by which incessantly we are pressed, you may set the very strong defenses of your holy prayers; by which both here from harmful things protected, the remission of sins we may receive; & in the future, with all the Saints, to the joys of eternal life we may deserve to attain; in the year 1263, him in his royal majesty we shall see, whom to the mystery of our redemption coming in mortal flesh, he first himself through himself to mortals preached. Given in Romania, in the city of Negroponte, in the year of the Lord 1263 on the eleventh Kal. April.

[299] Likewise the transcript of letters, written in French of the Most Serene Lord Baldwin, together with the letters of the Emperor himself, by the grace of God Emperor of Constantinople, by which he the arm of B. John the Baptist, with the silver casket & golden case, to the noble man Lord Otto of Cycons, Lord of Charistum, granted, conferred & quit in perpetuity, under this form. We Baldwin, by the grace of God most faithful Emperor, crowned by God, Governor of Romania, & of all its appendices, we make known, to all who these present letters shall see, that since our beloved, noble man Otto Lord of Cycons & of Charistum, had loaned us at our request, by the great necessity of us & of our Empire 5 thousand written in French hyperpyra upon our pledges, which Niquifoies our messenger delivered to him on our behalf … and in fact has shown us much grace & goodness in waiting, & in keeping them beyond the term that he gave us: for which we know him good thanks, not for that we are not in a position to redeem those aforesaid our pledges, from the aforesaid said Lord Otto, nor of making to him satisfaction of the debt presently, & for that we do not wish, that he have further henceforth grievance of keeping & holding those aforesaid pledges, & default of his payment, we quit to the aforesaid Lord Otto & to his heirs perpetually, for us & for our heirs, the aforesaid pledges, to do his will as of his own thing, without recall either of us or of our heirs, at no time. And in testimony of this thing, we have given, to the aforesaid Lord Otto these present letters, sealed with our seal, & signed with our imperial ensigns. These letters were given at Athens, in the year of the Incarnation of our Lord 1261, in the month of October in the XXII year of our Empire.

[300] These letters we so render into Latin. We Baldwin, by the grace of God most faithful Emperor, & attesting the gift made to Otto. crowned by God Governor of Romania & of all its appendices, we make known to all these present letters about to see, that whereas the dear to us, noble man Otto Lord of Cycons & of Charistum, at our petition has lent us, on account of our great & our Empire's necessity, five thousand hyperpyra, upon our pledges, which Niquefoies our envoy himself on our part delivered … and he enough of grace & goodness has had, that he would wait & keep said pledges beyond the term by him conceded to us (for which to him thanks we render) We because we are not in such a state, that to redeem the pledges already said we can before the said Lord Otto, or in the present to him satisfy; & because we do not wish that in the future he be burdened with retaining & preserving the pledges aforesaid, or by lack of due to him solution: we quit to the aforesaid Lord Otto & his heirs in perpetuity the aforesaid pledges, that of them as of his own thing he may dispose according to his will, so that neither by us nor by our heirs they can be reclaimed. And in faith of this matter we have given before the said Lord Otto these present letters, sealed with our seal & signed with our Imperial ensigns. in the year 1261. These letters were given at Athens, in the year of the Lord's Incarnation 1261, in the month of October day XXII, in the year XXII of our Empire.

[301] Likewise an exemplar of the letters of the aforesaid noble man Lord Otto of Cyconiis, Lord of Charistum, The same Otto, which he sent to the Abbot & Convent of Cistercium, & also to the General Chapter, on the donation which he made to the same house of Cistercium, of the aforesaid arm of B. John the Baptist, in these words:

To the venerable in Christ Fathers Lord Abbot of Cistercium & to the whole Convent of the same place, & to all the Abbots of that Order to their Chapter celebrating there gathered, Otto of Cyconiis, Lord of Charistum, solicitous about his & his own salvation, with the commendation of himself reverence & devotion. For a precious treasure is sought a safe & precious place, a praiseworthy fount is for a thirsty soul, for a weak tree a stable support, & a robust arm that for a grave fall it may be averted. Hence, although not by my merits, with the light illuminating which every man into this world illuminates coming, knowing myself a weak tree, as the other mortals to fall by death; & therefore to the South not to the North to hang desiring, that after the fall of the body sometime I may be transplanted into the garden of heaven; your & of all your Brothers, whom upon the corners of the world the right hand of the Almighty has planted, that with their shoulders they bear the world, & with the splendors of Holy life they illuminate all the earth; humbly & devoutly I beg, he asks to be received to the participation of merits: with all my strengths, with all effort of heart, & with diligent affection the suffrages, both in life & in death, for me, my wife, & sons; for the souls also of my parents & of all my relatives deceased, & for all my relatives present & future & my friends, to be granted mercifully & to be communicated, that of the whole your Order's benefits by participation up to the end, in the plantation of formed faith I may be supported; & by the arm of those suffrages, from the impugnation of all enemies defended, finally I may be found efficaciously sustained.

[302] & confirms the donation, For an argument of which devotion, effect of the pious request, & perpetual memorial, I offer to your monastery of Cistercium, in a safe & precious place, a precious treasure, the Arm of B. John the baptist, in a golden case, & casket which are appraised at three hundred hyperpyra. in the year 1263 This arm indeed I had first in pledge from the Emperor of Constantinople: afterwards the same Emperor it freely & properly & wholly to me granted, that thence I would do as of my own thing my will, as in the same Emperor's letters patent, with hanging bull, (which to you I transmit with the present) is contained: that, I say, arm baptized him supporting with three fingers the mass of the earth, baptizing in the Holy Spirit & fire, namely the Lord Jesus Christ, in the astonished wave of the Jordan, the splendor of glory & ray of the sun eternal; who may deign me together with you, in the splendor of heaven of the Blessed spirits, to beatify by his perpetual vision. Given at Negroponte, in the year of the Lord 1263 XII Kal. April.

[303] It is to be known that three pieces of letters, whose tenors above are contained, In those letters only indeed is named the arm: separately are held in the house of Cistercium, & are preserved there, that seen their authority & testimony our aforesaid Relics not be little esteemed, but with all doubt & incredulity removed, be held perpetually in holy veneration & honor. So far only is named the Arm & again only of the Arm speaks Chalemotus, at this day thus writing: At Cistercium the solemnity of the Birthday of S. John the Baptist, whose Arm there of no small quantity rests. Nor more says the definition which in the Ms. equally is read, made in the year 1264 in the General Chapter at Cistercium to the Abbot of Dalphin, as also in the grace granted to its bearer; because in conveying from Greece to the house of Cistercium, the most glorious Relics, namely the arm of S. John the Baptist, not a little labored. The words are these. Wishing the General Chapter to make a special grace, it grants to the same (Abbot) that as long as in said house he shall hold the abbacy, only on the term he is held to come at which the Abbots of Syria are wont to come to the General Chapter. To the Arm however was joined the hand, or a good part of it, supposes the Paragraph, after the aforesaid letters & them following Little Note in the Ms. aforepraised thus described. The sense of certain Greek words, Yet a Greek epigraph testifies the hand to have adhered to it. which are written in Greek letters on the silver casket, in which is deposited at Cistercium, in a golden case, the right arm of B. John the Baptist, & the hand with four fingers, such is. The hand of the Forerunner, which a barbarian hand held before, now thence drawing it the Emperor, to the city translated Constantine, having bestowed on this pious treasure this its protecting power. Would that the Greek words themselves inscribed here had been, or at Cistercium still were found the casket of silver, whence they could be described! Meanwhile from this, that in it the Arm was brought, & the inscription Greek the Right hand names; is confirmed, both at once under either name to be understood.

[304] And so also is to be understood the memory of the same Saint which, with Chalemotus as witness, Hence among the Cistercians is the daily commemoration of S. John the Baptist. for that cause daily is made at Vespers & Lauds in all the monasteries of Cistercian filiation, & which at the end of the aforepraised Ms. thus is proposed. Antiphon. With perpetual protections, Lord, of S. John the Baptist guard us, & the more fragile we are, so much more by necessary suffrages lift us up. v. There was a man sent from God. ℞. Whose name was John. Prayer. Almighty eternal God, who hast made the present church honorable by the presence of the right hand of B. John the Baptist; grant propitious, that by his virtue defended, we may deserve from enemies of mind & body to be freed. Baptist of Christ, thy bridal chamber is this house: May therefore thy right hand protect us, within & without:

§. III. Whether the same right hand was given to the Knights of Rhodes by Bajazeth the Turk.

[306] To such ancient & by such great authority confirmed possession of the Cistercians, two centuries afterwards opposed itself another, nonetheless in appearance founded credulity of the Knights of Rhodes, These for the right hand taken from Cistercium, in receiving Relics, by Bajazeth Emperor of the Turks to them sent in the year 1484. Although unjust it may seem the barbarian Mahometan, with the Christian Emperor to confer; yet no sufficient cause can be devised, it seems the Greeks substituted another, why he would have wished to delude the Rhodians; nay no suitable way by which he could; if commonly to the Greek Christians it was not persuaded such a Relic still held at Constantinople, before it was taken by the Turks, to have been in supreme honor as the right hand of John the Baptist, although perhaps after the expulsion from the city of the Latins substituted by the Greek guardians in bad faith in its place, which under Baldwin taken away they were unwilling to confess.

[307] But how the matter was acted by Bajazeth was, teaches the Commentary of William Caorsin Frenchman, about which writes the Vice-Chancellor of the Rhodians, Belgian of Douai, Vice-Chancellor of the Rhodians (already from the year 1470, in which sent as Legate to the Pope he was, to ask for subsidies) on the translation of the sacred right hand of John the Baptist. This Commentary to us of the Westphalia monastery transcribed John Gamansius, from a book printed, at Venice (unless I am mistaken) by John Rex in the year 1496, in the twelfth after the matter done year, in the sixteenth however after the freed from the most grave Turkish siege Rhodes. This a little before he had begun to besiege, in the year 1480 on the day XXIII May, the Order of Knights of Rhodes, to William himself there about to take a wife, for obtaining a house, a hundred florins had given, in compensation of many good services, both elsewhere rendered, & in compiling the volume of the stabilimenta of the Order; the same perhaps, which of Privileges Gamansius calls; & from which the Tract aforesaid transcribed the same Gamansius. Survived however the printing William himself for years only five, dying in the year 1501, as these all about him are read in James Bosius, in the Hist. of the Religion of S. John of Jerusalem lib. 9, 12, & 15: where also lib. 13 & 14 you will find an Italian epitome of this very Commentary, from which it also pleases to cut off less necessary digressions. The Commentary itself thus begins happily.

[308] that after the right hand from Sebaste to Antioch, Of the wise a most celebrated dogma it is, the crime of ingratitude as a most atrocious plague to be avoided … By this reason led, of the sacred hand of the right of Divine Precursor of Christ, from Constantinople to the Rhodians, the translation, in our age made, by literary order to commend I have determined, certain things from the ancients' monuments excerpted, according to the measure of my ingenuity: how namely from Sebaste to Antioch by S. Luke & from Antioch to Constantinople brought it was, & hence to C.P. translated, first indeed by mandate of Justinian the Emperor, to dignify the dedication of the temple of S. Sophia; then under Constantine & Romanus Emperors, on the Nones of January; thereafter to be preserved in the monastery of S. John of Petra, plainly as the Menaea have at day VII January. Then what in the title he had taken up, Caorsin so proceeds to narrate.

[309] Mahomet, King of the Turks, who lately departed from life, when the Imperial city of Byzantium with most powerful army he was besieging, & was attaining the hope of victory, when the city was captured by Mahomet, not ignorant with what ornament, with what treasure, with what remarkable furnishings the city's sacred temples & monasteries were filled: by public herald said, that the royal furnishings & all the sacred temples' ornaments & monuments be preserved unharmed, nor would his fellow soldiers plunder them. Therefore by divine permitting justice, the tyrant obtains the things, the city also is made of his dominion. Are brought to the victor the royal treasures, of the holy temples ornaments & gems; & of the Saints, whom the Christian cult honors the Relics: & blessed himself he professes, whether a Turk, or Christ-worshipper captive, who something worthy to disclose, to bring forth, to offer can. In that monastery, of which above, was found, which to the Turk came, the right hand of the Precursor; of the Passion also of O. L. Jesus Christ monuments, Sponge, Reed, & the iron of the Lance there placed were, which the Turk to himself vindicates …

[310] The tyrant indeed victor proud, of the Relics having obtained, although Mahometan, either for the sake of gain, or fortune, he ordered to be brought to himself all the treasure & Relics or (as more truly to conjecture pleases) with divine disposing providence, the sacred right hand, & of the Passion monuments & several of that kind of ornaments in caskets he closes & seals, & among the royal treasures orders to be preserved. Not few indeed of the Christ-worshippers, eager of sacred things, them to themselves vindicate either by price or by gift strive: but with crafty the tyrant ingenuity, in bestowing more tepid is rendered, & at greater money he values sacred things; hoping by this gain very many minds to himself he would attract. The Turks' King moreover, with the success of things elated & puffed up, his dominion's borders enlarges, & the neighbors infests, & some to bow the neck to annual tribute compels. & to the Christians for no price wishing to render There certainly were those who having agreed money the sacred right hand & of the Passion monuments strive to obtain; & a treaty with the tyrant of the Turks to strike scorn, unless he bestows the holy pledges, by which the ignominious treaty by the pretext of sacred Relics they may honor: The tyrant however more hard & inflexible, on sacred things to bargain disdains. So with divine disposing wisdom, enclosed more diligently are preserved: & laments the keeper's desire the Imperial woman, of Greek blood born, who the Turks' prey, to the King's lust among concubines obeyed. She from Christ's cult had not defected, to whom the Greek Clergy faith preserving had adhered: of the pact however not ignorant, asks, urges, insists, that the sacred Relics of the Byzantines to the Westerners not pass: if they be venal, the price for the pact herself she offers to pay: by which thing persuaded the tyrant preserves the sacred things.

[311] dies in the 28th of his empire, And when about eight & twenty years at Byzantium he had ruled, the Rhodians to attack he desires. Whom atrociously attacking, when defeated & repulsed & with ignominy affected, by the celebrated Rhodian victory rendered, them again to attack desiring, the Rhodians execrating unexpectedly is choked by disease. Rhodes vainly attempted. Fame it is not inconstant, that to the tyrant against Rhodes proceeding, in a tree among the branches a youth, more august than human appearance, in a white garment clothed, & flaming sword in hand carrying appeared: & with sharpest face, with angry & swollen cheeks; & to the watching & hearing one said: Most criminal of men, with this I will run thee through with the sword. Which seen & heard the tyrant so feared, that by the delusion of mind, on account of intense terror, stunned & terrified suddenly vomited forth his foul soul. It is pious indeed to opine, an Angel of God was present, Succeeding his father the son Bajazet, who the most cruel tyrant killed. With his life ended, Bayazet elder born, having vanquished Zyzymy & expelled him from the kingdom, obtains the things; & all the royal furnishings, treasure, & sacred pledges to Bayazet the tyrant's son came. About the same time Zyzymy to the Rhodians fled, where with solemn pomp he is received, & to Gaul sets out: from which that notable treaty of the Rhodians is struck, & the agreement of annual pension follows, that Zyzymy be preserved, whom with unheard of fear Bayazet dreaded, as in published commentaries these matters more seriously are explained. Enough indeed was it to have touched the heads of matters, that the Reader may understand the causes, by which was driven Bayazet, that the sacred Hand to the Rhodian Master he should bestow. While here was the state of things, & by a notable treaty the Rhodians were obtained; & the King of the Turks, out of fear of his brother preserved with the Rhodians, fearing fraternal ambushes, the great Master of the Rhodians to obey studied, & with little gifts his mind to soothe desired, that his brother's attacks he might restrain; by the persuasion of certain apostates, who participants of the tyrant's secrets, of the Hospitallers' origin & customs know, he is driven, that, if a thing pleasing to the Master he wishes to effect, the Precursor's Hand, whom as Patron invoke the Rhodians, as a gift he should send. He was also induced that he should satisfy the Master's requests, who of the most sacred Passion monuments seeks. That therefore the Master in his vow not be frustrated, the tyrant decreed the sacred Hand to bestow, about the rest for the time being silent, that the Prince's mind eager & suspended he might render: thus to the preservation of the brother the tyrant seemed to be affected.

[312] Therefore being chosen, to bear the sacred hand, to them further offers the hand of his Patron. a most illustrious Orator, of the royal court an excelling man, of secrets not ignorant, to him the sacred Hand to be borne to the Master he entrusts, & to the Master a letter he gave in these words.

Bayazet, King of Asia, of Emperors Emperor, Cham (that is of the greatest the greatest) to the most wise & most illustrious great Rhodian Master, Peter of Aubusson most happy Emperor, most venerable father, S. D. P. How much is our mind's toward thee benevolence, integrity, & observance, from past things without doubt shines forth. Thou also toward us thy mind's rectitude bringst forth, & with certain benefits aboundest, that thou become a victor. Nor that to allow we have decreed: for fortune to us more smiles, & we are more in dominion, empire, & treasures supported: nor do we forget thee a Prince wise, most wealthy, & by no means slothful to be, who having attained most clear victory art, & great deeds art wont to undertake. We therefore wishing to gratify thee, was not at Byzantium that more acceptable to thee we would think to be, than that very Hand thou shouldst enjoy, which once to the Body of the Precursor of the Messiah of the Christian nation, whose patronage thou invokest, was joined: that namely with the Imperial city conquered to my parent's treasury was added. Acceptable to thee not doubting will be the little gift, by the Orator to be brought I have believed. Receive ah, of Princes most faithful, of thy Patron the right Hand; which although worthy be the offering, the bestower's mind yet recollect, who having rejected greater money, thy friendship I judged should be set before a pact: in which true mind's integrity is wont to be detected, which utility despised to a friend the way studies to give. Farewell.

[313] To the Prince & Senate of the Rhodians the letter recited, the Legate in these words speaks: Most excellent Master of the Rhodians, from the letters of the most potent Emperor, To the Letter on this matter at Rhodes read, & by the bestowal of the preclear gift, his toward thee propense will, & how much he makes of thee, easily thou knowest. Receive, most renowned Master, the sacred Hand of the Precursor, whom both the Mahometan law a Prophet does not deny, & a man most upright we do not deny, & Thou as protector, defender & patron thy implorest. Be eager also to the Prince of Byzantium in turn to repay; nor let it shame thee to contend in benefits, with him who both grateful & most powerful by the judgment of very many is judged. These said the holy Hand, in a cypress casket enclosed & wrapped in silk, & with the royal seal sealed, to the Master the Legate delivered: which most devoutly receiving, the Orator with these speaks words the Master. Thy Prince's letter was very pleasing; nor less acceptable is the most preclear which it offers gift: the Senate humanely responds, in which certainly his sincere toward us affection I detect. Of a magnanimous indeed Prince it is offices conferred on himself with benefits to repay. Knows indeed thy Emperor, of how great weight is friendship, which all the mortals' prosperous makes successes. Nothing also so illustrious & stable is judged, which by discord easily does not perish. While the speaking Master made an end, the Legate, greeting given, the Curia left; & between two of the Senatorial Order Fathers, with a notable accompanying band to his dwelling returns. The Precursor's holy Hand however, by the Master's order sealed, in the dwelling's inmost chamber is deposited, until for veneration what may agree be prepared.

[314] Here is subjoined against the preclear gift's detractors an Apology, in this placed, sufficiently certain to himself it seemed about the truth of the Hand received, that neither the Mahometan sect should make suspect his gift, who, beholden to the Rhodians, would not unpunished mock them; nor the sacrilegious impiety of Julian should be believed to have consumed the whole body, whose ashes at Genoa, face at Amiens, in Aquitaine vertex, elsewhere other parts are held in veneration, withdrawn from the flames. In which I wonder that to the Author it did not occur to distinguish from the rest those parts, which before the burning are supposed separated; namely the hands & head. Meanwhile the Index finger he denies can be held at Florence, or the thumb to have been brought into Gaul; since both are still held joined to the hand: A procession is announced for the day 23 June, & of the miracles at Antioch in Syria & at Angeriacum in Gaul perpetrated he narrates those things, which from a man, more military than learned, without distinction could have been received in so rude an age, indeed I do not wonder. But those things omitted I turn to those, of which by ocular faith witness bearing, this from us most certain it deserves, while namely he narrates what of Veneration pomp to the holy right hand was expended, thus moreover describing it.

[315] By a council among the Fathers, on a day of veneration to be indicted held; although various was given opinion; at length best it seemed, X Kal June (with four years then elapsed, in which the Turks' fleet about to attack Rhodes landed) the celebration of veneration to indict: that on a similar day, on which the tyrant the Rhodians attacks, the most sacred hand of him, who above the walls, with the most violent attack pressing, was seen to defend; with four circling years, first among the Rhodians be held. Therefore of the sacred Hospital the church's Prelate & Prior, Fr. Peter Papefuss, born in Aquitanian Gaul, with gravity of manners & probity of life adorned; the anniversary of the loosed siege; a man indeed with modest & pious ingenuity, with the Prelature's sacred infulae & vestment adorned, with Latin & Greek Clergy accompanied, of Knights, citizens, merchants & matrons by frequency following, from the temple of S. John he moved; with umbrella covered, & a hymn in the Precursor's praise singing; to the Master's dwellings he entered: & ascending the steps, the oratory dedicated to S. Catherine he approached. There indeed upon the altar, an ivory casket, with crystal & with distinguished sculptures of images, closed it was: nor was the transparent crystal, of the sacred hand's visible appearance, that less it might be seen, an impediment was.

[316] The Prior the Master, with a bright band of Fathers & Knights surrounded, & with the Clergy of the magisterial palace standing by, beside the altar meets. The Master, with prayer performed & with knee bent, taking up the casket, the precious gift to the Prior, prostrate on the ground & praying, & with the procession led around, & at the presence of so sacred a pledge weeping, gives: & departing the Prior, the holy Hand bearing, the destined performs journey. Him moreover with grave & simple step the Clergy, praises with sonorous voice bringing forth, precedes. Not far follows the Prince, then the Bailiff, Priors, Preceptors, & Fellow-Soldiers of the Hospitallers, with splendid vestment adorned, the footsteps modestly pressing: the plebeian behind walks throng. Having gone out from the town's gate the solemn pomp, the procession bends toward S. Anthony's gate; & the city entering, & the castle's ditch surveying, to the forum's area at length comes; over which precious veils, which the sun's heat may ward off, lest the standing assembly's of luminous rays the heat affect. In that place the Clergy, Prince, & Senatorial Order Fathers, & Fellow-Soldiers sit: the Relic itself is brought into the Cathedral temple, the pulpit indeed, where the herald's voice to the buildings of commerce is brought forth, the Prelate himself ascends; & sitting on a throne, the people & assembly looking down upon, the sacred hand over golden pillows places, that from an eminent place the assembly the sacred pledge more aptly by looking up at venerating may. Were indeed of houses faces & of the pulpit walls with Atrebatian cloths & painted little tablets, with images & with hangings most ornately covered.

[317] where an Augustinian preaches, With silence indicted, of the Order of S. Augustine a most learned preacher, & of the divine word herald most celebrated, the chair of truth ascended, an elegant oration delivered; with triple indeed genre, demonstrative, judicial, deliberative filled; when of the divine Precursor's eminent praises & excellent endowments to heaven he raises; then this right hand to be of the Precursor an indubitable member, by ancient historical monuments & testimonies worthy of faith, & through the whole world by spread fame, he firms, attests, proves. Then the assembly to peace embracing, reverence toward Superiors cultivating, & concord fostering, since without which no commonwealth can be long-lasting, he exhorts & admonishes. When of speaking made an end the preacher, the church's Prior rising up, & the casket unsealing, the sacred Hand elevating, naked to the most preclear assembly he shows, & in this manner prays: Hail John the Baptist, who by an Angel preannounced, by Prophets begotten, by a sterile mother contrary to the order of things conceived, in the womb sanctified, at the coming of the Mother of God six months thou exultest … These & others of this kind several, & dismisses the assembly, for the life & death of the holy Precursor & his patronage to be commended pertaining, when he had said; the assembly, devoutly prostrate & praying, with that very hand three times he blessed: with all alacritously rising up, in the order in which they had come, the castle's gate, which looks to the South entering, the sacred temple they seek: where the ivory casket, containing the right hand holy, over the altar is placed, & the Prelate of the Mass performs the solemnities … With the solemn things performed, the Hand to be kissed is given. Thus with pomp dissolved, to their private homes all return, congratulating & God praising, who with so sacred a gift the Rhodians distinguished.

[318] By the same regard the Master draws Bajazeth These things related the Author subjoins, how the Master, Bajazeth, with a very great fleet equipped against the Christians, with the Venetians to the Pontiff rebelling discordant, in the year 1484, compelled from such expedition to desist: if he does not, Zyzymy his brother against him about to send; & recites the letter of Bajazeth to the Master, promising to desist from his beginnings, on the Ides of April at Constantinople. that he should dismiss the expedition prepared against Christians, Then the Master's to Sixtus IV Pont. Max. on this cause solicitous, legation he sets forth, secure on that part making, with an Epilogue on the thanks to be referred to God, who the most potent tyrant by that reason so constrained, that to move nothing he dared. There followed in the Ms. of the same Vice-Chancellor a speech to Innocent PP. VIII. which neither has been copied for us, nor to the present argument makes, summarily however is reported by Bosius part 2 of the Hist. aforepraised. There also to read is the election of Fr. Peter Aubusson Prior of Auvergne, & he himself with new ornament that hand decorates. he who the Translation performed, to great Master of the Order, made in the year 1476, & conferred upon him the Cardinal Purple in the year 1488, & death undergone in the year 1503: to whose besides honor it makes, that the Most Sacred Relic of S. John he adorned with a most splendid tabernacle of solid gold, with many gems & pearls adorned; just as today is seen, says he, the first & second part of the History publishing in the year 1594.

