Restituta
Acta Sanctorum, May 17
Source text: Public Domain. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://actasanctorum.org/may/day-17/restituta.html
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ON SAINT RESTITUTA

VIRGIN AND MARTYR OF AFRICA,

FIRST BURIED IN THE ISLAND OF AENARIA, THEN TRANSLATED TO NAPLES.

UNDER DIOCLETIAN

[Preface]

Restituta, Virgin and Martyr of Africa, deposited at Naples (S.)

BY THE AUTHOR G. H.

[1] Three places especially are reckoned celebrated, by habitation,
burial, and translation of Relics
of S. Restituta Virgin and Martyr.
The first is the Province of Africa, and
in it the place Ponizarius, where born she
professed the faith of Christ, under the judgment of the Primarius, or Advocate,
of that Province, namely Proconsular: for within this
to be sought the foresaid place prove the Acts, while
for bearing the sentence of death they make the said Primarius
have recourse to Carthage, head of the Province, to its
Prefect Ecclesius. [in the Proconsular Prov. of Africa having suffered,] There was in the same Province an Episcopal
city Thinnissa, why not also some Ponnissa or Poniza,
whence the place's name? and this perhaps not far from Carthage
was. It had a most celebrated Bishop and likewise
Martyr S. Cyprian: but that S. Restituta was a disciple of his
I would by no means believe, although that David
Romæus has said, and following him Paulus Regius, Ferrarius, and others:
who therefore wish her with S. Cyprian, under Valerian
the Emperor, to have been crowned with martyrdom: when the Acts to be given below
expressly designate Diocletian the Emperor, and
the time of S. Caius Pope of Rome. At Carthage however was
a basilica dedicated to this Martyr, Baronius seems to assert,
in his observations on this XVII May, while he affirms,
that not only at Naples … but also at Carthage in Africa,
where she suffered S. Restituta was celebrated: For,
he says, by her name is reckoned that basilica, of Restituta
called, in which several Councils are held to have been celebrated.
But Baronius himself, in the Annals afterwards published for the year
397 num. 44, retracting that earlier opinion of his,
judges that Basilica rather was called Restituta,
because possessed long by the Donatists it had been restored to the Catholics.
But again, that it was ever possessed by the Donatists denies
Antonius Caracciolus in the sacred Monuments of the Neapolitan Church
chapter 15 sec. 3, whom consult: and so whether
S. Restituta had any cult at Carthage, uncertain
to us is left.

[2] The second place, celebrated by the burial of S. Restituta, is
the island of Aenaria, now called Ischia. To this island
the body of S. Restituta by divine bidding was by ship brought: [buried in the island of Aenaria] in
the place which is called Ad-ripas and there by the matron Lucina
buried, in the place which is called Eraclius or Eradius:
where then on the shore of the island a temple of S. Restituta, which
even now is extant, was constructed. That island had a Sedem
Episcopal in the eleventh century of Christ erected, and Ferdinand
Ughellus about to treat of the Bishops of this See, among other things thus
prefaces: They affirm themselves to have two bodies of Saints,
of S. Restituta and of Oliva or Olivata. But about Restituta's
body learnedly writes Antonius Caracciolus
in the sacred Monuments of the Neapolitan Church, whether
the body of her is at Naples now, or truly in this Aenarian
island. He concludes moreover the said Author sect. 5, probable
to be, that some little bones of B. Restituta there are had.

[3] The third place therefore, by most solemn cult of S. Restituta
most celebrated, is Naples, by the ancients and below in the Acts called Parthenope.
David Romæus in the Life of S. Restituta, [at Naples she has a church from Constantine: built] together
with the Lives of the seven Custodian and Presiding Saints of the city of Naples,
in the year MDLXXI printed thus writes: Constantine,
surnamed the Great, reigning at Rome, about to rebuild Byzantium,
setting out for Greece, at Naples hearing
many new and unusual things, which daily at
the sepulcher of S. Restituta were happening; that her body more holily
and more religiously might be venerated, to Naples to be translated
he took care, and built a temple to her, which our elders
called Episcopium and Archbishopric.
Furthermore, that the greater part of the sacred pledges of B. Restituta
at Naples in her Church now to be, especially,
as says the now praised Caracciolus, persuades the basilica
in the most ancient temple, [there under the altar her Relics,] which obtains the name of S. Restituta,
By Constantine the Great most religiously built
… The sacred remains therefore of Blessed Restituta the Neapolitans
now possess, says he pursuing his discourse,
under the altar of her church formerly hidden: as besides
the Office of B. Restituta, also eyewitnesses affirm.
For when in the last years of the previous century, with Alphonso
Gesualdo Cardinal moderating the Neapolitan Church,
the chief altar of the temple of S. Restituta,
which was contiguous to the wall of the apse, that more this side it might be brought,
having been moved from its place; was found beneath
deep dug into the earth a marble little coffer,
placed upon a marble little column, almost full of bones and ashes:
[before the year 1610 found,] in which also some phials of sacred gore, which,
on account of the length of time and the situation of the place, into red dust
had now passed. By all however, however many
were there present, in judgment, it was thought, that little coffer
that marble, both because under the high altar of the temple
of Restituta it was found; both also, because the gore preserved
in the ampulla indicated martyrdom, the sacred pledges of the blessed Virgin
and Martyr Restituta to be contained. Although
moreover, with the marks corroded by age, that stone,
once lettered, can testify to us nothing about that thing
now; there are however in the old Office of S. Restituta
some rhythmic little verses, which her sacred body
to lie at Naples not obscurely signify. Behold
they are these.

