St. Asterius, presbyter and martyr, at Ostia on the Tiber.
St. Dasius, martyr, at Nicomedia.
St. Caius, martyr, at Nicomedia.
St. Zoticus, martyr, at Nicomedia.
St. Modestus, martyr, in Africa.
St. Eutychius, martyr, in Africa.
St. Materus or Maurus, martyr, in Africa.
St. Diseus, martyr, in Africa.
St. Afrigus or Apricius, martyr, at Nicaea in Bithynia.
St. Macharius, martyr, at Nicaea in Bithynia.
St. Diceus, martyr, at Nicaea in Bithynia.
St. Proculus, martyr, at Nicaea in Bithynia.
St. Modestus, martyr, at Naples in Campania.
Two hundred and seventy-two companion martyrs, at Naples in Campania.
St. Hilarion, monk and confessor, on the island of Cyprus.
St. Malchus, monk and confessor, at Maronia near Antioch in Syria.
St. Viator, lector and confessor, at Lyon in Gaul.
St. Justus, archdeacon and confessor, at Clermont in Gaul.
St. Ursula, virgin and martyr, at Cologne.
Eleven thousand virgins and martyrs, at Cologne.
St. Reparatus, deacon and confessor, at Nola in Campania.
St. Celinia, virgin, at Meaux in Gaul.
St. Anatolius, bishop of Cahors, formerly in the monastery of St. Michael in Lorraine.
St. Celinia, mother of St. Remigius, in Gaul.
St. Avia, virgin and martyr, in Gaul.
St. Domnolenus, confessor, in the territory of Auxerre in Gaul.
St. Munnu, who is also Fintan, abbot of Taghmon, with his sister St. Conchenna, virgin, in Ireland.
St. Wendelin, hermit and confessor, in the region of Trier.
St. Condedus, monk and confessor, at Fontenelle in Gaul.
St. George, martyr, at Jerusalem.
St. John, martyr, at Jerusalem.
St. Julian, martyr, at Jerusalem.
Fifty-seven companion martyrs, at Jerusalem.
St. Maurontus, bishop and confessor, at Marseille in Gaul.
St. Unni, archbishop of Hamburg.
St. Hugh, abbot of Ambronay, in the diocese of Belley in Gaul.
St. Gebizo, monk and confessor, in the monastery of Monte Cassino.
St. Hilarion, bishop of Meglin, at Tărnovo in Bulgaria.
St. Berthold, confessor, at Parma in Italy.
Bl. William, bishop of Como, in Italy.
Bl. Gonsalvo of Lagos, confessor of the Order of Hermits of St. Augustine, in Lusitania.
At Ostia on the Tiber, the passion of holy anonymous women martyrs in the persecution of the emperor Alexander. So on this day Arthur du Moustier in the Gynecaeum. But it is born of a confusion. For since Arthur had judged that the St. Asterius who is venerated on this day is the same as St. Asterius, the leading man who suffered a cruel death in the time of the emperor Claudius, he thought that the adoptive daughter of this Asterius, and other women perhaps detained together in the same house, should be consigned to this day among the holy women. But Bolland has already spoken of this band of martyrs in the Acts, where he discussed St. Asterius and companions, and Sts. Marius, Martha, Audifax and Abachum, at 18 January.
