Quiteria
Acta Sanctorum, May 22
Source text: Public Domain. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://actasanctorum.org/may/day-22/quiteria.html
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ON ST. QUITERIA, VIRGIN MARTYR,

IN THE AIRE DIOCESE OF VASCONIA.

CRITICAL COMMENTARY.

On the cult and the body in Gaul, for which both the Spaniards and the Lusitanians contend, and on her fabulous Acts, and the true age.

Quiteria the Virgin, Martyr in the Aire diocese of Vasconia (S.)

BY THE AUTHOR D. P.

As certain as is today S. Quiteria's cult,
and was for some preceding centuries, so
uncertain are all things, which of the same's age,
fatherland, [To the more ancient Martyrologists unknown,] family, and martyrdom's place in the Gallic
and Spanish legendaries, as much printed
as manuscript, are read. For neither in the ancient Martyrologies
any inscribed the name, nor in the more ancient Passionals
parchment Acts are found inserted. Cited indeed is
Usuard, but in Molanus in the Additions more recently
collected, such however as in so many, which partly we have,
partly we have seen of Usuard exemplars, for the uses of various
Churches augmented, not yet to us have occurred. Meanwhile,
as I said, certain is her cult; and indeed in Vasconia,
to which her ascribes Molanus, is seen the town of Mas
S. Quiteria, whose church with the title of Concathedral,
to the Episcopal of Aire is annexed, and a great of the peoples
abundance is frequented, say the Sammarthani tome
2 of Gaul Christian page 15. [she is venerated in a church of her name among the Vascones:] For the Bishop is Abbot
of S. Quiteria; nay also sometimes in custom it was that the Bishops,
of Vic-Julien first, then of Aire called,
also of S. Quiteria Bishops themselves wrote, says Saussay:
and it is proved from the Council of Nogaro celebrated in the year
MCCXC, sitting with Amaneus the Bishop of Auch, of Couserans,
of Oloron, of Tarbes, of Lescar, of Aire
and of S. Quiteria Bishops, where the of Aire and of S. Quiteria for one and the same is to be presumed to be put, perhaps even
better would be absent the conjunction &; certainly not rightly in the margin is noted
the of Bazas for S. Quiteria's Bishop to be read; since
Vasatum, commonly Bazas, situated is at the Garonne. But this error
before had erred Saussay, to Bazas S. Quiteria
ascribing. Unless perhaps the most learned of the Councils editors
wished to suggest, for the Bishop of S. Quiteria, who not
was from the of Aire different, more rightly to be put the of Bazas,
equally of the Auch Archbishop a Suffragan. Further of S. Quiteria
in that church the cult preserve the frequent benefits,
in the mad especially and furious to a sound mind being restored;
of which below we shall give a collection some, from the year
MDCXXIIII even to MDCXXXIIII.

[2] The body thither from Spain first to have been brought judged
Saussay, [where the body by the heretics was dissipated,] in the Martyrology of Gaul at this day.
Afterward his opinion changed, in that very place to have suffered the Saint
he wrote in the Supplement. Of the body he asserted, that to S. Sever
a built in that diocese monastery translated
it was, where so long it rested in honor, as long as in Gaul
the faith of the Fathers flourished. But the bursting forth from hell of the foul
of heresy plague, the Calvinists, the more than Turkish
rage occupied the monastery, the most sacred of S. Quiteria bones, from
the sacristy cast down, into a pyre threw: from which
nonetheless by the pious of the faithful emulation partly snatched, [collected by the Catholics.]
half-burned, were hidden, and kept; and at last to P.
Anselm Rolle, Superior of the Seminary of Toulouse of the Order
of S. Benedict, religiously given as a charge, there by him
laid up they were with great veneration.