[319] It seems therefore to indicate, that with the city given over in the year 1522 into the power of the Turks, among other sacred Relics thence brought out, This then to Malta seems translated, was also the Precursor's hand, & it is preserved at Malta in the church of S. Publius, chief seat of the Order thither translated. This although he does not expressly say John Francis Abela, in the description of that island, published in the year 1647, opine however we can, from this that pag. 35. Catalogue weaving of Relics, in golden of the middle body & arms cases there preserved, he names also S. John the Baptist, although he does not define what part of the body it is. But to that defect supplies Rochus Pirrus Tom. 2 of Sicilia sacra in the Notitia of the Church of Malta pag. 620, among the more distinctly designated Relics reckoning the Arm & three fingers of John the Baptist.

[320] However it be: great each year in solemnity is held at Malta the feast of the Patron; when on the Vigil of his nativity, the Great Master of the Order proceeds from his Palace, with head uncovered, & bearing in his hand a white torch: & having gone around three times the vessels, with festive fire about to burn, first he himself kindles, after the supper offered to the whole Senate, under a most beautiful pavilion, where more solemnly is held the feast. taken from that memorable naval victory, which in the year 1510 the Rhodians in the Gulf of Issus, now called of Ayas, obtained; which pavilion, wont to adorn the stern in which the Soldan's of Babylon there killed nephew was being carried, was wholly in most beautiful work & by most skilled needle painted, nor except on that festivity each year once is unfolded.

§. IV. On the left hand, with part of the Arm, preserved in the Convent of the Preachers of Perpignan.

[321] Vincentius Domeneccus, in the General History of Saints of Catalonia, published at Barcelona in the year 1602 fol. 81, of the whole matter the series to receive professes, from a proper on it book of P. Mag. Michael Lot & Francis Diaga's history of the Preachers of the Aragonian Province lib. 2 cap. 88, The relation from Spanish into Latin has, & also from processes about the aforesaid Relic's verification formed: which then Tamayus in compendium reduced, but with the original Greek language inscriptions added augmented, in his Notes at XXIV June to the Spanish Martyrology in Latin inserted: here however from the Spanish of Domeneccus faithfully rendered into Latinity thus we give.

[322] About the year 1323 was living in the aforesaid Convent Fr. Peter of Alenia, a man of altogether religious & exemplary life; whom then as Prior on a certain day called out a youth handsome in pilgrim's habit; which about the year 1323, & having drawn aside into a secret part indicated, that he wished to him, for his notable virtue, & his peculiar affection toward the Order of Preachers, to manifest & commit a certain most precious pledge; on this condition however, that to no one he should reveal it; but should preserve, until from the pilgrimage undertaken to S. James he returned; & not even of letters written by himself he should believe, if any mortal happened to bring such: if however he did not return, he should have itself from then by the monastery to be possessed. the hand of it had brought there an unknown pilgrim, The faith promised P. Peter preserved for many years, until considering that neither the pilgrim returned, nor any trace of him anywhere could be found, however great diligence on that journey had been applied; he established with himself that an Angel had been who thus had disappeared, & began the entrusted to him treasure to some more tried virtue of Brothers to manifest, & namely to the Fathers Masters James Ramon, January & Bartholomew Rollan; narrating to them what to him & the heavenly pilgrim had happened.

[323] But it is of S. Baptist the left hand with part of the arm by the middle about cut below the elbow, to which nothing either of flesh or of bone is lacking except the last joint of the thumb, which a certain Queen while she pretends to adore, by biting took away, such as is preserved even today in the Convent of the Preachers of Urgel. For to enumerate & discern in it is permitted equally or more clearly than in the hand of any living the veins, & arteries & nerves, the nails also all, & also at the wrist the trace of the chain by which the Saint was in prison bound, (whence the joint torn away is preserved at Urgel, for it is notably twisted toward the left side. At the beginning of the hand & end of the arm there is to be seen one nerve colored above the rest. Of the rest very well composed & altogether seemly the hand is, because the three greater fingers seem rather extended than into the palm reflexed, except that below the three others is bent the fourth.

[324] Brought this Relic the Angel within a little wooden box, which a foot and a half wide, high however & wide a half is still shown in the Convent; having on the cover painted the Precursor, like an Angel winged, with a book in his right, on which is thus inscribed.

Φώνει Πρόδρομος, ὑπηρέτης τοῦ Λόγου Μετανοῶν δείκνει τὸν φύσιν τῶν βροτών.

which senarian verses in Latin so sound:

Cry, Precursor, Minister of the Word;

Penitent show human nature: from the Word assumed. the same otherwise remaining most entire) The left holds the Head with epigraph:

Ο ΑΓΙΟΣ ΙΩΑΝΝΗΣ ΠΡΟΔΡΟΜΟΣ.

HOLY JOHN PRECURSOR.

And at the foot another similarly Greek epigraph:

Τί σὲ καλέσωμεν; Προφήτην, Ἀπόστολον, Ἄγγελον, ἢ Μάρτυρα;

What shall we call thee? Prophet, Apostle, Angel, or Martyr?

[325] Finally around the reliquary itself are read drawn nine orders of Greek verses, within the little box with Greek letters variously inscribed, in letters also themselves majuscule or quadrate, by which all the preceding are expressed (as Tamayus testifies by his own or others' ocular faith.) These verses are

[326] God descends for all's salvation: their Latin version Come thou, Precursor, to declare the Word. All thy miracles full are. Said Gabriel thy nativity extraneous: The Father's resistance to punish he wishes, But the muteness he inflicts quickly. Above thou hast appeared virtues thrice blessed, Better than the Prophets, equal to the Apostles: Of the Martyrs thou hast appeared the full ornament, Blessed: Not tasting food of whatever kind in nature is: Genuflecting help all as is the custom, Offering succor to those leaning by vow. By the admirable thy placement of Relics Of affairs turns & returns of life, Health of body with gladness binding, Blessing but governing, as to thee is right. Thou bearest wings * equal to Angels, Material existing immaterially, as the Savior said.

[327] This interpretation is of D. Antony, Archbishop of Athens, & Vicar general of D. James Patriarch of Constantinople; exhibited at Perpignan, & Archbishop of Thebes, a man in Hebrew, Greek and Latin languages most instructed, & of many others learned of that University, approving the same version, at the instance of Fr. William Albert, thither from the Convent of Perpignan sent as legate. Gave moreover to him the aforesaid Archbishop it under faith of a public Instrument, through a certain Presbyter by name Julian, by Imperial authority Notary. This having been seen, D. James Prior of Our Lady of Espina, from the office committed to him by D. Raimund Bishop of Elne, the same Relic is legally approved, formed a Process, & ordered to be recited by the Notary, before chosen Theologians from the Dominican, Carmelite, Franciscan, & Augustinian family, & some Doctors of Laws & Canons; who all defined considered the multitude of miracles & the Greek box inscription, it sufficiently is established, that itself is the arm of S. John the Baptist & as such to be honored he mandated, as to him by the Bishop it had been committed. Some years later, on account of some difficulties arising, & another version is asked in the year 1407. again the Convent sent into Greece, Fr. Dominic Cardona for the same purpose; & made was at Nicosia another, but as to sense agreeing with the prior version, (That verisimilarly which in Tamayus exists with very slight difference) subscribed with the names of Hersenius Bishop of the Greeks & Vicar Guillin: & soon at XV January of the year 1407 Doctor Francis, Canon & Vicar of that Church, of it asked a public instrument from a Notary Imperial: by the name of Louis of S. Dominic, by nation Milanese.

[328] These notwithstanding, the Bishop of Albi, Apostolic Legate through Spain (John probably Goffredus, The Relic he proposed further by fire to prove, about the year 1461 from Arras made Bishop of Albi & Cardinal, who in the year soon following to Louis XI, besieging Perpignan occupied by the Spanish, with arms & counsel was present, for its recuperation; in the year fourth after he could by Paul II have been sent into Castile, with Henry & Alphonso the brothers tearing it into parts) Legate, I say, Apostolic at Perpignan passing, & wishing about the truth of the aforesaid Relic to be made more certain, ordered it in the sacristy of the monastery, before a great throng, the Apostolic Legate is hindered by a miracle. into a brazier to be cast: which however was not done: because immediately fell from above arches & crosses by which the place's vault is interwoven; without any however of those present harm; & the vault, which without them seems unable to stand, suspended remaining until today to the great admiration of all. By which event not less stupor stricken, than filled with joy he; soon bestowed twenty marks of silver, for making a reliquary, in which now that sacred arm is preserved.

[329] Very many divinely performed miracles are reported through it mediating, in curing the sick: To the same various sick are cured, & therefore most everywhere are made rings, which to the sacred fingers inserted & with faith applied, heal fevers, arthritises, scrofulas, anginas & other inconveniences. Thus in the year 1377 Lady Sibylla Viscountess of Rodez (as is established from the prior Process) by violent seized fever, from fevers, sent a servant to the monastery of the Preachers with a sheet, ring & rosary, by the touch of the sacred arm to be sanctified: which when with them to her Lady returned, she the ring on her finger, the sheet upon her head placed; & immediately so free from fever she was, as if it she had never suffered. The same one's chamberlain however, when by no lighter fever, together with great side pain she was suffering, the suffered & received sheet similarly upon her head placed, & immediately alleviated herself, & gradually free from the fever she felt: then to the aching side it applying, to that also remedy she brought. arthritis, Cures also arthritis, as the wife of D. Ramon Dardena experienced in some little niece of hers from a brother or sister; to whom that evil with so violent fever suffering, that the doctors soon believed she would die, health she obtained; making a vow to S. John the Baptist, that the little one, if she were healed, barefoot she would carry into his chapel, & thereafter to him throughout her whole life more intensely would serve. Soon indeed from the vow made, the infant began to sweat & entirely recovered. scrofulas; To be cured also by similar invocation of the Saint the evil of scrofulas, is plain from the second Process before the Abbot of S. Mary de Regali, named to that effect Apostolic Commissary; in which Peter de Cases the surgeon, sworn deposed, that to cure he undertook of a certain gardener of Perpignan's son, in whom incurable & soon mortal future scrofulas the whole neck had eaten through. Such danger he considering the father warned: he then vowing, his son to the Saint's chapel brought, & with the holy arm to be signed caused, with such success, that within a few days cured the surgeon saw, with his own admiration not small. About which & other miracles (for also women in childbirth in danger very many by miracle helped were said to be) when at Perpignan to be queried heard Illustrious Gilbert de Barbarano, said he was thinking, that event would have the question, which had had the Head of S. Vincent at Valencia, the incredulous severely is punished. where namely it with himself to have mendaciously boasted a certain Cleric. Hardly had he the inconsiderate these words pronounced, when so to be tormented in his left arm he began, that with the interrupted meal into great cries he broke out, & with himself altogether destroyed he believed; until of his fault seriously acknowledged penitent, the Saint he invoked & to be cured he deserved.

[330] So far Domeneccus, to whom after years 58 attested Illustrious Peter à Marca, then Bishop of Toulouse, afterwards Archbishop of Paris, The truth of the said tested by Peter à Marca, in the Opusculum among the posthumous XIII, to which he gave the title; Dissertation on the Case of the Relics of S. John the Baptist, which are preserved in the Dominican church of Perpignan; which Dissertation, an eye-witness himself thus begins. In the monastery of the Brothers Preachers in the city of Perpignan, by the zeal & money of James I King of Aragon about the year 1252 founded, are notable Relics of S. John the Baptist; namely part of the left arm, a little below the elbow cut off, with the hand into five fingers distinct, to which the nails intimately adhere, with the skin a little corrupted, of fleshly though withered color: the bones & nerves & the very ducts of veins (which as a certain livor retain) the circle covering; with extant traces of bindings on the metacarpus. Hence num. 2. summarily he touches the history, more fully by Domeneccus deduced: & num. 3, these letters he proposes.

[331] We Brother Antony, by the grace of God & of the Apostolic See Archbishop of Athens, & of the Most Reverend in Christ Father & Lord James, he produces letters attesting the version of the Greek inscriptions, by divine permission Patriarch of Constantinople, both in temporal & in spiritual things Vicar General; we make known through the present letters, to the Prior & Brothers of the Convent of Perpignan of the Order of Preachers of the Elne diocese, & to all, of the writings, in Greek & Latin language, of the writings wishing to understand the truth: that Brother William Albert, of the same Order, presented & read, before us & the Reverend Father Lord, Archbishop of Thebes; & also & some discreet men, in Greek & Latin language well skilled, a certain letter, with the seal of the present Convent signed, in which it was contained; that this Brother William cause to interpret & translate the above-noted Greek letters, into Latin letter & language: whose tenor, as to all of us was plain, is a certain song, in Greek style, sufficiently profound & rhetorical, to the praise of the Precursor of Christ B. John the Baptist, to the devotion of his Relics praying provoking, & to devotion equally inducing. Wherefore the above-said Father, Lord Archbishop of Thebes, in Hebrew, Greek & Latin language & letters sufficiently imbued, with devotion of the aforesaid Saint affected, & at the above-said Fr. William's humble supplication, the above-written from Greek into Latin, word for word translated, with great deliberation, & with our & many others in either language skilled approval, nothing added, nothing removed. In whose testimony our seal hanging to be appended we have determined, & also through the hands of a public Notary, all these things in Latin language faithfully written to be construed & signed we have mandated, as is plain to those wishing to inspect.

[332] Num. 4 is placed the Latin of the epigraphs & verses interpretation. Then num. 5 adds à Marca: & with some observations illustrates them, From the very letters' style & context it is manifest that Antony was of the Latin communion Archbishop, especially since at that time Athens & neighboring regions were held by the Catalans, whence to the Crown of Aragon was added the title of Athens & Neopatras. Moreover Antony that he might enjoy fuller jurisdiction, joined his vicarial authority of James Patriarch of Constantinople, namely of him who by the Roman Pontiff was instituted, not however of the Greek Patriarch, dwelling in the city of Constantinople. To which place notes Baluzius in his Preface num. 19, both followed the Pontifical court of Avignon. For as for Antony, he says; his surname Balistarius was, & from a Religious of the Order of S. Francis he was made Archbishop of Athens in the year 1370, on VI Kalend. April, as Wadding teaches. James however the Patriarch of C.P. about the same time became, & was called James of Irro, by nation French, who afterwards Archbishop of Otranto was made by Gregory XI in the year VI of his Pontificate; & Clement VIII Cardinal created in the year 1378 on the day XVIII of the month of December. These by Baluzius in passing noted, à Marca passes to the examination of the old version, & the epigraphs Greek indeed he premises, as them from his own faith corrected above I gave (for the Lyon printers of the Spanish Martyrology, with the author absent, were not to be trusted) then from the eighteen verses, from which the entire inscription consists, & with a new interpretation of the verses twelve surviving (six others together with the encrustation of the case lost, which for that reason with these signs “we have prenoted) in Greek he appends, another a little easier interpretation undertakes, omitting the second, which Lotius & from him Tamayus bring forth made by Hersenius Bishop of the Greeks at Nicosia in Cyprus in the year 1407; whose seeking the occasion was sought from a lawsuit, which in cause of appeal was pending before Antony, Abbot of S. Mary de Regali in the city of Perpignan, delegated by Benedict XIII, which the Brothers Preachers had interposed, against the prohibition, by Bartholomew Bishop of Elne made to them, that publicly they should not expose these Relics on the feast day of the Decollation of B. John, with that pretext that by the authority of the Roman See they had not yet been approved.

[333] His Dissertation finally à Marca thus ends. When in this city of Perpignan an illness certain had detained me, insofar as they still survived in the year 1667, after the dissolution which with the Spanish King's Delegates, from the mandate of our most glorious King, on the limits of either kingdom had had a conference; we judged we should do nothing alien from our office, if after the Archbishops of Athens & Thebes, our also on the little verses' sense vote we should add & the fleeing Greek letters we should fix, in this our lucubration, through intervals of fever elaborated, inserted. Done at Perpignan in the year 1660 VI Nones of May: on which day from here we depart, to Toulouse to our See to return. The so great a man's so great diligence the dearer to us is, that besides the Greek inscriptions, also he wished to give to posterity the effigy of the Saint, & with the effigy of the little box appended, such as on the ark's cover is seen, with the Epigraphs which the tablet's narrowness could not contain omitted. Wherefore worthy also I thought to set this here, with added that which in the Menaea of the Greeks a little otherwise is proposed at VII January, & XXIV February. Μετανοεῖτε ἤγγικε γὰρ ἡ βασιλεία τῶν οὐρανῶν, Penitence do, to which another from the Menaea is added. for has approached the kingdom of heaven: which yet are not of John but of Christ preaching the words Matth. IV v. 17.

Proceed miracles marvelously unbelief speech privation to those adoring of the case incursions strength themselves & also * as equal. §. V. On the fingers of the right hand, preserved at Venice & Maurienne.

[334] Such a certain & faithful testimony, about the integrity of the left Hand at Perpignan, Of some right hand are the fingers, compels to believe, to the right Hand either true or supposititious to pertain, if any elsewhere are preserved fingers of S. John the Baptist; nor against them stands, that it perhaps entire at Antioch was.

For as the Head, so also that Hand at Constantinople could have been into various parts divided, since at Malta it no longer is found whole. There is not therefore reason why we should doubt that of some right hand a true part it is which Ughelli Tom. 5 Ital. sacrae Col. 1261 says is held at Venice in the temple of S. Hermagoras, which one of all the Relics, which are held at Venice; which in this city are, in the public pomp of ceremonies under an umbrella is carried around: thither moreover brought it was from the church of S. Baptist, about which in Dominic XV Bishop of Venice, about the year 992 constituted, affirms the same Ughelli from Dandulus, that from the Province of Bragula (or rather the city of the Province of Thrace, Βεργούλη to Ptolemy, to Cedrenus Βεργούλιον, Bergula to Antonine) the Relics of S. John the Baptist he brought, & in the church, which his ancestors to the same Divine had constructed, with devotion he deposited.

[335] But what S. Gregory of Tours, lib. miraculorum cap. 14, narrates about the Thumb, & the thumb which at Maurienne, is by so much more verisimilar, by as much it has an author graver & more ancient; thus moreover he narrates: A certain woman, from Mauretania the city setting out, of the Precursor's Relics sought * & so bound herself with a bond of oath, that not before from the place would she depart, unless of his members she deserved to receive something. But when impossible this the inhabitants of the place said, she was prostrate every day before the tomb, praying to herself (as we have said) of the holy limbs something to be granted. In which intention an entire she spent year; similarly & another: with constant always prayer asking. In the third indeed entering year, when her prayer to come [not] she saw to effect; she cast herself before the tomb & attests, not herself thence about to rise, before this petition was obtained from the Saint. But on the seventh day, when already with hunger she was failing; by the woman, persevering for three years obtained, appeared on the altar a thumb, of wondrous candor & with the light splendor shining. Knowing however the woman of God's gift, rose from the pavement; & a golden casket made, in it she deposited, what by God's bestowing she had deserved; & thus rejoicing returned to her own: & fulfilled was in her, what the Lord says in the Gospel: Amen I say to you, that if he persevere in knocking, although he rise not for the reason that he is a friend; on account of his importunity yet he will rise, & give him (loaves) as many as he has need of.

[336] After this three Bishops, coming from their cities, whence three Bishops wishing to receive something to adore at this place, wished to draw a part from this pledge, & with it placed in the midst nothing at all they could carry away. Then one watching night, they prayed, that something they might deserve from the thumb: with a linen placed under it, while a part to carry away they try, one from it drop of blood fell upon the linen. Seeing this, two more nights they watch: then prostrate before the holy altar, while they supplicate, that still greater something they might deserve from the thumb, two again from it flowed drops. But they rejoicing, gathering devoutly what the Lord had given, according to the number of his servants; they divided the linen with its drops, which not without great admiration to their cities they brought. And because that place of Maurienne to the Turin once city belonged; in the time in which Rufus was Bishop, said his Archdeacon to him: It is not equitable that this pledge in a viler place be held: but rise, & it take, three drops of blood they obtained; & bear to the church of Turin.

To whom he answered, That this to do he did not dare. The Archdeacon said: I will bear this, if thou permit. And the Bishop: Do what thou wilt. Then the Archdeacon approaching the place, while he celebrates vigils, sends his hand to the casket: soon made amens, inflamed with fever, on the third day expired; & there became great fear to all, nor anyone further the blessed Pledges dared to move. Peter Comestor, writer of the Evangelical History in the 12th century, cap. 75 Thecla calls the aforesaid woman, but wishing to take it away, miserably perished.

The Mauriennans however on the following day cultivate her under the name of S. Tygris or Tygria; nor only the thumb to her received they refer, but also two fingers, which they show namely the middle & middle, says Du Cange, sending us her life described, & them entire, but dry, except some extremity of the middle: but the thumb he says nearly reduced to ashes, while repeatedly with liquid it is dipped, for the dispelling of diseases by using.

[337] Whence she the sacred pledge sought, is silent

Turonensis, the Liège Passional, from which the Angeriacenses'

about their Head relation we have given, among the very Baptist's miracles there subjoined, It not from Angeriacum received, as some, & nearly from Gregory, as I said, taken, also that whole passage describes; but immediately at the beginning at the * sign interpolated, by adding, that the Relics she sought, in a place called Ingriacum, upon the river Vultunnum placed; not considering that the Angeriacenses only of the Head glory. We have from the old Maurienne Church's Breviary & Missal described that woman's Life, on the following day under the name of S. Tygria to be given; where she is said, the same Relics at Alexandria to have sought, but from Alexandria, says the Life of S. Tygria: whither from Jerusalem brought from pilgrims, passing through Solonium, where she lived, she had learned. S. Antoninus Part 2 of Histories tit. 13 Cap. 4 §. 2 on Heraclius the Emperor, Of this, he says, Empire in the year first the virtue & name of S. John the Baptist by miracles is declared at the city of Gaul Maurienne, of his Relics marvelously illustrated: which if about their thither coming are understood, much from the truth they err, since the Turonensis speaking of them, as long ago brought, died in the year 594, & this before the age of Gregory of Tours must have been done, in years 16 earlier than to rule Heraclius began.

[338] Erred also, more lightly however, the Author of the aforecited Life, when the matter done he said in the days of the most excellent King Guntram. For he in the year 561 after his father's death Burgundy first obtained: the matter done however says Turonensis, when Maurienne, long deprived of Bishops, still belonged to the city of Turin, to its Bishop Rufus subjected. King indeed Guntram is said to have founded there a new Episcopate under the Archbishop of Vienne; indeed & before the reign of S. Guntram, but true this cannot be, if the new church its founder he committed to be consecrated to S. Ysichius Archbishop of Vienne, as in the same Life is read. For in his Epitaph tom. 1 of the French du Chene pag. 53, (which Epitaph for him his sister Marcella placed) is read he died Seventh not yet having completed the lustrum, that is in the year of age 35 not yet completed. But he, already Bishop, was present at the Synod of Orleans in year 549 & at Paris in the year 555, certainly soon dying, if the Maurienne church S. Ysichius of Vienne consecrated, lest much smaller than 30 he would have been, when he was Bishop ordained. Of whom this I would also say, it cannot be, that he immediately succeeded Pantagathus, as is written in the Chronicle of Ado Bishop of Vienne, sufficiently unskillfully (as to me indeed seems) interpolated through the succession of Vienne Bishops, plainly irregular. There Pantagathus is said under the Consulate of Paulinus Junior & Basil to have ended life, such a Consulate in the whole Fasti is not found, but the year 540 notes Justin the Younger P. C. of Paulinus VI. Basil however the Younger in the following year, alone & last of the Ordinary Consuls was, & is written then P. C. of Basil Junior I, II, III, IV &c. up to 25. Similarly an error in Ysichius's successor Namatius, as if he in the same year died, in which Justin junior, as he died a little after 555. that is in the year 578; when in year 567 at the Synod of Lyon, & 73 of Paris was present Philip Bishop of the Vienne church. More he who wishes about the origin of the Maurienne Church & its Bishops to learn, let him consult what on the following day is to be said at the Life of S. Tygria: I from here pass to certain miracles of uncertain time, from the archive of the place with us communicated.

[340] A certain man Tabvisius by name, of S. Julian of Maurienne captive among the Turks, At the invocation of the Baptist a captive among the Turks is freed, & bound with fetters; so long in prayer & vow toward the church of S. John of Maurienne he persisted, that in it falling asleep, in the morning he saw himself translated to a place, whence to behold he could that church: & giving thanks to God, with bent knees into it he came, spontaneously bells around having rung, & all the people running. Having entered the church, broke off his fetters; & are, with his sculpted effigy with joined hands, around the greater altar, with very many others, freed from prisons by the help of B. John the Baptist. A certain servant of the noble de Tybaud, fell from his horse, falling from the bridge of Borgey into the Arc torrent: & crying out, Holy John, is preserved dangerously fallen, unharmed escaped, & came to the Maurienne church to give thanks. And about those times was made the resuscitation of a certain little child, & the mute's restitution. Add in our times to have seen many, with the falling sickness laboring, on the nativity of S. John the Baptist, to the Maurienne church coming, corrected, & to health afterwards to have been in life restored. The vow of the inhabitants

of Abanardus in a great wax candle paid we have seen, whose place from the impetus of waters was freed. & many other miracles happen. And many in Portugal & Flanders, from fevers & pain of childbirth were freed, at the application of crowns, which the Relics of S. John the Baptist of Maurienne to touch procured Spanish Nobles passing; one of whom a Doctor of Laws, returning to me these things related. Thus probably he who for us the Archive of Maurienne scrutinizing, these & other things gathered. § VI. On other Relics of the holy body in various places, & miracles wrought at them.

