Tygris the Virgin

CONCERNING SAINT TYGRIS THE VIRGIN, AT MAURIENNE IN SAVOY.

SIXTH CENTURY.

Tygris the Virgin, at Maurienne in Savoy (S.)

G. H., BY D. P.

Maurienne, to some Murienne, is an oblong valley in Savoy among most rugged mountains, distinguished from the Tarentaise to the North, and from the Dauphiné to the South. The cult of the Saint at Maurienne. Its chief city is also called Maurienne, on the river Arc, ten leagues from Mount Cenis to the West, and fourteen from Chambéry to the East situated; not with walls, but on every side with mountains girt, commonly called S. Jean de Maurienne: for to this Baptist is dedicated the Cathedral Church, in which even now are kept two fingers of his, thither brought by S. Tygris the Virgin, whose birthday falls on this June 25: on which day in the Breviary for the use of the Maurienne Church (which we have printed in the year 1512) is prescribed an Office to be recited with a solemn rite, taken from her Life eight Lessons at Matins; for one is with the Gospel of the ten Virgins. This Life entire was sent us by the most learned and most noble Charles du Fresne, The Life in the Mss. lord of Du Cange, most known in France for his rare learning; asserting this Life to have been copied from a parchment Missal of Gothic character, which in the Archive of Maurienne is kept. Whence it in the year 1639 already before under the faith of his own handwriting to Bolland had sent Lord du Verney, there a Canon and Vicar General. Other monuments of the Archive of the Cathedral Church of S. John of Maurienne sent us John James Turinetto, then Rector of the College of Turin of the Society of Jesus, whom there an old man, The fingers of S. John the Baptist brought by her most devoted to our studies, we knew at Turin in the year 1662: where also various things about the Life of S. Tygris are had, and about the fingers of S. John the Baptist by her brought.

[2] Among the chief Relics in the said Cathedral Church are reckoned not only two fingers of S. John the Baptist, but also an arm of S. Tygris from the same place we have. and an arm. But in the Life are named two places, famous for her dwelling; namely Voslovium her country, which is even now a great and illustrious parish, called Voloize, under the temporal and spiritual jurisdiction of the Bishop of Maurienne, Her country Voslovium where twelve widows from her patrimony received necessary expenses, is indicated below in number 13. The other place is Loconia, at this time S. Tegre, and corruptly Tegle or even Tecla: where in the rock is a small chapel, and under it before that is a Cave a certain one in the manner of a sepulcher, The burial at Loconia. where S. Tygris dwelt with twelve widows and her sister Pegmenia, under one rule, and above the cavity of the rock in an atrium a cell she built, where her holy body was buried in a subterranean chapel at the side of the greater altar, as is added from the above-cited Archive.

[3] From the same it is had that among the Relics of the very Church of Maurienne is reckoned an arm of S. Gunthramn the King, whom they acknowledge as the founder of the Cathedral Church; and they say he came to the said city, The founder of the Church is held to be S. Gunthramn the King, and present adored the Relics of S. John, and in veneration of the same gave the Principality of Maurienne on this side of the torrent Arc, with mere and mixed empire, for the Church with the Bishopric and Clergy to be there established; the blessed Tygris or Theigla, with thanksgiving, to God, the King, and his country granting the Relics. These things there. The Acts of S. Gunthramn we illustrated on March 28, and we showed from the Chronicle of Marius, in the year 20 after the Consulship of Basil, in the 9th Indiction (it is the year 561) after the death of Chlothar, that he obtained the kingdom with his brothers, and lived until the year 593.