The boat passes by divine miracle,
      With no leader or rudder,
      Providing passage to the sacred little body,
      That it may rest in a little coffer foreseen.
Now the treasure of Lucina is believed,
      Whose hand worthily lays it away:
      Hence to us to be venerated is handed,
      On which festive this day is held.

Volaterranus, in book 6 of Geography treating of Campania, among
the Sacred Bodies, which at Naples he writes to be, numbers the body
of S. Restituta Virgin and Martyr, to whom is dedicated a Basilica.
The same assert Ughellus, in the Preface to
the Neapolitan Archbishops; Caesar Engenius Caracciolus,
in Sacred Naples pag. 15; Baronius, in Notes on this XVII
May, and elsewhere others. That hairs of B. Restituta are several in
the Church of Mount Virgin, writes Costus in the History of that
monastery, in the Indiculus of Relics. She used also formerly
to be invoked in the most ancient Litanies of the Beneventan Church.
There treat of her the old Calendars of the Neapolitan Church, and
the Patrician Martyrology in the same Antonius Caracciolus.

[4] Octavius Cajetanus in the Sicilian Martyrology, says, At Palermo,
in the convent of the Virgins of S. Clare, a celebrity
of the Image of S. Restituta, on account of a wonderful miracle by S. Restituta
performed, and by the same Cajetanus, in tome 2 on the Lives
of the Sicilian Saints, [A leper in Sicily Healed.] in these words narrated. In the year of Christ
the Lord MCCCLXXXII, at Palermo a certain leprous man
was, by name Nicholas Citharista: whom the Magistrates
of the city to the church of S. John, which is the public hospital of lepers
of the city of Palermo, not far from
the city, had decided to send away. When this Nicholas heard,
to invoke D. Restituta with tears he began, that
from that disease she would make him whole. To whom B. Restituta by night
appearing, Nicholas, said, do not grieve: arise,
go to the Archbishop and Canons, and in my name
report to them, that my image, which in the high church
is under the altar of S. Paul, into the convent of D. Clare, with what
honor is fitting, they should bring. Here Nicholas to B. Restituta,
What sign to the Archbishop and Canons
shall I give, that this is commanded by you? This, she added,
shall you give, that yesterday, by the Magistrates was deliberated
about you, that to the church of S. John of the lepers
they should send you away; not however shall this be done: indeed
now whole from leprosy you have been made. Nicholas arises,
and sees himself perfectly cured, and from the troublesome and
deformed evil snatched, just as
if his body had never been deformed by it.
Therefore at high morning, to the Archbishop and Magistrates
he announces the orders from D. Restituta: as a witness
he shows himself, and in faith of the miracle shows himself whole.
By which miracle moved the Archbishop and the city's
Magistrates, the image of S. Restituta, taken from the high
church, with solemn procession to the monastery
of B. Clare they translated: in which the anniversary
of this miracle, and the memory of D. Restituta, on XVI Kal.
of June is celebrated.

[5] We give the Acts of S. Restituta, transmitted to us at Naples
by Antonius Beatillus Priest of the Society of Jesus, and from the collection
of the praised Antonius Caracciolus at Naples copied, which
were prenoted as drawn from MS. codices Massarellensis and
Taurena. The same moreover Caracciolus to the Life of S. Restituta
cites very many lines from those copied, [Acts from MSS.] and asserts that they by him
to three MS. codices were collated. They are gravely enough, nor inelegantly
written; yet so that it appears, that those long disputations between
the Martyr and the Judge, and that those prayers which she to God
is said to have poured forth, by the rhetorical genius of the author were
adorned, such as on such an occasion and time he believed to be fitting.
Would however that with similar liberty were not explained the kinds
of tortures applied to the Saint, and many other circumstances!
We whole, as we have received, so we report: and we add
a clear compendium of the same, with the very words almost
preserved, to be extant in the Lessons of the proper Office, at Naples
printed in the year MD, of which also we found an apograph
at Rome in the Vallicellan Library.

ACTS

Drawn by Caracciolus from a double Ms.

Restituta, Virgin and Martyr of Africa, deposited at Naples (S.)

BHL Number: 7190

FROM MSS.

CHAPTER I.