St. Berthold, hermit and martyr at Einsiedeln in Switzerland, is recorded by Ferrarius in the General Catalogue, and in the notes he indicates his sources: first the Martyrology of Canisius, or of Walasser; but it is certain that of its four editions only the first can have announced St. Berthold the Hermit; for he is lacking in the third, of the year 1583, which we use, and I deduce that he is also missing in the second and fourth from the manuscript notes of Bolland, who had both at hand. If, then, he was in the first, he was struck out in the following ones; and for what reason this was done will shortly be understood. He indicates another source, which Ferrarius frequently uses, in these words: on him Cratepolius, in the book on the Saints of Germany, who relates the history at length. His words we report here, so that the truth may shine out Cratepolius, De Germaniae episcopis, etc., Cologne 1592, page 25.. St. Berthold, count, of illustrious family, in the time of Charles the Great, who from his very youth neglected all the joys of the world and diligently learned the sacred scripture. On Mount Etzel, where his chapel is still kept, he served the Lord God faithfully and devoutly for seven years. From there, in a shady grove, by a spring (which is called the spring of Our Lady) near the monastery of the Hermits in Switzerland, where there is the Chapel of blessed Mary which the Lord God himself (as is reported) consecrated, he sought a dwelling for himself. There he experienced many diabolical temptations, which, however, he overcame with divine and angelic help. At length he was slain by two robbers, as had been revealed to him by the Lord in the office of the Mass which he celebrated, in the year of the Lord 863, and was buried in the monastery of Einsiedeln: and he has hitherto been famous for many miracles. Yet there is nothing in these words which does not fit most aptly St. Meinrad, the son of this Count Berthold, whom the monks of Einsiedeln call the founder of their monastery Chronique d'Einsidlen, etc., 1787, page 233., and whose Acts were long ago given by our predecessors Acts of the Saints, volume II of January, page 381.. Of Count Berthold, however, there is hardly any memory, either in the Annals of Einsiedeln by Hartmann, or in the French Chronicle just cited, or in the Life of St. Meinrad, nor does any sign of any cultus appear anywhere. Cratepolius too, in his Saints of Germany, nowhere makes mention of St. Meinrad, whose deeds he attributes to Berthold, his father. From which it is manifest that a confusion of names has been made, and that for St. Berthold Cratepolius ought to have written St. Meinrad, who is venerated on 21 January.
Of St. Quirinus, martyr. So the Vatican Calendar of the 11th century in Giorgi's Ado Page 701., which seems to have been for the use of some monastery of the diocese of Mainz. The Lübeck-Cologne Usuard in Sollerius, at the preceding day: On the same day, 20 October, of St. Quirinus, priest and martyr; to which Sollerius: I do not know this Quirinus. But to me, indeed, this genealogy seems to be assigned to him. The genuine Usuard has this at 11 October: In the district of the Vexin, the passion of Saints Nigasius, priest, and his companions Quirinus and Pientia. But some copies call Quirinus a priest, for example the second Bigot one: Of St. Nicasius, bishop, Quirinus, priest, and Scubiculus, deacon: which Baronius likewise read See his note at 11 October. in the old Ado, but Rosweyde denied it to the genuine Ado In the supplement, page 211.. In other copies of Usuard Quirinus, priest and martyr, appears again at the 12th; and, as was said above, also at the 20th: on which days we judge that he was moved from his place through drowsiness, as we have very often noticed in the Martyrologies. Yet we indicated another very likely cause among those Passed Over at 20 October, namely the arrival or translation of the relics of St. Quirinus the Tribune to the parts of the Rhine, and there could be added this announcement of the Calendar of Lire in Martène Thesaurus anecdotorum, volume III, column 1615. at that very day: The Dedication of the church of St. Quirinus, martyr; which day of dedication could have been chosen on account of the day of cultus already fixed before. We judge, then, at length, that both causes conspired to the same end, namely to the forming of the announcements of this and the preceding day, but that it is nevertheless rather Quirinus, the Roman Tribune, who is indicated here to be venerated, whose Acts were given at 30 March;
than Quirinus, the companion of Nicasius, whom some call a priest, and who is venerated on 11 October.
At Toul, the translation of St. Gerard, bishop and confessor. So the Usuardine codex of Montsaint (Montissancti), in Sollerius. See his Acts on 23 April.
St. Hugh, fifth (read sixth) abbot of Cluny, is marked on this day by the manuscript Benedictine Calendar of the Cistercian monastery of St. Saviour. The cause I do not know, but I suspect it is to be attributed to some translation of relics. He was given, moreover, by our predecessors at 29 April.
