THE TWENTY-SECOND DAY.

SAINTS WHO ARE VENERATED ON THE ELEVENTH DAY BEFORE THE KALENDS OF NOVEMBER.

St. Salome, mother of the sons of Zebedee.

St. Mark, bishop of Jerusalem.

St. Abercius, bishop of Hierapolis, in Phrygia.

St. Alexander, bishop, martyr.

St. Heraclius, soldier, martyr.

St. Anna, martyr.

St. Theodota, martyr.

St. Glyceria, martyr.

St. Elisabeth, martyr.

St. Philip, bishop and martyr, at Fermo in Picenum.

St. Valerius, archdeacon of Langres, martyr, in Gaul.

St. Leugatus or Leogathus, martyr.

St. Julius, martyr, at Coptos.

St. Philip, bishop of Heraclea, martyr, at Adrianople in Thrace.

St. Severus, priest, martyr, at Adrianople in Thrace.

St. Hermes, deacon, martyr, at Adrianople in Thrace.

St. Mellonus or Melanius, confessor, bishop of Rouen, in Gaul.

St. Abibus, monk in Egypt.

St. Apollo, monk in Egypt.

St. Candida or Candia, virgin and martyr, at Tortosa in Spain.

St. Cordula, virgin and martyr, at Cologne.

St. Verecundus, bishop of Verona, in Italy.

St. Simplicius, abbot at Monte Cassino.

St. Constantine, abbot at Monte Cassino.

St. Nunctus, abbot and martyr, near Mérida in Spain.

St. Lupentius, abbot and martyr, at Châlons in Gaul.

St. Nepotian, bishop of Clermont, in Auvergne.

St. Meroveus, monk of Bobbio, in Liguria.

St. Salarius, bishop and martyr of Luni, in Italy.

St. Moderamnus, bishop of Rennes in Gaul, afterwards abbot of Berceto in Italy.

St. Benedict, abbot, and his sister St. Avenia, at Macerac in Brittany.

St. Nunilo, sister, virgin and martyr, at Huesca in Spain.

St. Alodia, sister, virgin and martyr, at Huesca in Spain.

St. Donatus, bishop, at Fiesole in Italy.

St. Bertharius, abbot and martyr, in the monastery of Monte Cassino.

St. John, monk of Rila and confessor, in European Turkey.

St. Oelbert, martyr, in Brabant.

Bl. John the Good, hermit of the Order of St. Augustine, at Mantua in Italy.

Bl. Jerome Garibi, confessor of the Order of Friars Minor, at Bologna and at Nice in Italy.

PASSED OVER AND REFERRED TO OTHER DAYS.

At Novara, the Translation of St. Gaudentius, bishop. So, from the Tables of the church of Novara, Ferrarius in the General Catalogue. See his Acts illustrated by Bolland on 22 January.

St. Severus, bishop of Ravenna, occurs on this day in certain Auctaria of Usuard. St. Severus, bishop of Ravenna, St. Vincentia, his wife, and St. Innocentia, virgin, their daughter, were dealt with on 1 February.

The Translation of St. Vincentia, wife of St. Severus, afterwards bishop of Ravenna, and of Innocentia, virgin, her daughter, to the diocese of Mainz. So Arthur in the Gynecaeum on this day. Concerning this Translation see the Acts of St. Severus on 1 February.

The Translation of the body of St. Martin, archbishop of Braga, in Portugal; which was translated to this city in the year 1606 from the monastery of Dumium. The feast is celebrated in the diocese of Braga [The Spanish Calendar of Sainz de Baranda, Clave de la España Sagrada, page 427; Acts of the Saints, volume III of March, page 90.]. We dealt with St. Martin on 20 March.

The feast of St. Mary of James, otherwise of Cleophas, together with St. Salome, is marked under double rite in an ancient Breviary for the use of the illustrious collegiate church of St. Gudula of the town of Brussels, printed at Paris at the beginning of the 16th century. Henschen dealt with St. Mary of James on 9 April.