Profession of faith before the Judge and learned disputation.

[1] When the Caesar of the Roman Empire, by name Carus,
was governing the reins, and was as victor surpassing the nations
of the Persians; in the heights of pride elated, while
upon the river Tigris he was placing camp, by divine judgment
struck by lightning, [a] he perished. His therefore
sons Numerian and Carinus, succeeding in the Kingdom,
and following the wicked father's footsteps, divine
also they themselves experienced vengeance. For Carinus,
defeated in battle, near [b] Argium is killed: Numerian
moreover, struck with pain of eyes, while in a litter
he was being carried, by Aper his father-in-law [c] was killed.
But Diocletian Caesar, when he had succeeded in the Kingdom, [With Diocletian persecuting the Christians,]
immediately killed the foresaid Aper, swearing,
that without his crime Numerian was struck. He
therefore Diocletian, while he still was reigning, and his
tyranny to high places to lift up was desiring, against Christ's

Church beginning, through all the provinces subject to his dominion,
he was eager to designate Judges and Prefects,
ordering cruelly, that wherever Christ's worshippers
they might be able to find, with fire, sword, hunger, and the rest of the kinds of punishments
mangling they should slaughter, unless Christ
more swiftly they should deny, and to the simulacra of demons should be eager
to bend their necks.

[2] At that time, in which these things were being done, and
the Roman Church [d] Caius the Pontiff and Martyr of God
was best governing, there was a certain Virgin in the province
of Africa, in the place which is called Ponizarius, [S. Restituta in Africa,] of noble
birth sprung and in the studies of sacred Scripture excellently instructed,
by name Restituta. [e] She therefore when through God's
grace the Christian religion she had learned, by the sacrament of holy
baptism reborn, and clothed with the habit of holy religion,
a virgin in body and in mind, day and night
in the commandments of the Lord she remained. Therefore while
the Primarius of that province, by name [f] Proclinus, that
by the order of the foresaid Caesar Diocletian inquiring
was passing, and the Christian name utterly to destroy was eager;
because according to Scripture neither a city upon
a mountain, nor a lamp upon a candlestick can be hid
by fame; the holiness of the foresaid Virgin of Christ
indicating, he ordered her to be presented to his sights. While
this handmaid of Christ had recognized this, mindful of human
fragility, nor forgetful of Satan's craftiness, to the accustomed prayer's
arms fleeing, [by Proclinus the Judge] this prayer she poured forth to the Lord:
Thou hast created me Lord, thou hast founded me in holy religion;
thou hast deigned to illuminate the whole world blinded by diabolical fraud
through the blood of thy Son:
and now, Lord, because still his craftiness through the wicked
satellites does not cease to rage; thou Almighty, without
whose nod and holy judgment to perpetrate nothing prevails,
those redeemed by the blood of thy Son suffer not to perish. Therefore,
Most clement, do not abandon me: but send thy holy Angel
from the heavens, who may guard, protect,
and defend me; lest at any time he seize like a lion my soul,
when there is no one who may redeem nor who may save.
Make me therefore, Lord, manfully to consummate,
that which with thee aiding hitherto I have been able to preserve.