St. Sentius, who is also Senesius and better Synesius, soldier and martyr, is said by Orlendi Orbis sacer et profanus, part II, volume II, page 1027. to be venerated on this day in the cathedral church of Lucca; more probably an error lies in this assertion, since he is rather venerated on the day on which Henschen discussed him in our work, 4 May.
The memory of the holy New Martyrs, Andrew, Stephen, Paul and Peter, is celebrated with the usual verses by the Greek Menaea printed at Venice in the year 1843. We dealt with all of them at 17 October See volume VIII of October, page 131, number 26. in the Acts of St. Andrew. But they have already been ascribed, or are to be ascribed, to our Acts on different days, namely:
St. Peter of Blachernae, 16 May.
St. Paul the New, 7 July.
St. Andrew in Crisi, 17 October.
St. Stephen the Younger, 28 November.
The Ordination of St. Dunstan, archbishop of Canterbury, is recorded by Whitford in the English Martyrology The Martiloge in Englyssche, etc., London 1526.. See our Acts on 19 May.
The second translation of St. Boniface, Pope IV, was made on 21 October of the year 1603; but of this and of the other affairs of that pontiff it was dealt with in our work on the day on which his memory is celebrated in the Roman Martyrology, 25 May.
St. Priscus, martyr, in the territory of Chartres, by the river Andura, Masson places on this day in the Saints of Gaul Page 281.. He and his companions were dealt with at 26 May.
Martha, a holy martyr, is ascribed to the Arabic Calendar of the Copts in Ludolf. Its first edition, in Selden De synedriis Ebraeorum, edition of 1696, page 1320., which was corrected by Ludolf, bore: Of Mary, holy Martyr, in which Ludolf changed the Arabic letter jod into tse, led not by the reading of the very manuscript codex which Selden used (which he did not see Ad historiam Aethiopicam Commentarius, page 427.), but perhaps by that of another, or from conjecture alone. This Martha or Mary seems to have been thrust in through the drowsiness of copyists, since she is missing in the ample Synaxarion of Michael, bishop of Atrib, and likewise in another manuscript translated into Latin at Rome in the year 1633 by Simon son of Moses, a Maronite, which came to our predecessors. Of a certain St. Martha, martyr, from the Fasti of the Copts, Papebroch makes mention at 24 June.
In the territory of Tours (or of Trier), of St. Vulfus (or Wulfilaicus), a lay brother, a man of most holy conversation. So Arnold Wion in the Benedictine monastic Martyrology Lignum Vitae, Venice 1595, page 346., following Surius, who in the Lives of the Saints likewise made from Wulfilaicus a Wulfus, or Vulfus, a layman. These are followed by Ménard and Cherle in the Martyrologies of the same Order; but somewhat more correct are Bucelin in the Benedictine Menologium and Ferrarius in the General Catalogue, who call Vulfus, as they name him, simply a Confessor, but not a layman or lay brother. Sollerius published his Acts at 7 July Volume II of July, page 478, and volume VII, page 864., and there teaches that the old Benedictine Martyrologists did not rightly ascribe him to their Order; and indeed on that account he was omitted in the more recent German Martyrology of the same Order [Kirchenkalender aller IIII. welche unter der Regel des II. Benedictus gelebet haben, Donauwörth 1786.]. Some years ago there were published, in the Acts of the Royal Commission for the history of Belgium [Bulletins de la commission royale d'histoire, Brussels, volume VII, page 300 and following.], copious notes of Father William Wiltheim (and not of Alexander, as is said there; for from the notes of our predecessors See manuscript codex 8915 of the Brussels library. we learn for certain that these were written by William and sent to them by Alexander) on the Acts of St. Wulfilaicus, or Vulfilacus (as it would perhaps be more correctly written), written by Gregory of Tours and by Eberwin; which we here present in analysis, so that nothing may be lacking to the Acts of St. Wulfilaicus, and following the custom of our predecessors. They contain, then: 1st, many geographical matters about the Luxembourg region, bearing on the Acts of the saint — 2nd, a dissertation on the name of Wulfilaicus, or Vulfilacus Page 313., which agrees with the present-day indications of the linguists and onomatologists, as we call them, except that there was not then known, namely two hundred years