[3] [that also with them to be the Spaniards and the Lusitanians believe.] The Spaniards and the Lusitanians, although each think themselves
the body to have, in that where first they believe buried to have been place; these
with Cardoso in the town and mount Pombeiro four leagues
from Coimbra; those from Pseudo-Julian, near Margaliza in
the territory of Toledo; neither however anything show of the body.
The cult indeed of S. Quiteria among them received they prove from
the Breviaries ancient of various dioceses; and from the of Toledo
indeed this Collect they bring forth: Grant we beseech
almighty God, who Blessed Quiteria with virginity
and martyrdom didst adorn, that as by thy virtue she the devil
bound, and the petty King with an infinite people converted,
so also from the diabolical rage, and from all of infirmity frauds,
by her assiduous prayers us mayest thou make to be freed. [The Acts founded on the Acts of the 9 daughters of Catillius,] Founded
is this Prayer on the Acts of that Saint: these moreover, and
the other Acts of those who are said to be her sisters, a foundation
have in a certain to all common fable, already
of old through Spain received, and from this into Vasconia
translated, of a certain Catillius the King, whose wife Calsia nine
at one birth daughters brought forth, and fearing lest that to her her husband as a reproach
should turn, all into the river to be plunged delivered to the midwife
Sila: she moreover them delivered to be brought up to Christians;
who by their nurses their lineage taught, and to their father
the Christians' enemy for the faith's cause brought and recognized, flight
into various parts took each one, where at last
with Martyrdom they were crowned. Thus of all commonly, from
the Sigüenza and Palencia Breviaries, Tamayo at XVIII
January.

[4] This foundation laid, the Acts of S. Quiteria thus begin,
in the Latin which we have compendia, from the Mss. of the Canons
Regular of Rouge-Cloître in Brabant, [altogether fabulous to be,] of the Carthusians
near Coblenz, and of the Böddeken in Westphalia.
There was a certain King great above all the Eastern,
Catillius by name, having a wife by name Calsia,
of the stock of Julian the Emperor. Then, omitted the exposition
of the nine daughters and the furtive education, is said of them
the chief Quiteria, divinely the faith taught through an Angel
still a girl of thirteen, and God on the Orian mount secretly to pray
wont; but when she was by her parents to be given in marriage to a young man
a certain powerful, by name Germanus, by the counsel of the Angel, leaving
the father's royal city Blancagia, with thirty girls and eight
boys to have fled into the valley Aufragia, where King Lentimanus
ruled, of the Christian faith an apostate, and a treasure
from the spoils of churches collected under the Alphianus river hidden
had. This when to him the Virgin had indicated, and after various
in prison patiently borne prodigies the faith of her divine mission
had obtained; she is said himself and his nation whole to Christ
to have led back, with the intervention of two who with him
were Bishops, Martian and Valentian: then from
the mount of Galganus the three-headed beast Carnalia, [from their epitome it appears.] a demon
from the Mount of Ungulus to have driven away, lest anyone they should harm any more;
and with BB. Remedius, Simplicius and Columbiana and
the rest to have withdrawn into the Columban mount, where was a church
to S. Peter the Apostle sacred, and where she serving God from everywhere
brought rabid and furious cured. Meanwhile
is feigned Germanus the young man, the Saint's suitor, with the King
of Blancagia Catellius, and another King Adrian, joined
forces having entered Aufragia the valley, occupied the city,
Quiteria sought; and when in the Columban mount her
to be he had understood, a certain Dormitianus to her slaughter
to have sent. He indeed first her beheaded, and saw
the raised head whither had ordered the Angel by her own hands carrying;
then supervening King Adrian, also King Lentimanus,
with the two Bishops, Columbiana the virgin and
Romanus Quiteria's companion, and all on the mount gathered
slew. In fine a certain Liberatus, in the Valley
of Aufragia dwelling, by Angelic admonition to the burial
of the Saints and holy women summoned to have ascended the mount, and all
in the church of S. Peter to have buried: at whose bodies
the miracles growing frequent, Germanus himself converted, his father
also converted; and after a long penance
on the same mount holily died.

[5] These old figments (of which the Latin source not yet
entire it has been allowed to see, the Gallic version from Vasconia
we received, the Latin paraphrase, [and such things before us also others have judged.] by a certain of Nebrija
at the beginning of the preceding century composed, exhibits Tamayo) These old
figments I say or their epitome, such as to have
we said, had seen also the Collector of the Utrecht Legendary,
written for the use of the church of S. Martin: but coming
to the name of S. Quiteria and the day XXII of May, this only he noted:
She is said to have been the daughter of a certain King Catillius,
whose wife was said Calfia, of the tribe of Julian
the Emperor; who is said to have been martyred in the valley
Aufragia, and in the mount Columbiana in the church
of S. Peter buried: but because this Legend seems very
apocryphal, therefore is it here passed over. Prudently indeed:
nor less prudently the most learned man James Sirmond,
the epitome seen which our Bolland with the same had communicated,
wrote back, far more advisable and to the Church more honorable
it seemed to lack ineptitudes of this kind, than
them into light to bring forth. But what wouldst thou do? Of others another
opinion is. For while fabulous of this kind Legends having got
some, the same more castigated and more polished recast, cut off
those things which of the impudent fiction the inanity too evident would render
circumstances; they effect, that of the whole matter cannot judge
the reader, unless admonished from how muddy a fountain drawn
are those very things, which now with an appearance more verisimilar are offered. Tamayo
also and Cardoso, and their in Spain followers,
on the Pseudo-Dexter figments leaning, now correcting
in the names something, now for the unknown known and present-day
usage names of places substituting, the ambiguity
all to take away they believe, and the city Blancagia,
Aufragia the Valley, Alphianus or Alisanus the river,
Oranus and Columbanus the mounts, to all antiquity unknown,
as it were with a finger to point out within their own Spain.