[4] Thus far Henschenius, as though about to lead us by the Chronology of Gunthramn to more distinctly knowing the age of S. Tygris, which can be verified of the new Cathedral and the origin of the very Maurienne Church. But looking at S. Gregory of Tours, most loving of King Gunthramn, and his contemporary; and reading of the book of Miracles chapter 14 related by me on the preceding day in the Commentary on S. John the Baptist number 336, deservedly doubtful he hesitated, whether the translation of the Relics of the Forerunner to Maurienne, which constitutes almost the whole Life of S. Tygris, there however not indicated, except under the vague appellation of a certain woman, is rightly deferred to the reign of Gunthramn: and to me the whole matter more accurately to be examined he left. before which another there had been dedicated by S. Ysichius of Vienne. I said there, and again I say, that that whole matter happened much earlier, than Gunthramn began to reign, perhaps even before he began to live; and if indeed S. Ysichius of Vienne the first Bishop of Maurienne, in the new Cathedral dedicated by him there constituted S. Felmasius, that he did before the beginnings of Gunthramn: but before these things were done, Maurienne with its old church, in which the said woman deposited the Relic of S. John, perhaps about the year 530 or earlier, belonged to the diocese of the Archbishop, not of Vienne, but of Turin; as clearly asserts the one of Tours, naming Rufus the Bishop: whom when this Life makes of Vienne, the whole series of the Bishops of Vienne crying out against it; it becomes manifest that its author neither read Gregory of Tours's genuine book, nor had known the true origin of the Maurienne church, and wrote several centuries afterward.

[5] Francis Augustine de l'Église in the Chronological History of Piedmont chapter 45 and following him the Sammarthani, No Bishop there in the year 337, Lucianus, make the Maurienne Bishopric even than the very beginnings of the Burgundian kingdom far more ancient on account of Lucianus of Maurienne subscribed to the Roman Council in the time of Pope Julius and in the year 341: but well Labbe notes that that reading is uncertain; and the Council indeed held not in the year 41 but 37, but Lucianus there subscribed, elsewhere is written of Mariana, and was once an Archbishopric of Calabria; elsewhere of Marana, and was once a Bishopric of Dalmatia; there are even those who seek a Mariana in Corsica. No more can be proved, the one for the year 452 named by Claude Robert, and others following him, Voconius; until it appear, whence and with what faith he was received. But from the one of Tours nothing more probable can be thought, than that Maurienne under Rufus of Turin was only a parochial church, or 452 there was Voconius to which by S. Tygris the Relic of S. John the Baptist being brought, so great quickly brought to the place celebrity and frequenting, that it deserved to receive a Bishop to be ordained by the Metropolitan of Burgundy, and that this not under Gunthramn, but by one of his nearest predecessors was done, but only Parochial, since several synonyms in such a series are often wont to be found.

[6] Meanwhile the beginning of the Bishops seems from this writing of at least some antiquity and authority to be not ineptly sought, made Episcopal under King Gunthramn. and the first Bishop can be received Felmasius, and he by order of King Gunthramn ordained by the Bishop of Vienne, not Ysicius the consecrator of the old and only Parochial church, who, Maurienne being withdrawn from the Turin diocese by royal order, first to his own can be believed to have annexed; but Philip or Evantius or Verus from the year 567 to 586 and beyond known in the Councils held in the time of Gunthramn celebrated. The second will be Æconius or Higonius, subscribed to the one of Mâcon in the year 581. The third if Leporius was called and he with the one of Embrun had a controversy about boundaries, which the same Gunthramn caused to be settled synodally, as is narrated in number 12. Unless here too the Author erred, as in Ysicius of Vienne, and a controversy moved after half a century and decided in the time of Leborius, of him who with the title of Maurienne was present at the one of Chalon of the year 650, he drew back to Gunthramn, as though all things under that one had been done. The Catalogue in the Sammarthani everywhere gapes: since until the end of the 11th century, that is for five hundred years, only five certain Bishops it counts: for Felinasius related for the year 813 by no authority is proved to have existed in the nature of things. There will be given in a little Appendix to the Life a Catalogue most different from that which the Sammarthani weave, that, comparing both with each other and testing them by the old monuments, the people of Maurienne may prove their diligence, and the darkness which they cast over us, they may illuminate.

THE LIFE

From an old Ms. of the Church of Maurienne.

Tygris the Virgin, at Maurienne in Savoy (S.)

BHL Number: 8290

FROM THE MS.