ago, the difference of stocks between the Hunnic nation, which is Mongolian, and the Goths and Lombards, who belong to the Indo-Germanic stock. Wherefore we acknowledge no other cause of the identity of the names which were in use among those nations than that which was handed down by Jordanes, the historian of the Goths Chapter 9. Muratori, Rerum Italicarum scriptores, volume I, page 196.. Wiltheim's conclusion, moreover, falls in with that which was admitted by the recent editors of the biblical version of the bishop Ulfilas, in this manner: Most rightly without doubt, because it is so commended by the character of the Gothic language, Vulfila would be written Grimm, Deutsche Grammatik, volume I, page 57 and following., which word, the diminutive noun of the (Gothic) word vulfs (wolf), properly signifies little wolf Migne, Patrologia, volume XVIII, column 461. — 3rd, a little dissertation on the stylites Bulletins, etc., place cited, page 334.; but Ghesquière will supply a fuller one in the Acts of the Saints of Belgium, discoursing on the same St. Wulfilaicus Volume II, page 174 and following. — 4th, some things concerning the cultus of the same saint which, since they were unknown to Sollerius and Ghesquière, we have thought should for a great part be inserted here. After these words of Eberwin, then, at length he rested in peace, Wiltheim adds Place cited, page 338, and volume VIII, page 326. (and not Eberwin, as the editor supposed): October 21; on which matter Sollerius is to be seen Volume II of July, page 479, number 6.. Then he goes on thus from Eberwin: and he was buried in the same place in the church, and notes the following. The first tomb of St. Vulfilaicus, from which he was afterwards translated to Ivodium (today Ivoi), is still seen. It happened here, as frequently elsewhere, that the saint who was afterwards entombed in a basilica and began to be celebrated for miracles took away the naming of the saint to whom the basilica had first been consecuted (read consecrated). For the basilica, first named for St. Martin, in which St. Vulfilaicus, laid in it, became famous for signs and miracles, the name of St. Martin having become obsolete, began to be called that of St. Vulfilaicus, and today also St. Vulfa, or corruptly Walfra Compare Heiligen … in Bisthum Trier, Trier 1837, page 236, note 3. … The old stone tomb of St. Vulfilaicus, which is seen today in the middle of the church, is still venerated with great veneration by the people of Luxembourg and the neighbouring peoples. It projects from the ground about three feet, curved in the form of a vault, open below on both sides, with a great opening which is divided into twin doorways, and receives on one side, and lets out on the other, the pilgrims who creep through the tomb for the sake of piety… Not only did St. Vulfilaicus, while he still rested in his basilica and before he was translated to Ivodium, become famous there for very many miracles, but also after the translation portents have been seen to continue at the sacred tomb, though it is empty of the sacred body, not of its power, down to these times. Those suffering from gout above all, and those worn out by other ailments of the feet, feel present help there, God doubtless working wonderful things in memory of his faithful stylite, who by continual standing on a very high column most grievously tormented his feet, while he lived, for the love of God and in obedience to the great divine will. "For in our times" (these are the words of Eberwin): in the tenth century, at the close of which Eberwin flourished. That the holy place and the basilica were then neglected, and the relics of St. Vulfilaicus uncovered by the breaking of the coffin, no one will wonder who remembers that, near the beginning of that century, great wars blazed between the Germans and the Franks over the kingdom of Lotharingia, within whose borders Ivodium is situated, etc. The body of St. Vulfilaicus (Egbert, bishop of Trier) translated from the old basilica of the mountain to Ivodium. After interposing some things about the year of the translation and its cause, the writer goes on thus: Today nothing of St. Vulfilaicus is found at Ivodium; the sacred bier either lies hidden somewhere, or perished in the fires and devastations of the recent French wars, or was carried off elsewhere. And let these things be a supplement to what Sollerius discoursed of St. Wulfilaicus at 7 July.