[6] Indeed scarcely I doubt, that just as of the Kings Catellius and
Calsia, [It came forth with feigned of places and persons names,] of Adrian and Germanus, of Lentimanus or Leucianus,
of the Bishops also Marcian and Valentian the names
gratuitously were fabricated; so also of places the appellations at
pleasure were devised such, that by their strangeness of antiquity
an appearance to the unskilled might present. This he who in the Acts
of S. Quiteria to concoct did, besides the fable of the daughters
of King Catellius, by Pseudo-Julian into C. Attilius
a man of consular rank and of Lusitania a petty King transformed;
seems also before his eyes to have had a certain, no better
Legend of S. Severus the Martyr, which we would wish to obtain
for the day 1 November; and from those the Alphianus river,
and Adrian the King to have received. Certainly in the tables of the founded
about the year DCCCCLXXXII Severian monastery, in a town
commonly Caput-Vasconiae called, [or from the apocryphal of S. Severus M. legend taken,] in Peter de Marca
in the Proofs to the History of Béarn book 3 chapter 8, and
the Sammarthani Tome 4 page 824, the founder of it William
Sancius the Count says, that of S. Severus the deeds or Passion
inquiring, it was found, how once that
monastery had been constructed, and by the Franks
destroyed; how namely the King of this country (Vasconia
understand) Adrian, after the reintegration of his
body, his kingdom and himself wholly to the aforesaid Martyr subjected
to the dominion. He indeed the restorer among other things gives,
all things which are between the two rivers, from the Alpheanus, which
now commonly is called Aturris, even to the Gavasensian:
And again in that charter, by which the monastery now founded
is subjected to the Apostolic See, the same William Sancius says,
it to be situated upon the river Alpheanus. The son also
of him, Bernard William the Count, in another donation
asserts, that the same most glorious Athlete, Severus,
Adrian the King from the error of unbelief, and the whole
province to the faith of Christ converted.

[7] Ridiculous therefore they make themselves, who that S. Quiteria's Acts
to Spain they might fit, [from which itself however it follows that to Vasconia is to be ascribed Quiteria] and in them might find Adrian the King
of Toledo, their Pseudo-Julian made to write,
that the matter was done at Vesetania (for so
it pleased to corrupt of Vascitania or Vasconia the too known
name, that into Spain it might be transferred) at
Vesetania, I say, to none of the ancients known, a Province
nearest to the Toledan toward the south; but in a town
Adura or Aerea, which now Margaliza is called, over which
namely a King presided Leucianus, of the people of Aire and the Carpetani
a petty King. But the impostor knew not that the Episcopal
in Vasconia city Adura or Aeria, commonly Aire, a manifest
indication of the falsehood would give. More with impunity could be feigned,
born the Saint in a city of Galicia called Belcagia,
which now Bayonne is called: for there is not any region
which a city of such a name to itself asserts, or to assert at any time
could. Meanwhile from the name of Alfanius, already of old to the Aturris river
attributed, manifest it becomes, that of the Legend whatever the author
understood Vasconia; and in it placed Anfragia
the valley; and Columbanus the mount to say wished,
that very one which over Aeria overhangs, and contains the Mas of S.
Quiteria, commonly le Mas. But whether Catillius's Royal-seat on this side
or beyond the Pyrenees he placed, uncertain it is.