[1] There was in the days of the most excellent King Gunthramn, a woman, named Tygria, born in the territory of Maurienne, in a place which is named Volonium, S. Tygria the Virgin of Maurienne, of noble stock descended and in sacred letters sufficiently instructed: who, the care of Priests and Pilgrims not esteeming little, but (as means permitted) to hospitality always serving, to the needy the necessaries ministered. And she had a sister, named Pigmenia; who conjugal society once had had, but her husband being dead living continently, to the company of her sister and to her doctrine in divine worship and the services of the poor, devoutly had submitted herself. Both therefore gave themselves to fastings and vigils, and to the visitations of the holy places.

[2] To them doing these and other works of piety it happened, that they enjoyed the coming of religious Monks, being taught of the Relics of S. John the Baptist, who from the parts of Jerusalem professed they were going to Scotland. With whom when for three days they tarried: of the Relics of S. John the Baptist, the Lord willing, with them they had a colloquy, saying, that he had been beheaded at a certain fortress of Arabia, which is named Machaerus; and at the city of Samaria, which now is called Sebaste, was laid up; but his head to Jerusalem was carried, and there with the greatest honor buried. that they are at Alexandria, After the long times of his beheading, by him it was revealed to two Eastern Monks, who for the sake of prayer had come to Jerusalem, and thence to Edessa a city of Phoenicia it was carried; but his holy bones, first from Samaria to Jerusalem translated, and thence to Alexandria transmitted, where now in the church, which in his name is built, they are kept laid up. Which by divine providence they said was done; namely that, the Relics of the holy Martyr being carried through many places, more signs of virtue through his beheading, Christ granting, to whom he bore witness, and of whom he was herald or forerunner, through them might be made manifest.

[3] The handmaid of God being instructed of such things by the aforesaid men, they departing; she began her journey, with the help of God to prepare; she sails thither, content with the company of only one maidservant. Who after she came to Rome, at the threshold of B. Peter the Apostle for some days having tarried, there, God disposing, she found companions of the journey, desiring to cross the sea. Joined therefore to these, by ship she came to the place, where a church was consecrated in honor of S. John the Baptist, in which the thumb and part of the fingers of the right hand, and certain other Relics of the aforesaid Baptist had been laid up.

[4] Then S. Tygria, full of faith, bound herself with the bond of an oath, that she would not first depart from that very place, certain not to depart thence, unless a part being obtained: than, the only-begotten Son of God permitting, from the members of B. John the Baptist, some little particle she should deserve to receive: but the inhabitants of that place judged that oath altogether impossible. She however daily before the holy Relics offered herself, praying, that God would make her journey prosperous, and her desire fulfill. In which intention for two continuous years, continually beseeching the Lord, devoutly she persevered.

[5] At the third year at length beginning, when now too much by praying, for which praying two years fasting, watching, assiduous tears shedding, she was wearied, and to its effect her petition to come she did not perceive; she cast herself before the sepulcher with a contrite and humbled heart, the Lord tearfully praying, that her very long petition he would deign to hear; adding, that never would she rise from that very pavement, before the pious and merciful Lord should fulfill her petition: by a miracle she receives the thumb and 2 fingers and there lying, tasting no food, she ceased not to weep and pray; desiring to be dissolved and to be with Christ, more than in the flesh to remain. But the merciful Lord, seeing her constancy, inviolable faith, and unconquered perseverance, moved with mercy, granted her the sought gift, and to all ages to be admired. For by the motion of God there appeared, upon the sepulcher of S. John the Baptist, his thumb and a pair of fingers, which deserved to touch the Lord's head in the river Jordan, when the redeemer himself under him deigned to be baptized.

[6] But the holy handmaid of God knew, that she was heard: and taking that holy gift of God, with which departing, her spirit being recovered which almost in her had failed, and her strength received joyful she rose. And it being laid up in a casket which she had long since prepared, with the rest of the minute fragments of Relics joyful she began to return to her own home. Fulfilled was in her, what in the Gospel written we find, Everyone who asks receives, and who seeks finds, and to him who knocks it shall be opened. But the handmaid of God departing, nor able to escape those pursuing when she was now far by the space of some miles, the Provincials coming to themselves, to great madness and sloth to impute began, that a woman, a stranger and unarmed, the honor of the kingdom, the protection of the people, without contradiction and without injury, alone should carry off. For which matter all at once moved, with a most swift course they pursued. Whom when she saw, with exceeding terror she was afraid: but place to flee she had not.