St. Reticius of Autun is celebrated on this day by Whitford, the English martyrologist already cited. His Acts were given at 19 July.
St. Viator, bishop of Bourges, is placed on this day by Constantino Ghini in the Natales of the Holy Canons. He was spoken of among those Passed Over at 5 August.
St. Victor, confessor, the Lübeck-Cologne codex of Usuard joins to St. Sindulphus, in these words: On the same day, of the blessed Victor and Syndulphus, confessors. No other Martyrology reports this Victor on this day, and since neither place nor time is indicated, the truth of the announcement cannot be inquired into. Perhaps this name crept in from a corrupted name of Viator, who is venerated on this day, unless this is Victor of Le Mans, who was given at 1 September.
The finding of the body of St. Omer (Audomarus) is announced by the Anchin codex of Usuard in Sollerius and other Martyrologies. Lessons on the same are presented by the Breviary of Saint-Omer of the year 1785, excerpted from the narrative of Malbrancq; but the history of this finding has already been examined on the day on which St. Omer is venerated See volume III of September, page 393 and following., 9 September.
Sts. Proculus, Eutyches or Euticius, Festus, Macharius and Donatella come today in some sacred Fasti, as we have noted below in number 4 of the Sylloge on the holy martyrs of Nicaea and Naples. St. Macharius seems to be the same who had already been celebrated among those of Nicaea; Donatella an untimely addition; Proculus, Eutyches and Festus from among the companions of St. Januarius; who were dealt with at 19 September.
The translation of Pope Agapitus. So today the manuscript Florarium of the Saints which our predecessors used. See his Acts at 20 September.
St. Pantalus, bishop of Basel and martyr, is praised on this day by Ferrarius in the General Catalogue. He was given on the day on which he is venerated, 12 October.
St. Severus, bishop of Trier, is presented on this day by some Auctaria of Usuard, from a confusion made with St. Severinus of Bordeaux, who occurs in many. The Acts of St. Severus of Trier were given at 15 October.
St. Sindulphus, confessor, is announced in the Lübeck-Cologne Usuard, but he was given on the preceding day, 20 October.
St. Candidus, confessor, in the monastery of Fontenelle, is announced on this day by Ferrarius and in some hagiologies of the Order of St. Benedict: he is the same as St. Condedus, of whom we speak on the present day.
St. Edinia, virgin, in the city of Meaux, in place of Celinia, by a typographical error, Molanus had today in his memory in the first edition; but he corrected it in the following ones. The first edition was followed by Canisius in the German Martyrology, Ferrarius in the General Catalogue, Saussay in the Gallican Martyrology and Arthur in the Gynecaeum. St. Celinia of Meaux is therefore to be restored, whose Acts are given on this day.
St. Berthold, of the Cistercian Order, bishop and martyr at Riga in Livonia, is announced on this day by Ferrarius and several monastic Menologia. That his cultus is not sufficiently established for us, we said at 20 October among those Passed Over.
St. Eucrates, martyr, perishes by the sword. So the printed Greek Menaea, with verses subjoined, as is their custom:
Αίμα
τραχήλου
τοῖς
πρὶν
ὄμβροις
δακρύων
Κιρνῶν,
συνιστᾷς
εὔκρατον
κρᾶσιν
Μάκαρ.
These Siberus renders in this manner in his metrical Martyrology:
With tears poured forth the gore of thine own blood Thou minglest, a mixture most pleasing indeed.
Sirleto also mentions Eucrates in his Menologium, following the Menaea, as he is wont, and Ferrarius in his General Catalogue following Sirleto. Apart from these, neither the Menologium of Basil, nor the old manuscript Menaea of which we have excerpts, nor finally our predecessors in their vast Work, ever made mention of the martyr Eucrates. It remains, therefore, that we be content with what we have given from the printed Menaea.