[340] Castellodunum commonly Châteaudun, in the Dunensian Belsiac tract situated town, At Castellodunum the Wrist of the hand, 28 leagues distant from Rouen to the South, from Paris to the West, above the Loir river, much is praised for amenity; yet more it glories in the Wrist of either hand of holy Baptist, which to a hand of bronze gilt enclosed is preserved by the Regular Canons there monastery, of S. Mary Magdalene dedicated; as writes Du Cange in his Constantinopolis lib. 4 cap. 5 pag. 104, from whose inscription, on the very junction of hand & arm, by Anna Comnena with case & verses adorned: we gather notable this reliquary case was, once of the most learned & most noble Anna Comnena Porphyrogenita, daughter of Alexius the Emperor; whose Alexiad, embracing her father's deeds in fifteen books, we have from the Barberini Library at Paris published, & variously illustrated, by the study of our P. Peter Possinus. The Inscription aforesaid to Du Cange brought Claude du Molinet, our too while he lived friend, at S. Genevieve at Paris, in this tenor:

[341] An elegant play on the word Καρπὸς, which the same both Fruit signifies & Wrist, but with difficulty is understood truly to be of the Baptist, that is that part, by which the hand to the arm is connected; not sufficiently attained the interpreter in Du Cange, compels the premised verses somewhat otherwise Latin to make, in this manner. Bone, wrist, & golden hand, whence are they? The wrist indeed from the desert, from Palestine, A golden palm with golden fingers, something foreign. A bone, the fruit is from the bush of the Precursor, The golden hand gave & adorned art & love of Anna the Queen, in the Purple born. Where if φύτον, Plant thou render, bush, thou wilt be able to understand; whose elsewhere hands of the Wrist do not lack but since the same word also signifies the lowest part of the foot, danger of amphiboly thou incurrest. Indeed since we already have the arm left, twin right, to which the hands each its own or part of it by mediating wrist adheres, it is difficult to grasp, how that Wrist, Anna's gift, truly was from the body of the Baptist: but there would be no difficulty, if for a part of the hand it were permitted to understand a part of the foot, which no place that I know claims for itself: but to presume this forbids, not of foot but of hand simulacrum, in which it is enclosed; as also the name of Wrist, by no one so far transferred to the foot.

[342] Add that it is not said to this Wrist skin or any flesh adheres, & with their skin are covered: as to those hands other & to the face adheres. And from this cause suspect to me are both the right Arm, which by Pius II given in the Hospital from Scala called is shown at Siena, & two sufficiently notable of tibial or brachial bones fragments (for neither these can be discerned by anatomical skill, with absent on both sides little heads or knobs, by which otherwise they could be distinguished) which are preserved with us at Antwerp in the church of the Professed House, enclosed, for which defect are suspect, the arm at Siena; together with one of the front teeth, in a base of ebony, with cast silver little statues most ornate; which we are wont on greater feasts on the altar to expose, placed under a silver statue, representing the Baptist half; & the bones at Antwerp, which Joannes Baptista Adriaenssens's pious liberality about the year 1660 had wrought. The bones themselves whence they are, & when to us given, teaches the following instrument.

[343] Since to the veneration of Saints very much contributes, their Relics to be held in cult; & therefore it is good, to be established whence they are held, lest upon the faithful imposition be made: I undersigned make faith, that I a whole bone of S. John the Baptist (which deservedly we lament not except in parts broken now to be held) likewise of S. Sebastian Martyr, Received at Utrecht from the monastery of S. Agnes, & also of S. Willibrord Bishop, & of S. Christopher a sufficiently large bone, likewise from the Skull of S. Mary Magdalene, to R. P. Charles Scribanius, Rector of the College of the Society of Jesus at Antwerp, gave. These Relics I received as a gift from D. Everard Botter; which nearly all himself from the Lady Prioress of the monastery of S. Agnes of the Order of S. Augustine of Utrecht, where once in great veneration to be held, & by Prelates religiously visited were wont to be, had had. In whose faith with this by my own hand I have subscribed, & in the faith of a Priest &

Religious have testified before God, these so to be, at Antwerp 28 August 1611: when namely only the Antwerp College was, which afterwards to another part of the city translated, in that very place was constituted the Professed House, with the same Charles Scribanius caring. Was signed however So it is. John Walter Viringus, Priest of the Society of Jesus.

[344] To the doubt above raised what pertains, it can perhaps be said by the flames by the Pagans applied injury made, but skin & flesh the fire consumed. that from those bones flesh flowed off, reduced to ashes; themselves, because more solid, more easily preserved, & by the diligence of the faithful withdrawn, lest they utterly be consumed. The same I would say of that bone, which Ughelli tom. 7 Italiae sacrae col. 443, at Scala, an Episcopal in the Amalfitan Duchy city, to be writes, without further specification: it is preserved however together with many others in the Cathedral dedicated to S. Lawrence, into which it seems to be said brought from the church of S. Stephania, who there as Patroness is venerated XVIII September, as a Virgin Martyr. Would that about her something more certain come forth, than what from the tradition of the Scalenses wrote Ferrarius in the Catalog of Saints of Italy, himself also doubting, whether she is to be distinguished from her who to the Latins is called S. Corona.

[345] A more certain argument of its truth offered the Arm, namely from the shoulder up to the elbow, These are present with skin,

such a part nowhere else is pretended to exist, about which Caesarius, Heisterbach Monk, in the Cologne diocese near Bonn across the Rhine, in the year 1222 lib. 8 cap. 53. For it is, as he himself says he saw, with skin & flesh clothed: thus moreover he describes its translation to Groningen, from some Hospital of the Saint himself, which you could suspect was the Hierosolymitan of the whole Order Hospitaller, now of Malta called the Head. It is not long, he says, that a certain merchant of our land, crossing the sea, when the arm of S. John the Baptist in his hospital he had seen, & desired; understanding the keeper of Relics to be soliciting a certain woman; which from the Hospital of S. John the Belgian merchant & knowing nothing to be, which women of this kind from men cannot extort; calling her he said: If thou shalt make me to have the Relics of S. John the Baptist, which are in the custody of thy lover, a hundred forty pounds of silver to thee I will deliver. She thirsting for the offered money, to the hospitaller her consent to give refused, until the sacred arm she obtained: which immediately to the merchant she delivered, & the aforesaid weight of silver received … which he not in the earth burying, as Herodias the head, to Groningen brought, but in purple wrapping, to the ends of the earth nearly fled, & to the city Gruningen, which is situated at the entrance of Frisia, came; a house in it he obtained; & in a certain column of it the arm hiding, greatly to grow rich he began.

[346] On a certain day sitting in a tavern, when to him a certain one said; & when his house from fire it had preserved, Behold the city is burning, & already the fire approaches thy house; he answered: For my house I do not fear: a good there I left guardian. He rose however, & the house entered: in which while he considered the column unmoved, to the tavern he returned. With all wondering, what was the cause of so great security; asked about the guardian of his house, when by circumlocutions he had answered, & this very thing his fellow-citizens to note understood; fearing lest perchance to him violence they should bring, drawing forth the Arm, to a certain Reclusa he committed to keep. Who the secret to conceal not knowing, to someone the deposit revealed, & he to the citizens. the citizens enclosed in silver, Who immediately the Relics taking, & to the church bringing, to the depositor, with tears his own asking back, more harshly answered. Whom when they had asked of which Saint were the Relics, the name he did not know he said, not wishing to them them to reveal: from grief however the city deserting, & poverty incurring, not much later was infirmed most gravely. Who when to die he feared, of whom were the Relics, & how he had obtained them, to his Confessor he revealed. Which when discovered was to the citizens, a silver case, & gilt, & with precious gems adorned, in the likeness of an arm they made, in it the Relics placing. I before two years the same Arm saw, & it is with skin & flesh clothed…

[347] But the aforesaid citizens, for the Relics of S. John fearing, whence also blood at some time dripped. behind the altar made a little house of boards sufficiently firm, on whose top by night a Priest to come they caused: under which on the first night so the house was shaken, that not a little to him horror it struck. But on the second night sleeping it shook off into the pavement him casting. And when one of the Potentates of the city was infirmed; & Theodoricus, of that church

Priest, by him asked, the Arm into his house brought & uncovered; both the Arm, & the purple in which it had been wrapped, he found with recent blood stained. These things to me with his own mouth related the same Priest, from the same Arm a little flesh cutting off: & when it in his hand secretly he was carrying, so much did he feel heat from it, as if a fired coal he was bearing. Many indeed signs & healings, through these Relics, in that city are done, by the merits of S. John the Baptist.

[348] A similar thing already long before, lib. 1 Miraculorum cap. 15, 16 & 19 had written S. Gregory of Tours, about others at his city honored, in this tenor: At the Turonican city, while in the oratory of the porch of B. Martin the Forerunner's Relics we were placing; At Tours other miracles done. a certain blind man, with help leading, light received.

But an energumen, calling on the virtue of B. John & of Martin the Prelate, was purged with the demon expelled. In this oratory one of the girls, whose office was the lamp's fomenta to compose, coming with a candle, that this she might do entered; & with the lamp composed & kindled, drawing to herself the rope she raised on high, with several entwined nooses to the wall's nail, & departed. Who while she returns, the candle, which in her hand she bore, is extinguished; & returned quickly to the cicendelis, the candle she did not touch to illuminate, nor the loop of the rope to release. While doubtful from this cause she hung, suddenly fallen from the cicendelis a flame, the candle in her hands illuminated: & thus, with the office of light going before, whither she wished, she went. They say moreover in this oratory from the lamp oil to bubble out. In the territory of this city at the village Alengaviensis (perhaps that which the fourth about league from the city, between the Caro & Indrum rivers, S. Jean de la Grez commonly is named) a certain woman of the inhabitants, violating the Lord's day punished & healed. having sprinkled flour on Sunday formed bread, which with separated coals to the burning ash covered to bake. Which when she had done, immediately her right hand, by divine fire kindled, began to burn: & she, vociferating & lamenting, the basilica of this village, in which a Relic of B. John was contained, she sought, & with prayer poured forth she vowed, on this day to the divine name consecrated, no further work to perform, except only to prayers to vacate. On the night following she made a candle in the height of her stature. Then in prayer through the night, holding through the whole night the candle in her own hand, with the burnings extinguished unharmed she went forth.

[349] I saw before this time a man, by name John, who from Gaul leprous had gone, lepers cleansed, & in that place, in which we have said the Lord was baptized, he said himself for an entire year to have stayed; who assiduously was washed in the river, & restored to former health, with the skin reformed for the better, was healed. He Relics of B. Mary & B. John taking from Jerusalem, was returning to his country: but first to Rome to go he disposed. But when into other Italian solitudes he entered, he fell among robbers. Nor delay he is stripped of garments, The Relics untouched by fire. & even the case, in which he was carrying the blessed pledges, is taken. Esteeming moreover the robbers them, gold there gathered sestertia, with the lock broken all things they examine intently. But when in it nothing of money they had found, drawing forth the pledges into the fire they cast, & the man slain they depart. But he half-alive rising, that even the ashes of the extinguished pledges he might gather, found upon the burning coals unharmed the Relics; & the very linen, in which they were wrapped, so he marvels whole, that it would not be thought into coals cast, but in waters hidden: & he gathered all with joy: & the way by which he was going entering, up to Gaul he came unharmed: many also we saw, who either in the Jordan, or in the waters of the city of Levida bathed, from the disease of leprosy were cleansed.

CHAPTER VI.

On the Ashes of the Forerunner brought to Genoa, & the frequent miracles of the same, from the Italian of Augustinus Calcagninus, with interpreter Franciscus Verovius S. J.

A. CALCAGNINO

[350] These things placed which above were said about the Relics of the Forerunner, at Alexandria once preserved; now it is helpful of the sacred Ashes, to Genoa once brought, & there with frequent miracles shining, the history to subjoin, from Augustinus Calcagninus, Penitentiary Canon of Genoa. He in the year 1648 in Italian language published the History of the Glorious Precursor of O. L. S. John the Baptist, Protector of the Genoese city embraced in two books, of which in the first the Saint's life, death, & the various fortune of his most sacred Relics; in the second, of the same to Genoa translated the narration, miracles & cult, preserving the order of time embraces. From this whatever Calcagninus more fully has pursued, more compendiously here we shall subjoin, distinguished by their paragraphs. § I. The Genoese expedition into the Holy-Land, & translation of the sacred Ashes found at Myra to Genoa.

[351] Groaned under the hard yoke of the Saracens Palestine, The sacred war begun in the year 1096 irrigated by the precious Blood of our Savior, with great reproach to the Christian Religion; when with sacred zeal inflamed Urban II, in the year of salvation 1096 in the Council of Clermont, for its liberation declared a sacred war: & with given letters in every direction, by the granting of various graces & indulgences, the peoples & Christian Princes he was encouraging, that to so holy a work with all their strengths they should apply. So much by his exhortations & sacred stimuli effected the pious Pontiff, that by way of land various & numerous armies under various Princes' regimen, thither betook themselves: who overcoming innumerable difficulties & infinite dangers, in Palestine joined, to the sacred expedition turned their mind. But because it was necessary so numerous a soldiery in a land hostile & far distant for longer to remain, of the prosperous outcome of the war it was despaired, unless to the expedition land a warlike fleet should succor. To this necessity that the zealous Pontiff might provide, those Christian peoples to this he had invited, who in maritime matters were more powerful. The first were the Genoese, who incited by the exhortations of the Apostolic Legate, to that end by the Pontiff sent, an enormous prepared of ships fleet, with soldiers & all apparatus of arms well equipped: which when to the maritime shore of Syria they had landed, it was understood, that the Christian army in besieging the city of Antioch, which by the infidels with great spirits was defended, was detained. Thither themselves betook the Genoese, Antioch by the Christians is besieged in the year 1098, in the year 1098 beginning, & the port at the mouths of the Orontes river 12 P. M. from the city distant entering, the besiegers of their coming more certain rendered, & with great joy & new spirits filled: for already with the greatest scarcity of provisions they were laboring. For this it was provided by the Genoese, copious provisions, new soldiery, & artisans in composing wall machines most outstanding furnishing; & at the same time with this protection that maritime shore & the very Christian camp from hostile infestation they protected.

[352] At length after a long & difficult siege, that noble city to the Christians' dominion was delivered, on the XIII day of June of the year 1098, & is captured 13 July or the last of May: or (as others report) the last day of the month of May. Intercepted therefore Antioch, the victorious Christians intended this one thing, that themselves & the city they might fortify against a most numerous army of the Persians, which under the regimen of Duke Curbagath, although later, to succor the city was hastening, nor now far to be was announced. And at length on the day third after the surrender made (as relates William of Tyre de bel. sac. lib. 6 cap. 3) the infidels to the city's walls their army moved, & spread around through all widely the plain, when these for the multitude was not sufficient, the hills themselves also they occupied.

[253] This matter terror to all, to some despair injected. but after three days it again by the Persians being besieged, many flee thence, Many not only of the common soldiers by rope from the walls slipped down, deserted the city; even not a few of the Princes by shameful flight turned their backs. These that the flight's infamy with a specious pretext they might cover, when to the fleet they had come, despaired all the Christian matter they related; that an innumerable multitude of infidels had come, again into their power Antioch had fallen back, the Christian Princes destroyed, among whom the Genoese ships & nearly the whole Christian army; by a peculiar benefit of God themselves the hands of the Barbarians had escaped; that the enemies were about to be present at any moment, about to rush into the ships; wherefore they exhorted, that, if they wished for themselves consulted, as quickly as they could, with anchors raised, sails should be given. By this false rumor struck the Genoese, the dispersed through the shore soldiery, which to Myra come. & other war impediments on the ships placed; & leaving the port, with sails unfurled toward the West they sailed. And when not for much time they had sailed, at the city of Myra they arrived, with divinely disposing providence so, which them with sacred & glorious treasure to enrich had decreed.

[354] On the maritime shore of Lycia, which is a Province of Asia minor, This both by S. Nicholas is noble, between Rhodes & Cyprus islands, on the mainland are situated Myra & Patara, once celebrated & populous, now nearly deserted & desolate cities. Myra, now Stamira & Stamilla by corrupted word by sailors called, once that province's Metropolis, three P. M. is distant from the shore. Patara on the shore of the sea of Lycia founded a port has notable. They are distant between themselves six P. M. & with equal nobility by S. Nicholas the Great are decorated, this by his Birth, that by his Episcopate; as also of another Nicholas this man's predecessor & uncle. This great holiness Bishop among other works of piety, outside the walls of the city of Myra a noble temple built, with attached to it a monastery, in which not few Monks to God might serve. To this sacred place, which Holy Sion he wished to be named, his nephew Nicholas already in Priesthood initiated he placed in charge. Here that holy old man after his death was buried, next to the greater altar, which afterwards to S. John the Baptist was dedicated; not far from its walls had a monastery of holy Sion: where also rests S. Theodore, of this man about whom we treat, the immediate predecessor. After his death to the Episcopal care was elected a certain John, with life's sanctity illustrious, & after him S. Nicholas, the Great called. He lived 65 years, & divinely of imminent death warned, from the city of Myra to the aforesaid Monastery of Sion he withdrew, & there his soul to the Creator he rendered; & placed was his sacred Body in the same temple next to the greater altar.

[355] Was this Monastery, called Holy Sion, set on a hill, three P. M. from the city of Myra Eastward, on the way which at those times was called Andronica or, as others wish, [in this the Ashes of S. John Bap. from Alexandria once brought, uncertain when & how,] Adriaces or Adriatica. Of this as also of the altar to S. John the Baptist consecrated, mention make John the Deacon, John the Archdeacon, Peter in the Catalogue, James of Voragine, Antonius Beatillus, & Ludovicus de

S. Caecilia. It pleased divine Providence to this sacred place from the city of Alexandria to be transferred the holy Forerunner's Relics; by what manner, at what time, on what occasion is uncertain. To suspect anyone could that since already gradually the Christian Religion in the East failing, itself to the more western parts withdrew, so God, the Best, the Greatest had disposed, that the same fortune should befall the holy Relics of the Saints, of whom those peoples themselves rendered unworthy: that lest of due cult & veneration the sacred those pledges altogether they should be destitute.

[356] It is established certainly there to have been at that time, in which lived John the Deacon of S. Januarius, (flourished he about the year 873 under the Pontificate of John VIII, certainly there they were preserved in the ninth century, to whom he the Life of S. Gregory Pope dedicated) since that Writer in the Life of S. Nicholas, where he describes the place of burial of that holy Bishop, among various Relics, which before he venerated, also of S. Forerunner mention makes in these words: But of the glorious & most invincible Martyrs in the same house of Holy Sion the Relics are deposited, whose names are these: of S. John Forerunner & Baptist, & of S. Stephen Protomartyr & Protodeacon, & also & of the illustrious Martyr of Christ Theodore. Of the blessed also Martyrs Sergius & Bacchus, whom Duke Antiochus killed for Christ's name. And there are had Relics. Of the holy also forty Martyrs, who under Licinius suffered in Armenia, where John the Deacon them in person venerated. in the city of Sebastia, there are placed the pledges. With all of which the same hall adorns Nicholas the Sacred & Gentle, by merits Great. But that the writer those sacred Lipsana in person had venerated, is plain from these things which he says: A miserable me I profess, & twice from the same water a cup to have taken, while at the very tomb, the Holy of the Lord for my sins I interpellated Nicholas.

[357] From this sacred place the Barenses, in the year of salvation 1087 from the city of Antioch returning, the Body of S. Nicholas the Great took; as also the Venetians a little later of the other S. Nicholas, [Here landed the Genoese, in place of the Body of S. Nicholas the Great taken away by the Barenses,] of the prior uncle. Ignorant of all these the Genoese here also landed: & when great was their toward divine Nicholas religion, whose body they thought still in that place to be preserved; came to them the thought & desire that sacred pledge to Genoa to transfer. Their ships fixed there with anchors, to land descended very many, who Patara & Myra desolated & of inhabitants nearly destitute found: & since many of the sailors of those places were skilled, with these as leaders they betook themselves to the church of S. Nicholas. Here by the Monks there dwelling kindly they were received, & as soon as possible, lest time they should lose, with delay set aside they began to dig under the altar major, that the hoped-for treasure they might find, & with great joy a sufficiently capacious urn they uncovered. But when empty it & void they had found, the begun work they pursued: which observing the Monks, solicitously them they admonished, lest time they should waste in seeking the Body of S. Nicholas, which long ago elsewhere had been translated. But to their words the Genoese had no faith, either by divine instinct admonished, or that anxiety & solicitude excessive the Monks rendered suspect.

[358] But when more deeply the earth they dug out, another marble vessel was uncovered, which extracted & opened, The Ashes of S. John Bap. through all the ships distributed they carry away. with supreme joy the desired (as they thought) Relics they behold. Joyful therefore the sacred treasure they took, & with contention made carried to the shore, that on the ships they might place. There followed sad & weeping the Monks, calling on & supplicating, lest the sacred that pledge they should snatch from them, asserting the sacred Body of D. Nicholas already by others to have been taken. And when they saw all these things nothing they accomplished, & the Genoese their journey to the ships pursued; led by the stings of conscience, them they admonished, not of divine Nicholas, but of the Forerunner of the Lord were those Relics, which through the long course of very many years under the greater altar, to that Saint dedicated, had been preserved. These did not move the Genoese: but the more grew their joy, because to them it seemed to have grown in their hands that sacred treasure. But when to the fleet they came, those sacred Relics through all the ships they divided, either because all this honor sought, or lest to one ship's fortune the whole that treasure should be committed. Leaving therefore on the shore the Monks, who with weeping eyes the fleet followed, to the West sails they gave.

[359] A favorable from the stern first was blowing wind: A great tempest is calmed by a vow made of gathering the sacred Ashes but soon this changed a horrible sea tempest arose, which the more solicitous rendered, because beyond all the sailors' expectation it happened. There was one, who this to divine vengeance ascribed, which the injury to the Monks inflicted by this calamity vindicated. But a pious certain Priest, who in the flagship was carried, by divine (as was believed) inspiration admonished, secure to be ordered, & most promptly to obey the will of S. Forerunner, which the dispersed ashes into one to be gathered commanded. This heard, he who over the fleet presided with the rest, who with him were carried, this to do himself vowed, & suddenly tranquility to the sea, & serenity to the sky returned. Soon the Architalassus all of the other ships' Leaders, of the counsel, to himself by the Priest at the time of the tempest given, together & of the vow in the name of all by himself made, more certain made. All recognized the heavenly prodigy: as much as the prior tempest all expectation, so much the sudden tranquility of the sea all hope had surpassed. Gathered into one the sacred Lipsana on the flagship were placed. Thence began the sea those sacred Ashes to revere, & to obey the command of S. Forerunner, as in the following centuries was clear.

[360] Pursued their journey the Genoese Italy toward, with favorable wind to Genoa they came. The common joy from the happy return of ships & citizens at the prosperous news of the acquired Treasure, which soon the whole city had pervaded, was doubled. The city deserted all the shore had occupied, eagerly awaiting the time, at which the sacred this pledge from the ships would be brought out. There was vacant at that time the Episcopal See by the death of Ogerius; (Cyriacus some say, but falsely) & when not yet of his successor election had been made, the Canons of the Cathedral church the burden bore Pastoral. By these was decreed, the sacred Relics with great pomp in the port to receive.

[361] Old has the tradition of the Genoese, that these first were deposited in the most ancient church, which once of the Holy Sepulcher, now of S. John de Pratis is called, & is a noble Commenda of the Hierosolymitan Order. Of this place the inhabitants this glory claim to themselves; & in the lower church (which to the norm of S. Sepulcher of Jerusalem was built) is shown still the place, with the greatest pomp the sacred Relics by the Genoese received with very many about evening kindled lamps, & with much religion sacred, that there first the sacred Ashes are said to have been placed. It is credible certainly them in this church, founded on the shore within the port, which at that time was open & outside the city, for at least one night to have been deposited, that on the next day with greater apparatus & pomp they would be led to the Greater church, which at that time had been renovated, & with proud & elegant frontispiece, which still is seen, recently adorned. With the greatest of all the city's gathering to the Cathedral church were led the sacred Relics, & on the highest altar placed, that to the piety & curiosity both of the citizens, & of foreigners from everywhere running, satisfaction might be made.

[362] Report some, among whom Nicholas a Porta, that the day on which the Genoese landed, was the Sunday within the Octave of the Ascension of the Lord; not the Sunday within the Octave of the Ascension of the Lord, which to confirm seems the usage of the Genoese Church, which on this day the Office of the Translation of the sacred Ashes celebrates. But that does not lack difficulty: for if it is true the Genoese them acquired at Myra or at Patara (because, since the Church of S. Nicholas is in the middle between both, now one now the other is named) in the sudden return from the city of Antioch, as is certain from the best Writers, & is plain both from the Bulls of the supreme Pontiffs Alexander III & Innocent IV, who at those times were sufficiently close, & from the Lections of the Office of the Translation by the Apostolic See approved. When, I say, the Genoese were present at the surrender of that city, which happened on the XIII day of June or the last day of May (as writes Paulus Aemilius de Rebus Franciae, who adds that the fleet on returning betook itself to Constantinople, when the Revelation not the Translation is celebrated. with long & difficult navigation) scarcely could the Genoese sooner the Syrian shores have left, than three days after the surrender days, when the Saracen army arrived. Then a few days had to be spent that to Myra they should withdraw, but more that into their country they should return: so that it cannot be believed they before the month of July to Genoa came. How then could the feast of the Lord's Ascension fall at the end of the month of June, or in the very month of July? Contradiction certainly supreme it is, nor know I how, who this opinion to maintain would wish, himself could extricate.

[363] To me indeed this opinion has occurred to mind, that this solemnity from ancient times to this day at will was fixed, as elsewhere with similar solemnities even today done we have seen. Of this opinion sufficient seems to be able to be gathered an argument from the Bull of Innocent IV, by which that sacred treasure to the Christian world he made public, in these words: Since therefore our Venerable Brother the Archbishop, & dear sons the Chapter of Genoa, as from them reporting we have understood, on the next Sunday day, following after the Ascension of the Lord, the Relics themselves by Apostolic authority have determined with much solemnity & reverence to be revealed. Where the word Revelare to signify seems, To the eyes of all & to adoration to expose. This solemnity moreover for a long time the Revelation of the Ashes of S. John the Baptist was called, until afterwards with the falling years the Translation began to be called, because in it the anniversary of this would be celebrated, not because on such a day this once had been performed. That therefore the thread of history we may resume, with substituted in the place of the deceased Bishop Airaldus & with the Consuls of the city it seemed, that the sacred Relics from the high altar should be transferred to a peculiar Chapel, which adhering to the right side of the church, was called the Baptistery, but now the Chapel of S. John the Elder, that thus more conveniently the faithful to the Saint their vows might pay.