[8] As to the age, to the first of Christ century to bring near
the Saint endeavored Pseudo-Julian, when among
others, [she suffered in the century, not the I] whom of Leucianus the tyrant the persecution to defection impelled,
he names Julian Bishop of Toledo, of whom
he says, that, letters sent by B. Clement, he repented, adding
to the same Martial of Tarazona and Valentinus of Valeria:
whom he wished to be Marcian and Valentinian named in the Acts, and the contracted stain to have washed away with their own
blood. The Gallic interpretation of the old Acts thus concludes:
Here ends the passion of the glorious Virgin S. Quiteria,
who was beheaded on the XI Kalends of June, that is the XXI
of May, in the year of Grace CCCCLXXVIII. The Acts Mss. Latin shorter
in Rouge-Cloître and the Carthusia of Coblenz and Böddeken
thus terminate: But suffered S. Quiteria in
Vasconia, near the city of Aire, on the eleventh
Kalends of June, in the year of the Lord four hundred
seventy-seven. Many also languishing, to
the sepulcher of her coming, were cured; and everywhere in
every necessity devoutly her invoking are heard.
At this time, the same Goths, who Spain and Italy,
also held the neighboring to them of Gaul regions, in which
Vasconia: and the name Quiteria Gothic to be seems, today
among the Spaniards still used in the names of Guiterius and
Guiteria. [but in the 5th or even later,] The same origin bear some of
the nine sisters' names, Doda, Genivera, Wilgefortis.
The silence however of Ado and Usuard of Quiteria makes, that
in their age not yet known to have been we believe; and so uncertain
altogether remains the conjecture: nor anything else can be said verisimilarly
than that by popular tradition she is believed cut down for chastity,
at an uncertain time; [which also her name Gothic persuades.] and the found and by miracles to be celebrated begun
body, about the course of the eighth or ninth century, to have been someone,
who compiled the Acts, such as we indicated, from his own
brain those things devising, and on the simple people's faith confiding:
which for old being published and in the Legendaries were received,
of better and truer the defect. These therefore omitted, to the miracles,
the cult of the Saint among the Vascones proving, I turn.

MIRACLES

from the year MDCXXIIII through a decade written.

From a Notarial Instrument in French.

Quiteria the Virgin, Martyr in the Aire diocese of Vasconia (S.)

FROM THE FRENCH MS.

[9] On Friday, XIX April of the year MDCXXIIII,
in the morning, within the Abbatial church of S. Quiteria
of the Mas of Aire, Catherine des Dalcheux, [The mad cured in the year 1624, 19 April,] of the parish
of Ysos of the diocese of Dax, at present of the parish
of Caudresse near the city of Dax a dweller,
daughter of the late Peter des Dalcheux and Margaret de
Moura, of years about fifteen, more than two
months and a half with a grave seized infirmity,
with frenzy and great disturbance of spirit, by
God's grace and the intercession of S. Quiteria, after a novena
in the said church according to the custom there wont celebrated,
went forth thence in mind and body sound; and returned to
her house thanks given to God, in the company of Nicholas
Dabadie, Sergeant in the parish of Dax; and Natalis
de Baseigne, dwellers of the said place of Caudresse, by
whom also she had been brought, and who her in this city
had awaited from the day of their coming, which was the ninth of this
month. Of which thing by me John Cascail Notary
Royal, at the petition of Br. John Clement
Religious and Sacristan of the said church, this instrument
was granted, before Br. John Joly Almoner,
Jerome Raoux Chamberlain, Peter Aymar
Workman, all Religious professed of the said church;
Vital-Peter Puguery and John Damne, merchants
and dwellers of the said city, signing together
with the aforesaid Dabadie and Clement, (which did not
do the said des Dalcheux, to write as she said not knowing)
and called for to that by me John Mag. Arnald
Cassain Presbyter of the said church.

[10] On Friday XXIIII of the month of May of the year MDCXXIIII,
about the seventh of the morning, within the said church
Abbatial of S. Quiteria of the Mas of Aire, [24 May,] Sampson de
Molie a blacksmith, born and dweller of the place Cazaubon
in Armagnac of the diocese of Auch, of years
XXVII, from a quarter and more with a grave disease and frenzy
disturbed, after that for that cause at his house bound
he had been a month about whole, was conducted to this
church, by Vital de Molie his own brother,
and Peter de Pouchalant his servant: and fulfilled
in the same church according to custom the novena,
through the intercession of God and S. Quiteria he returned to
his house well sound in body and spirit, after
received in the church of Penance and the Eucharist the sacraments,
and rendered to God and S. Quiteria thanks
for the received benefit. Of which and the aforesaid all
required and granted was by me the present act to Br.
John Clement the Sacristan, before Br. Peter Laduc
Prior, John Joly Almoner, Raoux Chamberlain,
Peter Aymar Workman, Antony Aubriac,
all Religious of the said church, and together signing,
which did not do the said brothers de Molie nor Pouchalant,
because they said that they knew not to write. In each place
followed of those subsigning the aforecited names, and finally
the Notary himself subjoined, signing John Cascail
Notary Royal.

