Dionysius Confessor
Acta Sanctorum, May 25
Source text: Public Domain. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://actasanctorum.org/may/day-25/dionysius-confessor.html
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ON S. DIONYSIUS CONFESSOR,
BISHOP OF MILAN IN ITALY.
BEFORE THE YEAR CCCLX
PRELIMINARY COMMENTARY.

Dionysius, Bishop of Milan in Insubria (S.)

BY THE AUTHOR D. P.

§. I. The Council of Milan, the contest with the Arians, the exile of the Saints Dionysius, Eusebius and Lucifer.

After by a special Commentary I have explained
the Chronology of the Bishops of Milan,
and shown that S. Protasius, in the year first CCCXXX
began to sit; but that he cannot have
assigned to his Episcopate XXII years, unless
beyond the year CCCXLVII, in which he was present at the Synod of Sardica, he lived until the year CCCLI; [Since under Bishop Dionysius,] the consequence was, that neither
between him and S. Dionysius, in the year CCCLV with exile mulcted,
can be interposed S. Eustorgius, but he is to be set before Protasius;
nor to the same S. Dionysius can be left XIV years,
but a four years' period suffices; nor finally fittingly is it said, that to be ascribed
to the same a decade spent in exile; because it is established
that he died in the same, at least before Julian in the year CCCLXI
having obtained the Empire, ordered the exiled Bishops to return to their Churches:
for this he did at the very beginning, the fame of clemency
seeming to court; but in fact intending this, the Catholics
by fostering and exciting against the Arians, that the Christians among
themselves he might set, and the Churches more disturb, which the Arians
already everywhere seemed peaceably to possess. Nay in the Life
here to be given in number 25 it is said that it was commanded by the Emperor
Constantius, that Dionysius the Bishop with all
honor to his See should be restored; and that this would have been, unless
the man of God by vows had demanded, that he should set his life in exile,
lest returning he should find the studies of the people or Clergy
confused by the institutions of the unfaithful Arians: so that he could have
much even sooner the Saint have died.

[2] The Episcopate therefore S. Dionysius entered (of whom now
to treat we have undertaken, [and the Emperor Constantius,] because this XXV of May his feast keeps the Church
of Milan, uncertain whether as today dead, or indeed
as then, the body from Armenia brought back, in some one of the Milanese
churches by S. Ambrose deposited) the Episcopate, I say,
S. Dionysius entered, when, the brothers being dead
and the tyrants conquered, alone in the West as well as the East of affairs
got mastery Constantius the Arian: to whom doing all things at
his will, of Valens and Ursacius, Bishops of Pannonia
and to the vomit basely returned the first care was
to overturn Athanasius; whom prostrate, an easy
way they promised themselves to Arianism for the Catholic faith to be stabilized. So
what supported by his authority the Arians had begun to do at Arles,
by compelling everywhere subscriptions of the Bishops against
Athanasius; this they proceeded to urge at Milan, in the year
CCCLV, [in the council of Milan in the year 355.] in which, for a universal Council to be celebrated, all
indeed both of the East and of the West Bishops to be convoked
they had caused; yet they preferred the Western ones alone to have present,
whom the ignorance of the things about Athanasius in the East done
and judged, or the lesser notice, more opportune for fraud
rendered; especially when to them should be exhibited the immense
number of suffrages, against Athanasius from the Easterners
extorted.

[3] The whole matter as at Arles and Milan it was done, Severus
Sulpicius, Bishop of Bourges in Gaul, in book 2 of the sacred
history thus describes: [after the Synod of Arles,] By this beginning enticed the Prince
(for he had narrated by what reasoning Valens had made faith to the Emperor,
that the victory over Magnentius at Mursa and his very
Empire he owed to his merits) the Arians lifted up their spirits;
about to use the power of the King, where by authority little
they had availed. Therefore when their sentence, which about
Athanasius they had given, our men did not receive; an edict
by the Emperor is proposed, that whoever in the condemnation
of Athanasius should not subscribe, into exile should be driven.
But by our men then, at Arles and Béziers,
towns of the Gauls, Councils of Bishops were held. It was asked
that before against Athanasius to subscribe
they were compelled, about the faith rather they should dispute; and then at last
about the matter to be inquired, when about the person judgment
had been established. But Valens and his fellows first Athanasius's
condemnation desired to extort, about the faith to contend
not daring.