Of Blessed Ladislaus of Gielniów, of the Order of Friars Minor of the Observance, at Warsaw in Poland. So in the Romano-Seraphic Martyrology. Henschen gave his Acts about the year 1680 on the day of his death, namely the fourth of May Acts of the Saints, volume I of May, page 560 – 616.. Afterwards, his cultus from time immemorial having been proved and confirmed, the feast was transferred to this day, 22 October. Let us hear Benedict XIV De Servorum Dei Beatificatione, etc., volume VI, page 20, Venice 1788.: As early as the year 1627, on the fame of holiness and the cultus paid to blessed Ladislaus, a process was constructed by ordinary authority; which having been maturely discussed in the Sacred Congregation of Rites in the year 1629, the commission for the introduction of the cause was signed by the hand of Pope Urban VIII of holy memory; and letters remissorial and compulsorial having then been dispatched, there was drawn up at Warsaw, from the year 1632 to the year 1637, a process by apostolic authority on the holiness of life, the virtues, and the miracles in particular, in which, in the year 1635, in the act of the judicial visitation of his tomb, it was noted among other things that the conditions and requisites prescribed in the decrees of Urban VIII for concluding an immemorial cultus, or the case excepted by them, concurred in the cause. This process, however, having been exhibited in the acts of the Sacred Congregation, the cause lay silent until the year 1730, in which Clement XII of happy memory signed the commission for the resumption of the same cause in its state and terms, with the condition customarily attached, that it should first be shown that the decrees of the said Urban VIII had been obeyed, or that it was the case excepted by them. Wherefore there were dispatched in the same year 1730 letters remissorial and compulsorial with a term of three years, for constructing in the city of Warsaw an apostolic process on the public cultus shown from time immemorial to the said Blessed; which, however, on account of the long infirmity and the death of the bishop of Poznań of that time, could not be brought to due execution. Then in the year 1737 a duplicate of the same letters was issued, with the grant of a term of six years; which, however, having run out without the said process having been able to be completed, on account of the calamities brought upon the kingdom of Poland, a new term of six years was again granted in the year 1745, in another duplicate. Within this term, then, the vicar general of Warsaw, as delegated judge, compiled the said process in the year 1747, and by a sentence pronounced declared: "That the public cultus shown to the same blessed Ladislaus of Gielniów from a hundred years and more before the promulgation of the said decrees of Urban VIII of holy memory is established." This immemorial cultus was proved, among other kinds of most ancient veneration, both from the title of "Blessed" and "Saint", with which, absolutely and falling upon the person, the venerable Ladislaus was always adorned in historical monuments written for a hundred years and more before the Urban constitution; and from the offering of votive tablets and the concourse of the faithful to the tomb of the Blessed, as… Andrew Critius, archbishop of Gniezno, and John Komorrovus relate above others; and especially from the taking and choosing of blessed Ladislaus as patron of the city of Warsaw and of the kingdom of Poland, from the classical authors collected by Matthias Voksewski and printed at Kraków in the year 1607; but also from a certain most ancient tablet, on which was written a prayer with this inscription: "Prayer to the blessed father Ladislaus, patron of Warsaw." And after interposing certain other things of that kind: Celebrated also is the elevation of the body of the said Blessed from a lowly to a loftier and more honourable place, performed with solemn pomp in the year 1572 at Warsaw, at the time of the general diet of the kingdom of Poland, by Stanislaus Karnkowski, bishop of Włocławek (Uladislaviensis), with the previous permission and consent of Cardinal Francis Commendone, legate a latere of St. Pius V, and of Vincent Portici, nuncio of the Apostolic See to Sigismund Augustus, king of Poland. These and other things of this kind having been maturely discussed, the Sacred Congregation judged that the aforesaid sentence of the vicar general of Warsaw should be confirmed, and Pope Benedict XIV approved the judgment of the congregation. Whence also the following decree came forth: Whereas, after the commission for the resumption of the cause of canonization of Bl. Ladislaus had been signed in the year 1730 by the hand of Pope Clement XII of holy memory, there was constructed in the city of Warsaw, in the year 1747, a particular process by apostolic authority on the immemorial cultus shown to the same Blessed, or on the case excepted from the decrees of Pope Urban VIII of happy memory issued in the Congregation of the Most Holy Inquisition; and whereas now, at the instance of Fr. Dominic Elewski, of the Order of Friars Minor Observant of St. Francis, postulator of the cause, there was proposed by His Royal Highness the Most Eminent and Most Reverend Lord Cardinal, Duke of York, in the ordinary Sacred Congregation of Rites held on the 31st day of January of the current year, the doubt: Whether the sentence pronounced by the Most Reverend vicar general of Warsaw, judge delegated by the Sacred Congregation of Rites, on the public cultus shown from time immemorial to the said Blessed, or on the case excepted from the decrees of Pope Urban VIII of holy memory, is to be confirmed in the case, to the effect, etc.; the same Sacred Congregation, the said doubt having been maturely discussed, and the R. P. D. Ludovico de Valentibus, promoter of the faith, having first been heard by voice and in writing, answered in the affirmative, if it should seem good to our Most Holy Lord. On the 31st day of January 1750. And a report of the aforesaid having then been made to the same our Most Holy Lord, His Holiness graciously assented. On the 11th day of February of the same year 1750. In the present-day Breviary of the Franciscan Fathers the feast of Bl. Ladislaus of Gielniów is noted on this day, 22 October, under the rite of a lesser double, and it is an office of nine lessons; the sixth ends in this manner: he passed to the Lord on the fourth before the Nones of May in the year one thousand five hundred and five, and was buried in the church of his order. His merits and holiness God at once after his death proved by miracles, and the Poles and Lithuanians, recognizing his present help in their calamities, chose blessed Ladislaus among their chief patrons. His cultus the supreme pontiff Benedict the Fourteenth ratified and amplified by apostolic authority. And in the Romano-Seraphic Martyrology there is announced on the said day, and in the first place: At Warsaw in Poland, of blessed Ladislaus, confessor, of the Order of Minors, most celebrated for holiness, learning and eloquence, who passed to the Lord on the fourth before the Nones of May, shining with the glory of miracles before and after his death. See the Acts in our Work on 4 May.

The memory of the holy Seven Sleeping Boys of Ephesus is held today in the great Menaea; in which their festival is kept on 4 August, and some sort of Commemoration also on the Kalends of September Menaea, month of October, page 128, note , Venice edition 1843.. In the Menologium of the Greeks of the Emperor Basil, on 23 October, there is made a Commemoration of the manifestation of the holy seven Boys at Ephesus. The Graeco-Muscovite Ephemerides of Papebroch agree, on this day, 22 October: The Resuscitation of the VII Boys sleeping at Ephesus for CCCLXXII years.* See Papebroch himself Acts of the Saints, volume I of May, page LXIX.. Similar things are also had in our manuscript Ruthenian synaxaria. They were dealt with on 27 July.