[11] In the same plainly form, with the expression of the witnesses both
Religious and Lay, are noted the following all
cures, from the same of disturbed mind infirmity: wherefore only
the miracle's time and the name of the healed, with the other few
circumstances, henceforth here in Latin we shall render. On Sunday
XVI of the month of June before noon, [16 June,] Peter de Nercain,
a sieve-seller, native and dweller of the territory
of Grenade in Marsan, of years about XXXII,
from two months mad, was brought through John Tincens,
John de Nercain, and Bartholomew de
Nercain, his nearest consanguineous kin… On the day
XXVII of September, [27 Sept.] into the chapel where from all time
are wont to be brought the furious, and there for nine days to remain
and to fast, coming Menjon des Coubiers, a dweller
of Vignau in Marsan, brought Bartholda des
Coubiers his daughter, of years about XII or XIII;
with the same, to a sound mind after the wonted nine-day
restored, about to return, and the benefit before the Notary
and witnesses about to acknowledge.

[12] [likewise in the year 1625 7 May,] Similarly on Wednesday and VII May, of the year MDCXXV
Joanna de Paramis, of years about XL, wife
of John de Touyz, by her husband and her nephew
Menigaudus Oupatz, before the nine-day brought,
the same in prayer and fastings passed, [14 June,] was led back
by the same sound… On the day XIIII of June in the year MDCXXV,
about the seventh of the morning, before me the Notary and the witnesses
called, appeared Bernard de la Bariere,
dwelling in the town of S. Macarius in the diocese of Bordeaux,
of years about XXXII; saying, that from
six or seven months seized with madness, so that
at his house he had been with bonds to be constrained, by his brother
own James de la Bariere and other consanguineous kin
he had been commended to S. Quiteria, a vow made; and hither
brought on the IV day of the present month, after the wonted
nine-day fast to his sense was restored: and performed
the Confession and the Communion, with his own
into his native town about to return, the grace to him done
he wished by a public Instrument attested to be left. On the day
Thursday XVIII September, [18 Sept.] Perottus de Peccassi, of years
about XXV, born and dwelling in the parish of Sedzère
of the province of Béarn, of the diocese of Lescar,
went forth of a sound mind partaker from the southern chapel,
into which he had been led and bound, on the feast of the Blessed
Virgin last past, on the day VIII of this month,
by William de Peemilher and William de
Peccassi his brothers; because one month before into madness
he had fallen, so that no one to him dared to approach:
went forth moreover confessed and communicated
on the ninth day of his seclusion and abstinence.

[13] [and in the year 1626, 5 February,] On Thursday V February of the year MDCXXVI personally
appeared Simon and Perottonus de Lasbats,
brothers, weavers of linen, of the place of Mongu of the diocese
of Lescar; and they said that on Monday XXVI
January last past, they had brought into this church Bertrina
de Pison, mother of Simon and stepmother of Perottinus,
of years about LX, frenetic from years
three, [24 March,] whom, the wonted there nine-day performed
to a sound sense restored, they would be leading back home. On the XXIV
of the month of March, the same to himself in a similar case professed
to have happened a certain John de Therze, a carpenter,
of Lagny of the district of Réchou in the diocese of Aire,
brought by his wife Bernardina de Hustaillon
and son Bernardinus de Therze, before the Prior, Chamberlain,
and Workman Religious aforenamed; and
also D. Severus Deschars Advocate of the court and John
Meney Master surgeon. [11 Sept.] On XI September John
de Novau, of the place S. Cyricus in Marsan of the territory
of Villeneuve, of years about XXVIII, the same
for cause led into a chapel, which is at the right
to those entering through the greater door, after nine
days and as many nights, on the day XXI of the said month sound
thence went forth, in the company of Vital de Novau his uncle,
and after the Sacraments rightly received home returned.