[364] In the year of salvation 1102 again the Genoese, for promoting the acquisition of the Holy Land, thither sent a numerous fleet of forty triremes, accompanied by other ships, In the year 1102 to acquire the Holy Land the Genoese set out under the regimen of Peter de Castello (as says Nicholas a Porta, although he errs in time) whence after various expeditions returning seized the desire of in person seeing the place, whence those sacred Ashes had been brought. To Myra therefore landed at the Church of S. Nicholas, came the Prefect, & from the fleet the chief. thence returning to Myra they go, These at first fled the Monks, infidels & enemies thinking: but when Christians & Genoese they were they understood, they stood firm indeed; but the old wound of grief was renewed, what to them not so long ago from them had happened revolving, & scarcely from tears was contained. And when the Prefect of the fleet had begged the Monks that sincerely they should tell, [& by the Monks about the certainty of the Ashes of S. John the Baptist are instructed.] whether truly of S. John the Baptist were the Relics, which by their fellow-citizens hence had been taken, sighing they responded, that most certain were those Saint's Relics: whence by all Sacred things they begged, as soon as possible they would restore them; if the fleets had brought them, or at least returned to their Country, restitution would care for. But when to the deaf to sing themselves they experienced, they narrated, that they knew from ancient long time tradition these to be the most sacred Forerunner Ashes, in the sacrilegious of his body burning in the time of Julian gathered, to S. Athanasius at Alexandria delivered, afterwards hither transported, & with great honor through so great a time's space preserved. Then having led to the place where they had been taken away their guests, recent still ruins they showed: then approaching to the dreaded of S. John the Baptist altar, with hands placed on it, & with the sacred stone kissed, by oath they affirmed, that true were whatever they said. With great joy of spirit the words of the Monks received the Genoese, & thanks rendered & other urbanity offices, to the fleet they returned. These when into their country returning to the Consuls & Clergy they had reported, increased greatly from that certainty toward the sacred Ashes the religion of the Genoese & veneration. § II. Approbation of the sacred Ashes, cult & miracles, in the 12th & 13th century.

[365] Heavenly prodigies soon in every direction spread the fame of that sacred gift, In the year 1106 some Catalans try to take away the sacred Ashes, by which the Most High the most faithful to himself city of Genoa had enriched. In the year 1106 among several, who to venerate the sacred Ashes had come, were certain Catalans, who, with foolish toward the Saint piety led, the sacred his Relics thence with them to take away decreed. To this the Chapel-keeper, to whose custody they were committed, they suborned, with agreed five hundred gold pieces' price for the reward of sacrilege, that the door of the Baptistery, which is under the bridge, which the cloister of the Canons to the church joins, open he would leave, by which through the dark of night to enter, & the sacred pledges to take with them to the ships they could. of whom one heavenly is punished who confesses the matter to the Canons: They were present on the appointed night the sacrilegious: but the first of them, as the door to enter he touched, in the same moment all speech & sense lost, & like a dead man to the earth fell. Suddenly by this evil terrified the rest, this miserable lifeless esteeming, with horror unusual struck, & by some force hidden stimulated, in tumultuous flight themselves to feet gave; by whose noise stirred from sleep the Canons, who in that part lived, ran, & the miserable this Catalan on the ground they found prostrate. And when ignorant of things they stood astonished, returned the miserable man to himself, & restored to him was speech with senses, on his knees himself before the feet of the Canons he cast, the theft attempted he revealed, & with poured forth tears from the Saint & those standing by of his rash daring pardon he asked.

[366] Recognized the Canons, how great by their negligence they had incurred danger of losing a treasure so precious, these the Relics hide secretly in a safe place, & at the same time the supreme power of divine Forerunner: but solicitous lest anything that night by foreigners be attempted, the citizens in the vicinity they roused, that that night watches they should keep. Then the Canons the Chapel entering, removed thence the Relics secretly to the very church they brought, & there under the earth beneath the steps, by which from the church to the Episcopal palace is ascended, they hid. In this place they remained until the year 1118 in which to Genoa came Gelasius II the Pontiff, at which time was completed the renovation & enlargement of the church of S. Lawrence the Martyr. This the aforesaid Pontiff himself to the Glorious Christ's Athlete Lawrence, whence drawn out in the year 1118, & to the holy of this city Bishop Syrus to dedicate wished. This solemnity was performed with intervening Bishops Otto of Genoa, Aldo of Piacenza, Landolfus of Asti, & Azo of Acqui, & with very many other Prelates, on X October of the year 1118. This Dedication's apparatus describes Paulus Intereanus in the Compendium of the History of Genoa. & by Gelasius II approved into a worthier place they are translated. Then from the hiding places was drawn out the Ark of S. John the Baptist, & the Pontiff himself the most sacred Relics took out, & approved, into a worthier place of the same Basilica with solemn pomp transferred, & to the adoration of all exposed; with added precious gifts & with very many indulgences, whence with the falling thereafter years, with the increasing of the Genoese city's people's piety & concourse, very many heavenly favors by B. Forerunner's intercession to the Genoese city befell, of which here some in the order of time it helps to relate.

[367] In the year 1158, as relates the above praised Nicholas a Porta, through nearly an entire year's space, in very many provinces, In the year 1158 by the Saint's intercession, in drought rain is obtained, supreme was the earth's dryness; so that in the whole Genoese territory, not a single even of water drop from the first day of May to the end of March of the following year from heaven fell. To this common calamity, by which both all hope of fruits was removed, & great to human bodies arose infirmity, were added in the Genoese city frequent & terrible earthquakes, whence very many houses collapsed. In this misery & horror of the citizens, a certain man honest, by supernal revelation taught, the others admonished, to the intercession of the glorious Forerunner to flee. By this admonition incited the citizens, with supplication instituted, the sacred Ashes through the city they carried around: & behold as soon as the sacred Ark to the free air was exposed, very soon the sky began to be covered with clouds, & after one hour's space, before the sacred Relics into the temple were brought back, the cataracts of heaven were opened, & by heavenly favor most abundant fell rain, which both the hope of harvest restored, & the afflicted citizens' spirits raised up.

[368] In the year 1169 burned supreme among the chief families of the city discords, & most of all between the Castellani & Avocati; the dissensions of noble families are composed in the year 1169 & already to blows it had come: for then was vigorous at that time that detestable custom, of such contests in the field by armed hand to settle. Then truly Hugh the Archbishop, as a provident Pastor it befits, together with the Consuls this evil to meet wishing, the burning with mutual hate citizens to the council in his Palace called; & ordered meanwhile the Clergy with solemn pomp into the middle of the council to bring the sacred Forerunner's Relics, that his words, which he was about to deliver to the angry citizens' minds, greater weight should receive from him, who was the voice of the Lord. Nor the event hope failed: for after having delivered a most efficacious about peace to be entered oration, with raging meanwhile & to mutual death intent on this hand & on that side the parties, when the pious Prelate the heads of the disagreeing families before the sacred Ashes to mutual embraces invited, soon placated & to tears moved Orlando the Avocato, & Fulco the Castellano, princes of the discords, with hatred deposed into mutual embraces flew; & with the kiss of peace given, the rest into his example drew. Thus was composed that pernicious dissension, which before neither by friends' counsels, nor by the Magistrates' authority extinguished could be.

[569] After this fire of minds, another by this Saint's intercession was extinguished, In the year 1176 a fire extinguished which in the year 1176 that street of the city had invaded, which is named from S. Victor. For when no applied citizens' diligence, the flames' fury could be overcome; at the presence of his Relics the holy Protector that city's region, which with most frequent houses was packed, preserved from the fires, from which not even his own body at Sebaste to liberate had wished; & earthquake was calmed. by this singular benefit demonstrating himself, (if it is right to say) more to love his devoted Genoa, than himself. In the same year the city was freed from most perilous earthquakes, with the Relics carried around through the city.

[370] Incited by the fame of such a precious treasure & by piety toward the Saint, In the year 1178 Frederick I venerating the sacred Ashes, them Emperor Frederick I in the month of January of the year 1178 to Genoa came, with Beatrice his wife & Henry his son: & when those great Princes the most sacred Ashes to see desired, from the prior place to the highest altar they were translated. The Relics adored with supreme piety & admiration, with enormous gifts of Imperial munificence he adorned. in a silver ark ordered to be enclosed. Besides Frederick at his own expense a new of silver Ark to be made ordered, that thus more decently they would be preserved; for previously enclosed in an Ark of white marble they were kept, which today still behind & under the altar of the same Saint is seen.

[371] In the year 1179 Alexander III the same approves, In the following year 1179 at Rome was celebrated by Alexander III the General Council III. Thither went Hugh the Archbishop, Obertus the Provost, & Ogerius Galetta the Scholasticus (commonly Magiscola) of the same Cathedral church, accompanied by the city's Legates, & with the greatest number of Nobles. These benignly by the supreme Pontiff received, among other things this from him sought as a grace, that by Apostolic authority he approve & publish the annual solemnity of the Translation of the Relics of S. John the Baptist. The Pontiff who in the year 1161 these at Genoa in person had venerated, assented to their request, & some Prelates he deputed, who into their truth & Translation should inquire. These inquiry made, the whole matter brought to the Pontiff: who soon a Bull issued, in which after reporting the very many of the Genoese people's toward himself & the Apostolic See merits, he asserts the Relics of the Forerunner of the Lord, by the Genoese on the return from the Antiochene expedition, near Patara to have been found, & the feast of the Revelation he institutes. & to their country brought: & therefore all the Bishops, Archbishops, & other Prelates of Tuscany, Lombardy & Provence he exhorted, that to their peoples this sacred treasure they should make public; & when to the public veneration they were exposed, them they should invite, that to that day's solemnity to Genoa themselves they should betake: which that with greater fervor would happen, many to this day & whole Octave he annexed indulgences. Returned to their country the Prelates, with supreme pomp running from everywhere of the surrounding provinces peoples, this Solemnity they celebrated, which at that time the Revelation of the Ashes of S. John the Baptist was called.

[372] Was at those times the city of Genoa by very many infested fires, In the year 1181 with the sacred gifts brought, a perilous fire is extinguished. since (as the use of that century bore) with houses closely built, & for the greatest part by chance of wood it was composed; whence the supreme often to the city was created danger: as also happened in the year 1181, in which a great arose fire in that region of the city, where the Consuls were wont to dwell, next to the temple of S. Mary de Castello. It was feared lest a great part of the city the fire would consume: for from the South blowing Auster, the gathered flames' force to further parts was driving. By this danger terrified the Genoese, to the customary protection of the Forerunner they fled. Nor in vain: for after to that part of the city were brought the sacred Ashes, ceased the flames' fury, which to the whole city ruin threatened.

[343] By these prodigies encouraged various peoples, to the sacred Ashes due cult vyingly brought. [In the year 1200 various peoples to offering gifts to the Saint, themselves bind.] Whence among the conventions which with the Republic various Lands & Valleys made in the year 1202, they bound themselves to offer every year on that Saint's feast day, a wax candle of twenty-five pounds, in the piety & fidelity their testimony: which is established from the Register of Priv. & Conv. & Comm. of Genoa.

[374] In the year 1204, when the King of Aragon Peter II, [In the year 1204 with a fire extinguished by the Saint's Relics, the King of Aragon Peter II offers a horse.] (whom Nicholas a Porta by error names King of Armenia) to Genoa had come, lodging he had in the street, which Cannetum is called. Here in the very in which he was sleeping house, an enormous fire was kindled, nor with any applied work could it be extinguished; but continuously was creeping further, & already neighboring houses had occupied: but with the sacred Relics brought there, soon the flame was extinguished. Recognized the King the heavenly benefit, & therefore on the following day to the Saint to be offered ordered one of his most outstanding horses, with phalerae & saddlecloths of silver most preciously adorned.

[375] In the year 1207 returning from a maritime journey seven larger ships, In the year 1207 a perilous tempest calmed some triremes & smaller ships accompanying, when not far from the port they were absent, a horrible they underwent tempest, which both rudders & yards broke, & one of the greater ships with some others to the bottom drove. The rest now were about to perish, except them the Genoese, who this sad spectacle from the port had seen, were present: admonished then of the danger the Clergy & Otto the Archbishop, the sailors their vows to the Saint pay. the sacred Ashes into the sight of the sea & of the perishing ships brought, & soon through B. Forerunner's intercession was made tranquility, & on the same day landed into the port the ships, the sailors & others their vows to the Saint paid. Thus reports Ogerius Panis in the volume del Caffoso.

[376] In the year 1222 earthquake suppressed. In the year 1222 on the Natal day of our Redeemer our, at noon, with so terrible an earthquake was shaken the city, that, if a second time, as was feared, the evil had returned, the whole city's ruin would have been inevitable. Therefore leaving their tables, terrified citizens themselves in troops to the church of S. Lawrence betook, in their afflicted things help from heaven about to demand. It seemed to the Archbishop & Council also the sacred Relics of their Protector through the city to carry around: nor failed the hoped help. Thus Stella.

[377] In the year 1226 the port from ruin preserved. In the year 1226 so great rose the sea's raging fury, that with the dykes burst, it was about to destroy the port: but with the Relics exhibited to the sea, soon was repressed the waters' tumor, & the port from further damages was preserved.

[378] In the year 1230 from four pirates hanged by a noose, But of all the admiration surpasses, what in the year 1230 happened. With the aforesaid Otto still Archbishop, & Crispinus de Soresina Milanese Prefect, were captured of not obscure name four pirates, Recuperus & Durandus of Porto Venere,

William Ventimiglia & Roscius Morinellus of Recco. These the Prefect because of committed at sea piracies to the gallows condemned, the rest of their companions, that their right hand be cut off. But on the day XV of October, on which the execution of the capital sentence should be made, commiseration of men, not only of the common, but also of Nobles the zeal stirred, & great crowds excited; when men of every kind & age, men & matrons pardon to be given nearly threateningly demanded. And to such madness the matter came, that when the Prefect to the place destined for the punishment as exactor approached; sedition against him & colleagues was stirred, & a great stoning happened: by which the Prefect with his horse fallen onto the earth collapsed, two by the help of S. John the Baptist their lives preserve. & with his shin broken, between his men's hands home was brought back was; from which wound a little later he died. At length with the sedition suppressed, the pirates were on the gibbet hung. Of these two immediately expired; Recuperus & William Ventimiglia, when long hanging their souls to breathe out could not, with the new matter minds stunned, & at the favoring people's shout with the nooses cut, living into prison were brought back. Asked what had preserved them; Divine John the Baptist's help to themselves had been present they answered, to whose Ashes their salvation they had commended. The matter into religion received they were freed, much warned, that from piracy in the future they should abstain.

[379] These were benefits conferred on private persons: but no less in the twelve-year following years' space the Republic experienced. In the year 1231 & 1240 extinguished fire. With great burned fire of the city a street, called Fussilia, with great damage's danger: but at the presence of the sacred Relics with extinguished flames, the danger ceased. The same misfortune twice happened in the same street, namely in years 1231 & 1240.

[380] In the year 1242 a tempest is calmed, In the year 1242 through the sacred Ashes' invocation, the great Genoese fleet, near the island, Montecristo called, from great sea tempest unharmed escaped: at which time also all the ships, which in the port were detained, their salvation to the holy Protector, & to the brought there his Relics ascribed.

[381] And when in the following year, on the Vigil of the Lord's Nativity, & 1243 fire. again fire the city was infesting in the street of S. Andrew; & with such violence, that the flames surpassed the height of two enormous towers, which the ancient form gate, which is called of S. Andrew, from the temple of that holy Apostle to that nearby. To this part of the city they brought the sacred Ashes, & soon the fire was extinguished. Applauded this prodigy on the following day the whole city: & all the inhabitants of that street, of whom a huge multitude is, their vows to the Saint paid.

[382] In the year 1244 Innocent IV the Pontiff, into his country Genoa came, In the year 1244 Innocent IV 30 silver lamps offers hither by Genoese ships from Sutri conveyed (where by Frederick II as if besieged he had been detained) then into Gaul about to pass. In the days in which he stayed here, often the sacred S. John the Baptist's Lipsana venerating, thirty-six silver lamps as a gift gave to the Church, & he wished day & night they would burn. These there were until the year 1328, a Bull having been given, when in the civil war's tumult they were destroyed, as has Nicholas a Porta. Besides he confirmed & amplified the Bull of his Predecessor Alexander III, with another given Bull, which is preserved in the Archive of the Genoese Chapter, of the following tenor.

[383] Innocent the Bishop; Servant of the Servants of God. To the Venerable brothers, by which the prior Archbishops & Bishops, & dear sons the Abbots, Priors, Deans, Provosts, Archdeacons, Archpresbyters, & other Churches' Prelates, the present letters about to inspect, greeting & Apostolic benediction. Since the General Church very much from the Omnipotent by the Saints' suffrages is aided; so much the more each region with special prerogative should rejoice, & more securely expect pardon for things committed, the worthier before the divine Majesty Intercessors it has, who by the merits & devotion of the faithful for those things, which they sow on earth, a hundredfold fruit of eternal retribution by their prayers obtain in the highest.

[384] But has come to Us, that when once the Genoese Citizens from the expedition of Antioch as triumphants of the enemies of Christ were returning, landing near Patara, the Relics of blessed John the Baptist & Forerunner of the Lord there found, with them to Genoa with suppliant devotion they carried. On account of which of happy memory Alexander Pope our predecessor us, having understood, from Alexander III granted he confirms, that those same citizens intended the same Relics solemnly to reveal to the Archbishops & Bishops through Tuscany, Lombardy, & Provence constituted, his, as to us fully it was established, sent letters, containing, that announcing this in the Churches of the same, the people to them committed, that to the same City on the day of Revelation they should come, they should advise & induce diligently.

[385] When therefore Our Venerable Brother Archbishop, & dear sons the Chapter of Genoa, as from them reporting we have understood, on the next Sunday day following after the Ascension of the Lord, the Relics themselves by Apostolic authority have determined with much solemnity & reverence to be revealed; your University we ask, advise & exhort attentively, & by Apostolic to you writings we mandate, that the aforesaid day of Revelation, that in veneration henceforth it be held, & other indulgences he grants. publishing in your Churches, & causing also to be published, the peoples committed to you, that to the aforesaid City on the same day they should come, of the Baptist himself the suffrage to implore, advise more attentively, & efficaciously induce.

For We desiring, & other indulgences he grants. that the same glorious Forerunner with congruent honors be frequented, to all truly penitent & confessed, who to the Genoese Church, where the aforesaid Relics under venerable custody are preserved, on the solemnity of their Revelation, devoutly shall come, annually of omnipotent God's mercy, & of blessed Peter & Paul his Apostles by the authority confiding, on the day of Revelation one year, & on the eight days following forty days each year, of imposed on them penance mercifully we relax. Given at Genoa on the second Nones of August, of our Pontificate in the year second. In the year 1245 again a tempest calmed.

[386] In the year 1245 again a horrid sea tempest rushed in, which was so much more dangerous, because at midnight it had happened; whence not only in deeper sea, but also in the Port all the ships were in danger: nor now the waters' impetus the constructed on high moles & breakwaters were sustaining: when terrified citizens the sacred Forerunner's Relics there, & part of the Lord's Cross, which in the cathedral is preserved, thither brought: & soon the sea to grow mild & all danger to cease began.

[387] By these & infinite other prodigies, which the Genoese Writers to note omitted, In the year 1269 instituted the Confraternity of S. John Bap., not without supernal inspiration led citizens very many, the glorious this Saint into their Protector & Patron special chose, & in the year 1249, from the acts already after the bringing of the sacred Ashes two centuries, was instituted in the Cathedral church the Confraternity under his name. There was at that time created Archbishop Porchettus Spinola, in doctrine & piety remarkable; who asked, that this new institute by his vote he would approve & confirm, not only assented, but also that greater stimuli he might add, by the Archbishop confirmed & endowed with indulgences &c. many to it granted indulgences, which by his Successors were confirmed & amplified. The venerable this Confraternity's duty was, to the cathedral church to come together, the sacred Relics with lighted torches to accompany, as often as in supplication or to the port for the reason of dispelling a tempest they were brought; then on the first Thursday day of each month to take care, that a solemn Mass at the altar of the same Saint be sung, & to it to assist & at the exhortation to be present; which afterwards, for what cause I do not know, was omitted. Besides was decreed, that all the Archbishops & Canons of the Cathedral church, & the chief of the city's citizens to this be inscribed, whence the sacred Relics' cult & veneration great took increase. §. III. The sacred Ashes' cult & miracles in the 14th century.

[388] By no means to be omitted, what in the year 1316 happened. Nobles some in the year 1316 by the Saint's intercession Came to the sacred Relics, in the sight of Clergy & people, certain noble men of Mount Royal (Mondovì) from Piedmont, votive gifts about to offer, that by the intercession of the Saint that one from their enemies' hands they were freed. To the Canons indeed all the matter to understand desiring they related, that themselves with certain others in number twenty-six, by their enemies for days some on a hill, Caciverna called, had been besieged; & when no remained hope of escaping the hands of them, even to the feet kisses themselves offered, from their enemies' hands miraculously escape. only the living to themselves it would be permitted to depart. But when no in the savage enemies' minds they experienced clemency, nor their fury except by death & blood could be satiated; to the protection of B. John recourse was had, with added vow of going to Genoa, that due thanks they would render. Then sworn they asserted, that themselves, (by what means they did not know) suddenly as if through ecstasy in a safe place far from the enemies had been placed; & therefore to come themselves that to their liberator their vows & gifts they would pay, which to the sacred Lipsana were hung, & of the stupendous miracle through several years' course were testimonies. In the year 1323 a new chapel is built by the Campanari family,

[389] Among more attached to those sacred Ashes were of eternal memory worthy two citizens, from the Campanari family, Nicholas & Obertus. These at their own expenses, for those sacred Relics to be fabricated took care a noble Chapel, & at the same time there they founded a Chaplaincy, with sufficient revenues endowed for one Priest's sustenance. This Chapel was built in the year 1323, & in the year 1410 still was standing whole, & it was preciously enough & elegantly constructed; whence to themselves this was granted privilege: that, while to the other women of whatever condition it was prohibited to enter into the Chapel of holy

Forerunner, to which special privileges are granted. for their & their posterity's daughters & daughters-in-law it was permitted, for the nuptial blessing to receive: besides that they themselves & their descendants to themselves reserved one of the keys, which the greater Ark guarded. These privileges in their posterity persevered, even after the demolition of that old Chapel, & the translation of the sacred Relics into a new, which afterwards by common expenses more opulently & augustly was built, which today still is to be seen. For Theodora, In the translation of the Sacred Ashes only daughter & heir of Lazarus Campanari, to whom this privilege in the year 1410 had been confirmed, not wishing this same right on account of the demolition of the old Chapel to lose, in the year 1455 (as from notarial Acts is established) a new of this confirmation obtained in perpetuity to endure, for herself & her spouse John Lord de Passano de Delphinis, & their posterity. This privilege's use in the succeeding times to us even has persevered in this noble family: & hence I think it came, that when to some the true origin of this lay hidden, they believed someone of their Greater Ancestors the sacred Ashes once to Genoa had brought, who this prerogative for their posterity had procured.

[390] Built therefore the new Chapel, about which above was said, The Bishop of Luni thence something to take away resolving, in the year 1323 the sacred Forerunner's Relics from the old Ark into the new to be transferred was fitting: nor were lacking again divine prodigies, by which to the whole world it became known, how much to S. John the Genoese association pleased & of the sacred Ashes union. There was present at this action Antonius Fliscus, Bishop of Luni, a man of honesty of manners equally & nobility of blood clear, who since of great toward this Saint was religion, often the sacred his Lipsana with fervent piety venerated. He, when the old ark was to be opened, a small particle of the sacred Dust

(if that conveniently & secretly could happen could) hence to take, & to his city carry away decreed. is deprived of sight, But (O depth of mysteries of eternal Wisdom!) although from sole zeal of piety, yet not to the very work proceeded the proposition; as soon as the sacred Ark was opened, all sight he lost, & in that state ten months he remained. Nor here stopped the miracle: for when more attentively his miseries he considered the Bishop, the root of his evil he recognized, & of his blindness the cause attributed to that rash proposition, by which the sacred Ash, old symbol of the Genoese union, to disunite, &, however small particle, thence to take away he had decreed. who repenting of the deed through the Saint's intercession receives it. After therefore through several days his rashness he had deplored, to B. Forerunner a vow he made, that, if sight he would receive, this to his intercession always he would refer accepted, & on all the days of his life this benefit's memory he would renew. The vow this afterwards before the Provost & other Canons of the Genoese church he renewed, & behold in the same moment sight returned, with the supreme of all the bystanders' stupor.

[391] Transposed therefore the sacred Relics into a new Ark, this was placed above a sumptuous & august pegma, by order of Cardinal

Luke Fliscus constructed, which in the same way, just as that which today is seen, the most sacred this Altar was superimposed. Was this Cardinal inscribed to the Confraternity of S. John the Baptist, The Ark is placed on the altar & the whole pegma. & it as much as he could promoted. He is believed also to have instituted, that on the first Thursday day of each month, a solemn Mass, about which above was said, in that Saint's honor would be sung.

[392] In honoring the sacred Relics with the ecclesiastical Prelates contended the Republic, although at that time by internal factions miserably it was agitated. For in the year 1327, by special Decree B. John they chose into the chief Patron, In the year 1327 into the patron of the city the Saint is chosen, Protector, & Father of the city; & at public expenses to be made they caused a silver Ark, in which thereafter the sacred this Deposit would be kept. Besides it was constituted, that on the feast day of his Nativity, the Republic's Governors together with the civil Order, with lighted torches, the Sacred Relics would visit, & a golden pall to his altar would offer. And that to this solemnity more from everywhere could come together, to all to Genoa coming through eight days the feast preceding, & as many following, was granted safe conduct, which to the whole city's district extended itself: as is plain from the Extract from the first Book of the great Volume of the Chapters of the Commune of Genoa in the year 1327, is deposited by the Magistrate of Genoa; which thus has.