On the same day, 21 October, the commemoration of the holy martyrs Paul and Longinus and of St. Zena. So the synaxarion of the Alexandrian church of the Copts, by Michael, bishop of Atrib and Meliga, in Angelo Mai Scriptorum veterum nova collectio, volume IV, part II, page 98.. Of Zena it will be spoken below, since in Ludolf's Ethiopic Fasti she is entirely separated from the two martyrs. These are recorded by the said Fasti in this manner: Paul and his companion. That St. Longinus the centurion suffered martyrdom with two companions is related by his Greek Acts at 15 March Volume II of March, page 386 and passim., and the Greeks venerate him on 16 October. Whether these are meant in the Fasti of the Copts and Ethiopians is difficult to discern; but I rather judge that they record native martyrs, with whom we shall deal if they were catholics and if we one day obtain new monuments.
Mochuoc Ua-liathain, Manchen the leper and Moelanagius. These, after St. Fintan, of whom in the Acts, are consigned to this day by the Martyrology of Tallaght, or of Aengus the Culdee, the Irishman; to which is added in the Martyrology of Donegal Sillan the Master, son of Ua-garbhi, abbot of Moville (Mag-bilensis). Would that the Irish would try to carry the Work of John Colgan through to the end of the year, since their Saints, like the Saints of Wales, have for the most part escaped foreign Hagiographers and Martyrologists.
In Portugal, Blessed Alan, monk, disciple of the most holy abbot Bernard, who, sent by him to the farthest shores of Spain, made the hermitage of Tarouca illustrious with outstanding virtues and fell asleep in the Lord with a great opinion of holiness. These are the words of Henriquez in the Cistercian Menologium, who gathered them from the Chronicles of Bernardo de Brito. The Calendar of the same Order has the same, but contracted Cistercian Calendar, Paris 1689., and indeed in smaller letters, under which those seem to be recorded who, though illustrious for the fame of holiness (preface, number 11), do not however possess a cultus. He is omitted, moreover, in the Cistercian Martyrology of the 13th century which Giorgi published at the end of Ado; and, what is of greater weight, in that also which, with the approval of the Sacred Congregation of Rites, was added to the Roman Martyrology. His Life will be supplied by the historians of the Order.
The Ven. Aloysius Lanuza, professed priest of the Society of Jesus, rested from his labours on this day in the year 1656; but since the hope which we cherish in our mind, namely that he will one day be placed among the heavenly ones by decree of the Roman pontiff, has not yet been fulfilled, it remains only that we consign his memory here.
Tzabala-Marjam, in Ludolf in the Ethiopic Fasti, seems to be the name of a saint venerated by the Ethiopians, rather than some feast of the Blessed Virgin Mary; but she is lacking in all the Martyrologies of the Copts, nor does Ludolf teach us anything about her.
St. Zaina, martyr, is marked on this day in the Ethiopic Calendar in Ludolf Commentarius ad Historiam Aethiopicam, page 395.. In the Arabic one of the Copts, in Cardinal Mai Scriptorum Veterum, etc., volume IV, part II, page 18., she is called Zena; and in another of theirs she is joined with other martyrs in this manner Ibid., page 98.: On the same day, 21 October, the commemoration of the holy Martyrs Paul and Longinus and of St. Zena; who, however, though companions in the announcement, do not seem to have suffered with her, as we say in another place. But who Zaina the martyr is, who is to be distinguished from the Greek Saints marked with the name of Zenais, or Zenaidis, we desire to be taught, and likewise whether she deserves to be ascribed to the sacred Fasti of the Catholics.
Elasius is placed before the three martyrs of Nicomedia illustrated on this day in the Brussels Auctarium of Usuard In Sollerius, Martyrology of Usuard, page 617.. This name was without doubt taken from a codex in which the copyist had hammered out Elasius from Dasius; and the writer of the Brussels Auctarium, using two codices, judged that they were to be joined, as being different.
That Claudius was substituted in place of the same Dasius of Nicomedia in the Vatican codex of Usuard is pointed out by Sollerius Ibid., place cited..