[14] On Monday IV October of the year MDCXXVII Mag.
Antony de Bedora, [4 Oct.] Presbyter Vicar of S. Martin
de Bonut, in the diocese of Dax, brought hither to
the wonted of disturbed mind nine-day, returned sound
from that which long he had suffered frenzy, in the company of his friends
Stephen de Lauret, Matthew de
Bedora, Peter Dernibrolle and Bonnegarda Benvenuti.
In the year then MDCXXXIV on Sunday, [and in the year 1634, 19 Feb.] XIX
February, the Noble man D. Godefridus Bafus Esquire,
Toparch of Pouy, addressing D. John Joly
of the monastery the Prior, said that he had come hither, that
he might bring the noble man Charles de Cambis, of the same
place Toparch, son of the noble late John
de Cambis; for that about two months before,
being in the place Preignac called near Langon,
he had fallen into mania; but he himself the Lord of Pouy
by the suasion of certain ones had vowed him to B. Quiteria;
wherefore now D. Prior he asked, that the same
he would receive for the novena according to custom to be done. Which assenting
was led D. de Cambis into the chapel
by the aforesaid Lord of Pouy and his servants two,
Daniel la Fargue and Peter Penevet. And when
there he had remained and daily Masses had been for him celebrated,
the first day of March led forth thence sound he is, and
with the same Lord of Pouy and his servants
aforenamed home returned, an instrument thereupon being asked.

[15] [18 May,] On Thursday XVIII May, before noon, before
me the Notary royal constituted John de Commarien,
a farmer of Ganyac of the diocese of Dax, said,
that three months before the brother of his wife Vincent
Labamu, a farmer also himself of the same place, from grief
which he had conceived for the death of a little son, by a swine
domestic killed, fallen into frenzy, after a vow
by the same John and other consanguineous kin made,
brought, and the nine-day performed to a sound mind restored,
with him sound home returns. [20 May,] On Saturday
XX May of the same year MDCXXXIIII, before the aforenamed
John Cascail, Notary Royal and Secretary
of the Chapter of the said church, appeared personally John
Guichenec a vintner, of Bascons of the diocese of Aire;
attesting, that fifteen days before having fallen sick
his wife Catherine de Labac, of years about
XXX, suddenly of her mind the use lost: who this seen he himself the same on Wednesday before the eighth-day vowed
to S. Quiteria, and to her church brought: where
the nine-day performing in the wonted manner, fasting namely
and only bread and water taking once in the day, and drinking
of the water of a little fountain gushing near the tomb
of the Saint, healed she was; and to a full sense restored,
after received the Penance and the Eucharist sacraments
she returned to her own, with her aforesaid husband: who
an Instrument public of the conferred on her grace to be made
asked.

[16] On Wednesday XXVI May of the same year, personally
presenting themselves Bernardinus Bordeux, [26 May,] Vital
Taraube, and Matthew Condier, of the territory
of Montréal in Condom, spoke to the Brothers
John Joly the Prior, and Simon Deschars the Sacristan, Religious
of the aforesaid monastery; and they said, that three
years before Bernard Bordeux, legitimate son
and natural of Bernardonus, being of age year about
XXII, of his mind was thrown, just as also a kinsman of the said
Bernardonus Peter Bordeux; in the same house dwelling
one year before, so that with disturbed spirit
neither knew what he did. Which known the said their
consanguineous kin, having heard what here were done wonders,
them brought, and obtained that for the nine-day
in the church according to custom to be done under the wonted abstinence
law they should be received. Placed therefore of them one
was in the small chapel at the entrance of the church, and the other in
the northern chapel; where they were found peaceably
altogether themselves having; and Bernard indeed to a sound mind
restored, but Peter, such as before always he had been,
innocent. And so Bernard the Sacraments received: and returning
the consanguineous kin home both led back,
after thanks given and asked of the aforesaid an instrument
public.

[17] [1 July,] On Saturday, the first of the month of July of the year MDCXXXIIII
before five Religious Br. John Joly
Prior &c. presented himself Bertrand de Pomiers, a farmer,
a dweller of the city of Dax, who said, that from weeks
about three, Stephanina Dileu his wife,
in spirit more than in body sick, and by him to S. Quiteria
offered, on Tuesday, XX June lately elapsed, and
the following day hither was brought. After moreover taught
himself what was to be done, her in the southern chapel
at the entrance through a blacksmith to be bound and
to be tied he had caused, and according to custom to fast on bread and
water; afterward returning sound he found, and confessed and
communicated he led back, in mind so entire, as if disturbed
never she had been.