[4] By this conflict of parties is driven into exile
Paulinus, Bishop of Trier. Meanwhile at Milan
there is an assembly: [Athanasius's condemnation was urged,] where, while the Emperor was present, that same
contention nothing mutually relaxed. Then Eusebius
of Vercelli and Lucifer of Cagliari in Sardinia Bishops,
were relegated. But Dionysius, the Priest of the Milanese,
to Athanasius's condemnation that he consented subscribed,
provided that about the faith among the Bishops it should be inquired.
But Valens and Ursacius and the rest, for fear of the people,
which the Catholic faith with excellent zeal preserved,
not daring the expiations to profess; within the palace gather.
Thence an epistle under the Emperor's name they send out,
with all depravity replete; with this counsel namely,
that if it with equal ears the people should receive, by public
authority their desires they might bring forth; but if otherwise it had been received,
the odium should be on the King, and itself venial, because
even then a Catechumen the sacrament of faith deservedly
he seemed to have been able not to know. Therefore the read in church
epistle the people turn away from: Dionysius, because
he had not assented, from the city is driven: and at once into his
place a Bishop is substituted Auxentius the Arian.

[5] The beginning of the contest, in which the first parts of writing
to himself took Dionysius rightly due, because under his jurisdiction
the matter was conducted, [and the Catholic Bishops wished first about the faith to be treated,] here take from the second of Hilary against
Constantius fragment, rather than book After the Synod of Arles,
when Paulinus the Bishop with so great
crimes of those Arians had clashed, to come to Milan
Eusebius is bidden, gathered already there of the malignant
a synagogue. For ten days he was forbidden to the
church to approach, while against so holy a man
the perverse malice consumes itself: * the counsels then being lulled
all, when it pleased, he is summoned. He is present,
together with the Roman Clerics and Lucifer of Sardinia
the Bishop, Dionysius: convened, that against Athanasius
he should subscribe, he says, about the Sacerdotal faith first it ought to be established; [from the church into the Palace the cause is transferred,]
that he had ascertained, certain of those who were present
with the heretical defilement polluted: the faith set forth at Nicaea
he placed in the midst; promising all he would do
which they should ask, if for the profession of faith they had written.
Dionysius the Milanese Bishop the paper first
received: where to profess by writing he began, Valens the pen
and paper from his hands violently wrested,
crying that it could not be that anything thence should be done.
The matter through clamor much brought into the conscience
of the people, a grave grief of all * arose, Assailed
was by the Priests the faith. Fearing therefore the people's
judgment, from the Lord's house to the Palace they pass over.

[6] [yet first by S. Eusebius cunningly is abolished] Which however before it was done; and in the very still within
the church contest; it seems to have been done, that abolished was Dionysius's
subscription, in the condemnation of Athanasius expressed already
before, and perhaps before expressed than to Milan came
Eusebius, at least before he was admitted to the Synodal in
the church consultations. But abolished it was, as Ambrose,
on the feast of S. Eusebius a sermon having, in these words narrates: When
the Arians' detestable perfidy the whole with the universal
world Italy had perturbed, and of the same pestilence
the Priests the simplicity of S. Dionysius the Martyr
had captivated, so that the bond of his subscription
they retained, by which him from their hands wisdom freed? [1 Cor. 9,]
For just as says S. Paul, I became to the Jews
as a Jew, that the Jews I might gain; [the subscription of S. Dionysius,] so Eusebius,
to the heretics a heretic himself to be lied, that
from heresy a son he might free. For he said, that to their
perfidy he consented, that this pleased him which them; but
that to himself the son Dionysius in subscribing they preferred,
grievously he was moved. For you, he said, who
say, the Son of God to the Father God equal cannot be,
why to me the son have you preferred? By which they moved by the reason,
at once S. Dionysius's autograph they deleted,
the prior place of subscribing to B. Eusebius deferring.
Whom he rebuking and deriding, said, Neither do I myself
with your crimes pollute, nor my son with you
to participate permit. Whence since the Gospel says,
in this generation more prudent are the sons
of darkness than of light; behold here he himself, than darkness more prudent
a son of light, was found. [Lu. 16, 8] The same much more at length
and with more circumstances are narrated in the Life
of S. Eusebius himself, published by Ughelli soon to be cited, where meanwhile
the matter can be read, wholly to be brought forth at the Kal. of August.