St. Tuda, bishop in Ireland, is recorded by Ferrarius, and in the notes he subjoins this: From the Martyrology of Canisius and the Catalogue of the Saints of Ireland. Of him Bede, book III, chapter 26. On which it is to be noted that Tuda was indeed ascribed to the first edition of the German Martyrology which is attributed to Canisius, but was deleted in the following ones, as is established for me from our third edition and from the manuscript notes of our predecessors, who also had the second at hand. Next, that Tuda of whom Bede writes in the place cited was indeed born of Ireland, but was neither bishop in it nor died in it; nor yet did any other Tuda, apart from that bishop of Lindisfarne recorded by Bede, become known to the most diligent Irish writers Colgan and Lanigan. Wherefore it is certain to me that Tuda should have been announced by Ferrarius not in Ireland but in England. Ferrarius met with Tuda of Lindisfarne in other books, and believed him to be different; wherefore at the end of his notes on this day he adds: On the same day, of St. Tuda, bishop of Lindisfarne and Apostle of the English, of whom in the Breviary. He flourished about the year 664, from book XVIII of the history. Now that is the very year in which Bede relates that Tuda of Lindisfarne was carried off by the plague Ecclesiastical History, book III, chapter 27.. By which it is again confirmed that he alone should have been recorded by Ferrarius, and indeed in England, not in Ireland. Let us now say something about his cultus. Colgan, who had many Irish Martyrologies at hand and diligently turned them over, drew that he was venerated from Ferrarius alone Acts of the Saints, page 447, note 11.: That his heavenly birthday is celebrated on 21 October, he says, Ferrarius relates in the General Catalogue, adducing no Irish Martyrology; which, after his custom, he would not have passed over if Tuda had been inscribed in any. Lanigan too, writing of Tuda An ecclesiastical History of Ireland, volume III, page 75., neither calls him a Saint nor reports any indication of ecclesiastical cultus. We must therefore return to Ferrarius and examine the sources which he used, Canisius being now left aside, since he was corrected, and the catalogues of the Saints of Ireland, of which no approved ones support him. In the third place appears Bede, of whom presently. In the fourth, some Breviary, perhaps of Lindisfarne, from which Ferrarius could have had excerpts. But those who collected English Breviaries, Martyrologies and Calendars in great number to compose catalogues of the Saints of that nation, for example Alford At the end of volume III of the Annals., Lingard In Nicolas, the Chronology of History, etc., London 1838, page 97 and 132., H. Nicolas Ibid., and the author of the vernacular Martyrology A Memorial of ancient British piety, etc., London 1761., nowhere praise Tuda, except the last, who does not adorn him with the title of Saint but uses another appellation, reserved for those who, though worthy of memory, do not however possess a cultus Ibid., page 6.. Wherefore I do not believe that Tuda was seen by Ferrarius among the Saints inscribed in any Breviary. But mention of him could have occurred in the Lives of others, for example in the Life of St. Colman, as the Aberdeen Breviary has it at 18 February Breviarium Aberdonense, London 1854, in the winter part, at 18 February.: To preside there succeeded (Colman) the reverend prelate Tuda, also a Scot, and he deservedly received the government of the people. Which words designate no cultus. Further, the said vernacular Martyrology, on the occasion of St. Finan, bishop of Lindisfarne, who is venerated on 16 or 17 February, deals also with Tuda and announces this, here made to speak Latin: Likewise at Lindisfarne, the commemoration of the holy man Tuda, fourth bishop of that see, of whom our venerable Historian (Bede, book III, chapter 26) speaks thus: The servant of Christ Tuda, who had been educated and ordained bishop among the Southern Scots (that is, the southern Irish Compare Lanigan, volume III, page 77.) … a man indeed good and religious, but ruling the church (of Lindisfarne) for a very short time. He had come, moreover, from Scotland (or Ireland) while Colman still held the pontificate, and diligently taught all, both by word and by work, the things that pertain to faith and truth. Bede adds in the following chapter, writing of the plague of pestilence which raged in Britain in the six hundred and sixty-fourth year: By which plague the aforesaid priest of the Lord, Tuda, was snatched from the world, and was honourably buried in the monastery which is called Pegnalech. From Bede, therefore, no cultus is drawn. The fifth source indicated by Ferrarius is the History of England of Polydore Vergil, or perhaps the Ecclesiastical History of Harpsfield: which are not at hand, and which I think do not, any more than the writers indicated above, adorn Tuda with the title of Saint; which, if they did so, would otherwise have to be disregarded. Nothing, then, of all that Ferrarius alleges stands. Nor did the Anglo-Saxon Chronicle, which has several things about Tuda, nor Simeon of Durham, writing of the bishops of Lindisfarne and Durham, adorn him with the appellation of Saint. Wherefore it is not permitted us to collect the Acts of Tuda and publish them in our Work.