[3] And when she had been led before the sight of the foresaid Judge,
in these words he began to address her. The divine
power of the Roman Empire, by the divinity of the Sacred Gods
compelled, [interrogated,] the whole world stained with squalors,
of a certain wickedest sect of a certain Crucified one
to cleanse and clarify sagaciously have been eager: in so far as
by all that worship may be adored, and those most sacred
divinities celebrated, which the great Empire
and all its Magnates adore. For on this account
they have been eager to ordain me here, that whoever willingly
shall wish to fulfill, to glory be raised; whoever
refuses, with the most cruel punishments, of glory and life be deprived.
You however, before all order of speech, if in
this which we desire you are founded, profess; if otherwise,
know, whatever shall be lacking, I shall take care to fulfill. Say therefore,
what is your name, or what God you adore. The blessed
virgin answered: My name is Restituta; that
true God I rationally adore, [she professes one God.] who made
heaven, and earth, the sea, and all things, which in them to be
are proved; if there is another God like him, make known and
hand over, that I may be able to know, and may adore. To whom the Judge: Every
creature, which is governed by spirit, is called animal:
but that from the other animals man may have a distinction,
he is called indeed an animal, but also rational and intelligible.
These things therefore we have said, that if of reason capable
and intelligible you are, quickly to a perfect end according to
your sayings we may come. I persuade therefore and admonish,
that if me from the wrath of vexation, and you from the danger of death to snatch
you wish; not through tortuous and devious ways advance, but through
straight and accessible, and to the single questions rationally
to respond be eager. Therefore answer to these,
What for you from this is fitting? To whom the Virgin of the Lord
gives such a reply, The prudence of your wit in this, that you have rightly proposed, and that man from the other
animals you have separated, we praise indeed and approve:
and in this excellently my vows agree, since
better is it from a wise man to be corrected, than by the flatteries of fools
to be deceived. And because of reason capable
and intelligible I profess myself to be, I supplicate and beseech, that
by that reason with me you would contend, by which me a beast
to make you do not desire. If of patience the Judge and of long-suffering
you are proved to be, and not yourself indiscriminately into the wrath of vexation
in beastlike manner you arrange to precipitate; if patience
you love, if long-suffering you embrace, without which
truthfully no one can judge (For wrath impedes a Judge,
that he cannot discern the truth) and me unprepared not
do you find for performing humbly all things, which by just reason
you arrange: which to your wisdom from this is pleasing
to fulfill, arrange. Perceiving therefore he
the holy Virgin's sagacity, made happy, believed
himself by his cunning's craftiness wholly to have her ensnared,
and so to her with honied speech pestilential things to offer
he began: To rejoice you must wonderfully and to exult,
since to our questions humbly
and sagaciously to respond you have begun. The indication of your mind
already we know, without judgment of discretion nothing harsh
do we impose on you, the worship of the Gods we investigate.
This therefore being justly finished, not against you, which
is wicked, do we inflict; but according to our advantage,
and joys you most excellently we glorify; only
that which you have begun, humbly perfect. And the Saint to these:
Already above I promised willingly to fulfill all things, which
by just reason you arrange. And the Judge: And we therefore
have rejoiced, and with calm mind patiently we have heard, and
you to higher things we exhort. But that we may not longer prolong you;
that God to us more clearly explain,
whom above you proposed to have made heaven and earth,
the sea and all things which are in them. To whom the Saint: Both
I have said, and I say, and to adore I do not cease: since neither another
similar to him is. You however demonstrate, if there is another
besides him.

[4] And the Judge: If in this to remain you promise,
I trust both in the power and divinity of him, since he
is altogether my God, whom you assert yourself to adore.
For who is so all-powerful in heaven and on earth, [for which the Jove objected to her she spurns]
as the maker of heaven and earth our great Jupiter?
And therefore he is called Jupiter, as if Helping father;
for he himself the whole world cherishes and protects. If
this God you worship, profess: if him you have professed,
already nothing else remains, except the concord of peace, except love
of charity, and that among the friends of the Emperor gloriously you may be invited:
in so far as by your example others willingly
to his sayings may concur. Come on, more swiftly gladden the hearts
of us, and profess what to hear we very greatly desire.
To these the Virgin of the Lord: When I heard you say,
That he himself is your God, who is also mine, of heaven and
of earth the maker, my heart exulted in the Lord, and
I hoped to gain your soul: but, as I see, has deceived
us our hope, when a mortal man, wicked
and impious, to the Almighty similar you have made. To
whom the Judge: An injury to so great a power hearing,
just it would have been, that you alive in sulphurous flames tortured
I should kill: but because the sacred law commands, that no one
of the Judges should be a participant of wrath, indeed
rather the four virtues of the soul more tenaciously should hold; that
is prudence, fortitude, temperance, and
justice; whatever blaspheming you shall produce, with calm
mind we ought to bear; until you convicted, either
to the sacred faith or to the most cruel death I deliver. Yet,
as you have begun, hasten to explain the name of your religion.

[5] Then the blessed Virgin began to expound a reason,
saying: If my God whom I worship, already to your inquiry
were not demonstrated, rightly again and
again about him to ask me you would be busy: but yet
because sweeter it is to my jaws to name him, [and Christ Son of God she preaches.] and
above honey and the comb to my mouth always; let his name in
my heart be turned and named; not for your examination,
but for my salvation. To know therefore is fitting,
that, as I have foresaid, the Almighty God
I adore, who made heaven and earth: and that more clearly now
to explain I may be able, he himself is, who for the salvation of the human race
his own Son our Lord Jesus Christ
did not spare, but for us all delivered him;
who born of a Virgin the form of a servant taking, so assumed
humanity, that he should not lose divinity,
and through this perfect God inseparably for eternity
should exist. He indeed made obedient unto
death, by his death destroyed death; and shaking Tartarus,
with his pious gore purged the crimes of the world. Behold you have heard,
and have understood. If in him to believe you desire, hasten;
approach to him and be illuminated, and your face shall not be ashamed.
Replied moreover the Judge: If only
one God you had professed, as before, there could be
some reason in our credulity, since we no other
God except great Jove understand. But after
you have named him, whom to have been born of a woman
and unto death to have come you are not ashamed to say,
already two Gods you assert yourself to worship, one almighty
and living, the other dying and by his death
the world saving, and in his divinity human
flesh as if some metal with another
metal soldering. Which, by what reason this can be done,
I am ignorant; especially since Roman wisdom
this Jesus Christ from the world to eradicate strives,
that not only he be not adored, but also not be named.
If you have another reason, profess.