St. Cassius. At Benevento, the heavenly birthday of St. Cassius, bishop, in St. Sophia's. So the Auctaria of Usuard from the Vatican codex in Sollerius, who adds: Who this Cassius is will be inquired later. I indeed have inquired, but have not found; unless it be St. Cassianus, the fourth bishop of Benevento after St. Januarius, as Ughelli has it Italia sacra, volume VIII, column 15.. This is certain, that no traces of a Cassius (if he be different from St. Cassianus) appear in the same Ughelli's catalogue of the prelates of the see of Benevento. For the rest, it is established that in the church of St. Sophia there was a most rich and most precious treasure of sacred relics Thesaurus alter antiquitatum Beneventanarum medii aevi, page 98, Rome 1764.: for besides the bodies of the holy XII Brother martyrs …; of the precious martyr Mercurius, and also of others, both martyrs and confessors, thirty-one bodies in number, obtained (indeptus, for adeptus) from various parts of Italy at various times, … he brought, and placed quite reverently on various altars round the high altar, namely Arichis, or Arigisus, prince of Benevento under Charlemagne Ibid.. It is not at all inconsistent that among those some St. Cassius should be found, yet not a bishop of Benevento, as I have said: for if a bishop, I would think him the same as St. Cassianus, who according to Ughelli (though by conjecture) flourished about the year CCCXL. We gave the Acts of St. Cassianus on 12 August.

The Passion of Sts. Cosmas and Damian is marked on this day in the marble Calendar of the 9th century found at Naples in the year 1742 in San Giovanni Maggiore. Of which Angelo Mai writes thus Veterum scriptorum nova Collectio, volume V, page 58.: I have found that a twofold table of that monument exists; one, namely, made with inferior workmanship and stained with some faults; the other more elegant and, what is of more importance, more correct. The former, that is, the worse, was in the hands of Marini: the latter exists in Mazzocchi's volume, without, however, Mazzocchi himself having used it while he was preparing his commentary, because, namely, it seems not yet to have been made. Thus Mazzocchi meditated on the faulty copy, which I recognize from some errors which stain his most learned commentary. In this my edition I set the text accurately expressed from the more correct table. For the rest, both exemplars agree concerning these saints. It is well known, further, that Mazzocchi's commentary runs through only the first six months of the year, from January to June. Sts. Cosmas and Damian were dealt with on 27 September.

St. Wenceslaus, duke of the Bohemians and martyr, from the Franciscan martyrology. See his Acts on 28 September.

St. Theodora, martyr, is recorded on 22 October by Sanderus. She is said to have been the wife of Flandbertus, petty king of the Flemings, and to have been slain in the company of the eleven thousand Virgins. These things are indeed taken from the Revelations of Bl. Hermann of Steinfeld, book II, chapter 15, as you have in this volume, page 199. All uncertain. See those Passed Over on 4 October.

A commemoration of St. Hedwig, widow, duchess of Poland, is made on this day in the Martyrology of the Holy Congregation of Vallombrosa. We dealt with her on 17 October.

St. Irene, virgin and martyr, at Scalabis in Portugal, Ferrarius announces in the General Catalogue; likewise Arthur and Marieta. We gave her Acts on 20 October.

St. Asterius, priest, in the city of Ostia; St. Viator, minister of St. Justus, bishop of Lyons; both in the Auctaria of Usuard, and of both Usuard himself on the preceding day, on which we deal with them, 21 October.

St. Cunera, virgin and martyr, of the same Ursuline band, among the people of Rhenen, because she suffered in that place, is very celebrated in the Territory of Utrecht. So Molanus in the Natales. Papebroch dealt with her at 12 June, and it was dealt with again in the Commentary on St. Ursula at 21 October.

At Naples, of Sts. Festus and Modestus, martyrs, and of CCLXXI others. So Sollerius in the Auctaria of Usuard, and he adds: See the Hieronymian Martyrologies on the preceding day, and our Acts at 21 October.