[7] Then with all her heart turned to the Lord, she prayed, that he would not turn her joy into mourning; and the gift, which from him by weeping she had received, by rejoicing had carried away, she hides it under her breast, with sadness she should lose. Then the Relics taken from the casket, under her breast she hid; and what from an external sepulcher invisibly and powerfully she had drawn out, these to that very breast, equalized to the rest of the flesh, in an internal sepulcher, namely the holy woman's breast, by his most omnipotent power, wonderfully laid up. Then coming those who were pursuing her, ordered her to render the Relics. But she supplicating, said, Taken away is the hope of my joy, and my gladness is turned into lamentation: for the gift which I received, on account of my sins I have lost. And they taking the casket, found nothing: then uncovering her head they bared it: and when they found nothing, confounded they returned to their own homes. But she, laden and secure, went on her way rejoicing.

[8] And when now the same handmaid of God, after a long and laborious labor of the journey, to Maurienne had come, and there the Lord many miracles and excellent virtues, and she sets them forth at Maurienne. through the merits of the venerable John the Baptist, had worked; hearing from the neighboring cities three Bishops, [namely of Turin, of Aosta, and also of Belley, with a multitude of the faithful, counsel being taken,] to visit the Relics came together; and that, if it could be done, some little particles of the holy Relics they might deserve to receive. The vow is not denied, the will of God is implored, in the midst is placed upon a clean linen the most sacred pledge; but nothing at all of the gift could they take away. Then for three days fasting and observing vigils, the Lord most humbly they asked, the Bishops desiring to share thence three drops of blood fall. that some gift to them thence he would grant. But on the third day when under the holy fingers they had placed the linen, one drop of blood came forth from them: which seeing, more devoutly again into prayer they prostrated themselves: and then two drops from them flowed: which again with great joy gathering, the linen, with the holy blood dyed, with the highest honor they divided; and with great devotion each one his part to his own city carried. From that day the Bishops, through all these three cities in honor of S. John the Baptist a church dedicated.

[9] Then the holy handmaid of God, fearing lest perchance by the coming of pagans, or the violence of Princes, Tygria withdraws into solitude. the Relics should be taken from her; hid herself in one place which is called Loconia, and there a little hut she built, that to secret prayers it might be allowed her to give herself in remote places. In which most safe place a multitude of sparrows came together, which disturbed her with too much noise: for which matter prostrate she prayed the Lord, that he would free her from their hindrance. And when she had risen from prayer, and thence she drives away the sparrows troublesome to her. more than usual the little birds infested her; and here and there over her flew. Whom by the name of Christ she adjured, that from that very place they should withdraw: which soon took flight, and from that day until the present never have sparrows there appeared.

[10] But the place of Maurienne in those times belonged to the city of Turin,

in which city Lord Rufus, a religious man, discharged the office of Archbishopric: the Archdeacon of Vienne wishing to take the Relics from Maurienne to whom said his Archdeacon: It is not worthy that so most sacred a treasure of Relics in a vile place be kept: but send, and cause thence hither to be transported the Relics. To whom B. Rufus the Archbishop: Do, he said, Brother, what thou wilt: for I dare not do this. On the contrary the Archdeacon said: If thou permittest me to go thither, I will bring them hither. Therefore, the Archbishop not forbidding, the unhappy man quickly goes to Maurienne, about to seek his own death. And coming to the place, he made no delay; boldly entered the church; and presumptuously the casket, in which were the fingers of the holy Baptist, wishing to seize, soon is turned into madness; and seized with a grave disease of fevers, on the third day expired. That by divine providence it was done, let no one of the faithful doubt: for it pleased God, that one man should die, lest many in the same presumption should perish: he is punished with death. for which matter fear great rushed upon the people; so that thereafter no one dared to touch the holy pledges or the casket, except for the cause of obedience, or of most humble devotion.