[6] Replied the handmaid of Christ, and said: Another profession I have not nor produce. Far be it, that in my mouth
should resound vainly the false praise of the said Jove or of other demons. [despising the threats of the judge.] What therefore, said the Judge, do you arrange to do?
Already I have arranged, said the Virgin, what to arrange I ought.
About my religion and about my credulity neither
contend, nor be wearied. While life is companion to me, while
spirit rules these limbs, this from me you shall hear, which you have heard.
If this, said the Judge, from you I hear, which I have heard; both you
from me that shall experience, which the lofty power of the Empire
has decreed: that is, that either Christ, whom you say, you should despise,
and Jove adore; or with the most cruel punishments, of joy
and life be deprived. And the saint, I rejoice, she said, since
no one me of life can deprive, except him who in the heavens
dwells and looks upon humble things; who after the body has been destroyed,
has power the soul to destroy in Gehenna.
And the Judge said: Lest a liar I be found, because I promised
recently, with the virtue of patience to deal with you; know, that
if you wish to obey my power, I do not depart from a worthy
promise; if not, all my patience into the bitterness of gall
shall be turned. Replied the handmaid of Christ;

Speaking about you the Prophet has admonished, saying:
They have softened their words above oil, and they themselves are
darts. [Ps. 54, 22] Your craftiness I see, the snares of diabolical fraud
I am not ignorant; if a hundred times with me, if a thousand times of such things
you should deal, while I live I shall not depart from my innocence,
nor from the saving faith of the Lord Jesus Christ: what
to you from this is pleasing, be eager to perfect.

ANNOTATIONS.






the Curia of Alexandria: who are established to have functioned in the office of Advocacy or
the bar in the forum of the illustrious Magistrates (such as were the Augustal Prefects in the Provinces) and by this reason in Africa here he seems
to be named Primarius.

CHAPTER II.

After the first torments and the Prefect consulted by the Judge, a new profession of faith.

[7] Then the Censor of iniquity, kindled with too much fury,
ordered her to be stripped, and for a very long time to be beaten.
When she was beaten moreover, [Long beaten] the Saint cried out, and said:
Behold now you fulfill the ministry of your soul, why
hitherto under the sheep's skin did you wish a wolf to lie hidden? Your savage
wounds, are the medicine of my salvation; do what
you do; work, what you work: for there shall come a most certain
day, when bitterly you shall reap, what now wickedly you sow.
Christ's handmaid I have promised to be, and from his way
should I refuse to walk? Far be this from me, far from my heart
such a thought. Thanks to him I give, who has deigned me
such things for his name to suffer. These things perceiving
the Judge ordered her bound with chains in a dark
prison to be thrust, and all humanity wholly from her
to be barred. But what avails human astuteness, [is comforted by an Angel?] where favors divine
benignity? Behold the Angel of the Lord is present, and light
shone in the dwelling of the prison, and Christ's handmaid
in such words addresses: Rejoice, blessed Virgin;
exult, glorious Martyr: behold the Lord has sent me
to the consolation of your salvation, that whatever the impious tyrant
wickedly inflicted, I should soothe and refresh. For yet
a little, and you shall receive the crown of life, and to the choirs
of Angels shall be associated. Perceiving therefore the blessed
Martyr the brightness of so great a light, and strengthened by the Angelic
discourse's consolation, fell on her face,
saying; Thanks to thee I render, Jesus Christ, because thou hast deigned
to hear the prayer of thy handmaid, as in the beginning of my tribulation
I took care to invoke thy magnificence.
For behold thou hast sent thy holy Angel, who
has comforted me, and has consoled me. I praise, and bless
thy name, because thou art God blessed in
ages; Seeing therefore Proclinus such constancy in the girl,
that before death she was prepared to choose,
than the grace of Christ to deny; and providing for the future,
lest defeated by her he should be overcome; he suggested from this
to the Prefect Eustasius, who at the city of Carthage to perpetrate such a deed
in those times seemed to preside,
and in this manner to direct an Epistle took care.

[8] To the Prefect Eustasius adorned with the diadem of illustrious lineage
of stem, Proclinus the Primarius. The industry of your mind
the Roman wisdom recognizing, [the Judge having consulted the Prefect] in that there was not
more outstanding than you, who the public laws studiously about various things
might decree; therefore in this Province ordained
to ordain you was eager, that the perverse doctrine, which the impious worshippers of Christ
have invented about a certain Jesus the Galilean, by which almost
the whole world they have stained, with your solicitude wholly
to amputate you might be eager; for the reason namely, that to our gods
they not only do not bring reverence, but also openly
to curse are not ashamed. Therefore I also
exceedingly solicitous, have found a certain girl, by name
Restituta, by birth and dignity excellent, but so in
the foresaid doctrine founded, that neither in prosperous nor
in adverse things in any way to bend her am I able,
that she should be carried thither and the sacred divinities adore. For this
reason I commanded her strongly to be beaten, and bound with iron
chains to be thrust into prison, until your prudence on this
I might consult: and whatever from her you shall judge,
I would fulfill. The serenity therefore of your breast may be eager
to arrange these things, and arranged in letters to direct. This receiving
the Prefect Eustasius, such took care to render in speech.