[18] Thus far those Instruments, each, as I said, of
each at length written in authentic form, just as them by
R. P. Peter de S. Marco of the Feuillants received the Knight at Rouen
most noble Lord de Hannivel, and through our P. John
Dardes submitted to Bolland, [To the last cure attests one who saw and the authentic things sent 7 July.] about the beginning of the year MDCXXXV;
so that to doubt scarcely I can, that in a similar henceforth manner even to
the present time, were noted the cures successively done: which
however laboriously from Vasconia to be required to give labor
I judged not, for that of the same plainly of form are all, and
in the sole nearly names of those cured and of the witnesses different. I end
therefore with the same R. P. Peter's Epistle, from the of Tulle of the Feuillants
monastery in Limousin given to the aforepraised Lord
de Hannivel, on the day VII July in the year MDCXXXIIII
in these words: My Lord. I come from the parts of Vasconia,
where I visited the church of S. Quiteria; and there I saw a woman
rabid, and from two days bound, who
nothing of sound reason did or spoke. I returned
to her again to see on the seventh day of the novena, when
I noted her somewhat to be moved with shame, for that
herself bound she saw: but at length the novena finished,
of a sound mind partaker she appeared, and confessed and communicated
with her consanguineous kin glad she withdrew. She
gone away, bound there was a young man, into furies driven
through too much by which a certain girl he was perishing of love.
But this man was to himself restored on the fourth or fifth
day, remained however bound that he might complete the novena.
For the confirmation of the aforesaid was written to me from Bordeaux,
[The miraculous fountain.] in the year MDCLXXVI, by of the College there our man notable
Francis Cosso, that the fountain of the Saint, which is believed at her
prayers to have gushed and today gushes, by a perennial miracle
celebrated is, which itself, he says, with my eyes I saw,
and infinite men yearly behold. Namely on
the very vigil of the Feast, about the third hour, when the first
Vespers begin to be sung, that fountain gradually rises
and grows by one at least foot geometric: but the day after,
toward the end of the second Vespers, in the same
manner it decreases, and recovers itself to its former state.
With its waters are given to drink men of mind seized, for the whole
nine days' interval, in which in the blessed Martyr's
temple to a stake they are bound, and so to health
they return.

APPENDIX

On the cult of S. Quiteria in Lusitania.

Quiteria the Virgin, Martyr in the Aire diocese of Vasconia (S.)

FROM THE FRENCH MS.

[19] George Cardoso, in his Lusitanian Hagiology at
XXX March, [She is venerated 30 March in the diocese of Évora.] in the first place places the triumph
of S. Guiteria the Virgin, who about Montemor,
a town of the diocese of Évora, the devoted to Christ virginity
keeping, lived solitary in a certain neighboring
hill's cave; whence extracted and snatched to the Roman
Governor for the cause of the Christian Religion, after
various torments, ordered to be cast headlong down a certain rough
side of that mountain, the martyrdom's palm with the virginal laurel
joined; and by night taken up by the faithful,
and buried in that which today the holy Cave
is called, is invoked there, especially in the time of raging
diseases; and very many of that region women,
in regard of her, Guiterias are called: there
also is shown a marble, with which to her neck tied
cast headlong, her spirit to have breathed out is believed. In the Notes professes
Cardoso that he follows the author P. Lewis dos Anjos,
in the Garden of Portugal num. 7, distinguishing her from another
Saint of the same name, who is venerated in the diocese of Braga;
to whom however the common people apply the same Acts, which of the of Aire
for cause first to have been feigned altogether we believe.

[20] Therefore at this XXII of May again of S. Quiteria, [22 May at Coimbra, as a different one:]
as of another, treats Cardoso: and says from the popular tradition
of the citizens of Pombeiro, commonly Pombeiro four leagues
from Coimbra, to be believed she lived on a mount of the same name; beheaded
moreover near the village of Sardanella in the valley Adafoga,
which the river Alba waters; whence the raised head into the mount
she bore to the church of S. Peter, which round to have been
the remaining even now ruins testify. And so the aforesaid Acts
thus he explains, that the Mount Columbarius into Pombeiro,
the Aufragia valley into Adafoga, the river Alfanius
into Alba, by popular usage are by naming changed. The tradition
moreover he confirms by an apparition, made as is alleged
to a girl a certain a shepherdess, before years not many (wrote
moreover Cardoso after the year MDCLX) who was ordered to admonish
the inhabitants, that upon the ruins of the aforesaid church in her honor
a hermitage they should construct; where equally as in the other, there
where beheaded she is thought of old constructed, more to those invoking
her be bestowed divinely benefits. But all these things else
to us prove not, than of one and the same S. Quiteria,
who among the people of Aire is venerated, also in this kingdom in various places
the cult: whose unknown origin gave occasion of her
Passion to Lusitania to be ascribed, favoring especially the fables
of Catillius the King and his daughters at Belcagia in Galicia
born, since Belcagium it pleased to Galicia to ascribe.