Bl. Stephen, martyr; Bl. Paul of Palazzolo; Bl. Peter Sillera; Bl. Mary of Burgos, are praised in the Franciscan Martyrology of Arthur, whom Hueber, with several others added, records without the title of Blessed.
Philip, Eusebius, Severus and Hermes, martyrs of Adrianople, and likewise Mark, bishop of Jerusalem, and Salome, are recorded by Notker one day ahead, all of whom are to be referred to the following day, 22 October.
St. Odelbert, martyr, at Oosterhout in the territory of Antwerp, is recorded today by Saussay in the Gallican Martyrology; but Molanus and others on the following day, 22 October.
Sts. Alodia and Nunilo occur on this day in the manuscript Calendar of the Saints of Spain excerpted from the Ecclesiastical History of Juan de Marieta, but with the rest on the following day, 22 October.
Theodota and Socrates, martyrs, are praised by one of the Synaxaria of the Menaea, and are followed by the Menologium of Sirleto, the metrical Ephemerides of Siber and the General Catalogue of Ferrarius. We, with the Menologium of the Emperor Basil, Galesini and the older manuscript Menaea, refer them to 23 October.
St. Severinus, bishop of Bordeaux, is marked on this day by several Martyrologies; but a doubt has been raised whether he must be distinguished from St. Severinus of Cologne, and that from some of their announcements. For the Lübeck-Cologne Usuard in Sollerius at 21 October: At Bordeaux, a city of Aquitaine, the memory of the most holy father Severinus, archbishop of the Agrippinenses and confessor, etc. Greven's Usuard at the same day: At Bordeaux, a city of Aquitaine, the solemn memory of blessed Severinus, archbishop of Cologne and confessor. The same editions have similar things again at 23 October, with which on that day the Auctarium of Molanus chimes in; and in the monuments brought forward by Surius at the same day St. Severinus is called at once bishop of Bordeaux and of Cologne. Similarly the Roman Martyrology at the 23rd: At Bordeaux, of St. Severinus, bishop of Cologne and confessor. Finally the newest Gallia Christiana, treating of the bishops of Bordeaux and of Cologne, makes the distinction of the two very probable, yet not certain. Wherefore we shall more easily deal with both on the same day, although they seem to us to be distinguished, following the manuscript note of our predecessors at this day, and another at 28 October, when Severinus of Bordeaux is recorded by Ferrarius, in which they refer the examination of this matter to 23 October.
In the English county of Caernarvon, or Arvonia, in North Wales, the feast of St. Tudwen, Virgin, who is venerated in the chapel of the parish of Llandudwen. So, nearly, the vernacular Martyrology of Britain A memorial, etc., or a British martyrology, in the supplement, page 27., from Willis's description of Bangor Willis, a Survey of Bangor, London 1721.. N. Carlisle has similar things A Topographical Dictionary of Wales., nor do we hope for more, since we not undeservedly believe that all the monuments of the Saints of Wales have perished; he adds, however, that her festival is celebrated on another day, to which reference may be made for these few things which we give here, namely 27 October.
Thomas de Vitalibus, a Servite, is recorded by Bolland in certain manuscript notes. We shall deal with him on 21 December.
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