[9] With the points received directed by your prudence,
Proclinus dearest, that in them we have found, which with ardent
mind to find we have desired: [from his sentence,] namely a rebel
to the Imperial sayings, and to the sacred Divinities producing blasphemies,
ensnared to be retained in prison: and because about
this you have wished to consult our will, that
we judge to be fulfilled, which by your pleasure to perpetrate you ought,
knowing without doubt that the Imperial censure openly
upon this business has been promulgated, and no
compassion to have on her. Wherefore I admonish you and
exhort, if so with obstinate mind she perseveres, as the sent
points protest, with all sluggishness removed, more upon
her, than upon spirited men, to keep watch hasten,
beseeching, rebuking, threatening bloody punishments,
or even inflicting, in so far as in some way
to your will you may accommodate her. If otherwise, into the depth
of the sea burned with fires to cast her down hasten:
namely because if by the female sex we are overcome, with grief
and to the weaker Christian-worshippers strength much accrues,
and the disgrace of Roman Excellence not mediocrely
is inflicted. Therefore proceed skillfully begun things duly
to perpetrate.

[10] Having received therefore this faculty Proclinus, on another
day to lead out the blessed Martyr from the squalor of the prison ordered,
and to be exhibited to his presence. She truly when she was being borne,
her whole body fortifying with the sign of the Cross, was saying: [again heard,]
Place, Lord, a guard to my mouth, and grant
to me composed speech and pleasing to thee, lest
at any time foolish I be found, and be enticed by wicked seductions:
for thou admonishing those believing in thee, hast deigned
to say; When you shall stand before Kings and Presidents,
do not think how or what you may speak:
for there shall be given to you in that hour, what you may speak. [Mat. 10, 19] These
things saying, before the tyrant unterrified she stood. Whom he
thus with bland speech began to address: According to the censure
of Roman wisdom, which admonishes that no one
unjustly should be destroyed nor to anyone inflict without equity
trouble, great in you, O girl, I have exhibited patience:
for just and worthy it was, that after the blasphemy,
which openly to the sacred divinities you inflicted, not
this age you alive hitherto should possess, but devouring
flame and Tartarus should retain you, and the very Divine power
its disgrace worthily should vindicate. [neither by threats or blandishments,] But therefore to destroy you
I did not wish, and up to this time to bring you
I took care, that both you in Imperial joys may enjoy, and
I may enjoy the benefits of the Gods, which the whole world
desires to obtain. Approach therefore, and look, and to the Gods
begin to bend the necks. To whom the Virgin of Christ replied:
You do not remember, O Judge, what to you formerly about such things
I have said. But the Judge: Considered things you have said, and many things have inflicted,
which neither efficacy nor the recognized reason of truth are had:
yet of many that which you desire
to declare hasten, that I may know to render you a reason. But
she replied: While you proposed to me a question,
and through some discretion man from the beasts you discerned,
to your will I promised to obey, if me
to make a beast you would not contend. But now that
to do you are eager, which by no reason I am about to do, that is,
that the Creator I deny, and the creature adore. Now
neither to obey, nor to speak with you about this matter in any way
do I wish. But he said: What I have arranged to propose,
this you have proposed. But because you are entangled by your own words,
already freely my sentence I shall pursue. For on this account
in the beginning of the narration this I was eager this reason
to bring, that with tenacious mind it you might retain, and not yourself to
this should you contend to bring, that with human sense abandoned
in beastly manner you might live. Replied the Virgin of the Lord, and
said: A wise man hearing shall be wiser, and the intelligent
shall possess governance. You however to do this least
are eager, while I above was supplicating, that not by that reason
with me you would contend, by which me to make a beast
you would not cease: and now such things forgotten, when wise to be
you seem, in beastly manner to live you compel. Whence I ask, or
by what reason such things you build up, deign to declare.