St. Pirmerius, bishop of Cremona and martyr, of whom an office is noted on this day in the Breviary of the church of Osnabrück. But neither Ughelli, where he treats of the see of Cremona Italia sacra, volume IV, column 576 and following., nor Sanclemente in the Series critico-chronologica Series critico-chronologica episcoporum Cremonensium, etc., Cremona 1814., has even the slightest mention of St. Pirmerius. But what bears on this question has recently been fully and lucidly set out by the learned doctor Antonio Dragoni, priest, primicerius of the Holy Church of Cremona [Sulla Storia ecclesiastica Cremonese nei primi tre secoli del cristianesimo. Discorsi o disquisizioni critiche del dottore Antonio Dragoni, Cremona 1838.], whose words it will be helpful to set down here Ibid., Discorso III, page 161 – 163.: The most illustrious Monsignor the bishop of Lodi (Laudensis), Alessandro Maria Pagani, in his manuscript entitled "Animadversiones et Dubia" on the series of our bishops published by the celebrated Father Abbot Sanclemente, wonders that no mention is made of Sts. Permerius and Bassanus, martyrs. "There is added," he (Pagani) says, where he treats of the first prelates, "either in this place or elsewhere in this critico-chronological Series that something should have been said of Sts. Permerius and Bassanus, martyrs, who are listed by some among the bishops of Cremona." Then Dragoni points out: It is most true that some of our writers give as successor to St. Simplician St. Permerius, otherwise Parmerius (usually Pirmerius), a Greek by nation, whom they proclaim to have shone before the Christian people of Cremona in words and holy works, but a few months after entering on the episcopate to have departed, and that, according to some, of his own accord, according to others, in order to avoid persecution; and to have resigned his title to his disciple, St. Bassanus, deacon of Cremona; and that he (Permerius) set out to preach to barbarous nations on whom the light of the Gospel had not yet shone. They add that St. Bassanus, animated by the same zeal, also left his see in order to join his master, and that together they announced the law of Christ to the Swabians, the Frisians and the Normans (these, certainly, were not widely known by this name at that time), and at length suffered martyrdom together at Cologne Agrippina with the Ursuline band. Others have written many other things, and those curious ones, about those pretended bishops of ours; and these things gained so much strength with some that our Bresciani in the year 1653 put into print a little work entitled "Life of St. Bassanus, bishop and martyr of Cremona", in which certain things occur about St. Permerius. But since Rossi in his "Tabula dyptica perfecta" is silent both about St. Permerius and about St. Bassanus; and their names are not read in our ancient liturgy, nor in the canon, nor in the sacred diptychs, nor in the Menologium; nor do Aldo and Oddo make any mention of them; we have the best of reasons for excluding them from our catalogues. But if anyone wishes to know more, besides the little work of Bresciani, let him consult Zaccaria's series of our bishops, especially pages 44 and 236, where he will learn that, if it is learnedly proved by Hermann Crombach that Permerius and Bassanus are truly holy martyrs, it is not so proved that they were of Verona, much less bishops of this see. Although some place them between St. Creatus and St. Marinus, namely from the year 212 to the year 220; yet this is established, that Permerius and Bassanus crowned their laborious and holy life with the palm of martyrdom at Cologne, together with the holy Virgins Ursula, Sencia, Gregoria, Pinnosa, etc., and accordingly that Permerius and Bassanus flourished two centuries and more after our Sts. Simplician and Creatus, since according to the chronicle of Sigebert the triumph of St. Ursula and her Companions fell in the year 452 or 453 (rather, 451). Nor, however, must it be passed over that Chinelli Sommi and John Francis Mariani, praising St. Permerius as bishop of Verona and a most firm pillar of the right faith against the Arians, record him at the year 446, adding that he was crowned with martyrdom at Cologne in the year 452. But besides the fact that it is not universally admitted that the Ursuline virgins suffered in the year 452 or 453, since there are not lacking those who hold that this happened in the year 235, or according to others, and not without good reason, in the year 383; I should think that the father of the ecclesiastical history of Cremona was on this occasion led into error by false reports which came from Osnabrück; in which mention is made of ancient charters in which, in very truth, there occurs the memory of a certain Permerius, a man most vehement against the Arians, but he is proclaimed only a priest of our church. I say nothing of Mariani, since he rests on the authority of Chinelli. Whence I shall conclude this treatise on Sts. Permerius and Bassanus in the words of the most learned Zaccaria: "What then will become of our Bassanus, what too of Permerius? That they were saints and suffered martyrdom I shall not deny; that they were of Cremona, and much more that they were bishops of Cremona, that indeed is what, since all antiquity is silent, I deny and deny again." Place cited. Thus far Antonio Dragoni. See the Preliminary Commentary and the Posthumous Glory of St. Ursula and her Companions, where it is shown that holy Bishops of this kind, as also St. Cyriacus the pope himself, arose from no other source than false inscriptions, 21 October.

The festival of St. Wendelin is celebrated on this day in the diocese of Trier, because the preceding day is impeded on account of the feast of St. Ursula and her Companions. See the Acts of St. Wendelin on 21 October.

The memory of St. Adrian, bishop of Fermo and martyr, is made in the Italian Hagiologium. Elsewhere I have seen no mention of him on this day. For the rest, that saint more probably never existed. Ughelli indeed begins his catalogue of the prelates of the church of Fermo with him: St. Adrian, he says Italia sacra, volume II, column 682., bishop of Fermo and noble by martyrdom, whom Ottinelli mentions in the eulogy of the church of Fermo, while he recounted its prerogatives before Sixtus V, so that it might be shown plainly more worthy to be erected into the metropolis of Picenum. But Catalani, where he treats of the bishops to be struck out of the Ughellian series [De ecclesia Firmana ejusque episcopis et archiepiscopis commentarius, page 79, Fermo edition, 1783.]: This St. Adrian, he says, is commended by no suffrage of antiquity or of tradition. And the authority of Ottinelli is too recent for it to be able to command belief in so ancient a matter. Nor do I seem to myself to suspect without reason that Ottinelli erred in this, that in place of St. Alexander, of whom there is no mention in him, he put St. Adrian by a lapse of memory in writing. For what he says, that the body of St. Adrian is kept in the cathedral church, is most false; but this is rightly and deservedly proclaimed of St. Alexander. Compare the Acts of St. Philip, bishop of Fermo, on this very day.

Of Sts. Corduba and Fortunata, martyrs, Ferrarius makes mention in the General Catalogue from the Tables of the church of Rimini, in which, he says, their relics are kept. He adds that Corduba seems to have been written for Cordula. From this it will perhaps come into someone's mind that they are to be referred to the band of St. Ursula. Nothing else have I found. Ferrarius himself passes them over in the Saints of Italy.

St. Flora is recorded on this day by Ferrarius and Saussay. She was a companion of St. Ursula. Some things about St. Flora are touched on today in the Acts of St. Candida.

Sts. Germana and Lucia, virgins, and likewise their mother Theodora; all martyrs, companions of St. Ursula, on this day in Molanus in the Natales of the Saints of Belgium.

The death of Walter of Romans (a Romano), of the Order of St. Dominic, is marked in Marchese Sagro Diario Domenicano, Naples 1679. with the title of Blessed. His virtues are praised, and especially his zeal, when he went about through Dauphiné, announcing the words of salvation with great eloquence and equal ardour. He passed to the Lord in the convent of Moras (I should think it to be Moras Expilly, Dictionnaire Géographique, under the words: Moras, Romans.) on this day, says Marchese in the same place, but I have not found in what year. Romanum, moreover, in French Romans, is a town of the same Dauphiné, in the diocese of Vienne.