[7] His son why Dionysius Eusebius calls, besides
the difference of age, the reason is rendered in the aforecited Life, that
him in sacred baptism he dipped, [whom his son Eusebius names.] just as Augustine
afterwards Ambrose: but this with difficulty is composed with
that, which most more recent men wish, that Dionysius at Milan
of Milanese parents was born. Wherefore, if that reason
does not subsist (nor indeed of the greatest faith is that Life) it must be said,
either that to the Vercelli Clergy ascribed Dionysius for some
years lived under S. Eusebius's discipline; or finally
that among the comprovincial Bishops, who Dionysius
ordained, in age and grade first was the same S. Eusebius:
for by all these titles the custom is in the Church to be called
a son. Ferdinand Ughelli in Tome 4 of Sacred Italy asserts, that from
the Alba among the Insubrians Episcopate to the vacant Milan
See was translated Dionysius. But too alien
from the use of that time it was, especially in our West,
a translation of this kind from one Church to another: and
to a spousal contract like was reckoned the Sacerdotal Ordination,
so that no less absurd it would seem if a Bishop the Church
should change, than if while the prior spouse lived to other vows
should pass over any man. Wherefore I would prefer unnamed to be reckoned
as many as before Lampadius, the Roman Synod subscribing
in the year CCCCXCVIII, presided over Alba. Further withdrawn from
the faction of the Arians Dionysius, how with his father
spiritual Eusebius against the same he contended, in SS. Athanasius's
and Lucifer's Acts enough already has been said, and more fully in
the Life soon to be given is described.

[Annotations]

* perhaps suborned?

* perhaps Clamor?

§ II. The translation of the body of S. Dionysius, in the time of S. Ambrose.

[8] [Into exile with Eusebius sent Dionysius] As regards the exile, and in it the ended
life of S. Dionysius, Ambrose in the Epistle to the Vercellenses
thus has: For the faith Eusebius hard exiles preferred
and chose, joined to himself of holy memory
Dionysius, who postponed the Emperor's friendship
to voluntary exile. So the memorable men, surrounded
with arms, walled by an army, when they were snatched from
the church, more greatly triumphed than over the Empire …
He confessed himself conquered, who asked that they should change
their sentence: but they their pen stronger
than iron swords reckoned… They did not desire
the ancestral sepulchre, for whom was reserved a celestial
dwelling… Wherever they were sent,
a place of delights it was thought: nor indeed to them anything
was lacking, to whom faith rich abounded. They enriched
others, themselves poor for expense, fat
for grace: they were held, but not mortified;
in fastings, in labors, in custodies, in vigils.
They escaped from weakness strong; they did not await
the enticements of delights, [In it he dies.] whom hunger fattened: nor
did the torrid summer scorch them, whom the hope of eternal
glory refreshed: nor did the colds of the glacial region break,
to whom with fervent spirit was vernal devotion: nor
did they fear the chains of men; whom Jesus had loosed:
nor did they desire to be redeemed from death, who presumed
by Christ to be raised. Finally S. Dionysius demanded
by vows, that in exile his life he should set; lest returning,
confused by the institutions and use of the unfaithful the studies of the people or
clergy he should find: and he merited this grace, that the peace
of the Lord with tranquil affection with him he should bring back. So
just as S. Eusebius first lifted the standard of confession; so B. Dionysius, in the places of exile, with a title more proper to Martyrs,
breathed out his life.

[9] Further the glorious one, according to those things which we will give of the Acts of his life,
the place of exile: [Whence to Milan the body restored] S. Dionysius had in Armenia, in whose
city some Bishop was named Aurelius; who also, as
he had been by the dying Saint asked, his body to Milan
brought back, when already the Episcopate had obtained S. Ambrose,
and so after the year CCCLXXIII. That Aurelius died
on the very anniversary day of S. Dionysius, and near the same
by S. Ambrose was buried; and then, in the time of Louis the Emperor,
by Nottingus Bishop of Vercelli, founder of the Hirsau
monastery, certain Relics of him were translated
to Hirsau, as is had in the Acts of his life described by Wilramus
of Ebersberg, and to Willihelmus Abbot of Hirsau after the year
MLXVIII dedicated, and on the IX of November when he is venerated to be illustrated.