[11] Then rejoicing the Judge at such great speech of the holy Virgin,
hoping her by his cunning to overcome, thus began
with serene face to say: [nor by persuasions is bent.] If you would promise me, that you would now
no longer through devious ways prolong me, in a brief speech you
I show to live in beast-like manner; if however to the prior things to return
you arrange, why are we making delay by speaking? And
the Saint to these: So plainly I pledge, I promise, I undertake.
For what wise person seeks to flee from the way of truth?
And the Judge: Not by human reason do we prove that you live,
namely in this, that alone in the world to live
you seek according to your own will; and that
religion to hold you despise, through which the whole
world is governed and ruled. What however worse
is, and is neither human nor bestial; when to you for
this we promise rewards, impudently those you despise;
when punishments and death we threaten, lovingly
to embrace yourself you confess: and on this account who suitable and intelligent
will assert that you have human reason? Since
a man of whatsoever kind most poor, by whatsoever infirmity
shaken, never to come to death desires,
that the want of hunger and the sickness of infirmity
he may escape; but always, even with the very want, to live
seeks. And the very beast, if her in a precipice anyone
should arrange to plunge, as much as concerns her, with all
effort, with all attempt, that death she may escape, to flee strives.
Hearing these things the blessed Virgin, deriding such sayings
said: O wise man, and governing the offices of the Republic!
Is this that discretion, which above
you proposed about the four virtues of the soul, that is,
prudence and fortitude, temperance and justice?
For by prudence are discerned evil things from good, by fortitude
adverse things equably are tolerated, by temperance
the flowing pleasure of lust is restrained, by
justice rightly judging to each one his own things are distributed.
Whoever loves wise these things, with true wisdom
all things he ministers: but if anyone of these is in want, not of wisdom
a friend but enemy is decreed. You however how
will you retain those virtues? how will you assert yourself
a friend of wisdom; if by prudence so you have discerned
evil things from good, and by justice so have distributed, that heavenly things
I should desert, and earth I should desire; that angelic things I should abhor, and infernal things should attain? This is not human
reason, but diabolical persuasion; not wisely to be wise, but
unjustly to be foolish. For truly wise is he, who according to
God is wise, who eternal life desires, who
the joys of the Angels desires: who otherwise
thinks, rightly is proved a fool. Whence speaks the blessed
Apostle: The wisdom of this age is foolishness
with God. [1 Cor. 3, 19] Because this is so, you our sayings to imitate
strive, and Christ's faith to follow: since
your wisdom and worship is nothing else but the cunning
of the enemy, that to the eternal flame of conflagration he may draw you.

CHAPTER III.

The latter torments, death, burial.

[12] Hearing these things the arbiter of iniquity, moved
by wrath and fury, said: This is the black day, which
formerly to you I predicted, insinuating that into the gall of bitterness
this my sweetness would turn. According to your hardness
and your [a] impenitent heart you have acquired for yourself
this wrath in the day of fury, [The judge orders her to be more cruelly mangled] from which no one can deliver you.
For I attest the sacred thresholds of the Gods, that
unless more swiftly that Crucified one you shall deny, and to the Gods libations
shall offer, with various tortures your impious
soul to exhale I shall make. And when the Virgin of the Lord
with fixed mind in God's love remained, and the impious sayings of the tyrant
counted as nothing; he ordered her on the rack to be hung,
and her whole body cruelly with claws
to be lacerated. And when long hung with these punishments she was tortured,
and by the impious with various punishments and reproaches she was derided;
lifting up to heaven her eyes she thus began the Lord to entreat:
O Lord Jesus Christ, Creator of heaven and earth,
who for us sinners from the heavens to descend
hast deigned, and the true form of a servant taking, in the likeness
of men made, with thy precious blood
the crimes of the world hast purged; look upon me, and have mercy
on me: since in thee I hope, in thee I trust: I shall not be confounded
forever, nor let my enemies deride me: for
all, who await thee, shall not be confounded.
Perceiving moreover the Judge her immense constancy,
that not even slightly to his will she would yield; he ordered
her to be taken down from the rack, and by her hairs to be hung from a stake,
and nails into her feet to be fixed. And when the executioners
had quickly fulfilled the things commanded, the tyrant began to mock her,
and to say: O wretched one, where now is your
miserable body? Do you observe, with what joys your soul
rejoices? With such delicacies you ought to feast,
with such delights, which prepared glory
to follow you did not wish. Where is now that crucified one, in
whom you said you trusted? let him come now, and free you.
Then the blessed Martyr was saying. Never so well
have I feasted as now. Do you not perceive,
how Christ helps me? Now truly I know
his power, [finally not feeling the torments] because your punishments delights to me
have been made. If to the prior ones still others to inflict you intend,
perfect: do not delay, that both the rage of your soul
by my torture may be fattened, and the prepared prize for me by
the Lord may be granted.