Henry of Brussels, a Cistercian lay brother, in the monastery of Villers in Brabant, is recorded on this day by Henriquez Menologium Cisterciense, 22 October. and by the Cistercian calendar, but the latter at the end and in smaller letters [Kalendarium Cisterciense, or martyrology from Usuard for the use of the sacred Cistercian order, Paris 1689.]; likewise by the manuscript Martyrology which is with us, and which was very probably written in the last century for the use of the monks of Villers. Likewise by Bucelin Menologium Benedictinum. and Raissius Auctarium to the Natales of the Saints of Belgium of John Molanus.. With all these he is marked with the title of Blessed. I have detected no traces of cultus. He is also omitted by the most diligent Molanus in the Natales of the Saints of Belgium. His life is had in the history of the monastery of Villers Book III, chapter 6. published by Martène and Durand Anecdota, volume III, column 1366 and following.. Drawing his origin from Brussels, he at first gave himself wholly to the world. But his parents, trying to curb his insolence, wished him to undergo marriage. When the day of the wedding came, he wished to see and speak with his kinsmen serving the Lord in the aforesaid monastery (of Villers). Coming, then, and seeing the multitude of our community, like an angelic multitude, he was vehemently pierced to the heart, and, the Spirit of the Lord leaping upon him, he became one of us. For he was like the most tender little worm of the wood, soft and delicate beyond measure… When he was with difficulty unlearning the tenderness of his former way of life, and felt the harshness of the vigils, the fasts, etc., to be very heavy, wishing to go back to Egypt, he cried that there was death in the pot of religion. Hearing which, Dom Gobert of Aspremont asked and ordained him to remain in the order for one month, and then again for another fortnight. The novice, coming to himself by the prompting of the Holy Spirit, soon chose rather to be subject in the house of God than to glory vainly with this world. And below: But when on one occasion he was intent on prayer, a voice came to him saying: If you wish to be a companion of my consolation, you must drink with me the chalice of the passion… And not long after, the flesh, the world and the demons poured out for him various cups of troubles. Having completed seven years in the order, seized by a grave infirmity, he was fortified with the ecclesiastical sacraments Ibid.. The time at which he lived is had from the fact that he was a contemporary of Bl. Gobert of Aspremont, whose Acts we gave on 20 August Acts of the Saints, volume IV of August, page 370 and following., where his death is placed in the year 1265. It is to be noted, however, that neither in Henriquez, nor in Raissius, nor in Bucelin (who say that they drew their material from the manuscript Chronicle of Villers) is Bl. Gobert named. Martène asserts that he published the history of the monastery of Villers from two manuscripts, one of the monastery of Bonnefontaine, the other of Les Dunes Where cited above, column 1267.. Finally, Henry of Brussels is not to be confused with another lay brother of the same name, likewise of Villers, of whom Martène in the same book III, chapter 11 Ibid., column 1271., and whom Bolland reported on 22 and again on 23 January among those Passed Over Acts of the Saints, volume II of January, page 338 and 611..

The festive memory of St. Henry, martyr, used to be kept in the church of the Society of Jesus at Mons in Hainaut on the fourth Sunday of October, and so on the 22nd, or on the following days up to the 28th. There exists with us a copy of the letters of the Most Rev. Lord François Van der Burch, archbishop of Cambrai, from which we learn that the relics of St. Henry were received from the city of Rome through the kindness of the Very Rev. Father General of the Society of Jesus. The prelate then adds: And because by the testimonials of the said Very Rev. Father General of the Society of Jesus, signed by his hand and sealed with his seal, and also from other sources, it was and is established for us that they are the true relics of the glorious martyr Henry, found at Rome in the cemetery of Priscilla, and raised from there with the consent of our most holy lord Paul, by divine providence Pope the Fifth, and sent to the college of the Society of Jesus at Mons, we gladly granted by our ordinary authority, and by the tenor of these presents we grant, that the same relics be exposed to public veneration for increasing the devotion of the faithful of Christ. The fathers of the college of Mons had also asked that the bishop would deign to consecrate the new church which they had built. We therefore, he says, inclined by their pious supplications, in the year of the Lord one thousand six hundred and seventeen, on the third day of the month of April, sacred that year to the Annunciation of the Blessed Virgin Mary, dedicated and consecrated the said church together with its high altar … And again, after interposing some things: On which day also we blessed and consecrated, with the due rites and solemnities, the altar of the side chapel of the same church to the right of the greater, or at its gospel corner and on the northern side, at the head of the lesser nave, situated beside the bell-tower, to the invocation of the said glorious martyr Henry. And after a few things, again: For the rest, in this consecrated church, and in its altar prepared for the said St. Henry, martyr, and dedicated to his name, his sacred body, which on the day before this consecration, namely on Low Sunday (dominica in Albis), the second day of the month of April of the said year, had been brought with the greatest honour and most religious cultus into the said town of Mons, and received by the clergy, Senate and people of Mons in Hainaut, we assisting in pontifical vesture, with solemn pomp and a notable procession, and carried into the collegiate church of St. Waldetrudis; from there we decided that it should be transferred to the said church of the Virgin Mary, Mother of God, of the above-mentioned college of the Society of Jesus, and with the rite, honour and reverence which was fitting, with a festive procession, and with the greatest devotion and joy of the accompanying clergy and senate and of the people of Mons, on the fourth day of the said month of April, we transferred it; and there on the same day, in memory of the same St. Henry, martyr, in pontifical vesture, we sang, celebrated and discharged a solemn Mass to God almighty, the glorious king of Martyrs. And we have established and decreed that the anniversary day of the dedication and consecration of the said church is to be and must be celebrated every year in perpetuity on the second Sunday after Easter; and that the annual solemnity of the said St. Henry, martyr, is to be recalled every year on the fourth Sunday of the month of October. There are added indulgences of forty days every year in perpetuity, to be gained by those visiting the said church on the anniversary day of the consecration, and also on all and each of the festivals of the Blessed Virgin Mary, and of the above-named Sts. Henry, Lawrence, Blaise and the others whose relics had been deposited in the sepulchres. Given at Mons in Hainaut in the year of the Lord one thousand six hundred and seventeen. The day is not indicated. It becomes clear from these things that this St. Henry is to be numbered among those Saints, brought out of the old Roman cemeteries or catacombs, whom today we are accustomed to call baptized, to whom, namely, since they are found without a name inscribed on their tombs, a name is given. That this holds here is sufficiently declared even by the very word Henry: for an appellation of this kind was not in use among the Greeks or Romans.