[10] [Ambrose celebrated his obsequies.] The same then S. Aurelius's Acts in compendium relating
Trithemius Abbot of Sponheim, in the Chronicle of the Hirsau monastery,
written about the year MD, S. Dionysius
says departed this life in the year CCCLXXIX; but Aurelius,
three years after he had departed from Armenia, in the year of the Lord
CCCLXXXIII. Enormous this is, which to Dionysius pertains, a Chronological
fault, and perhaps taken from the time of the body translated to Milan,
which could have been the year CCCLXXIX,
the sixth of Ambrose in that his Episcopate. The same Trithemius about
Ambrose adds, that Aurelius's obsequies with many tears
having accompanied, that notable sermon he made
to the people, which begins, We have lost a Brother and
a most sweet Pastor, nay we have sent ahead an Advocate:
in which the praises and proclamations of S. Aurelius himself
with great forces of eloquence he extols to heaven.

[11] Would that this sermon, which together with the Relics brought
to Hirsau we doubt not, were still somewhere found! probably from it we would learn some things also of S. Dionysius:
whether namely his body from Armenia was brought
to Milan, [Who the body into Italy brought back S. Aurelius] or indeed first at Cassano for some time it rested
together with S. Aurelius himself. Then we would have in it more accurately
perhaps expressed the name of the city, in which this Bishop lived,
that exile died. The Milanese Mss., and from them the Ms.
of Blaubeuren and Boninus Mombritius, write Arreicium
in the Life of S. Dionysius: the Hirsau, in the Life of S. Aurelius
and other Germanic, and from them Trithemius, [The Bishop of Ararathia was,] and from Trithemius
the lesson of the Milanese Breviary of the year 1635, Rediciam;
whereas before in the Breviary of the year 1539 was read Arretium.
But there is no Arretium in Armenia, much
less Redicia, which neither in any catalogues of Episcopal
places, in Carolus a S. Paulo, in the sacred Geography you will find,
nay nor another name which would come near it. Although
however some kindred one were found, to which Redicia could
be brought; it ought deservedly to be presumed, that the purer one is
the one at Milan than at Hirsau preserved. Since therefore in the aforesaid
sacred Geography I find from the Vatican Mss. Arriaratia,
according to the first Catalogue; Ararasthia, according to
the second; Araratha, according to the third from the Royal Ms.;
an Episcopal city in Armenia second or lesser; and this
name to Arreicium comes nearer; the very situation of the place persuades,
that I believe of the same city the Bishop was Aurelius,
and among his successors to be numbered Acacius Bishop of Ararathia,
for the time of the Chalcedon Council named
by Evagrius book 2 chapter 18.

[12] [for whom in the ancient Martyrologies is written S. Basil,] To this opinion about Armenia, and the conjecture about Ararathia,
nay to the whole relation about Aurelius, no light scruple
object Usuard and Ado, neither one knowing of the other, and yet both using the same words, and so
from the same older fount received, when on the VIII of July they say;
At Milan of S. Dionysius Bishop and Confessor, who
by the Emperor Constantius the Arian among Cappadocia
for the Catholic faith is condemned to exile, there
rested. The Relics of his body, through S. Basil,
the aforesaid city's Bishop, received B. Ambrose
with worthy honor laid up. The same words you have, not
only in the author of the Supposititious Bede, who only is an extension
and contraction of Ado, agreeing as to sense
with Maurolyco and Galesinio; but also in Notker: he
however adds: Others contend, that into Armenia
at the city Reditium exiled, [as the author of that translation.] and there having died,
through S. Aurelius, of the same city the Bishop,
to Milan was translated: and that the same Aurelius
there fallen sick and dead, in the same with
S. Dionysius monument, just as in life they had agreed,
was entombed. Notker was at the monastery of S. Gall
in Helvetia a monk, contemporary with Ado; and having received
from him the Martyrology much used, composed his own about
the year DCCCLXXI: who what above Ado he added, from
the Hirsau monks in the Speyer diocese without doubt
he received, the memory still recent of the new foundation and of the relics
of S. Aurelius conveyed in the year DCCCXXX, and from those
going to and fro from Germany he himself being midway on the road
easily could learn, what at Milan and Hirsau were said:
not equally easily, among the diverse narrations to discern,
which was the more probable.