[393] Since among them born of women has not risen up a greater than John the Baptist, therefore the more devoutly we ought his suffrages to implore, the more toward us his flows, & often has flowed piety, & by his suffrages always the City of Genoa is protected. For his Body with us to be the Apostolic testifies truth, & through faith worthy & truthful it stands proven: also the miracles, which through his mercy God in the City of Genoa always has done, this manifestly declare. And therefore with mind's affection pure, so great, & chief Patron ours with supreme we ought to protect & guard reverence.

[394] & it is decreed, that a new silver Ark be made at common expenses; Therefore in supreme God's, & his Patron's our honor we have determined to be established, that a Capsa of silver be made, in which the Body of the same blessed John the Baptist be deposited, & in it with supreme reverence be held.

[395] On the day indeed of his Festivity, years singly the Vicar, Abbot of the people, & Commune of Genoa, & Counsellors & Consuls of Genoa, & all the people of the same, to the reverence of the same blessed John, to the Church of Genoa, where is his Body & Altar, with luminaries festively shall go, as to the reverend Father of the City of the same: in the very feast a precious pall shall be offered; & a pall also of price or value of pounds five hundred; up to pounds eight hundred, at the expenses of the Commune of Genoa each year, on said Festivity shall offer to the aforesaid Altar, where is the Body deposited of the same Forerunner of Christ.

[396] All indeed, from wherever they be, who to said City shall have come, for eight days afterwards, from all praises, reprisals, & exchanges in the city of Genoa, & district, safe & secure shall be: so that, to those coming to the feast safe conduct shall be given; if to that Festivity they shall have come, up to said time safe & secure to the City of Genoa, & district they may come, & dwell; & freely from said City, & district within said time may withdraw: with reprisals, exchanges, praises any not withstanding.

[397] But the Oblations, which in said Festivity in reverence of the aforesaid Saint shall be offered, in whatever things or moneys they exist, by two Massarii, offerings shall be expended in the ornament of the altar, elected by the Vicar & twelve Sapientes of the Commune of Genoa shall be deposited & preserved, & shall be expended, & shall be spent on ornaments & other things around the Altar, & Body of the same reverend John the Baptist.

[398] And the aforesaid ought to be observed by the Vicar of Genoa, any other Chapter not withstanding general, or special, even if in it were contained (any Chapter not withstanding general, or special,) & specially the Chapter, which is under the Rubric: other decrees notwithstanding. De non danda potestate, which begins: Ego de cetero non faciam consilium, &c. & the Chapter, which is under the Rubric: De acquirendis terris of him, who shall have made prey or rapine, &c. And that which begins: Quodsi preda or rapina, &c. And this Chapter precisely shall be observed: otherwise the Vicar & any Magistrate of Genoa against acting can & ought to be syndicated in 200 pounds of Genoa, for every & any turn, in which it shall have been against acted: & this Chapter shall be abrogatory & derogatory to all other Chapters, which to this would contradict, or in any opposed.

[399] Afterwards therefore by virtue of this Decree was fabricated that most beautiful ark of gilt silver, in anaglyphic work, by the skilled artist's hand elegantly elaborated, in which today still the sacred Ashes with solemn pomp through the city are carried around on Sunday in Albis. In this manner grew daily the sacred Relics' cult, so that even the iron chains, by which the ark once had been surrounded, with supreme veneration were held. The pious indeed people, having adored the sacred Dust, these also kissed, & to the eyes & to other body's members applied; trusting that by this touch their body from every evil would be preserved. From the touch of the chains by which the ark once was bound, Nor without effect was this people's religion, the intercession of B. Forerunner shows: for in the year 1348 & 49, when all Italy, & this especially city, by that immense plague was afflicted, which in the following centuries the Great Plague was called; it was observed, not even one, who himself with these chains' touch had fortified, by the contagious & everywhere raging evil had been afflicted.

[400] innumerable from plague are preserved. These from the chains' touch came benefits. A sudden also & perpetual for his evil found remedy a certain citizen, touching the staff of the umbrella, under which the ark of Relics is carried around: for when Simon Boccanegra again to the Dukedom of Genoa in the year 1358 was promoted, for imploring B. Forerunner's intercession, in those turbulent times, in a solemn supplication the sacred Ashes through the city to be carried around he ordered: In the year 1357 a weak arm & when (as was customary) the staves which the umbrella were to sustain, in the Cathedral church were distributed by deputies; among the rest to this was invited Leonardus Oliva, Prior of the Confraternity. He from much already time so infirm was in arms & of all vigor destitute, that not even them could he raise; nevertheless, since he was of supreme toward the Saint piety, touching the staff of the umbrella to be carried over the ark with great confidence the staff he took; & at the same time in mind B. John's intercession he implored, which soon he felt. For restored to the arms vigor, the umbrella he bore; & when others wearied others to themselves substituted, he alone up to the end in the pious office persevered; when to all granted to him by the Saint benefit he revealed.

[401] Thus this matter in Latin verses wrote Ildebrandus Corvara coeval Poet, although

Nicholas a Porta a little otherwise reports, vigor he receives. wishing Oliva not Leonard, but Antony to be called to have been, & at home, where on account of most acute chiragra pains to bed fixed he was detained, to have invoked the Saint's help, that the wont to perform he could office of bearing the umbrella in the supplication, as one who Prior was of the aforesaid Confraternity; & soon feeling himself from all pain free, & restored to himself & to the arms vigor, to the church he hastened; & through all the supplication's time with the stupor of all the umbrella he bore.

[402] In the year 1386 Urban VI nearly in the same manner in which above of Innocent IV related was, In the year 1386 Urban VI by the Genoese freed by the triremes of the Genoese freed from the hands of Charles King of Naples, who him with some Cardinals besieged was holding at Nuceria; to Genoa came, & there as in a safe & secure asylum, for many months he dwelt. Meanwhile his toward the sacred Ashes piety wishing to demonstrate, the same granted Indulgence on the Natal feast of the Forerunner, which Alexander III once to the church of S. Mark, on the day of the Lord's Ascension at Venice had granted, with this given bull.

[403] Urban the Bishop, Servant of the Servants of God, to all of Christ's faithful, the present letters about to inspect greeting, & Apostolic benediction. The Splendor of the Paternal glory, who his world illuminates with ineffable clarity, grants indulgences

the pious vows of the faithful, of the most clement his Majesty hoping, then especially with benign favor follows, when their devout humility by the Saints' prayers & merits is aided. Desiring therefore, that the Major Church of Genoa, in which, as we have received, some Relics of holy John the Baptist venerably rest, by Christ's faithful with congruent honors be frequented; which at Venice & that Christ's faithful for the cause of devotion thither more willingly would flow together to the same, where there from this greater of souls advantage they shall have hoped to obtain; of omnipotent God's mercy, & of blessed Peter & Paul Apostles his authority confiding, to all truly penitent, & confessed, who to said Church, from the first Vespers of the Nativity of the same S. John, the temple of S. Mark, until the second Vespers of his Nativity inclusively, devoutly shall have come, annually that Indulgence we grant, which to the Church of holy Mark of

Venice of the Castellan diocese, on the day of the Ascension of our Lord Jesus Christ coming, by the authority of letters of happy recordation of Alexander Pope the Third our Predecessor they obtain. previously had been granted. Given at Genoa on the sixth Kalends of October, of the Pontificate in the ninth year.

[404] In the year 1387 the Genoese Chapter (as is established from the notarial Acts of this year) the following transaction performed, with the Confraternity. In the name of the Lord. Amen. Whereas in past times many of different quantity moneys through men of the Devotion or Congregation of blessed John the Baptist, which in the Church of Genoa established is, on account of reverence for the Body & Relics of the same blessed John the Baptist, In the year 1387 the Canons grant to the Confraternity which in the same Church are venerated, on the ornament of the altar & of the aforesaid Church, were expended & paid out were, & every day are expended & paid out through said men of said Devotion; therefore the Venerable Lords, Benedict Adurnus the Provost, Dominic de Flisco the Archdeacon, Peter de Illionibus Magiscola, Raynerius de Arborio, George de Sigestro, John de saint Stephen,

Lanfranc de Otone, & Marcus de Cario Canons & Chapter of the Genoese Church aforesaid, together in Chapter, for the things subscribed at the sound of the bell in customary manner gathered, in their own proper names, & in the name & place of said Church & Chapter, by title of donation, & out of special grace, conceded & gave to the Priors & men of said Congregation or Devotion, all the wax offerings present & future, & in perpetuity, or to D. Matthew de Illionibus jurist, Syndic & Procurator of said Devotion or Congregation of blessed John the Baptist (as of the syndicate & procuration is established by the public Instrument, written by the hand of Peter de Grota the Notary, in the year just past on the day 24 June) stipulating, & receiving in his own proper name, & of others of said Devotion, all that right & whole, which & how much said Canons & Chapter have or can have in the offerings, which they shall make in the future annually, in wax only (whether they be candles, duplers, tortices, or brandons) those of said Devotion, & also twelve, or fifteen Antiani, or Counsellors of L. the Duke, or Decurions, or by any other name they are called, at present or in future shall be called, on the Feast of the Nativity of the aforesaid blessed John the Baptist at the Mass major, which is sung at the hour of Terce at the Altar of the aforesaid blessed John the Baptist, & which offering is made at the hand of the celebrant, reserving to itself the votive pall. or of him about to celebrate said Mass.

[405] In which cession or donation are not included, nor are understood to be included or donated the rights, or offerings of the prize, or the prize itself with two principal duplers or tortices, which together with the prize or pall are offered by the Lord Duke, & Lord Potentate of Genoa, or other principal Officials & Protectors of the Commune of Genoa, nor any tortices or candles, or images, or any other thing, which or which would be offered by some person, even of said XII or XV, or by those of said Devotion, at Mass or at other time, or from another head than from debt or from devotion of said Congregation & Devotion or Ordination; as, for example's sake, is made from a vow or other pious affect, removed from the Devotion & Congregation aforesaid. Which D. Matthew in said Syndic, or Procurator name of said Devotion, promised to said Lords Canons & Chapter, that said offering or oblation through said XII or XV, & through men of said Devotion, which shall be made at said Mass, & shall come into the Massarii of said Devotion, & their prices shall be expended & paid out by the Massarii or other Officials of said Congregation or Devotion in luminaries, or ornaments of said Relics, Altar, & Church, as to them better will seem, & it will please to expedite.

[406] Otherwise, (if otherwise it were done) the present instrument, & all & individual things in it contained shall be void, vain & of no value, or moment, & just as if the present instrument had never been made. Which all & individual above-written, said parties in said names to each other mutually promised, & agreed to attend, complete & observe, & in nothing to act contrary or come, on any occasion, reason, or cause, which could be said or thought of: under penalty of double of that, in which, or about which contrary would be done, or, as above, would not be observed, & with reparation of all damages, interest, & expenses, which therefore would happen, in the cause of suit, & outside, stipulated solemnly & promised. With all & individual above-written remaining ratified always, & under hypothec & obligation of all the goods of said Church & Chapter, & of said Devotion, of those present & future.

[407] And the aforesaid all were done in the presence, consent, & will of the Lords John Besagni, & Antony de Flisco called Cardinal, Priors of said Devotion. Done at Genoa in the Cloister of said Church of Genoa in the year from the Nativity of the Lord 1387 Indiction ninth according to the course of Genoa, day 29 of March, in Terces, with present Lord Honoratus de Flisco Canon of the Church of S. Nazarius of Genoa, Presbyters Nicholas of Rapallo, Mansionarius of said Church of Genoa, & Columban de Coniolo Provost of the Church of Bobbio, witnesses to the premises called & asked.

[408] Celebrated then a few years after, & those prodigious happened events, by which divine Majesty to the whole world manifested, very many to the Genoese through S. John the Baptist's intercession to wish to grant, which by other means it denied. Reports George Stella eyewitness, In the year 1391 a great tempest, XIII December of the year 1391, by night with sky serene & no winds blowing, so much swelled the sea, that suddenly a great tempest arose. With such impetus of waves was shaken the city, & to that height had grown the tumultuous sea, with other Relics brought persisting that around SS. Nazarius & Celsus's church, the very high city walls it surpassed; & all that space, which is between the aforesaid & S. Mark's Church, inundated waters. by the sacred Ashes is driven away. Great was of all the citizens' consternation, to which was added the great merchants' lament & lamentation, whose all goods & fortunes with the ships in the port were in danger. Ran the Clergy at unseasonable night to the port with the most sacred Cross wood & other Relics, nor yet ceased the sea's inclemency: indeed in that very moment ships five broken & submerged perished. Then other Saints' Relics were brought, the same yet persisted the waters' fury, which even with the approaching dawn to increase seemed. At length (what the cause of such delay was, did not bring forth the aforepraised Stella) with risen now sun, brought thither were the sacred Ashes, with all the Clergy & all the citizens accompanying: & soon at their coming the sea fell, In the year 1366 pleurisy is cured, & restored to the waters tranquility, security to the ships & joy to the city brought.

[409] A similar plainly event reports to have seen himself Nicholas a Porta, who to the common vows also his adds, for a singular benefit, which by that Saint's intercession in himself he had received. For in the year 1396 so horrid a storm agitated the sea, that from men's memory none ever was seen more truculent: & now the larger ships two, to which Doria & Pinella the name was, were being broken. Various soon to the port were brought Relics, which the greatest were in veneration; but in vain: with the growing continuous of the sea's intemperateness & danger. At length ran in troops the merchants to the Cathedral church, calling out, & the tempest again is driven away. that as soon as possible the sacred Ashes to the Port be brought. It was fitting at that time to gather the keys, by which the sacred this Pledge was kept, which through various men's hands were dispersed. This pertained to Nicholas a Porta, as Confraternity's Chancellor. He indeed with a dangerous pleurisy vexed, with little life hope (as doctors judged,) bed-bound was sticking. Sad therefore & lamenting, not so much on account of the imminent his life's end, as that to so pious a ministry he was unable to apply himself, the spirit yet with zeal & confidence full to the intercession of B. Forerunner he turned; & behold all pain departed; from bed he leapt, having put on his garments the keys he collects, & wholly himself to his liberator's service joyful he applied, certain of the prodigy to follow. Now the port had reached the sacred Forerunner's Lipsana with nearly the whole city accompanying, when now most the sea's anger was boiling. And behold, hardly exposed to the sea's sight the sacred Relics were, when suddenly was seen in the air to breathe a more favorable wind from Greece; which the African of the whole tempest the author, as if war made attacked, & at length from the sky's region to yield compelled; & with the African driven away serenity to the sky, & tranquility to the sea returned. Was the common of all the skilled judgment, not only above nature was this tempest's cessation; but also, if beyond two hours' space the S. Forerunner's Relics to bring they had delayed, not even one ship in the port from shipwreck could have been preserved.

[409] Another reports by the Saint's intercession granted benefit the same Nicholas a Porta. In the year 1398 to the Saint's altar fleeing Not yet extinguished were in the year 1398 those pernicious among the Guelphs & Ghibellines factions; but by public & private discords at that time the whole Republic most was being destroyed: whence slaughters, & massacres of citizens, & unusual horror & sad solitude through the city. Various of the city's streets in the manner of camps were fortified, & on this side & on that besiegers were equally & besieged. Bartholomew Scala goldsmith, accustomed daily the sacred to venerate Ashes, & himself to the intercession of S. Forerunner to commend; when the ways to himself to the church closed off he saw, with great grief he was affected; yet on a certain day in mind he determined all the barriers to transcend, from his enemies he is touched, & although at the danger of his own head the temple to approach. This when he was performing, & a certain piazza's corner he was crossing, two men of the opposing faction, otherwise also to himself most hostile he encountered. These, slaughter & blood breathing, with armed hand the man unarmed up to the church pursued; nor reached him, except when into the very Saint's Chapel he had come.

[410] Bartholomew, by the imminent danger frightened, to the protection of S. John has recourse; & death fleeing, (for not even places, however sacred, in this fury any veneration was held) he leaves the chapel; nor yet is perceived or seen. & behind the greater altar, as to a place more safe he withdraws. They pursue the fleeing barbarians to the place to which he had withdrawn, where the miserable he now death was awaiting. But, marvelous to tell: often was he touched by the murderers' hands, nor yet was perceived; nor, although it was midday & the place was very bright, by the robbers' eyes was seen. Was stunned this man, & the prodigy recognized. Meanwhile wondering the murderers, that his eyes & hands he had escaped, to the sacristy they betake themselves, there the man themselves to find supposing; but in their hope deluded, raging from the temple they go out. Thus Bartholomew his life to the Saint's intercession ascribed, as also the peace, which afterwards with himself they entered those two enemies; who the deed more attentively considering, the miracle recognized. § IV. Sacred Ashes' cult, & miracles in the 15th century.

[411] The same Saint's protection most openly shone forth in two sea tempests, Various at various times which in the years 1406 & 14 happened, as reports Stella, that time's Historian. For brought to the port the Ashes by Pileus de Marinis, then Archbishop, soon all winds' & sea's fury fell. Whence not wonder it is, if with growing benefits, which to the city through S. Forerunner's intercession divinely were granted, To the Confraternity of S. John the Baptist privileges are granted secular & ecclesiastical Princes vyingly concurred, to the cult & ornament of the sacred that Deposit to promote. Hence it came, that, just as the aforesaid Pileus de Marinis Archbishop, in the year 1401 the Confraternity of S. John the Baptist approved & confirmed, to which then several granted indulgences in the year 1415; his example followed Peter George his successor in the year 35, & the supreme Pontiffs Eugene IV, in the years 39, 40, & Calixtus III, in the year 4, of the same century; thus also in the year 1430 by the Republic was formed a Decree (indeed confirmed, what once had been done) by which it was sanctioned, that on the feast of the Nativity of S. John the Baptist all the noble Order should visit the sacred Relics, by the Magistrate, both ecclesiastical, & to them a certain quantity of candles would offer, & a golden pall. This was decreed by the following constitution.

[412] How great is in Heaven blessed John the Baptist, can consider every Christian-worshipper, & certain without doubt himself to render, while the voice shall have been of Truth, Among them born of women has not risen up a greater than John the Baptist: to whose cult the Genoese are so much held more reverently to bow, both civil: by how much God himself the City of Genoa preferred, & signified, the supreme Highest of all the Saints' Relic, his Body to guard, cherish & preserve. By this proper Constitution we sanction, that on the day of his Festivity each year L. Potestas, & LL. Antiani & Officials all of the Commune of Genoa, & it is established, the Church of blessed Lawrence, where in a silver Urn said Relic most precious, namely the most sacred Body of him, shall come with luminaries & candles lit, & with pall, as the custom is. All however & each, from wherever they be, that in the festivity the Magistrate luminaries & a gilded pall shall offer; who to Genoa shall have come, on the day of his Festivity, & before through eight days, & after through as many, from all & each praises, reprisals, & exchanges at Genoa, & district safe & secure shall come, & stay, & thence shall withdraw: not withstanding praises, reprisals, & exchanges whatever.

But the offerings on said day made or given on account of reverence for said Festivity, in money, & safe conduct be given or any thing, by the Massarii appointed by the religious Devotion of said Baptist shall be saved, deposited & placed, & shall be expended in & around the ornaments, through the Genoese diocese & other useful or necessary things of the Altar & Body of the most holy Forerunner of Christ, as is the custom.

[413] In the year 1439 Duke Peter de Campofregoso, with those who the supreme Magistrate of Genoa bore, decreed, that in the future from the stipend of foot & horse soldiers, who served the Republic, something, according to each one's condition, other gifts the Confraternity is dedicated. each month would be deducted; & that at the end of the year to the Officials of said Confraternity be granted. The same nearly was sanctioned by the Magistrate of S. George in the year 1444, just as by another Decree it had been established in the year 1440, that each one, who in the future with the Republic an agreement should make, in proportion of the sum owed, something also for the same Confraternity would add. These Decrees afterwards confirmed & renewed were in the subsequent years, namely 1448, 51, & 71, by the Republic & by the money Prefects. The same indeed burden imposed on the stipends of his ministers, who are great in number, the Magistrate of S. George in the year 1451. Eugene IV Eugene indeed IV the following Bull issued, by which indulgence he grants on the Nativity of S. John the Baptist.

[414] Eugene Bishop Servant of the Servants of God. To all of Christ's faithful, the present letters about to inspect, greeting & Apostolic benediction. Glorious God in his Saints, & in their glorification rejoicing, in the veneration of S. John the Baptist so much more joyfully is delighted, since he from a sterile Mother's womb proceeding, our Redeemer's Forerunner, his presence with clear heralding, & of the index sign marvelous announced, & through the way of Martyrdom deserved in the sublime to be placed. Desiring therefore, that the Cathedral Church of Genoa, in which next to a certain Altar under the name of S. John the Baptist long ago founded, the indulgence he grants the Relics of the Body of the same Saint, to which Christ's faithful of those parts singular bear of devotion affect, with great veneration are preserved, with congruent honors be frequented; & also in paraments, & ornaments Ecclesiastical, & buildings & repairs be adorned, preserved, & augmented; &, that the faithful themselves the more willingly for the cause of devotion may flow together to the same, where from this there with the gift of celestial grace more abundantly they shall have seen themselves filled: of omnipotent God's mercy, & of blessed Peter & Paul his Apostles' authority confiding, to all truly penitent & confessed, who the Church itself on the Feast of the Nativity of the same holy John the Baptist devoutly shall visit annually, on the feast of the nativity of S. John the Baptist. & for this kind of decoration, preservation & augmentation helping hands shall extend, seven years, & the same number of forty-day pardons, of imposed on them penances mercifully we relax; the present in perpetual times to be valid. We wish however, that, if otherwise to those visiting said Church, or to its decoration, preservation, or augmentation helping hands extending, or pious alms there bestowing, any other Indulgence in perpetuity, or for a certain time not yet elapsed to endure by Us has been granted; the present letters of no force or moment shall be. Given at Florence in the year of the Lord's Incarnation one thousand four hundred thirty-ninth, IX

Kalend. September, of our Pontificate in the IX year.

[415] With these gifts, & others by the piety of citizens liberally granted, they applied their minds to a new & sumptuous more Chapel, in honor of the Saint to be built: in which with greater splendor the sacred his Deposit would be cultivated. Chosen therefore for this work a skilled architect, was cast to the ground the old Chapel, once by the Campanari constructed, who nevertheless their privileges (about which above was said) retained. In the year 1451 a new & more splendid Chapel is built, But since the situation was narrower, & by the greater altar (which by chance for the use of that time the middle of the temple occupied) its enlargement was impeded; the same altar together with the choir to the further parts of the temple they moved. These were done in the year 1451. Then Cardinal Paul Campofregosus Archbishop, together with the Duke & supreme Magistrate, by perpetual Decree sanctioned, that henceforth the day of the Decollation of S. John the Baptist would be festive among the people, & that each year by trumpets' clang on a day the feast preceding would be published: this established by the following Decree.

[416] Most Reverend in Christ Father D. Paul de Campofregoso, & it is established by the grace of God Archbishop, & Duke of Genoa Illustrious, &c. & the Magnificent Council of LL. Antiani of the Commune of Genoa, in legitimate number gathered. Considering, how dissonant & repugnant it seems, the celebration of the most blessed Prophet & Forerunner John the Baptist with all praise & veneration on his Nativity to celebrate, that the feast of the Decollation of S. John the Baptist but the same on the day of his Decollation to neglect; & as if it were another, no honors in the City to be paid him, especially when this contempt within a short time has grown, so that no nearly kind of men in the city is found, which on his Martyrdom day to buy, sell, work fears. This therefore abuse to remove wishing, &, what are of God & of the Saints, to them to render, by all right, & way, by which best they could, they sanctioned; & ordered, the day XXIX August, which to his Martyrdom is dedicated to be, among the Sacred, & in memory of so great a Divine celebrated to be had, nor to be permitted that on that day anything be done, be also in the people. which on Festive days is prohibited: decreeing & ordering to the excellent Vice-Dukes, that always, when they shall have been required for this, especially with the approaching day 19 August, they cause to be proclaimed by Heraldic voice, that this day is sacred & celebrated is: nor it is permitted on that day to work. And, if anyone they shall catch contravening, him shall fine according to the words of the Edict.

[417] But since pious legacies, & oblations from the piety of the faithful daily greatly increased, Other privileges receives the Confraternity, it was necessary often heirs & debtors to be summoned to judgment. That therefore to the Officials of the aforepraised Confraternity all difficulty & molestation be removed, under Antoniottus City's Prefect, was granted a Privilege to the same Confraternity's Prior, that every one in this cause before himself he could cite & compel to satisfy; by which besides under certain penalties the Magistrates all of the City were bound, especially by Innocent VIII. in the year 1485 those things to observe & execute, which in this cause by the same Prior were constituted. Especially however to be esteemed is the privilege, which to this sacred place granted in the year 1485 Innocent VIII. He from the illustrious family of ancient nobility of the Cybo born, tenderly loved his country, & religiously the sacred Forerunner's Ashes venerated; & them often when of the cathedral church he was Canon & Provost, in person adored: afterwards however to the Pontificate assumed, when twelve Legates to himself from Genoa sent to their country he was sending back; among various indulgences & favors, to them also he granted the subsequent Bull, by which that which previously by Sixtus IV had been issued, he confirmed, & with other privileges amplified. This moreover thus has.