The passion of St. Leodegalus in the city of Thrace. So in the additions of Wandelbert in d'Achery Spicilegium, volume II, page 54.. Perhaps he is the same as St. Leogathus, with the name varied. See his sylloge on this day.

St. Leontius, bishop, of whom Saussay in the first Supplement of the Gallican martyrology has this: Of an unknown see, but conspicuous for the renown of his holiness, on account of which he is indicated to be venerated today in the ancient tables of the church of Toulouse.

Mary of James and Mary Salome, maternal aunts of our Lord Jesus Christ, are recorded by the Auctaria of Usuard from the Brussels codex in Sollerius. See the Acts of St. Salome on this day.

St. Orophrygia, virgin and martyr, is recorded today by Ferrarius in the General Catalogue from Juan Marieta, who relates that she was a companion of St. Ursula, and that her body is preserved in the monastery of St. Dominic of Caleruega, and that her office is performed there after the feast of St. Ursula and her Companions. See above the Ursuline calendar on the preceding day.

Of Sts. Panefredis, Secunda and Simiberia, VV. and MM., of the company of St. Ursula, memory is made, according to Saussay and Arthur, in the monastery of Saint-Denis;

likewise of Sts. Florina and Valeria, of the same company, at Langres, according to the same witnesses.

Of Blessed Paul, confessor, of the Order of Minors, at Arquata or Arguata, in Umbria. He died about the year 1303, famous, says Arthur, for holiness and miracles. And Gonzaga De origine Seraphicae Religionis, part I, page 98.: Bl. Paul, who worked miracles while living, lies at Arquata in the diocese of Norcia. Nothing about a cultus.

Bl. Peter Blancart, or Blancard, martyr, of the Order of St. Francis, is recorded in the first place by Arthur in the Menologium. He was pierced through with swords by the Calvinist heretics for the catholic religion in the year 1579 at Ixidolium. The heretics, says Gonzaga De origine Seraphicae Religionis Franciscanae, page 1032, Rome 1587., having pillaged the town, stripped it bare and overthrew it from its foundations (a twofold siege of the city of Issoire (Iciodurum) is recorded, the one in the year 1577, the other in the year 1590 [Expilly, Dictionnaire Géographique des Gaules, Paris 1764. — Likewise La Martinière, Grand Dictionnaire Géographique, Paris 1768, under the word Issoire.]), and they ran through with repeated blows of their swords the Ven. Father Peter Blancart, priest, and his neighbour (two companions are given him by Barezzo, namely Fathers Ismael Vinagrius and Peter Telatus [Quatriesme partie des chroniques des frères Mineurs, etc., traduite en françois, par R. P. F. I. Blancone relig. du grand couvent de Tolose et gardien de l'Observ. de Mirepoix, page 584, Paris 1627.]); who (Fr. Blancart), since he was a man endowed with gifts both of body and of mind, in the contest undertook with eager spirit all labours and hatreds for Christ and for the confession of the Roman faith. And this is how Gonzaga puts it, a few years after the death of the venerable Man. As regards the place of the passion, namely Ixidolium, I would not doubt that Iciodurum or Ixiodurum in Auvergne is meant, and accordingly in Aquitania I, since that word is rendered in the French translation of the Chronicles of Fr. Barezzo by the word Issoire Ibid., page 583.. Iciodorum, moreover, Icciodorum, Issiodorum, etc., is a village in Auvergne on the river Elaver (Allier), and today… is called Issoire. So Henri de Valois Notitia Galliarum, page 249., where he also records another village, likewise Iciodorum, now called Iserre or Iseure, in Touraine, bordering on the Bituriges Cubi, situated on the river Crosa (Creuse). Hence perhaps it is that Blancone in his version of Barezzo, for the sake of distinguishing them, writes Issoire-Mande. I said above that Iciodorum belonged to Aquitania I. Wherefore it must be recalled to mind that at first indeed there was one single Aquitania, between the Pyrenees, the Garonne and the Ocean, such as it is described by Julius Caesar Ibid., under the word Aquitania.. Then also, long after its boundaries were extended by Augustus as far as the Loire, it continued to be one… Afterwards, by the ordinance of Constantine the Great, as I think, two provinces were made out of one, the one Aquitania, the other called Novempopulana from the Novempopuli. At length, the Novempopuli remaining, Aquitania was divided in two, into Aquitania prima and Aquitania secunda: Bourges was made the metropolis of the province of Aquitania prima, Bordeaux of the second. And in the Notitia which Sirmond published in volume I of the Councils of Gaul, and which seems to have been composed in the times of Honorius Augustus Dom Bouquet, volume I, page 122., there are numbered of the province of Aquitania prima: the Metropolis, the city of the Bituriges; the cities of the Arverni, Ruteni, Albienses, Cadurci, Lemovices, Gabali, Vellavi; of the second: the Metropolis, the city of the Burdigalenses; the cities of the Agennenses, Encolismenses, Santones, Pictavi, Petrocorii [Ibid., page 123. Compare the annexed Geographical Table. — Likewise Walckenaer, Géographie universelle des Gaules, volume II, page 362, Paris 1839]. Accordingly Iciodurum, among the Arverni, belonged to Aquitania I. The Seraphic Order had a twofold province of Aquitaine; the one called the Older Gonzaga, page 721 – 733., the other the More Recent Ibid., page 1025 – 1033.. Of the latter Gonzaga notes Ibid., page 1025.: This province of the more recent Aquitaine is most ancient, since it took its beginning under the Blessed Father Francis. And where he treats of the Older Ibid., page 721.: When the celebrated name of the Seraphic Father Francis and of his followers had penetrated into Aquitaine … through the work of two companions of the same Blessed Father Francis, in the year of the Lord 1220 (and so six years before the death of the holy Man), the convent of Mirepoix was offered to them by certain most pious Aquitanians, so that they might there lay the foundations of this province, which, to distinguish it from the other contiguous to it, our fathers wished to be called that of the older Aquitaine. For the rest, to one turning over Gonzaga in the places cited it is evident that those two Minorite provinces in no way corresponded to Aquitaine divided in two as above. By way of a scholium let it be permitted to add that Iciodurum is not to be confused with Exolidunum (elsewhere it is read Exoldunum, Essoldunum, Issoldunum, Issildunum, and hence in French Issoudun), which is also an old town of the Bituriges Cubi Valois, Notitia Galliarum., situated eight leagues from Avaricum (Bourges). We pass over Peter Blancart, because he has no cultus.