[13] I, while I consider the epistle of S. Basil, congratulating B. Ambrose
on the Episcopate entered, am easily led to think,
that on this occasion using Ambrose asked his help,
that S. Dionysius's body, [perhaps by his counsel Aurelius was induced,] from that where it had been entombed
place, to the citizens to be restored he should procure, inasmuch as to whose province
near was the province of Armenia. But Basil to have persuaded
Aurelius known to him, that he should transfer himself into Italy, and through Cappadocia
necessarily about to pass with the holy body at Neocaesarea
to have received, and with provision to have helped, nor without new letters
to have dismissed him to Ambrose; by which it was done, that since
so great was the celebrity of S. Basil, the body of S. Dionysius sent
by him was said, even without mention of Aurelius, long
nowhere except among the Milanese known; and thence to have arisen
that diversity of narration. This way of reconciling both
took the reviewers of the Milanese Breviary. For
where in the older Breviaries thus was read: But his body
through Aurelius, a Bishop of holy life,
to the Milanese was rendered: by whom with the greatest
reverence received, venerably in his church
it was entombed: where, I say, these things were read, they themselves
thenceforth to be read thus ordered: His body to Milan
to B. Ambrose by Aurelius the Bishop was translated;
to which pious action the office also of S. Basil the Great
is handed down to have been added. The same as to sense has Ferrari
in the Catalogue of the Saints of Italy.

[14] But not so clear are they, as at first perhaps
appearance they appear, [or from a vitiated fount that matter was inserted into the Martyrologies.] the words of Ado and Usuard. For what is it,
that, after Cappadocia named, is said Basil,
the aforesaid city's Bishop? Cappadocia is not a city, but
a province; and in it the city Neocaesarea, Basil's See. It is necessary
therefore that from some vitiated codex these things both received;
since in the original text thus perhaps was read: who by the Emperor
Constantius, at Ariatium among Cappadocia …
condemned to exile … The Relics, through S. Aurelius
the aforesaid city's Bishop received etc. Nothing indeed
seems easier than that from Ariatium, more contractedly written for
Ariarathium or Ariarathia, was read Ariano, the preceding
Emperor Constantius's name a handle to so reading affording,
and almost a necessity to those who Ariatium none had known.
Meanwhile of rash mutation an indication remained in
the words of the aforesaid city; and just is given a cause of suspecting,
that by the same rashness was substituted for the name of S. Aurelius
the name of S. Basil, of whom perhaps in the primitive of that translation
history not even the least indeed was made mention.

§ III. The tradition of the Cassanese about the body first deposited among them.

[15] The church of S. Dionysius, which the ancient
Breviaries mention, was founded only after several centuries,
as below will be said: and so its mention in the more recent Breviaries
more prudently was omitted: more even to be changed judged
Ferrari when about S. Ambrose he says that brought by Aurelius
S. Dionysius's body first in the town of Cassano, near
the river Adda, he honorably buried. That town is
about fourteen thousand paces, [The tradition of the Cassanese about the body of S. Dionysius,] and so of a day
almost one by moderate journey, from Milan distant; nor difficult
to conceive is it, how Aurelius, the Adriatic having been almost crossed
at some port of the Venetians put in, and either against the stream
sailing up the Po, or by a shorter land journey holding a straight
course toward Milan, arrived at Cassano. To this
make the monuments of the Cassanese antiquities, by Giovanni
Antonio Castiglioni published, by us for some time in vain
at Milan sought, but by Placido Puccinelli in the Milanese
Zodiac page 197 in the margin cited, together with
the testimony of the ancient pictures, from which it is had,
that there unmoved stood the Saint's body, the oxen not being able
further to move the cart; and by this miracle's fame stirred Ambrose
thither to have come, and the chest being opened to have embraced the sacred
pledge; which in turn its arms prodigiously raising, the neck
of its dear successor clasped, and either by an external or internal
voice persuaded the Saint himself to deposit it in the old little chapel,
which once there under the name of S. Salvator S. Barnabas had dedicated.
And all these things are said to be proved from the Ms. documents
of the very church of S. Dionysius at Milan: which a great
testimony ought to be reckoned of the truth, by the only more recent
Milanese writers denied: and therefore those very Mss.
we would wish to see. Castiglioni adds in Puccinelli,
that the body of S. Dionysius remained at Cassano until the year
MCXXIII, when within the city it was translated to the church,
under the SS. Dionysius and Aurelius invocation, by Aribert
the Archbishop built: of which foundation more
below.