[11] But hearing the glorious Gunthramn the King so great and such miracles, which there the Lord through his elect John worked, King Gunthramn founds the Bishopric legates to Maurienne he sent, commanding that the neighboring Bishops and Counts, who in the borders of that Bishopric were held, what they were most manifestly should declare: and a church in honor of God and of S. Mary and of the holy John the Baptist, with honorable structure and order befitting the Christian Religion, he caused to be built; and built by S. Ysicius the Archbishop of Vienne to consecrate he ordered, and the rule and care of the Maurienne Bishopric to S. Felmasius, namely the first Bishop of S. John the Baptist, he committed; and by the counsel of the Bishops and Counts and the other Chief men of the kingdom the same Church he constituted to be subject to the Church of Vienne: besides to the same Church of Maurienne, by the consent and counsel of the Roman and Apostolic authority and of the Bishops and the other men of the ecclesiastical Order of the Clergy and of the lay dignity, the city of Susa he ordered to be subject, with all the country-people of that place, who are named public Curials, and with two Defiles of S. Martin, and the first of the castle adjoining the city: and he granted the valley Cottian, built around Maurienne, and the rustics and serfs which to the walls and roofs of the church should minister.

[12] And he granted also the Leudes and Graffiones, who with the Counts defended the march, defining for it the dowry and boundaries, that from that day thereafter the Bishop of Maurienne they should obey, and in all things be subject. After these things with the consent of the holy Synod and the counsel of the sacred Palace, to settle the suits in the present, and to forestall contentions in the future, he designated certain boundaries, between the parish of Maurienne and the Bishopric of Como, that no one on account of shameless cupidity or the power of a greater might, the dividing boundary, presumptuously or perchance ignorantly should transgress; but each one content with his own and the limit being known, sufficiency for himself should have as empress and mistress. And there is one boundary in the parts of Italy which is called Vologia even to the parts of Provence, distant one mile from the little town to which a name was given Rama; which boundary touching on account of the altercation of the Archbishop of Embrun and Lord Leporius the Bishop of Maurienne. To destroy this altercation, and settling the suit with the one of Embrun. there was sent by the King Mero the Duke that there a meeting he might have. B. Leporius with the Archbishop of Embrun, the Duke approving, planted one Cross in the above-said space, a mile distant from the little town a little before mentioned, that no one should presume to invade the parish of another: but from the above-said boundary, that is a mile distant from the little town, even to the river which is called Baxera, which enters into the river Isère at the fortress Brientinum which is called Savoy.

[13] These things, dearest Brothers, for the present utility we have written, that from these they may indubitably be known, Tygria on the Nativity of S. John the Baptist and in future times to memory may be recalled to posterity: but if anyone presumptuously should wish to infringe these writings or to change them; let him know that he has offended the Lord, and his Virgin Mother, and his Forerunner John; and let him not be able to obtain what he wishes, but let this notice, God being propitious, be firm and stable, to the honor of S. Mary and of holy John the Baptist and of the holy handmaid of God Tygria, who for Christ so many and such perils endured.

[14] This holy and venerable Virgin Tygria therefore, foreknowing her death to be near at hand, she makes a testament entreated God that the Nativity of S. John the Baptist and the Dedication of the church, which she herself had begun, but by the King's order had been brought to perfection, she might deserve to celebrate, and to hear that, which the Lord said of John, Many shall rejoice in his nativity. Praise be to our Lord Jesus Christ, as she asked, so also God granted. On the day of the Nativity of S. John the Baptist, after the solemnities of the Masses, she gave gifts to the poor, orphans and widows, and disposed her goods to the domestics of her family. Afterward she handed over to that church a villa named Voloniae, with the Presbyterate and all things which there under her rule seemed to be held; and she constituted a rule with twelve widows, who all the time of the present life from her patrimony should receive the necessary expenses. On the following day bidding farewell to the Brothers, and the next day she dies. and many asking pardon of her, and to her prayers commending themselves, she herself refreshed with the body and blood of Christ, from this temporal life migrated to her country; where with the Angels and all the Saints she rejoices unto the ages of ages. Amen.