Ruandus, Ruaudus, Robaldus, Rodaldus, Rothaldus, from a Cistercian monk made bishop of Vannes (Venetensis), in Armorican Brittany. The man, says Manrique [Annales Cistercienses, at the year 1177, chapter 8, number 7, volume III, page 56, Lyons 1642.], all who have written of the Cistercian Saints number among them; Wion Lignum Vitae, book I, chapter 46., Rusca Episcopi sancti Cistercienses. and others. Likewise at 23 March he is marked in the Menologia of Henriquez and Bucelin. But because his cultus was not established, he was passed over by us then. On this day, 22 October, however, he is listed with the title of Blessed by Hugues Ménard and by Chastelain. Since, however, I have found nothing more or more certain about the cultus, I judge that he must be passed over on this day also. Among the bishops of Vannes he is placed forty-third in order in the original Gallia Christiana Page 507, Paris 1626., published in one volume by Robert, and there indeed he is called Blessed, which word was struck out by the Sainte-Marthes in the second Gallia Christiana, comprised in four volumes, where Ruandus comes forty-eighth in order Volume III, page 1175, Paris 1656.. Nor is it any wonder that the order of succession varies, since the catalogues of the church of Vannes are very defective Tresvaux, L'Église de Bretagne, page 151, Paris 1839.. In the new Gallia Christiana (since this has so far been carried only as far as the Metropolis of Tours, to which the see of Vannes was suffragan) nothing occurs about Ruandus. Fr. Richard in his Bibliothèque Bibliothèque sacrée, volume XXIX, page 290, Paris 1827. follows the Sainte-Marthes, and so does not call him Blessed. So also the Rev. M. Tresvaux Where cited above, page 157 and following.; the Rev. M. Garaby indeed inscribes him as Blessed on the day of his death, 26 June Vies des bienheureux et des saints de Bretagne, page 20, Saint-Brieuc 1839., but has not even a word about a cultus. For the rest, these two set out the deeds of Ruandus in summary and in almost the same manner: He was a Cistercian monk; but when in the year 1138 the abbey of Lanvaux (de Levanciis), founded by Alan, baron of Lambaux Annales Cistercienses., began, Ruandus was put in charge of it; in the year 1143 (so both; but wrongly, since Ruandus sat for twenty years and died in the year 1177 Ibid., volume II, page 295.; it should therefore be put in the year 1157) he was made bishop of Vannes; some months having elapsed from then, he took part in the second foundation of Buzay and in the dedication of the church of St. Julian of Le Mans; in the year 1158 he absolved Eudo of La Roche-Bernard, who had been excommunicated because he had usurped for himself the cattle and the services of the abbey of Redon Finally Ruandus died on 26 June in the year 1177 and was buried in the sanctuary of Lanvaux. He is said in the Sainte-Marthes Gallia Christiana, volume III, page 1157. to have given freely and absolutely to the canons of his church half of the church of St. Paternus. On his tomb, in the year 1740, the following inscription was placed: Here lies the blessed father in Christ, the lord Rotaldus, a man of the highest holiness and of strict justice, first abbot and ruler of this monastery, then bishop of Vannes, who, after many monuments of virtues laudably produced, fell asleep in the Lord in the year of the Lord 1177, on the 26th day of June, and wished to be buried in this church which he had founded Tresvaux and Garaby, in the places cited.. Manrique points out in the Cistercian annals Volume II, page 295. that the Acts of the Man (Ruandus) were still unknown to him. In Ménard his deposition is recalled on this day, 22 October.

St. Severus, martyr in Thrace, is announced separately in Fiorentini's Hieronymian Martyrology and in the Auctaria of Bede. This one, says Fiorentini, I have not found marked elsewhere. I would not doubt that he is the same who suffered with St. Philip, etc., with whom we deal today.