[418] Innocent the Bishop, Servant of the Servants of God, who with a given Bull to the perpetual memory of the matter. The most sacred & militant Church's rudders, & of the supreme Priesthood the chair to us by blessed Peter Prince of the Apostles by certain succession, though with merits unequal, entrusted holding on earth, the Christian people, as much as by Us can be done, to souls' salvation to lead, & with spiritual nourishments to cherish for merits we strive with affect; new sometimes indulgence gifts granting, sometimes by Roman Pontiffs our predecessors granted innovating & amplifying, that the enemy ancient overcoming his cunning, through works of piety & mercy, the prior granted by Sixtus IV he confirms, all Christ's faithful with hope, faith, charity fortified, & in obedience of the Roman Church persisting, of the celestial court's rewards may be able happily to obtain. Already indeed of happy recordation Sixtus Pope IV, our predecessor, desiring of the souls of the faithful of the renowned city of Genoa & of the same parts salvation to provide; & that the Chapel within the precinct of the Genoese Church in honor of S. John the Baptist long ago founded: in which, as said Sixtus the predecessor had received, the sacred Ashes of the Body of the same Saint honorably were preserved, & to which dear sons citizens of the same City, & other Christ's faithful, especially of those parts, on the Feast of the Nativity of the Saint himself with devotion flowed together in copious number, more amply with congruent be frequented honors, & both the Chapel, & the Church of this kind ecclesiastically more abundantly be adorned ornaments: & indulgence & that the citizens & other faithful aforesaid, the more willingly to the Chapel itself flow together, & to the purchase of ornaments of this kind hands more promptly extend helping, by which there from this gift of celestial grace more abundantly they would see themselves filled: to all Christ's faithful truly penitent & confessed, who on the Nativity feast of said Saint Festivity from the first Vespers until sunset of the day of the Festivity of this kind, the Chapel itself should visit annually, & to performing the premises hands extend helping, plenary of all their sins remission, & indulgence by Apostolic authority granted.

[419] And that Christ's faithful the same Chapel in the Festivity aforesaid visiting, of conscience peace & souls' salvation God propitious should obtain, to certain persons there expressed to depute some Confessors suitable, secular or regular in sufficient number, who on said day of the Nativity, & eight days that preceding, of Christ's faithful aforesaid confessions diligently heard, to them for crimes committed by them, & all sins, even if such would be, on account of which would be the Apostolic See deservedly to be consulted (of Presbytericide, by way of Jubilee he grants, & of throwing of violent hands on some Prelate, or shining with greater dignity, & of violation of Ecclesiastical liberty, & to the parts of infidels of arms delation, cases only excepted) of which heart contrite, & by mouth confessed they had been, absolution to grant, & salutary penance to enjoin, & whatever vows by them emitted (of Chastity, or Religion, & Overseas, & of Visitation of the Thresholds of the Apostles aforesaid, & also of the Church of holy James in Compostela, vows only excepted) into other works of piety, according as for the salvation of the souls of the faithful to the same Confessors would seem expedient, to commute freely & lawfully they would be able, by his letters in perpetual future times to be valid, license he granted & also faculty, as in said letters more fully is contained.

[420] But when afterwards from said Predecessor various suspensions for a certain time, & also revocations of plenary indulgences, & of faculties of this kind emanated, not withstanding the revocation of indulgences first made & therefore of the forces of the letters aforesaid deservedly to be doubted, & thence the faithful's devotion to be retarded could: We considering, that devotion of this kind, & to pious works inclined will by Apostolic See's providence rather should be augmented, than retarded should be, especially in that City, from which We draw our origin: & desiring, that the Chapel aforesaid in honor of S. John the Baptist Forerunner of the Lord, as is premised, founded, as also the dear Sons Noble men, Thomas de Campofregoso President of the Potestate, Hector de Flisco of Lavania Count, Lazarus de Auria, Lodisius de Ingibertis, Francis Lomellinus, Bartholomew de Canitia, Baptista Baxadonne, John Caldera, Melchior de Nigrono, Lucas de Grimaldis, Pasqual Sauli, & Christopher Spinula Orators, on the part of the City aforesaid for obedience to be rendered to Us, with an ample & magnificent retinue, & splendid ornament lately to Us sent greatly to desire seem, with congruent honors be frequented, & both that, & the Church of Genoa which Metropolitan, & among other Churches of those parts very notable exists, with paraments & ornaments Ecclesiastical be furnished, & the more willingly Christ's faithful would flow together to the Chapel itself, & to the preparation of ornaments of this kind hands more promptly extend helping, by which from this there with the gift of celestial grace more abundantly they would see themselves filled, the plenary indulgence aforesaid through the aforesaid Sixtus Predecessor, as is premised, granted, with all & each of deputing Priests, who confessions of those flowing together for the time being persons of this kind would hear, & in cases above expressed, would absolve, & of commuting vows, & with all other & each faculties, & in them contained clauses by Apostolic authority by the tenor of the present we innovate & approve, & them, if, & in how much it is needed, to the pristine state we restore, & to subsist with the force of perpetual firmness ought we decree & declare.

[421] And nevertheless, for the stronger of the premises' force, of Omnipotent God's mercy, & of blessed Peter & Paul Apostles his piety confiding, to all Christ's faithful of either sex, who the Chapel itself on said Feast of B. John the Baptist from the first Vespers until sunset of the day of Festivity of this kind devoutly shall visit annually, & to performing the premises hands shall extend helping, the Plenary of all their sins remission & indulgence, by Apostolic authority, by the tenor of the present we grant & bestow. And, that the faithful themselves the Chapel itself in the Festivity aforesaid visiting, peace & souls' salvation, God propitious should obtain, to our Venerable Brother, modern & for the time being existing, Archbishop of Genoa, & (he from the City absent) his in spiritual things Vicar General for the time being existing, of deputing some Confessors suitable, secular or regular in sufficient number, who on said day of the Nativity of S. John the Baptist, & eight days preceding that, & the faculty is given of Christ's faithful aforesaid confessions diligently heard, to them for crimes & sins all committed by them, even if such would be, on account of which would be the Apostolic See deservedly to be consulted (of Presbytericide, & of throwing of violent hands on some Prelate, of absolving from whatever sins, or shining with greater dignity, or in any of Ecclesiastical Order, & of liberty Ecclesiastical violation, & to the parts of infidels of arms delation cases only excepted) of which heart contrite & by mouth confessed they had been, absolution to grant, & salutary penance to enjoin, & of relaxing vows few excepted, & vows whatever by them emitted (of chastity or of religion, & overseas, & of visitation of the thresholds of the Apostles aforesaid, & also of the Church of S. James in Compostela vows only excepted) into other works of piety, as for the salvation of the souls of the faithful to the Confessors the same would seem expedient, to commute freely & lawfully they would be able, license we grant & faculty, the present in perpetual future times to be valid.

[422] We wish moreover, that the oblations & other proceeds, which from the indulgence & faculty aforesaid shall happen to come, in the purchase of Ecclesiastical ornaments, & other in the use & utility of the Chapel, & of the Church aforesaid, according to & according to the ordination & judgment of two Canons of said Church, to this through dear sons Chapter of the same Church for the time being elected, & two Priors of the Devotion named of the aforesaid Saint for the time being existing, & two other Priors predecessors of theirs integrally be converted. To no one therefore at all of men shall it be permitted this page of our innovation, approbation, restitution, constitution, declaration, concession, bestowal, indult, & will, to infringe or to it by rash daring to contravene. If anyone however this to attempt shall presume, the indignation of omnipotent God, & of blessed Peter & Paul Apostles his himself shall know to incur. Given at Rome at S. Peter in the year of the Lord's Incarnation one thousand four hundred eighty-fifth, on the sixth Nones of May, of our Pontificate in the year First.

[423] This Bull afterwards renewed Leo X in the year 1513. That however all might know, It is prohibited for women to enter the chapel of S. John the Baptist. how much to the chapel of this Saint reverence was owed, the same Pontiff Innocent VIII, with a special bull, under penalty of Excommunication of imposed sentence prohibited, that women said chapel should enter. This Bull is registered in the Acts of Peter de Ripalta Chancellor Archiepiscopal, & of this also today memory to be seen, with golden letters inscribed on a marble stone, outside the chapel on the right side: although, whether by some decree, or by ancient custom, the same to them already once had been forbidden, as above was said. Besides he gave to the departing Legates the Pontiff a basin of jet made, The Genoese by Eugene IV are given a Basin of jet. desiring that it on more solemn feasts on the altar of the same Saint be exposed. Nor are lacking Authors who assert, this from the Evangelist, a Disc called in which the wicked daughter to her mother Herodias offered the venerable head of the Forerunner. In the middle of this precious vessel, which disc is believed, in which the head of the Saint was offered to Herodias. from white enamel & pure gold, the Head of the Saint artfully wrought is seen: twin from gold little chains on the rim on both sides annexed are.

[424] Meanwhile to the end was brought the chapel's construction, to which marble stones artfully elaborated, In the year 1496 completed the chapel's construction, & gold here & there shining among supreme conciliated Majesty. Of this still today the memory is read above the crown of the chapel on the right side in these words: To Divine Precursor Francis Lomellinus & Antony Sauli Priors & Council, with multiplied money adorned it in 1496.

[425] In the year 1498 Louis Sforza Duke of Milan, various chaplaincies were founded. with numerous retinue to Genoa coming; the most sacred Ashes venerated, for perpetual S. Forerunner's cult, three Chaplaincies (Justinian in the Annals counts five) at the altar of the same Saint founded; with added obligation, that on days singly, for the soul of his spouse Beatrice, then recently dead, for himself & his posterity, to whom the right of Patronage he reserved, a Sacred Mass would be said, with added not small money sum from the revenues of S. George for the sustenance of the Chaplains. This piety afterwards imitated Maximilian Sforza, son of Francis II, Duke of Milan, who by his testament made at Paris in the year 1530 XXIV May, another chaplaincy founded, with added annual revenue of thirty-eight stipends of S. George, reserved similarly the patronage to his family, & delivered the collation to the Chapter of Genoa. §. V. Sacred Ashes' cult & miracles in the 16th century.

[426] No less to be praised comes the piety of Cardinal Peter Daubusson, Master of the Knights of Rhodes builds a chapel Great Master of the Knights of Rhodes, now of Malta. Although that sacred Order (which under the auspices of B. John the Baptist serves) a most ancient at Genoa Parochial temple has with the title of Commenda of S. John de Pratis; yet that from the vicinity of so great a treasure, heavenly it could enjoy influences, & with daily offices with the Cathedral compete, a nearer more place it desired. But the place's narrowness, as in mind he had conceived, to execute forbade: for the aforesaid church by two public piazzas was constrained, & the right side of the chapel the Canons' cloister, & the Archiepiscopal palace closed. It happened however that the place, contiguous to the Saint's chapel, which is between the church & Baptistery, for building a chapel sufficed, whose sacristy's left corner to the wall of the Chapel of the Forerunner reached: & he obtained that a small in it would be opened window, before which day & night would burn a lamp in honor of the sacred Ashes. & there Priests & Clerics he instituted. In that place established the aforesaid Cardinal Priests six, the same number of clerics together with a Prior, that there daily divine Offices would celebrate, & by one of them a Sacred Mass about sunrise in the Saint's chapel would be said. These by ancient custom their chant & celebration of divine Office anticipate, that they not on account of too great vicinity to the Canons of the cathedral be impediment.

[427] Wished besides the Great Master, that this Chapel be under the title of S. Mary of Victory, in sign of perpetual gratitude of liberated by the help of B. Virgin & holy Forerunner island of Rhodes from the siege of the Turks, & obtained at the same time not small over them victory in the year 1480; that so might not be confused by the name of S. John the Baptist the new place, with the ancient of the same Baptistery. But prevailed the ancient usage, & both commonly go by the name of S. John the Elder, that be distinguished from the Chapel of the same Saint there contiguous, & within the cathedral church itself situated. But that of the founder might not perish the memory, was granted afterwards, that within the Baptistery on the common wall, as in a place more conspicuous, on a marble stone this inscription would be cut, as today still is seen. O whoever the house, or sacred Temple thou behold Wouldst know what famous author gave this work; Peter Daubusson by fame above the heavens known, Of the holy Hospitium & Militia Father, Defender of the faith, & Custodian & Master of Rhodes, These to the Precursor built at his expense. Here also the Sacristy he enriches, & six dedicated With as many boys religion men. Whom once the notable fame of the Galerus adorned, Now pious he possesses the ethereal choirs. 1503.

[428] Nor to be omitted is the laudable zeal of a certain citizen, whose John the Baptist Ottagio the name was: Of two toward the sacred Ashes liberality. who when he desired the cult of the sacred Relics to promote, by his testament established, that from his faculties would be bought ten stipends of S. George, which so long with passing time would be multiplied, until from the gathered thence money four columns most beautiful of metal could be made, which would be substituted for the marble, sustaining the pegma, on which the ark of Relics was placed. Although in the year 1532 to that matter was provided by Count Philip D'Oria: who that sacred altar restored, & four columns of porphyry made, a new placed pegma of exquisite plain marble, elaborated by Marcus Corte excellent sculptor. In its anterior part these are read: To God the Best, the Greatest, & to Divine John the Baptist Precursor sacred. On the posterior part, Philip D'Oria Count, a thousand gold pieces on this chapel to be constructed bestowed, caused to be made. And below the aforesaid pegma: In the year fourth of Liberty.

[429] Meanwhile did not cease the celestial favors, which the city from the protection of the holy Forerunner experienced: for in the year 1521, In the year 1521 a great is calmed tempest on the day IX January, with winds blowing both eastern, & meridional, so was being disturbed the Ligurian sea, that from men's memory similar never tempest seen was. The Port itself extreme of ruin underwent danger, burst nearly by the most violent of waves' blows, which into the sea runs forth mole, & cast down to the earth walls & workshops to the sea nearer. Report Writers, at that time the great marbles, which for the sculptors'

use on the bridge of the Bald lay, from their place dislodged & by the waves' impetus far thence were carried away. at the presence of the sacred Ashes. This matter the supreme terror to the citizens injected, especially that ships two, with merchandise laden, in the port had perished, & of the rest nearly despaired it was. But the sacred Ark's presence soon all the waves' impetus broke, & with restrained the winds' fury, tranquility to the sea restored.

[430] Was at that time in the Cathedral among others, a Confraternity of citizens, in nobility of blood & authority in the Republic illustrious, In the year 1541 other gifts to the chapel given. under the title of Peace & Love. These considering (as have the words of the public Instrument) in the present city to be present the Ashes of D. John the Baptist, on account of whose prayers & intercessions they think the state of the present city to be ruled & sustained, in the year 1541 to the Chapel of S. Forerunner gave two statues of silver, one of D. Virgin, holding the little Jesus between her hands; the other of Simeon, his arms extended, that this from her he might receive, to which afterwards to be joined it pleased a third of S. Forerunner, with finger Christ the Lord demonstrating. These are those very statues, which today still on more solemn feasts on the altar of D. John are exposed, & sometimes in supplication are carried around.

[431] Enjoyed supreme liberty & peace the Genoese Republic already from the year 1528, In the year 1575 at the invocation of the Saint a great suppressed tumult, which is to be ascribed to the vigilance & virtue of Andrew Doria: but in the year 1575 all were disturbed; when a very great tumult among the citizens arose, which through many months' space persisting the whole Republic's base shook, & so much not undermined. Sent as legate to Genoa Gregory XIII Cardinal Moronus, who together with other Princes' Orators the discordant citizens' minds would conciliate. He when he rightly understood, that true peace of souls a celestial gift is; in the Cathedral church a Mass solemn of the holy Spirit sang, & to imploring in so difficult a business S. Forerunner's Protection, the sacred his Ashes together with other Saints' Lipsana through the city in supplication to be carried around ordered, accompanying the Magistrate & citizens. Nor with success were lacking prayers: & new indulgences to his altar granted, for at length with Erebus raging, the obstinate hardened spirits were appeased were, vanished suspicions, & the opposing parts entered peace; & thus returned tranquility & the former liberty to the Republic. With these to the desired end happily brought, the same Most Holy Father after two years elapsed, to the Altar of S. Forerunner, in favor of souls of the deceased, all granted Indulgences, which ever Supreme Pontiffs at various times at Rome had granted to the chapel of S. Gregory.

[432] Previously that sacred Treasure within an ark silver scattered was preserved: but it seemed to Cyprian Pallavicino & to the Priors of the aforesaid Confraternity, gathered into a silver ark Ashes, gathered in a sack of red silk enclosed to preserve. This sack similarly was enclosed in a silver ark, which this bore inscription: Of the Divine Forerunner Ashes & Bones, which in a silver capsule scattered lay, Cyprian Pallavicino Archbishop of Genoa, & James Vivaldus, & John Paul Justinianus, & Counsellors of the Sodality, of the same Prefects in this elegant manner to compose took care, with John Anthony Tacio procuring 1576.

[433] The sacred Ashes' Translation, just as at Genoa from the times of Alexander III & Innocent IV was recalled under the name of Revelation (as above was said;) so also a proper had Office, Translation's Office, which in the Cathedral & other Churches of the city was recited, even before the year 1292, which afterwards in the Provincial Synod of the year 1375 Andrew Turrianus Archbishop to all the Diocese extended, as is plain from the following extract.

[434] Since God our Church with honor immense has exalted, when the sacred Body of S. John the Baptist to us with a certain special prerogative he gave; that day blessed, on which was his most holy Body revealed, through the Genoese diocese, namely the first Sunday after the Lord's Ascension, we ought solemnly to celebrate, & with festive praises to honor & to celebrate. Wherefore we establish & ordain, that in all the Churches, which are in our City, & suburbs, & in all our diocese, on the Sunday above-said be done the Feast, & all Office both diurnal, & nocturnal of the Revelation of the Body of blessed John the Baptist; that with his suffraging merits, we may here of God's grace enjoy, & in the future eternal rewards merit.

[435] Now indeed this Office by the work of Cardinal Anthony Sauli Archbishop, by the mandate of the sacred Congregation of Rites, then through the whole Dominion extended. reformed & thus by the same approved was, as also then by Gregory XIV, with Decree for the whole Diocese. Finally this concession was extended through the whole Dominion of the Republic in the year 1628 by Urban VIII the Pontiff: & this can be called the fourth of the sacred Relics' Apostolic approbation.

[436] But when into the Archiepiscopal See had succeeded Alexander Centurio, The Ark is opened & the Relics are visited in the year 1592, & in the second year the Cathedral church was visiting; he wished also with his eyes to inspect the most sacred Ashes before the Chapter, & other Clergy & Priors of the Confraternity. With opened therefore first the iron ark, which with most powerful bars is guarded; then & the other silver (which is that which to the port for driving away a tempest's cause is brought;) finally the third smaller of modern work elaborated; was extracted was a sack of red silk, in which were seen the sacred Forerunner's Relics, partly in particles of Bones, partly in Ashes: & satisfied through about an hour's space with this pious spectacle the eyes, all things they placed back, & the ark in customary manner sealed, before the Chancellor of the Confraternity, who on this matter a public made Instrument. These things done were in the year 1592, as is established from the Acts of James Sexini Notary, on VIII January of the same year.

[437] Thus enclosed remained the sacred Ashes up to the year 1599, when to Genoa came Queen Margaret of Austria, from Germany to Spain to King Philip Third, her husband passing. & 1599 with R. Margaret of Austria beholding She hence to depart did not wish, unless the sacred Ashes she had venerated. The Senate therefore in her favor allowed the Ark to the greater altar to be brought, & there by Matthew Rivaroba Archbishop's hands that sacred Deposit was unsealed before the Queen: who in seeing to be satisfied scarcely could, to whom a particle is granted. happy proclaiming Genoa, which of a Treasure so precious the possession to enjoy deserved & so much by pious ambition was able the Queen, that by Decree of the Most Serene College, (which thing was without any example) of those Relics a particle as a gift received, which with supreme veneration & joy with her into Spain she carried. §. VI. Sacred Ashes' cult & miracles in the 17th century.

[438] Meanwhile had elapsed a hundred years, from when the Chapel had been gilded, In the year 1604 the Chapel again is gilded. & time here & there of this splendor had taken away, & the smoke of torches & lamps there burning all the gold had blackened. Whence it came that anew it was gilded in the year 1604. Above the Crown of the chapel on the left side this is read of such deed memory. Nicholas

Palavicinus, son of Augustine, & John the Baptist Doria son of Nicholas John James son, Priors, from collected citizens' votes to be refurbished took care, in the year of Salvation 1604.

[439] Nor to be omitted is what in the year 1613 happened, In the year 1613 with the Relics brought to the port when divine Majesty with a more bitter scourge (this perhaps deserved our sins) the city afflicted, & seemed divine Justice by the prayers of our Protector not to wish to be interpellated. For on the night preceding the day XV November, which to S. Martin Bishop is sacred, about the eighth hour rising up Africus, with such fury the sea disturbed, that no one of the elders such tempest to have seen remembered himself. There was at that time the port with a vast multitude of ships filled, among which six above ninety greater were counted, partly empty, partly with merchandise laden: for flourished at that time, especially at Genoa, commerce. Fluctuated meanwhile in the port not well safe ships in the highest danger of submersion. a perilous tempest is driven away Cannot be said how great was the horror in the city, whose now all the piazzas nearer to the sea by the waves were being covered. To the customary refuge against the impending calamity recourse was had, so disposed divine providence, that sought for an entire hour's space one of the keys, with which the customary remedy was preserved, was not found, absent from the city some miles of paces, who this kept. At length when many ships had perished, was brought the desired key, & opened the iron ark, they drew out the silver, which the Priests placed on shoulders to the port brought into the Chapel, where in customary manner were recited prayers to God & the holy Protector; & suddenly ceased the winds' impetus, & returned to the sea tranquility.

[440] But when they experienced that the place, where the ark is exposed at the time of tempest, which is on that mole which the port closes, The Ark first on the mole, then on the bulwark exposed. excessive danger to be exposed; & often it had happened, that very many, by the winds' & waves' rushing impetus, into the sea were thrust; it seemed in the future, the sacred Ashes in similar calamity to the bulwark to bring of the same iron gate. Was for nearly an entire century the above-said Chapel on the side of the old mole, built in honor of S. John the Baptist, by Prince Andrew Doria from the spoils, which from Turkish pirates he had snatched, that those who in the triremes were, could be present at sacrifice & at the time of tempest there the most sacred Ashes could be brought, which for nearly a hundred years' space was done, until in the year 1618, on the sacred day of S. Mark the Evangelist, when the Chapter & other Clergy to the Cathedral had returned, from the mole where from ancient custom on that day for the Greater Rogations they had come; suddenly arisen tempest them compelled the way to retrace, together with the Ark of S. Forerunner: & when now the first time it was exposed on the bulwark, whence the whole wide sea is uncovered, soon the winds' & waves' fury was repressed. Survive still those who remember with their own eyes to have seen, but at that time a tenth wave of prodigious height from the deep sea threatening the mole, with the ark exposed to retreat, & as if at the sight of the sacred Ashes to flee away.

[441] Meanwhile abundantly provided the citizens' religion for the sacred Chapel's furniture. Chapel's furniture For in the year 1619 for the altar a sumptuous pall of solid silver, in anaglyphic work skillfully made was, to which of the same work & material were added candelabra four of great height: a great is also seen of silver lamps number, day & night burning, of which one is of great size, with Moorish work wrought, & with Arabic letters inscribed, which the Genoese from the Moorish lighthouse of the city of Almeria in Spain, when it in the year 1147 they snatched from the Barbarians taken away, in trophy of their victory in this sacred place hung. Is this Chapel by consensus of writers, & ornament. & by the judgment of skilled artists, among the older one of the most beautiful of all Italy, with many marble statues through most excellent sculptors to the life made adorned, just as also the exterior face all of white marble skillfully carved proud, worthy of better light, than is that which it has today: for by few now is observed, since for the great part it is covered by a canopy, under which the Duke of the Republic at the Mass is present. In this Chapel new Senators when first into Magistracy they enter, from ancient custom enter, & their ministry's auspices to S. Forerunner's help to commend, at the Sacrifice assist, which to that end to God is offered.

[442] Manifest also appeared the Saint's protection in the year 1640, when a new into the sea running forth bulwark, for port's security was built. In the year 1640 a great tempest For on the feast of the Resurrection of the Lord on the day morning unexpectedly so & violently rushed Africus, that supreme consternation to the city it brought. Were scattered on account of festivity through the temples citizens. With completed therefore in the Cathedral the high Mass, to which a great multitude of Nobles & citizens had flowed, the sacred Ashes in supplication to the port they brought for restraining the sea's fury; with placed indeed the sacred Ark on the bulwark of the gate, with poured forth prayers, the Saint's intercession they implored. And behold, not yet finished the prayers, arose Corus & then Aquilo; which driving through the air Africus & waves with waves colliding, to the whole city marvelous an unusual & aerial battle exhibited spectacle: but at length from his station departing vanquished Africus, the tranquil sea & from all danger of shipwreck free left. The rising unexpected of Corus & then of Aquilo so was conspicuous & observed, by the Saint's help calmed, not only by those who were on the bulwark, among whom & I eye-witness was present, but also by all the city; that with common voice even the infidels, who in the ships were present, the miracle recognized, & it to the most sacred Ashes ascribed. Report moreover the Theatine Fathers, that from their very high garden's pergola, behind the monastery of S. Syrus, they saw rising Africus, with such a whirlwind, that the whole city of theirs already about to overturn it seemed: & that in that moment, in which the Ark above the gate appeared, at its sight they saw it fleeing & turning its back. Vanished therefore all danger which threatened not only the ships, but also the new into the sea projecting bulwark: which when not yet was completed, was feared lest it be dissolved, & with ruins the port it should fill. Such was the tempest's fury, that to the summit even of the lighthouse the waves were raised, & sometimes the whole bulwark with waters was covered.

[443] That for so great a benefit thanks would render the Senate, on the customary Translation festivity, the sacred Chapel visited, & was present at the Sacred solemn & Sermon: to which thanks the Senate gives. then by perpetual Decree sanctioned, that in the future in the supplication of Sunday in Albis, the most sacred Relics to the extremity of the old bulwark would be brought, & there on an altar for this constructed would be placed, amid musical singing & prayers of Priests, by which to divine Clemency thanks would be given for benefits through the intercession of B. Forerunner obtained; & supplication would be made for the firmness of the new bulwark & security of the port. Besides it was constituted, that the triremes all & ships, which at that time in the port were, & other city's portalities, that sacred Treasure with all warlike instruments'

explosion would salute. §. VII. On other certain Relics of S. John the Baptist preserved at Genoa.