[13] Smiling at these things the Judge said: Truly as if
by antiphrasis you have obtained a wretched name:
for not Restituta, but Dispersed rightly should you be called.
And deservedly: since both by your deathly speech
many you have corrupted, and yourself to bloody punishments
to be dispersed you have prepared. For not, as I judge,
by human seed have you been procreated, nor with feminine milk nourished:
for tigresses generated you, and lionesses gave milk.
In beastly manner you have lived: feline limbs you have borne:
it is fitting truly, that of those whose life you have lived, of those
the death you should follow. For your blood upon yourself
let it overflow, as befits a homicide, on herself
laying her hand, and willingly punishing herself.
With how great zeal indeed and love I have contended, that you to
lofty joys I might raise, and from this stupidity recall,
witnesses are the consecrated Gods, and conscious of your insolence
the breast. But what more? There has come the foul day and irrevocable
hour, that your iron soul the conflagrations of fire
may consume. Certainly when Tartarus shall have received you, there
my admonitions you will remember. But that the deeds may follow the sayings,
behold from this hour what you say, you shall experience. Therefore
he dictated the sentence saying, Restituta the sacrilegious, who
our admonitions has deserted, and through magic arts the torments
has overcome, the divine numina to adore has scorned, and
the crucified one with her whole mind has loved, we order, that into a small boat,
filled with tow, pitch, and resin she be placed, with a conflagration
of flames be burned, [adjudges to death.] and into the depth of the sea
be thrown; in so far as both the present and the following diligently
may know, what rewards they receive, who to the Imperial sayings
presume to contradict, and to the magnificent
God Jove do not strive to bend the necks. These things when said
he had given, he handed her over to ministers for that work more swiftly to be executed.
Among these things moreover the blessed Martyr, when she
had recognized that she was about to set out more swiftly to the Lord, expanded
her hands to heaven, and in these words alacritously began
to entreat the Thunderer; Lord, she said, God of Gods,
who hast created all things by a word, together with thy Son the Lord
Jesus Christ and the Holy Spirit, thanks I render to thee,
since thou hast helped me, and unto this triumph
to bring me hast deigned.

[14] When she had prayed these things, now half-living and wholly bloodless
made; [She placed in the small boat,] the ministers seized her, and
into a small boat placed her; and as to them was commanded,
they took care to perform. And when they had sailed about
fifteen stadia, wishing to apply fire, soon
by the incomprehensible and just judgment of God suddenly into the depth
of the sea they were sunk. There remained moreover the Virgin
of the Lord with the small boat, [the ministers being submerged,] in which to be burned she had been placed.
Who when she had seen these things, was astonished, and began
to wonder, and to say; O the height of thy power and clemency,
O Lord! how incomprehensible are thy judgments,
and to be glorified the works of thy hand! Where is
the pride of the impious, where the power of the tyrants? Behold
sunk into the depth, like that certain Pharaoh.
A canticle therefore to thee let them sing all those believing in thee,
since gloriously thou art honored. But I beseech thee
now, O Lord God, that as thy people from the abysses
of the sea thou hast freed, so also me thy handmaid to snatch
deign, and to a place to lead, where it shall please thy will.
Send therefore thy holy Angel, who this
may perfect, and consolation to my contrition may confer. To
this prayer therefore, appeared to her [b] the Angel of the Lord, comforting
her, and saying: Do not fear, handmaid of Christ, [she peacefully dies.]
behold the Lord has heard your prayer, and has sent
me that to the port of salvation I should bring you. And when
she had seen the Angel of the Lord, such consolations to her
producing, rejoicing with great joy, lifting up her eyes
with tears to heaven, she said: Order me, Lord, this
world to leave, and in peace receive my spirit:
for now is the time, that this body for
thy name shaken the soul should leave, and to thy
joys at length to come may merit. These things when she had said,
she rested in the Lord.

[15] Arrived moreover that small boat with the blessed Martyr's
small body in the parts of Campania, into the island,
which is called [c] Aenaria, near Placida, to the place where
it is called To the banks, [The Body brought to Aenaria] which is distant from the city of Parthenope almost
woman, by name [e] Lucina, who with good works and most holy religion
sedulously was serving the almighty God.
To her therefore the Angel of the Lord in vision appeared,
and how the blessed Martyr for Christ had suffered and to
the joys of the heavens had migrated, in order indicated:
moreover also admonished her, that to the foresaid place
she should proceed, and the small body of the holy Martyr should find,
and with worthy veneration should bury. [is buried.] And when
she had been awakened, not incredulous of so great a revelation,
she went to the place demonstrated to her; and found
within the small boat the body of the holy Virgin, with snowy splendor
flashing. Rejoicing therefore in such a gift, with worthy
aromatics it to season she was eager: and calling the holy
people of the Lord, with hymns and praises, and
great honor they buried her, in the place which is called
Eraclius: where with God granting many benefits
the faithful found, through the virtue and merits of the blessed and glorious
Martyr herself. There is celebrated moreover her birthday
on the sixteenth Kalends of June, to the praise of our Lord
Jesus Christ, to whom is honor and glory in ages
of ages. Amen.

ANNOTATIONS.

how little fittingly are these words placed as if proferred by a heathen man?
It appears namely, what we have foresaid, that the author has used rhetorical amplification;
not what he had read said, but what he conceived could have been said, has heaped up.

b. The Angel's
appearance in the prison num. 7 had nothing wonderful, because it could have been made known through the
martyr herself. But these things by what witness could be affirmed? It appears therefore
not now only what is said, but also what is here said to be done, are of the author's
genius: from whom perhaps is also the whole order of the passion so prolixly narrated.