ANNOTATIONS OF D. P.

r Felmasius I have hitherto found inscribed in no sacred Calendars.

s The Bull of John III, of Benedict I, or of Pelagius II; who, Gunthramn reigning, presided over the Roman church.

t Susa commonly Suze, about 18 leagues to the East.

v That is belonging to the public Court: so Bignon in Du Cange; I ought to prosecute the municipal Acts with the public Court, in French la Chambre assemblee: but thence the place, where the assemblies of Savoy were held, seems to have the name, so that it is called la Chambre, a town situated 8 miles to the North.

x Rustes, perhaps Rustici, whom otherwise we call Serfs of the glebe? Fivum seems here to be the same, as in French is called Fief; otherwise Fiedum, Fiodum, and most usually Feudum. y Leudes, elsewhere Laudes in Du Cange are taught to be called pecuniary fines, and pensions wont to be exacted from subjects; so that here seems to be indicated the right of receiving them: unless one wish it here to be a personal name, and to be taken for Litis or Lidis, a name taken from the Teutonic Liden, Luyden. The same Du Cange calls Leudes, the more noble Vassals. z Would that there were extant some instrument of foundation, or some Synodal acts to confirm the things which presently follow, or something whence we might be more certainly taught of the time of the controversy moved and decided between the one of Maurienne and the one of Embrun. α Maurienne is indeed distant from Como about 50 leagues, yet I find nothing which I think pertains more nearly hither: for the intervening diocese of Ivrea, which would stand in the way, lest so far the one of Como should extend itself, seems then not to have had its own Bishops.

β So I judge it should be read, although the copy has "Vologi even to the parts of Provence," which makes no sense. But the place Vologi I think is scarcely to be sought beyond Susa, lest the diocese of Turin be too much cut down to the North; unless it please to conceive that boundary of the diocese of Aosta, whose head Maurienne is distant some 64 miles.

γ Rama a little town of the Dauphiné on the river Durance 4 leagues above Embrun.

δ Leporius or Leborius, Bishop of the Church of Maurienne, subscribed to the Council of Chalon in the year 650, with Aetherius Bishop of Embrun, and then the King was Clovis II, by whose summoning the Council is said to have been gathered. But if under Gunthramn the cause is treated, another Leborius must be conceived, or it must be confessed that here crept in upon the author for Æconius: who had a controversy with Salonius of Embrun, or his successor after the year 580 Emeritus. ε This river in the map of the Dauphiné seems to be wrongly called Arca, because namely it loses its name, after going round the Maurienne valley, mingled with the Arc, and at last with the same below Grenoble entering the Isère; but it rises from Mount Cenis.

στ The fortress Briançon, commonly Brianzon, is distant by an almost equal space of 59 miles from Maurienne and Embrun, on both sides declining westward from the middle.

LITTLE APPENDIX OF D. P.

From a Ms. of the Archive of Maurienne.

Tygris the Virgin, at Maurienne in Savoy (S.)

FROM THE MS.

[15] In that Church of Maurienne the chief Relics are these: The chief Relics there, Two fingers of the hand of S. John the Baptist: for the thumb is not shown to the people. Of the wood of the holy Cross a particle. Of the cloths upon which fell of the blood of the Lord, and with which the Lord was wrapped in the sepulcher. One of the fingers of S. Peter the Apostle. Of the cross of S. Andrew. One of the ribs of S. Lawrence. The Head or Skull of S. Blaise. The arm of S. Gunthramn. The arm of S. Tygris. The arm of S. Anastasia. A ring, which the white film of infants drives from the eyes, is said to be of S. Maurice. Many are the other minor Relics, of the holy places and of the Apostles, Martyrs, Confessors, and Virgins, the proof of which is had only through the personal visitation of Martin V, coming to Constance (in the year 1418) and of the Apostolic Legates; and particularly of the most Reverend Lord Bishops of Maurienne: for many rights or monuments of that church were lost, in the invasion of that church in the year 1537.