[444] Besides the aforesaid sacred Forerunner Ashes, the Genoese Republic possesses other Relics of the same Saint; The bone of the Arm enclosed in silver one namely of the bones which are between elbow & hand, to which around that part which to the hand is joined, still flesh adheres, dried however & by fire burned. It is not established even today how & when to this church it came. I confess indeed among the chapters which in the year 1377 to the Rules of the Confraternity of the same Saint (which Devotion was called) were added, to have found I a mandate, by which was prescribed that some Arm of S. John the Baptist with silver should be surrounded, in these words: Likewise they deliberated, that a council be held of forty to fifty of those of the Devotion better elected, for the deed of the venerable Relic of the Arm of B. John the Baptist, in causing it to be furnished with silver honorably & excellently. Firmly I persuade myself, that here of those, of which already I have mentioned, Relics is treated; since no other similar in the same church was; & thence I conjecture cannot have been treated of those which from the city of Pera, when by the Turks captured it was, were preserved & to Genoa were brought, & then through various churches of the city divided in the year 1461, as is established from public instruments; while meanwhile the aforesaid bone for nearly a whole century earlier was in the Cathedral.

[445] These Relics for a long years' space, with no honor & cult lay hidden; until in the year 1613, which for a long time had lain hidden, was found in the year 1613 on the day XXIX December, which fell on a Sunday; when was to be done a supplication of the immaculate Conception of D. V. on account of the air's inclemency to this time deferred, were found. For when the Vice-Chancellor of the Republic & Sacristan from the case extracted the sacred Cross Wood, which to be carried around through the city was to be; them invaded curiosity of opening a little wooden box with black horn wrapped, which in the same place by public keys was guarded. In this they found precious those Relics with this inscription: The bone with the flesh of the Arm of B. John the Baptist, together with certain others, which worth I think here to recount.

[446] The bone of the breast of S. Peter Apostle, this its inscription; together with other Saints' Relics, as also another, The bone of the jaw of S. Stephen Martyr. The bone of S. Mercurius with silver surrounded, on which with Greek letters was inscribed was, This is S. Mercurius. The bone of the head of S. Timothy disciple of S. Paul, with silver surrounded, with Greek inscription, The bone of the head of S. Timothy disciple of S. Paul & another on which similarly was inscribed, The finger of S. Mary Magdalene: The bones of SS. Cosmas & Damian: The bone of S. Pantaleon. Besides there was a paper, which contained very many particles of sacred Bones, on which was inscribed, These are Relics, & we do not know of which Saints they are. A Reliquary, in which was a particle of the sacred Cross. Agnus Dei, which on one side our Redeemer, on the other the sacred Cross referred. Agnus Dei from one S. John the Evangelist, from the other S. Daniel. Agnus Dei or a tablet square, on which with Greek letters was inscribed, This is S. Nicholas. Another square tablet with this Greek inscription, This is S. George. A coin on which from either part was inscribed, This is the Crucified O. L. Jesus Christ.

[447] Shortly after this most sacred Arm was enclosed in a new silver reliquary of quadrangular form, that reason, that from four parts through the middle of purest crystal could be seen; & is enclosed in the ark of the sacred Ashes: & is kept within the same ark, in which the urn of the sacred Ashes is preserved under nine different keys, of which one has the Most Serene Duke, the other eight the two Priors of the Confraternity of the same Saint. When however is prepared the customary on Sunday in Albis Supplication, are drawn out the aforesaid Relics from that ark, & placed on a pegma to the greater Sacristy are brought. Here the urn of the sacred Ashes to another ark much greater is enclosed, above which is placed the aforesaid reliquary with the most sacred Arm, in place of the old statue of the same Saint, which previously in that place was wont to be placed: & thus on the Priests' shoulders through the city is carried around, with the Regular Clergy preceding & Secular, with the following indeed the Most Serene Prince, with great citizens' retinue.

[448] This Ark in which the sacred Ashes are carried around, most beautiful is & sumptuous: its elegance & fabric. it is all of gilt silver: but the work the material much surpasses: for of very many pyramids by Gothic labor artfully on high rising up summits, of a most elegant crown this sacred Mausoleum surrounding appearance refer. The four Ark's faces the chief life of the Precursor & death histories & Body's combustion exhibit, with figures adequately standing forth, & with such art cast, that admiration they move to those beholding. Made was this ornament in the year 1437, when of the Confraternity Priors were Lazarus Vivaldus & John de Pasiano, as is established from the memory to this inscribed by the Author, of the Anaglyphic art more, than of the Latin idiom skilled, in these words; This work was made in the time of the Priorate of L L. Lazarus de Vivaldis, & John de Pasiano in the year 1437, on the day III of May, & Teramus Daniel the smith fabricated. But that I may not incur that defect, about which the ancient Genoese writers I accused, who very many things to the sacred & civil history pertaining by carelessness neglected to ascribe; it helps here to add two matters, which in our time happened.

[449] In the year 1641, when it became known to the most serene Senate that in the Collegiate church of S. Romulus, commonly called of S. Remo, In the year 1641 was found as they think a finger. was kept a finger of the glorious that Saint, he ordered it soon to Genoa to be brought: & that the matter's truth might be investigated, all diligence was applied. Was reported moreover, that Constantius Nivellus, of the same dominion, it in a small case enclosed had received, so deposited by a certain old man Armenian, whom together with two companions, in his ship from Barcelona to Italy he was conveying. Now indeed when on a certain night with arisen tempest shipwreck they had suffered, near the place which Cervus is called, deceitfully the reliquary he had retained, feigning it with the money, which in the ship was, by shipwreck to have perished, although all who in the ship traveled by swimming had escaped: that the Armenian greatly thence afflicted was, & had shown to the Provost of the church & to others of that region writings certain, by which it was established what had been lost; that Constantius then returning to his country to the Collegiate Church of the same place these Relics in deposit consigned, with reserved to himself the faculty of receiving if he had pleased. This report was made by Constantius himself & by others, who on this matter by the Chancellor of the Republic were examined. It seemed meanwhile to the most prudent Senators to retain the Finger aforesaid, & to deposit in the case, in which under public keys is kept that famous basin, until shall deign divine goodness further light of truth & certainty to pour forth. That Finger is equipped with purest gold, in the form of a little cylinder after eastern manner most finely elaborated, which with many openings pervious to the eyes shows a bone with dried skin still clothed. P. John Baptist Nocetus of the Society of Jesus, a man with much erudition & Greek letters' skill illustrious, in writing with Greek abbreviations on that work found this sense, The finger of John the Precursor.

[450] Finally a man of great name, when through many years he had with himself at home a small particle of the sacred Ashes, Retaining something of the sacred Ashes, with misfortunes afflicted, although with supreme religion; at length however observing that many misfortunes during all that time to himself had happened, by prudent conjecture to its retention them ascribed. He decreed therefore the matter to himself so dear himself to despoil, & to obey the admonition of the indignant to himself Precursor, & secretly a reliquary of gilt silver delivered to the Most Eminent Cardinal Duratius Archbishop: it to return is compelled in the year 1646. who this with his seal sealed, by decree of the Most Serene College, to whom the matter he had manifested, to other most sacred Ashes ordered to be added on XVIII August of the year 1646, before Lord Julius Caesar Borea Vicar General: & on this matter was made Instrument public by John Anthony de Andrea, Notary & Chancellor of the Confraternity of the same Saint.

[451] With more peaceful possession & better fortune about to enjoy a notable S. Forerunner's Relic, Blood of S. John the Baptist Marcus Anthony Doria Prince of D. Angri, which by himself & all his family no less by Christian piety than by nobility's & riches' splendor, illustrious above all terrestrial treasures rightly deservedly is esteemed. on the feast of Decollation fluid But that particle of the most sacred Blood within an ampulla of transparent glass, which each year from the first Vespers of the feast of Decollation until the end of the Octave liquid & sensibly fluid is seen; while through all the rest of the year's course it is congealed, is believed from that to be hard & immobile. Is indeed part of that which at Naples in the Church of S. John in Carbonara is found, in which each year the same that effect miraculous is seen; just as also in that which is preserved in the church of S. George of the same city.

[452] Reports Gregory of Tours de gloria Martyrum lib. 1 cap. 12, that when John the Baptist by the craft of Herod through Herodias the wife of his brother into prison was bound, at that time from Gaul a certain matron to Jerusalem had gone, for devotion only, that of the Lord & our Savior the presence she might deserve: hearing however that blessed John was being beheaded, about which Gregory of Tours. with rapid course thither she hastens; & with gifts given she supplicates the executioner, that to her the blood flowing to gather he would permit. He striking, the matron a little silver shell prepared, & with the Martyr's head cut off, the gore devout she received, which diligently in an ampulla placed, to her country brought, & at the city of Vasates, with a church built in his honor, on the holy altar placed, & said that in his time each year the same miracle happened. Believable can it be that from that be, both what at Naples in the aforesaid two churches is preserved, as that which has at Genoa the above-praised Anthony Doria in his Oratory, private indeed, but magnificent.

[453] It helps here to subjoin another more recent miracle to us from Genoa transmitted in the year 1694, on the day XXVII November, which thus has. In the year 1694 again calmed tempest, On Thursday XXV November about sunrise so savage here roared a tempest, that for thirty years no one known is to have raged so horrid, since the cause was that shipwreck in the very port made three vessels with grain, two with wine, one with oil laden. But it pleased divine Majesty hence the glory of himself & of S. John the Baptist to augment: for his Ashes sacred had scarcely been carried, the help from heaven for obtaining's sake, into the bulwark of the port; when continuously the winds to abate & the sea to grow mild thus began, that several other ships, which now & themselves about to sink were, the danger escaped.

[454] In the year 1700, XXV September, more recent another to us was transcribed by our Fr. John Stephen Flisco. as also in the year 1700 Some months before with arisen a great storm, when had seen a Naucler certain non-Catholic the solicitude of sailors, that according to custom the sacred Ashes were brought to the port, & had laughed at their (as he believed) simplicity: as soon as with his eyes he saw the sudden change (for his ship was most in danger) money with other naucleri he contributed, that a new silver lamp would be made, which continuously burns before the sacred Ashes.

CHAPTER VII.

Certain apparitions of holy Baptist. §. I. On that, by which the Saint commanded for himself at Pontecorvo a church to be built.

[455] Aquinum between the Campanian Episcopal city, & the Liris river, a moderate each interval lies a town, of Pontecorvo, Church founded in the year 1137 or curvi name having, which some wish was old Fregellae to have been. To this around the 12th century beginning an Archpriest presided a certain Grimoaldus, among the Saints to be commemorated on XXIX September; now already however as such indicated, To S. Grimoaldus the Archpriestate of Montecorvo, at XXII & XXIX May, on which his two brothers are venerated, SS. Fulcus & Eleutherius, of whose age henceforth we shall be able more certainly, than we then have, to pronounce. For with Grimoaldus exhorting the people, to the fabric to him heavenly entrusted in the year 1137 was cast it is said the first into the foundation of a new church stone, by Guarinus Bishop of Aquinum, to whom Peter Deacon of Cassinum about the year 1125 by Ughelli's testimony inscribed the Life of S. Constantius, & with Guarinus holding the Episcopate of Aquinum, also Bishop of Aquinum in the 6th century, which would that for I September it happen entire to be found! for so far only we have its part. Would also be found at the same time the Life of the aforesaid S. Grimoaldus, which briefly by himself written indicates Guarinus's successor, so far to us Anonymous, who the aforetitled revelation consigned to letters, to posterity's memory.

[456] Anonymous I said: not because he is unknown Guarinus's successor immediate, who sat between him & Reginaldus, for the year 1179 only known & surviving up to 1192 (but the middle to conceive persuades so many years' space) but because it is difficult to divine, who, from the remaining in Ughelli series, to such writing his hand applied: for all in it referred up to the year 1297, Monks & nearly Cassinese were, just as also the preceding four; for among them then or most flourished studies of letters. in the time of Albert the Archpriest there, Nor for discerning more closely the writer's age, anything makes Lord Albert, at whose expense, as is said in Lection III, of the present houses the fabric nearly all rises: for not here is understood the fabric of the church, which it is credible in a few months or at least years was completed was; but of the Archpriestal house & of the Clerics serving said church, which could long after the church been begun, not yet finished have been. Longer certainly time elapsed indicates the same Lection III while it praises the church, which today erected is seen.

[457] Therefore with care laid aside of knowing by name the Writer, as here is given from a Ms. into 9 Lections divided. enough for authority to conciliate be his dignity Episcopal, & age not greatly remote from the things to be narrated. Can also somewhat for the matter make, that the written about those things Relation in the old Mount-curvi Legendary in letters (as they call) Lombardic, is found for the use of the Matin Office with proper one Responsory & Hymn, divided into nine Lections: but so insipidly was made that division, with no held reason of periods aptly to be terminated, that it appears not to be from the first author; to whom also be imputed ought not the very Codex's hiatuses & errors so frequent, that I had necessity by conjecture to supply certain things, to correct others, lest too much by them be burdened the reader. Otherwise I the context will divide continuing the already begun numbers, & the whole relation here I will part in two; so that the prior part, this Paragraph following, the revelations contain; the second, in the miracles in that place performed consume, & make another Paragraph; before however to be memorized Silvester Ayossa, Presbyter of Capua; by whose diligence the aforecited Ms. ecgraph double, before these about XL years, to the hands of our Bolland came.

[458] The first Lection, taking higher of the fallen Angels exordium, thus begins. By manifold of perversities kinds, & by importune of depravity instances, by which against the human race unwearied diligently rises up the ancient enemy, Demons of human felicity envious evidently is shown, that with the torches of hatred he is inflamed, & by the goads of envy urging he is tormented; because man from clayey body bearing material, & on the lowest of lands placed, the heavens ascends; & that supreme beatitude obtains, which he himself in pure & spiritual nature in heaven created, by humility to retain knew not. For deservedly for his pride, from the empyrean, that is from the heaven fiery in which he was, with others was cast down into this air dark, with all his perversity's consorts, as John in the Apocalypse says; A Dragon from heaven falling drew with him a third part of the stars. Because lucifer, greater than others, not fell alone; but with him many others, who to him in malice consented, & those falling this dark air chaos received. & partly in the aerial region hanging, For neither was it granted to them to dwell in heaven, which is a bright & pleasant place; nor on earth with us, lest too much men they should ensnare; but according to Apostle Peter's sentence, In a dark prison: which indeed prison to them until the time of judgment is allotted: after judgment indeed into the pit shall they be thrust of hell, at the voice of the Lord, saying, Go you accursed into the eternal fire, which is prepared for the devil & his angels.

[459] Credible however it is & verisimilar seems, that some of them are now in hell, or that they descend there daily for tormenting souls, partly to hell thrust with Lucifer, which they bring into hell & detain tormenting. But that of many the souls there are punished, from this is established, that Christ descending to hell, the just who there were held drew out, the impious there left; according to that of the Prophet, That every violent plundering with tumult, & garment mixed with blood shall be for burning & food of fire. But Lucifer immersed in hell is believed, & there is said bound from that time, when in the desert & in the Passion Christ he tempted, & vanquished by him departed. not except about the end of the world to be loosed, The first also man by him is said to have been tempted, & vanquished; but by the second man, that is by Christ, overcome & into hell thrust until the times of Antichrist; when shall be what in the Apocalypse is read, Satan shall be loosed from his prison; when shall be completed years a thousand, & he shall go out & shall seduce the nations; & there shall be such tribulation, that, if it can be done, shall be moved even the elect. There shall be given to him power of tempting men, whom now they have to themselves accomplices, who with him fell, as has been said in the dark prison hanging.

[460] They assume sometimes bodies thin & foamy, in which b they can suffer; nor however by death are they dissolved on account of aerial bodies' nature by which they are vigorous: men to tempt by nature's subtlety they can, if by good Angels & by God himself they not be prohibited. Obstinate indeed so they are in malice, to men meanwhile in diverse ways are troublesome, that good will to have or

good to will they cannot: whence to evil always prompt, always to men to harm they strive: whose will when depraved it is, & act perverse, & by consideration of their fall, & of so great beatitude's loss stimulated; & with grave envy, of man's assent to the glory from which they had fallen, with ardor burning, cunning to men ambushes by diverse efforts they prepare. God however just & supremely good, from equity of justice, & of goodness piety, to the machines of their perversity the defense of his benignity opposes; that what in men's detriment & ruin they themselves machinate, supreme goodness God in their advantage, & of salvation exaltation piously turns.

[461] In the time when of Sicily, Apulia & Land-of-labor, Thus in the time of Roger K. Roger c King renowned, Magnificent triumpher, by glorious war & triumphal victory the peace within Italy's nearly borders obtained, with God helping, was reforming; & while still the enemies of peace the royal commands in mountain refuges were retreating; & was peace rough & precarious, to robbers' & rapacious minds hateful; a certain man poor & simple, of Pontecorvo by birth, by name John, drawing from Honey his surname, on the borders of Pontecorvo, near d a river, a certain land, with a hoe as far as he could, to cut was busying himself. Him alone, to the field work solicitously incumbent, the cunning enemy the devil in human effigy attacked was. There was indeed of the river on the margin, by a demon solicited a rustic, poor, near him not a small willow trunk, on which Satan sat down, a silver cup in his hands carrying: & he began the man with bland to himself to attract speech; & many things to him offering with mouth false, more many studiously promised. The man however of extreme poverty possessed, & by daily heavy rake's labor depressed, between joy placed & fear, silver desiring, faith to promises applying, horrid & insubstantial abhorring; the place considering, the precipice fearing; between hope & fear he began not a little to go solicitous.

L. II.

[462] But omnipotent God's piety copious, which the humble looks upon & the poor blessed calls; who himself transforms into the poor, & offered to the poor as to himself tribute by hundredfold multiplicity repays; who to have mercy upon the poor commands & needy, & souls of the poor makes saved e; his Forerunner & Baptist, most blessed namely John, to one's liberation directed; by S. John appearing he is freed; whom for announcing the nations' redemption long before he had sent. And the Saint the most miserable man, now going, now & soon to the devil approaching, with sacred hand snatched, & from the purpose of mortal stepping turned away; the malign & fierce spirit cursing & threatening, with such of waters' sound, of the word alone's impulse, him to the river's depths submerged, that further from very many men heard to have been is memorized.

[463] The man however, by what he had seen stunned, in what he had avoided rejoicing, with mouth trembling & voice subdued, said to the Saint; Who indeed art thou Lord? Who art thou most loving, through whose protection so near precipice I deserved to escape? And the Saint to him; I am John the Baptist, that thee from Satan's ambushes I might free, from the jaws of Behemoth thee I might draw out, who with me present from the mouth of hell very many drew out, from the demons' torments with me seeing not a small multitude drew. And added to him, saying: Go to Grimoaldus the Arch-priest of Pontecorvo hastening, & orders in that place to be erected a church for himself, & exhort him, that in three works he exercise himself, which he began: in which if to persevere he shall study, by the gift of the supernal bestower the crown of life he shall receive with the elect: & so let him study, & so the people let him exhort, that in this place a house to my name be constructed, in which the vows of the faithful be paid, & in which my Lord Christ to the bodies & souls' languors confer with customary benignity healing.

[464] These said, melted into the thin breezes, he departed; & remained long the man broken & stupid.

Marvelous God's virtue, marvelous power, which the invisible, when has in good pleasure, visible shows; & conversely, the visible when he wishes invisible renders; whose Angelic excellence worthily to be praised of celestial dwellers & of earth-born spirits to the fulfillment of his ministry Angels (that is, messengers) he makes, according to that of the Prophet. Who makes his Angels; spirits, & his ministers a burning fire. To Angels indeed are compared by the Lord the spirits of men from flesh absolved, when to the Sadducees doubting of the resurrection he says; In the resurrection however they neither marry nor are given in marriage; but shall be as Angels of God in heaven. Although B. John himself be an Angel, by God to his only Son for himself promised, when is said; Behold I send my Angel before thy face, who shall prepare thy way before thee. But whether an Angel, as by the Lord's mouth is asserted; or man, as by men & sacred Scriptures is asserted, by the assertion of anyone is noted; with worthy is of copious praises' heraldings to be exalted, & by the prerogative of merits immense to be venerated.

[465] None, as I think, of Angels for preparing the only-begotten Son of God's ways, of greater dignity by ministry shone forth: to no one ever of Angels or men of greater dignity & merit more excellent testimony the majestic Lord's truth itself rendered. unequal to himself acknowledges the Writer. But who indeed I? & what so great presumption's temerity, that about most blessed John the Baptist to speak I undertake? about the secretary & assessor of the heavenly Bridegroom I speak; in whose praises' series to be pursued, the Saints', the secrets celestial penetrating, studies failed, & of Doctors most excellent most studious ingenia less having were found. Nor of praise needs the dance human, who by the founder of all things & Lord of all, by divine prudence universally is among men's sons sent before, of unspeakable praise's eminence presignified. Nor was this religious of Lord Albert's pure intention, at whose expense & judgment of the present houses the fabric nearly all rises, & of possessions not small part, for the poor's use about to serve grew; nor persuaded the spiritual & heavenly man's anxious instance of prayers; not except that the apparition of the Baptist of the Lord & Forerunner, which above, although with rough & uncultivated speech I have pursued, & of the miracles at least a particle by faith's assertion to be pursued, in such style as I could, veridical yet, to posterity's memory I leave, which divine Omnipotence in praise of his Precursor exercised; & men's pitying distresses, to the pious piously, to its own with proper dignity came to aid. To the proposed therefore narration's series our mind's study we recall.

L. IV.

[466] After abandoned by either spirit was John that one, surnamed Honey, from his innermost precordia he began anxious to think, what he should do; with himself in the praetorium of his heart, To the vision to be manifested the rustic delaying, in the palace of his mind he was acting saying; Shall I cover with silence, what the Saint to me to be propagated so constantly enjoined? Shall I conceal silently such great immense benefits, which his to me grace conferred the Saint? Shall I be ungrateful to the benefit? unsuited to life's giver, disobedient to him, who me from body's destruction freed? who me from the jaws of pale death drew out?

To be silent indeed not should I be, I confess, & to cry out by me rather should be I attest: but to face to me adversity will be objected of fortune, to forehead to me of extreme poverty calamity will be opposed: will argue of lie me the unbelieving people; for the purpose of repelling hunger, & advantage to be gained, to be pretext groveling will assert.

[467] While these things within himself long mind's chamber silent he turns, while with many of thoughts' waves he hesitates, according to Apostle James, was made similar to a wave of the sea, which by wind is moved & is carried around. to another appears the Saint & orders a painter to be sought, Preferred the man beginning to eternal life's advantages shame temporal, & for days covered few the glorious vision, & presumed for some time the vision not to execute salutary. The Redeemer however, who men's salvation always watches over, who to such whom he redeemed, of Angels & Saints' custody prepares; the same most blessed Baptist John sent

to a certain man of Ambrifia, f Projectus by name on one night putting forth voice, & to him through vision thus spoke: the rustic indeed to be rebuked. Go quickly to Pontecorvo, & to him whom at the entrance of the city thou shalt have meeting, thou shalt say: Mandates to thee through me divine Baptist John, that the Church which to his name to be built are the Ponticurvenses, with thine own hand thou paint, & the decoration of sacred images to apply do not delay. Then, after the city thou shalt have entered, a man certain to find study who is called John Honey; & him of incredulity harshly thou shalt reproach, because to our vision admonished to obey he despised, whatever to him after the first apparition I had enjoined: & because unmindful of God's benefits, to his praise glory he did not give.

L. V.

[468] But the man of g Ambrifia, to the Saint's salutary admonitions diligently acquiesced; & rising at dawn, with staff taken, to Pontecorvo by straight way was walking. But on the suburb's walls of the bridge's middle a man certain he found: from whom after salutation, by what he was called name he inquired. But he, Robert the painter me, The found painter prompt himself shows; he says, they call. When indeed this the Ambrifian had heard, immediately he understood this to be, whom the Saint to be found would be had foretold: & with received of the vision faith full, made also more spirited, with prompter address he says to him; Mandates to thee most blessed God's Precursor, John the Baptist, that a church to him thou paint which the Ponte-curvenses within their own borders to his name will build. The man however very much exulted at the announcement, & what he had been admonished with voluntary pledge he promised. Preceded therefore the Ambrifian, & the city entered, John Honey he found; & what to him had been enjoined seriously he revealed.

[469] These heard John that with incredible joy exulted, & what he himself secretly to some with blush had revealed, lest (as has been said) as an impostor in the future for the unprecedented he be refuted as a liar; exhorted in companion, now no annexing little delay, began rejoicing with voice heraldic, what to him the Saint had enjoined to proclaim: & taking by the hand the man, with cheerful face, with swift step, to the Archpriest together they go; & with the rustic he goes to the Archpriest: & all to him narrating in order, as had been commanded, to him faithfully exposed. But he, as he was mild, benign, simple & sweet, listened: & faith full to the made commands applying, whatever to himself by B. John had been mandated, to his breast he bound, & with great mind, & with pure heart he studied unanimously to fulfill.

For in the three works, to which him B. John wished to be encouraged, namely of fasting, of prayer & of alms, so himself devout exercised, & so himself laudably formed, that in the year seventh after the flesh's mass deposited, through him very many deigned to work the Lord, which we summarily in a small book have touched to posterity's memory to be left: in the admonition however of the people & zeal for the Church to be constructed so himself prompt & exercised he exhibited, that in the exhortation in such work's exercise, Bezeleel or Ooliab could be esteemed.

[470] The people therefore by admonitions allured, by threats terrified, by speech excited, with mind equal, with will concord, unanimously runs; & in the year of the Lord 1137 Episcopal consigning, & with stone's placing by Lord Guarinus, whom adhering are cast the foundations of recordable memory Aquinas Bishop, our predecessor, humbly implored, & as by sacred Canons' institutions is cautioned is, solemnly accepted, near the place where the aforesaid apparition heavenly was exhibited, a church which today erected is seen, with devotion full is built: for in that same place, which most blessed Christ's Baptist with sacred footsteps trod, on account of the river's alluvion, by no means to be constructed could. in the year 1137. On account of that however of footsteps' reverence & of so great a Vision's memory to be preserved, an arch is fabricated of stone, & under it erected an altar, on which to the highest Lord the Sacrifice of praise is offered h.