[21] But is invoked by the Lusitanians Quiteria, just as
in the Notes writes the same Cardoso, against straits and palpitations
of the heart, and of rabid dogs the bites, [likewise at Alenquer, where her miraculous image.]
with a manifold of miraculous benefits effect:
which also experience the limits of Alenquer
the inhabitants, in a place S. Quiteria de Meca called, on account of
her there most ancient image: before which a blessed
bread the very rabid dogs from the rage heals,
after it has been dipped in a lamp before the said image
burning. It is handed down moreover that that image was
miraculously found. For when shepherds certain
in that region kept their flocks, they are said from afar
to have seen in a certain thornbush an immense splendor;
to which nearer approaching, they saw it to proceed
from a beautiful certain image of S. Quiteria, as
indicated the name subscribed. They of the whole thing the indication
soon bore to the Prior of our Lady
de Varsea, who the clergy and people accompanying coming
to the place, the said image sought, and found
festively and joyfully bore to his church. But
it a little after by itself returned to the place of the apparition
aforesaid; whence when it was understood God to wish
that she there be venerated, erected soon a church was. This moreover
by the course of a longer time into ruin inclining,
restored was in the year MDLXVIIII. It is established besides,
that the pestilence raging through all Lusitania,
in that place no one alone with the common plague was touched,
the benefit doubtless to be referred to the powerful
of the holy Virgin intercession.

[22] These things Cardoso; to which similar I would rather read in Tamayo,
for proving the peculiar cult of the Saint in various
of Spain places, than the ill defended and worse interpolated
of the old Legend fables. [Saussay also feigns two in Gaul.] These as he did not avoid Saussay, so
also augmented, by doubling at XXII of May the Quiterias Saints;
of whom one suffered in Vasconia, of the other likewise
in the village of Aufragia who from the city of Bayeux in
Neustria sprung, under Trajan the Prince a notable of faith
contest consummated. Thus he from Belcagia, seems to have made
Bayeux; and because in the Chartres territory under the Deanery of Beauce
is found a parish Ausfargis named, persuaded
that of name to have flowed from Aufragia, in the Passion of S. Quiteria
celebrated, this new figment he adorned.

[23] But converted this into his own matter the Bishop of Tarragona
Didacus, for facilitating the faith of a double Quiteria,
of whom one to the Spaniards be proper, and of her passion a companion
had, [Companions of martyrdom add some.] not Marcian (as is written in the Acts) but Martial
Bishop of Tarragona, by Julian-Peter named.
To him therefore the sacred honors in his diocese to be instituted
he contends, a little book in his opinion's confirmation
in Spanish published, about the year MDCLXIII, with the title
of a Brief Discourse; which little book also he sent to Bolland
ours, with added letters, by which vehemently he tries his suffrage
to win. But avoided he, lest he should subscribe to the new
under Julian of Toledo's name fictions; which even therefore we abominate
the more, because Prelates in Spain not a few,
pious indeed more than cautious, they have led, that the cult
ecclesiastical they should decree to many, who I do not say to Spain
nothing pertain, (that indeed would be lighter) but not even proved
indeed can be in the nature of things to have been. This indeed also
to be understood we wish, of S. Columbina the Virgin, S. Leucianus
the King, S. Valentinian the Bishop, Romanus,
Columbanus, and Simplicius, who all as Martyrs are inscribed in the Lusitanian Hagiology, the Spanish Martyrology
of Tamayo having followed; in which the same, besides Columbina, noted
at this day are found, and indeed Leucianus;
with peculiar Acts, by Tamayo composed and excerpted
from the Passion of S. Quiteria, to us too uncertain,
that from it a Saint any we should receive, from elsewhere unknown.