Mention of St. Valerius, martyr, at Portus, is made on this day in the Corbie Hieronymian Martyrology Spicilegium, volume II, page 20., and from it in Fiorentini. Others think that in Ponte should be read. In a certain Auctarium of Usuard in Sollerius there is had: Of Valerius, bishop and martyr. Nothing else have I found. It appears to me very probable that it is Valerius, archdeacon of Langres, who suffered at Portus Bucinus. See his Acts on this day.

Wigand, with the title of Blessed, occurs in the Cistercian Menologium of Henriquez; likewise in the Benedictine Menologium of Bucelin. He is to be omitted by us because no cultus is established. Kaspar Bruschius relates of Wigand Chronologia monasteriorum Germaniae praecipuorum, page 245, Sulzbach 1682. that, when a monastery of the Cistercian Order had been founded in the Nariscan country of Westphalia by Gerwicus (which the same Bruschius calls the hundredth in the whole Cistercian Christendom then recently begun; Manrique, however, doubts whether it was truly the hundredth [Annales Cistercienses, at the year 1133, chapter 8, number 3, volume I, page 258, Lyons 1642.]), having been elected Prior of the assembled monks, and admonished by a heavenly oracle offered in sleep, he judged that this place should be consecrated and dedicated to the Lady Virgin Mother and to blessed John the Evangelist. And Manrique Ibid., number 7, page 259.: The beginnings of Waldsassen are made illustrious by men conspicuous for holiness, Gerwicus and Wigardus (so he himself names him), each, as they say, consummated by a happy death, but of which neither the day nor the year is established for us, as neither are the other acts of either Saint. The Menologium of Cîteaux records Wigardus on the twenty-second day of the month of October, but Gervicus on the fifth day of the same month, who with us is likewise praised among those Passed Over at the said day.

Ferdinand of Leiva, or Liva, as also the two following, is reckoned among the Blessed in Arthur's Franciscan Martyrology, that is, among men more distinguished for piety and virtue. Ferdinand was a lay brother who shone greatly with humility and obedience, charity and abstinence. From the Province of Burgos he had passed over to the Indies. He died in the year 1574 and was laid at Cuernavaca (Quauhnaoacum), toward Mexico, in the convent of the Friars Minor of the Annunciation of the Blessed Virgin;

Francis of Valencia was buried in the convent of St. Francis at Ávila;

likewise Francisca, formerly a daughter of the third Franciscan order, most virtuous and equally most religious De origine etc., page 425.. She was also most formidable to the demons, according to Arthur. She rests in the convent of the Minors at Ripalimosani in Apulia. She flourished in the 16th century.

The Translations of the holy Virgins and Martyrs of the company of blessed Ursula and of the band of the eleven thousand Virgins, celebrated in various places. So Arthur today in the Gynecaeum, where he lists several of those Translations, which see, if you please.

The Consecration of the royal Basilica of Mafra in Portugal, in which kingdom memory of it is made on this day Calendarium Hispanicum, Clave, page 427..

The Octave of the dedication of the churches of our sacred order, in the Martyrology of the Saints for the order of the Discalced of the Most Holy Trinity for the Redemption of captives. See the appendix of the Roman Martyrology.

Of St. Gratian, martyr in the district of Amiens, as is had in the Auctarium of Usuard, and whom an Auctarium of Bede likewise records, it will have to be dealt with on the morrow, 23 October.

Of St. Romanus, bishop, concerning whom I find this in the Treatise on the divine offices of the Sicilians (by Giovanni di Giovanni, canon of the church of Palermo) Page 387, Palermo 1736.: In one Missal of Nicosia, and in two Breviaries, namely of Messina and the Gallo-Sicilian, there appears St. Romanus, bishop. This could be St. Romanus of Auxerre Compare De divinis Siculorum officiis, ibid., page 87 and following., whose Sylloge you will find on 6 October; yet I would hardly doubt that it is St. Romanus, bishop of Rouen, venerated on 23 October, and whose veneration the Normans brought into both Sicilies when they possessed them in the 11th and 12th centuries. See Michele Monaco Sanctuarium Capuanum, page 747, Naples 1630., and with us on 23 October.

The memory of St. Severinus, bishop of Cologne, is noted in a certain Hieronymian codex. Likewise his Vigil is announced from the Lübeck-Cologne Usuard in Sollerius. See his Acts on the following day, 23 October.

St. Theodoritus, priest of Antioch, is marked in an Auctarium of Bede on this day; but in Usuard and others on the following day, 23 October.

Bl. James Vagarelli, otherwise Ungarelli, is recorded on this day, I know not for what reason, by the Italian Hagiologium. According to Gonzaga [De origine Seraphicae Religionis, page 270. Compare Bernardino Scardeone, De antiquitate Urbis Patavii et claris civibus Patavinis, page 115, Basel 1560.], his tomb is seen at Forlì, in the chapel of the Immaculate Conception, in the church of the Friars Minor, with this inscription: Here lies the body of blessed James Vagarelli of Padua, of the order of the regular observance. He died MDXVII. In the Franciscan menologia he is announced on 2 November.

The deposition of St. Authodus, bishop, from the Auctaria of Bede. I should think him the same as St. Autbodus, a hermit, not however a bishop, who, according to Chastelain, is venerated at Vallicurtis in the territory of Arras, 21 November.

Edibius, bishop of Soissons, is recorded on this day by Ferrarius in the General Catalogue; likewise mention of him is made in some Auctarium of Usuard in Sollerius. According to Saussay in the Supplement, the Finding of St. Edebius is celebrated today; but the feast is kept on the day of the deposition, namely the fourth before the Ides, that is, 10 December. Chastelain follows Saussay; likewise the Martyrologies of Évreux, Auxerre, etc. We have a life which we shall give, 10 December.