NOTES BY D. P.

HYMN.

Of Christ the Herald let us venerate the day, We in this temple to himself consecrated With consonant voice equally singing Praises let us speak. For today the Lord's Baptist Through God's command came into this place, And ordered a House to be consecrated To his name. A certain rustic while here was alone, With his rake the earth was turning over: Suddenly the evil spirit approaching, Him called. A silver cup in his hands he bore, Calling him many things he promised, Saying, Hither come, & thee with many gifts Greatly I will enrich. Soon needy he detained by poverty To go wished, but feared the river: For if in the depth of water he were held, His life would end. The Saint suddenly the Lord's Baptist, Quickly hastening freed him; And by his command the malignant spirit Submerged in the wave. Immediately of Christ the Lord the Precursor The rustic to the Clergy of Pontecorvo sent, That for himself a temple to make they hasten, In that place. Which heard with joy filled The Clergy, & all the people into one, The house aforesaid worthily constructed To Holy John. Glory to the Triune let us resound to God, Who such to us has given a Patron, That his ample pardon he give us, Now & in the age, Amen. §. II Miracles of S. John the Baptist at Pontecorvo.

L. VII.

[471] In the very ecclesiastical structure from the beginning, while the foundation is cast, While the church is being built, several miracles happen. materials for the remaining work necessary are prepared; the fame of so glorious an apparition is diffused, & with swift flight all the vicinity traversing, by divine indeed impelled breath, grateful began to be held, & celebrated in minds of all, with full devotion glorious. There is therefore unanimous from neighboring habitations of the people with exultation concourse, of the languishing most, that by the gift of grace, by the merits of the Lord's Baptist, copious in his exhibition, with restored health they might obtain. And because hope leaning on heavenly things, to faithful Christ's promises bound, neither could be defrauded, nor ever cassed prostrated; with overflowing divine piety's opulence, healings are there to very many variously infirm restored; & to the tearful of those acclaiming petitions, by the gift of pious commiseration granted. For coming to the place, Adolescent in his whole body contracted where recent still cast foundation's structure projected, an adolescent certain, of Campania birth, by name of the Castle which is called Ripa, long there of the Forerunner of the Lord's help with mind eager with tearful prayers begged; that from the abundance of merits of the most worthy Intercessor, before the immensity of divine propitiation, mercy he might obtain; that by the benefit of the most holy Bestower, by the desired through to be desired Bridegroom celestial's bedfellow of mournful prayers' instance he might attain; & to his members natural would be rendered offices, which by his hidden judgment divine were by providence from the mother's womb's emission denied. For there were hands to him dried up entirely & desiccated, of nerves' moisture lacking, so by curving bent, that to any necessary office uselessly they were stretched. Feet also, thighs, & calves, the form indeed of natural complexion of men to glances exhibited, but for walking, even with one staff, in vain they would try.

[472] By a little donkey hither as carrier he had come; & to ascend which & to descend of another always with help he together needed. Long, I say, prayers tearful, & by a little donkey conveyed;

long groaning he poured forth voices; but to divine Munificence it did not please, to Providence it did not seem fitting, that around the work still unfinished a vow's master he should exist the adolescent. Some therefore having passed days, from hope of health fallen, by the same by which he had come vehicle, to his own returned house. while with cure despaired he returns, But on the first night succeeding the day on which he had returned, so by divine gift & by B. John's merits made was healthy, that at supreme morning by straight way walking, a donkey he prepared; & with placed upon him of the best of land's fruits, & more than just him pressing with goad, recalling that at some time him to urge he could not to running, or step to restrain accustomed; with happy course already said he came to the construction, & gave to the workers what he had brought; & before them, who a little before him weak had seen, & now saw entirely healed, rejoicing here & there leaping, it suddenly receives. the attained health to all alacritously was showing. These seeing with him equally all of opulent God's clemency thanks with immense cries rendered. The man however to God's benefit was not according to the measure of his faculty ungrateful: for indeed for very many in which he lived years, that place devout with offerings to visit came, & of perceived health to God at certain times to render thanks did not appear forgetful.

[473] A woman certain by name Bona, of the Castle neighboring which is called Field b of Honey, for time not modest with sciatica infirmity was tormented. The nerves to her of either thigh had withered; Woman from sciatica long bedridden nor at all to walk could she or to sit; always however to lie with condition most miserable was compelled. This woman the aforesaid most blessed John's apparition learning, with full began intention to trust, that if the place she could visit, in which the Lord's Forerunner is said to have appeared, immediately to former health she would be restored. She made therefore herself thither, but with difficulty to be brought; nor was defrauded of her desire. For after the ground she found, after with extended arms the earth with kisses she smoothed, in the place is cured. through which lately God's Baptist had walked, through which with sacred feet footsteps had fixed; immediately is swift by God's commiseration healthy made, that immediately after thanks giving, running & leaping home with joy she returned; & always mindful of the conferred benefit, the Church, which there in honor of B. John built is seen, each year while she lived, with gifts & in her own person visited.

[474] A Ponticurvensian matron certain, while in field works something she desired to do, a daughter certain of hers not yet two years old, to a neighbor entrusted, Woman the lost daughter two years old, to her fellow-tribeswoman's custody with maternal solicitude left. Who after necessary in fields had completed work, the affection of a mother under her breast preserving, return her as soon as she could for her daughter hastened; that when returned to the home of the fellow villager, of whose faith she had entrusted her, about the daughter with mind already trembling she might inquire. Suddenly she, by just complaint disturbed, while the entrusted to her daughter to the mother to render she could not; said: Alas me miserable! me grieving! More than usually, more than just me today of the household care curious necessity occupied: therefore what to her happened (for perhaps she hid entirely) most miserable I know not. I fed her now hanging on my arms, softly I shook, & with gentle whisper that she would sleep I effected: afterwards, whether by another she awakened c crept, or had been maliciously or amicably withdrawn, with household occupied business, with excessive exhausted labors, (which to say I am ashamed) I know not. everywhere in vain seeks & laments: But the mother anxious now, now of the daughter's death with mind struck, through piazzas & streets began as a lioness to run: to all whom she could see, she proposed about her daughter exceedingly furious complaint, nor enough eyes faithful she thought were to be believed; but whatever was indicated of hiding place with thrust in arms that she might be made more certain she overturned.

And when all the vicinity & neighboring houses with quick course she had searched, nor whatever of the daughter she had ascertained sign; & when with torn face, hair loose, & beaten breast with fists, dissolved entirely & broken, home her by relatives' hands she was being carried; & she sat in customary manner, of friends surrounded by crowds; some, but discordantly, about the girl what sinister had happened were averting. And because, as the Apostle says, In his own sense each abounds; each as to him came in mind, the misfortune which to happen could confessed. And so that most eloquent man Cicero's in Rhetoric d proposition is approved: If thou hesitate & cease, better is that this to thee come, what an angry wife thinks, than what propitious parents.

L. IX.

[475] Then with weeping & wailing all the day passed, it happened that a noble Knight of the aforesaid city, to a little brook suburban, that he might water his horse, at twilight to turn. in a little brook submerged But his horse the front feet in the water placing, blowing & trembling stopped; & pressing with spurs Lord despising, backward rather to yield was trying. Indeed the Knight with curious inspection considering, what indeed it was that the horse so harshly stimulated water to enter shunned; suddenly among brambles, which in the brook were, cloths he saw, a certain man finds, & them his horse to have trembled he recognized. With broken therefore from a neighboring tree a certain rod, & it in the cloths wrapping, gradually to draw through the brook he began: & when to himself heavily he had drawn, a girl to be dead he found; & of the aforesaid woman, from importune inquiry which he had heard, the daughter to have been he noticed. The lifted then from the water girl with swift step he led to the mother, & thence drawn out brings to the mother: saying; See if this is thy daughter, or not: & he narrated in order how her in the brook he had found. But when the mother her daughter to be own with sure truth recognized, cries multiplying, weeping redoubling, the sad breast severely stabbed; & since by ancient superstition of popular folly by very many is observed, lest the dead into castles or cities e be brought; to the Church of blessed Mary in the suburb dedicated, with straight step she is led, & there through the whole night with mournful funeral is watched.

[476] But after & he, who founded the earth & remains, by whose ordering perseveres the day, that one namely to whom all things serve, of the following day the vicissitude to lands by order restored; & when in that was, she the next day commended to S. John the Baptist that should the deceased to the grave be carried, to prayers'

suffrages herself betook the mother, & Most Blessed John the Baptist of the Lord with innermost precordia besought; that hope to her one & sole of posterity, that is the only daughter, alive be restored & healthy: (for then the aforementioned most blessed John's apparition new, solemn & celebrated by all neighboring peoples was held:) & when the mother prayers heartily anxious multiplied, seemed to yawn the girl; revives. & namely from sleep awakening, the arms above the head extended, & with opened eyes alive is found. All the surrounding people having seen the miracle marvelously trembled, & the Lord's Baptist for some space with praises acclaimed; & to the present Church, newly built, with the girl resuscitated & mother, about to give thanks all with devotion ran; & with hymns & oblations to the most blessed John unanimously paid, the people to their own with all exultation returned.

NOTES BY D. P.

[477] Caesarius of Heisterbach in the Cologne diocese Monk lib. 8 cap. 48, having promised to subjoin, Monks of Clairvaux to the Saint very devoted the head flames of S. John the Baptist, whose memory celebrated is through all the Church, some visions, cap. 49, 50, 51 & 52 consequently thus writes. In Clairvaux a youth certain is in age, John by name, a marvelous lover of S. John the Baptist; on the day indeed of his Nativity he was born, & on this account by parents John was called. Above the rest of the Saints he loves him; & as often as anything to him pertaining is sung, as is the Canticle of his father Zacharias, there to his voice entirely he does not spare. On a certain night, when the same Canticle in the choir he was chanting, & it had come to that Versicle, And thou, child, Prophet of the Most High shalt be called; a certain Priest standing in the opposite choir, a flame from his head to rise saw: he is called moreover

William, & is a religious Priest, to whom many things divinely are revealed. Who having said Matins approached Lord Sygerus Prior, & what about Brother John he had seen, to emit seems. he set forth. Whom immediately called the Prior saying; Tell me Brother John, what didst thou think in Lauds, when was begun the Canticle, Blessed be the Lord God of Israel? To whom he answered: Believe me, Lord, I was thinking; If were in heaven thy voice, never would it grow hoarse, & always God would praise with the Angels. And the Prior: What didst thou have in heart within that Versicle; And thou child, Prophet of the Most High shalt be called? To which again he answered; So kindled was my heart in that hour to the memory of S. John the Baptist, whom much I love, that scarcely myself I could contain for joy. And recognized the Prior, that the flame the same a sign had been of most vehement love, from the heart of the adolescent into heaven ascending. In the year preceding (that is 1221) this vision by the aforesaid Prior of Clairvaux, to the Prior of Claustrum was recited, from whom I that learned.

[478] Related to me Lady Irmingardis, Mistress of the Island of S. Nicholas, in the year preceding, a certain Nun's well to her known marvelous love toward the aforesaid Lord's Precursor. Of a Nun More than all Saints him she loved: nor was enough for her about him to think, him with services & prayers to honor, to her co-sisters his prerogatives to preach; nay even, to perpetuate his memory, to versify about his Annunciation, Nativity, & joy of parents: lettered indeed she was, & therefore in verses to pursue she strove whatever about his sanctity she read. All also persons secular, similarly affected with whom she spoke, she warned & asked, that their children John or Zacharias they would name; women indeed Elizabeth. And when about to die she was, John Monk of Claustrum her visited; & knowing her affection for S. John, he said: Aunt, when you shall be dead, what kind of Mass do you wish I sing for your soul, for the Deceased, or of S. John the Baptist? To which she without any deliberation answered; Of S. John. And when to extremes she had come, having compassion on the Sister serving her, she said: Go, Sister, upon the upper room, he himself is present in the hour of death. & rest a little. Which when she had done, & in light sleep was resting, of this kind a voice through sleep she heard: Why here liest thou? S. John the Baptist is below with Sister Hildegunde; this was her name. At which voice the Nun awakened, with neglected garments in her chemise descended, & now her to have expired found: around whom such most sweet odor was, that she did not doubt there to be the presence of S. John, who the soul of his loving woman to choirs would associate Angelic.

[479] He told to me another vision, than those two more pleasant, Two about his & Evangelist's excellence quarreling which to himself by the Mistress of the House, in which it was seen, he said had been recited. Two Nuns were & still are in Lutere, monastery of the Trier diocese, of whom one specially loved

S. John the Baptist, the other indeed S.

John the Evangelist: who, as often as they came together among themselves, about their majority contended; so that the mistress sometimes scarcely could them restrain: for she of her beloved privileges in the midst proposed, to which this of her beloved with prerogatives strongly opposed. are restrained with both to them appearing, On a night certain before Matins, S. John the Baptist, to his loving woman in sleep appearing, thus said: Sister, know S. John the Evangelist to me equal to be. Never a man more chaste was than he, in mind together & body virgin. Him Christ to the Apostolate chose, him beyond the other Apostles more loved, to him the glory of his Transfiguration showed, he most blessed on the breast of Jesus at supper reclined, he the dying assisted; & the Baptist the Evangelist, to him a virgin Christ a virgin a virgin Mother commended; he beyond the other Evangelists higher flying, & the eyes of his mind on the wheel of Divinity more fully fixing, his Gospel thus began was; In the beginning was the Word &c. wrote also the Apocalypse, than which nothing in celestial figures is more obscure: very many for Christ he suffered torments, scourges, boiling oil, exiles. Behold, on account of these & many other his privileges, equal to me he is. In the morning therefore call thy Sister before the Mistress; & falling before her feet, ask that she forgive thee, that so often her thou hast exasperated for my cause. Who at the matins signs awakened, of such clear vision to think began.

[480] But said Matins, when the other to sleep had given herself, The Evangelist the Baptist extolling. S. John the Evangelist through vision was present, & under the sense of these words his loving woman addressed: Sister, know B. John the Baptist far greater to be than me: Among them born of women with Christ as witness, has not risen up a greater than he. Himself a Prophet, & more than a Prophet, by an Angel was announced, from a sterile mother contrary to nature conceived, in the womb above nature sanctified, in the wilderness without all sin lived; which about me cannot be said, who to gains gaping, among seculars secular secularly lived. The Savior, whom in the womb he knew, among the crowds to himself coming with finger demonstrated, & in the Jordan with sacred hands baptized. He the heavens saw opened, the Father hearing in voice, the Son seeing in man, the Holy Spirit in the form of a dove: at length for justice martyred he was. Whence today thou shouldst call thy Sister before thy Mistress; & thus her to ask, that to thee she forgive, because so often her thou hast exasperated, me contentiously to the Lord's Precursor preferring. In the morning singly to the Mistress they come; what they saw they expose, then together prostrating themselves, & from each other (as to them had been commanded) pardon asking, with mediating Mother spiritual, were reconciled; with her warning, that henceforth about the merits of Saints they should not contend, which to God are known.

[481] Just as celestial citizens visit, with much consolation those loving them; so sometimes with much invective & blows, Is castigated a Canon those despising them. A Canon certain was in the church of Bonn, who frequently with his companions Nuns at Diskirchen was wont to visit: nor was in that visiting anything of religiosity, but levity & danger of souls. For as often as it was necessary him to enter the cloister, which in honor of B. Peter & S. John the Baptist is dedicated; he was passing with erect neck, nor even one time before the altars bowing his head. without reverence On a certain night the venerable Baptist, in sleep to him appearing, & with grim face on him looking, thus said: And thou unjust, so often through my Oratory passing, never anything to me hast exhibited of honor, passing the altar of the Saint. that at least even one time the neck thou wouldst bend before my altar; & raising his foot so strongly he thrust him in the belly, that, both from terror of the rebuke, & from pain of the striking, he awoke. From that hour he began to be infirm, & gradually with the belly swelling dropsical to become; & thus going on, until with the disease prevailing he died. And if you wish to know, John is the name of him. Perhaps from this very thing the Saint more was disturbed, because the very equivocation of his name nothing of reverence to his heart had impressed concerning himself.

[482] Thus far Caesarius to whom, as to substance of the penultimate vision, consonant is what James of Genoa in Hist. Lombardica, Various apparition of both Johns: by others called Legenda Aurea, num. 80; & from him Durandus in Rationali Divinorum Offic. l. 7 cap. 42 thus narrate: There were two Doctors of Theology, of whom one John the Baptist, the other indeed John the Evangelist preferred. At length on this with solemn disputation indicted, each very solicitous was authorities & efficacious reasons to find, by which his John he might prefer. Coming however the disputation's day, each of the Saints to his emulator appeared, & to him said: Well agreed we are in heaven, about us do not dispute on earth. Then they to one another & all the people the vision made public & the Lord blessed. Thus both equally, with the middle between themselves Christ, proceeding on the feast of Annunciation saw B. Veronica of Binasco lib. 4 of the Life cap. 23, on XIII January by us illustrated. Thus by both accompanied the God-bearer Virgin saw Cyriacus Abbot, in the Author of the Spiritual Meadow cap. 46.

[483] We gave on XXIV May the Life of S. Martha, of her whose this day's son S. Simeon the Younger is venerated, & who in the 6th century with him Antioch of Syria with her miracles illustrated. seen the Baptist with S. Timothy: She, as is narrated num. 8, when at some time nocturnal in customary manner prayers was offering to God, & to him thanks paid through the hands of him than whom there has not risen up a greater among them born of women, John the Baptist; falling into sleep, was deigned a vision of him, appearing together with S. Timothy S. Paul Apostle's Disciple, & they conversed as friends are wont; she heard also S. John such saying to her: I thee at all time defend & fight for before God, nor ever will desert.

[484] Indeed even the whole nation of the Lombards under his protection to be, after Theodelinda the Queen the church of Monza to him had dedicated, on more than one occasion declared the Saint. For when their King Rotharis, deceased about the year 651 in the same Monza next to the basilica of B. John the Baptist had been buried; after some time a certain man with unjust cupidity inflamed, the same appearing rebukes the violator of the tomb to him commended, his sepulcher by night opened; & whatever in ornaments of his body he found, took away. To whom B. John through a vision appearing, him vehemently terrified, & to him said: Why didst thou dare the body of that man to touch? Though he was not rightly believing, (as one stained with Arian heresy's perfidy) yet to me himself he commended. Because therefore this to do thou hast presumed, never into my basilica thereafter shalt thou have entrance. Which so also was done: for whenever he wished B. John's Oracle to enter, immediately as if by a very strong pugilist his throat was struck, & so suddenly backward he was thrown impelled. Thus Paul Warnefridus Deacon of Friuli lib. 4 de gestis Longobardorum cap. 48 & adds: The truth in Christ I speak: this to me himself reported, who this very thing with his own eyes done saw.

[485] The same then lib. 5 after narrating Grimoald King's of the Franks into Italy having crossed victory, not far from Asti's city walls obtained about the year 663, & the Lombards he protects against the Greeks, as wishes Baronius; cap. 6 treats of the expedition of Constantine, of the Greeks then Emperor, Italy from the Lombards' nation to draw desiring: who the sea having crossed, at Tarentum landed: previously however to a solitary certain, who of Prophecy spirit to have was said he went; studiously from him inquiring, whether the Lombards' nation which in Italy dwelt, to surpass & obtain he could. on account of the basilica & by Theodelinda R. built, From whom when the servant of God a space of one night had asked, that for this very thing the Lord he might supplicate; with morning made thus to the same Augustus he answered: The Lombards' nation to be overcome now by anyone cannot, because a Queen certain from another province coming (Theodelinda namely Garibaldi's of Bavarians King's daughter) the Basilica of B. John the Baptist in the Lombards' borders built, & for this very B. John for the Lombards' nation continuously intercedes: but will come a time, when that Oracle itself will be held in contempt; & then that nation will perish. Which thus to have been done we have proved: because before the destruction of the Lombards (in the year 774 when Charles King of the Franks their King Desiderius at Pavia besieged from the kingdom to yield compelled) the same B. John's Basilica, which certainly in the place which Monza is called is established, through vile persons to be ordered we have seen; so that to unworthy & adulterous, not for life's merit, but for rewards' giving, the same venerable place was bestowed.

[486] The Queen Theodelinda's History in the year 1613 wrote in Italian & published at Milan in the year 1613, Bartholomew Zucchi: where when he had taught from Paul the Deacon, how she with second nuptials joined to Agilulf Duke of Turin, not only the kingdom to him conferred, by which peace also with the Romans she reconciles: but also from Pagan Christian, from enemy of Roman church friend made, with peace with S. Gregory Pontiff concluded on the feast of S. Gervase & Protase, published however, on the Birthday of the Precursor, to this in Monza a church built; where Zucchi alleges Blondus Dec. 1 lib. 8 writing, that she founded & endowed it, that vows she might pay, by which to B. John the Baptist herself she had bound, if a male she should bear; then from Ascensiana of Paul the Deacon's edition produces a formula, in the more recent omitted; under which the Lombards a Patron to themselves him had assumed in solemn that Basilica's dedication in the year 595, into these words conceived: That John the Baptist himself be for us intercessor to our Lord Jesus Christ, wherefore him for themselves Patron they choose, we all unanimously promise, to him every year, on the day of his nativity, that is VIII Kal. of July, of our resources to transmit honorably to his Oracle, that through his intercession we may have help of O. L. Jesus Christ, both in war, & in other places all, wherever we shall go.

[487] But these things while are absent from better Mss. to which exacted edition of Grotius, I fear lest a more recent interpolation it be. which also indicates the title, Similarly I would not believe of the same time, but much more recent to be the title, on white inscribed marble, which in rhythm, later to Latin Poetry transferred, conceived proposes Zucchi cap. 21. Founded this temple, with much virtue venerable Theodelinda powerful, of the kingdom's diadem strong: For herself, for her sons, vowed with mother's sweetness, To Christ's Baptist, to whom is consecrated this place. Here of our nation she wished the head to be of becoming Lombards, & such a Patron to prepare. A far later age these things savor, & rather are to be believed, placed in the 10th or 11th cent. not to be older than the marble itself whence described were: this however I would say to have been sculpted & placed after the beginning of the 13th century, when was being built a new Monza Basilica, which today still survives, & this from the people's sense then received, when Otto III defined the same to be the head of Lombardy & seat of the Italian kingdom.

[488] I judge, the Lombards' Kings before Theodelinda, if a stable somewhere Seat they had, at Monza had: & this was to be the cause, Was that city the Nation's royal seat, why the first of Christian rite she in the nation church in that city built; to which also a Palace she added, in which after her son's quick death of the kingdom's administration deprived, royal yet cult she survived until the year 628. The same also cause was, why there buried also Rotharis was: although either he himself or some of his predecessors of the Lombards the Royal seat transferred to Pavia: for this to me persuades Agilulf & Theodelinda's daughter Gundiberga to Rodoald Rotharis's son & successor married, who, as reports Paul cap. 49, like her parent, just as she at Monza, but Pavia then preferred, so this within the Pavia city a Basilica in honor of B. John the Baptist built: which wondrously with gold & silver & veils she decorated, & with things each excellently enriched; in which also her body buried rests. where also the Goths their royal seat had had. The royal seat also his at Pavia had King Liutprand, & finally, to pass over the intermediate, of the Lombards' Kings the last Desiderius: where also of the Goths in Italy Kings their previously had palace, equally as at Ravenna, in established is.

[489] S. Frances of Rome Let close this whole argument the to S. Frances of Rome offered Vision in the year 1432 on the Birthday of S. John day, which is in the order of the rest, by her Confessor received, & IX March by us produced, Vision 35. After the Servant of God in the chapel of the most precious Sacrament received Communion; then, says he: Her happy spirit, herself remaining in immobile ecstasy, was led in customary manner into one most splendid light & greatest, in which she saw a lofty & most precious throne, on which of our Redeemer Jesus Christ resided the most holy Humanity in human form: for that very blessed soul, on account of excessive clarity from the throne proceeding, another to see could not. And the celestial Queen under that high throne lofty with other glorious spirits both Angelic & human existed. She also saw the glorious John the Baptist honorably as one of the Patriarchs under the throne of the celestial Queen existing: & she saw & heard all the glorious spirits praising the Savior, she hears the Saints praising God for graces granted to the Baptist, & thanks rendering for the graces to John the Baptist by God conferred: both that him Forerunner & Angel he made, & also for the sanctification in his mother's womb, & for the most austere penance in his boyish age in the desert, & for his preaching; & because Himself the Savior he deserved to baptize, & for other several graces to him by our Redeemer granted. They were praising also the celestial Queen for so great charity, when she visited Elizabeth, Mother of blessed John the Baptist, & for the labor undertaken by the very glorious Queen with Elizabeth being & to her ministering, until that glorious Baptist she bore, whom that celestial Queen in her hands received: which praises that blessed soul in ecstasy being was saying. Which finished, the glorious Baptist to blessed Frances said: O soul, who hast been led into such a love's height, who exhorts her look upon thy Lord, who thee made so fortunate: this is of such love's profundity, of which each can have a part: therefore he made himself to be crucified, that us hither to himself he would lead, & possessors he would make of so many & such goods. Rejoice therefore, O soul, & learn this way of so great abyss of love: unite thee with him, because it will inflame thy heart, nor a quiet place shalt thou find, until thou comest to him.

Rest therefore thy mind, lest thou go vacillating, fix thee in benign love, who to thee gave so great joy, & will make thee so burning with fire not consuming; & will make thee with his love full, nor shalt thou desire any thing, than with him to remain.

Render thee to him conformed, & thou shalt be rectified in his divine love, in which wholly thou shalt be submerged: to love full of confidence. but thou canst not have fully, while in body thou dwellest.