[16] Having prefaced these things the curious searcher of the Archive of Maurienne describes for us certain favors received from the same by the faithful through the holy Baptist, related in their place in number 340. To which is added, he says, a Fountain of oil flowing from the tomb of B. Heraldus, the fountain of B. Heraldus the Bishop. commonly saint Herand, Bishop of Maurienne: of which oil the traces still lie open to all in the stone set above, with the mark of candles lit. There also from men worthy of faith I received, that certain ones were snatched from the danger of life in sickness, prayers of friends to that sepulcher being poured. He is said to have been buried in the year of the Lord 1127. Meanwhile so commonly known, he has not even a name in the Chronological History of Piedmont, published by Francis Augustine de l'Église, but in his place seems to be set indicated by name alone Aycaldus, for the year 1125. To me it is probable that the aforementioned burial of B. Heraldus, is not the first from his death, but some second one, rather to be called an elevation or translation.

[17] But I think it worth while to append here the Series of the Bishops, just as from the Archive of that very Church Turinetto sent it, The Series of the Bishops from the Ms. no notes of years being added, except by the conjecture of Turinetto himself. I these being omitted, for the sake of convenience will prefix the number of order.

1 S. Felmasius. 2 Leporinus. 3 M. Veranus. 4 Hyporius. 5 Bernardus. 6 Brochardus. 7 Artaldus. 8 Cono. 9 Amedeus. 10 Heinaldus. 11 Brocardus II. 12 Theobaldus. 13 Hyporius II. 14 B. Heraldus. 15 Bernardus II. 16 Willelmus. 17 Lambertus. 18 Bernardus III. 19 Amedeus II de Mirabello. 20 Ermarius. 21 Amedeus III. 22 Petrus de Chordestello. 23 Anselmus. 24 P. Snelz. 25 Aymo de Miolano. 26 Amblardus de Intramentis. 27 Aymo II de Urteriis. 28 Anselmus II de Claromonte. 29 Amedeus IV de Sabaudia. 30 Joannes Mabalius. 31 Henricus de Symiriaco. 32 Amedeus V de Monte-majori. 33 Ogerius. 34 Ludovicus de Palude. 35 Aymo III Gervasius. 36 Ludovicus II de Estoutevilla, Cardinal. 37 Stephanus Mirelli. 38 Ludovicus III de Gorrevodo, Cardinal. 39 Philibertus de Chales. 40 D. of Saint Victor. 41 Cardinal Capo di ferro. 42 Cardinal of Ferrara. 43 D. de Trottis. 44 Petrus de Lambert, of most beneficent memory.

[45] Philibertus Millietus, created in the year 1590: after whom by others are added Charles Bolba, and Paul Millietus, ordained in 1641. But those to whom here is added * are not reckoned in the printed ones, very different from the published ones. or in their stead others are named: Abbo, Adalbertus, Odelardus, Eurardus, Arnoldus. And these indeed before the Canon; but in place of the other seven following it, Bernardus, Joannes, Aycardus, Bernardus, Petrus — only five, down to Guilielmus, who was ordained in the year 1167. In those that follow there is found not so great, yet nevertheless a notable difference, both of order and of names and persons, which see in the Sammarthani. I have touched upon these things chiefly for the sake of B. Heraldus, whose anniversary day I should wish to know, and whether his sepulchre is still held in the same veneration.

[18] Finally, from the same Archive we received certain things noted in the Visitations of the diocese, to which, in the year 1592, The sepulchre of B. Calis the Cardinal. on the 25th of September, according to the decrees of the Council of Trent, Antonius Cortailius subscribed, Doctor and Theological Canon of the church of Maurienne. The last article of these deserves to be noted here, that occasion may be given to others of seeking out more and more distinct matters. In the Priory and Cure of Eyton there exists a tomb, with a superposition of very many votive offerings, of B. Calis the Cardinal and Prior of that place: who for the truth's sake suffered persecution from the Cardinals themselves at Rome, and in that Priory lived most patiently as it were an exile, and afterwards shone forth with miracles. The men of Maurienne will not have difficulty in pointing out the place; would that they might be as easily able to teach under which Pontiff he lived, and on what day he died.