[16] Thus far I had written, when from Milan I received the Antiquities
of this city, by the aforecited Castiglioni from the city's parishes
most diligently collected and published in the year 1625, and in
them part 1, Fascicle 1, page 17, I found. A Manuscript,
once consigned to an old iron little chest, and
by chance found, as he says, in the very church of D. Dionysius;
whose other part S. Barnabas concerns; the other, about S.
Dionysius these things has: From the aforesaid parts of Armenia
when to this city the body was brought, [which thus far carried when Ambrose received it,] glorious
Ambrose, by divine revelation taught, that of his Most Holy
predecessor Dionysius the Body, by his own zeal
and diligence and exhortation and the Milanese legates'
instance, through B. Basil the Primate of Armenia
was transmitted; at the appointed day and hour, convoked
and following the Clergy, and the people of Milan,
to the Port of the Adda river, which by another name
than Cassano then was named, with a solemn procession
they came. Nor delay: the ship, the sacred
body bearing, the port approached. And
behold, when Ambrose reverently and devoutly the chest
in which it lay wished to embrace, by divine permission
the blessed body rising from the chest, Ambrose
embraced, Hail, brother, uttering. [by the same rising he was greeted:] And then
from the Port up to the place, where now the church of S. Dionysius near the bank of the port in testimony of the premises
is built, proceeding, about faith and Christ's
divinity to each other they conferred. O miracle
unheard of! O with how great proclamation to be extolled!
But Ambrose suspecting, that the most worthy Pontiff
Dionysius in humanity, so wonderful
a mirror of God being known, by divine power should remain;
without delay began Prelate Dionysius to
Ambrose: My body in the Basilica of the Savior
and the Prophets you will deliver to burial. These things fulfilled into
the chest returning, he rested in peace. With all standing by
marveling and stupefied, who praises immense
to the omnipotent most devoutly rendered: and from then
hence was called the port of Cassano from Cassa, on account of the miracle
of Dionysius the eminent Confessor, which we have foretold,
to the praise and glory of our Lord Jesus Christ,
and the corroboration of the Catholic faith.

[17] [but here admonished by the miracle of the standing-still cart at the church of the Savior,] Lastly glorious Ambrose with the clergy and
people, the chest with so precious a treasure upon
a cart placed, toward the city the journey took; and
when near the mentioned basilica of the Savior they came,
the cart stood so fixed, that neither the horses, with spurs
and other scourges goaded, from immobility it
could recall. With the Holy Spirit filled Ambrose,
of Dionysius's exhortation recollecting, inquires if perhaps
there a place was consecrated to the Lord. A diligent
inquiry being made, the blessed church of the Savior,
with trees, ivy, and brambles filled, by the nod of God
was found: and the ancient codices being read, that it was
the basilica, by S. Barnabas the Apostle and Pontiff of Milan
dedicated, undoubtedly they knew: Ambrose
indeed, praises to God offered immense, the peoples
with these words began [to address]. For indeed worthy and
just it is, that he, who for the faith contended, [there he deposited it,] in this basilica,
which from the fervor of faith newly was dedicated,
with worthy honor be laid up. The fame through the city diffused,
to the stupendous miracle the people from everywhere flow together.
Nor delay, the church is purged, and repaired, and
in a short time more decently restored, and rebuilt.
Therefore the church restored, the worthy Priest of God
Ambrose the glorious body of Dionysius with most famous
devotion, in the Confession of the said basilica laid up:
and beyond the title of the first Pontiff Barnabas, this most sacred
church, in honor of the Most Blessed Dionysius, [then famous for miracles.]
and of all the Confessors consecrated and dedicated.
At whose sepulchre wonderfully many bodies of the infirm
were restored to health, and continually Jesus
Christ our Lord, who in His Saints is wonderful,
by the prayers of His most holy Confessor, to the languishing
medicine bestows and to the infirm health,
who lives and reigns in the ages of ages blessed.

[18] There are in this narration certain things which to the aforesaid Puccinelli
displease, [This tradition is not so unlike the truth,] and small to him seem to have likeness
of truth: for how, he says, S. Aurelius, who is said
at S. Dionysius's sepulchre to pray accustomed as long as he lived,
so far again and again would have run out from the city, in which he lived,
using the hospitality and familiarity of S. Ambrose? But I do not see,
on what foundation it is said that Aurelius, at Milan rather
than at Cassano led his life: for what to him with the most powerful city's
immense din, to whom far more desirable it was, after
the dismissed care of returning to his Episcopate, a solitary
and quiet life to lead? Of those things which by tradition alone or
by writings a long time after composed are had, are not
very scrupulously to be verified the single circumstances,
but neither rashly to be denied the whole substance of the matter: for how easily
to those is mixed something of fabulosity, so it is rash
by bold denial to go against ancient fame, and of which
no beginning is found which of falsity deservedly suspect
you might hold.

[19] So as the traditions of the Cassanese reverently and indulgently
we receive, [than the figments of the Pseudo-Luitprand,] because nothing is objected why as to
substance true they were not; so confidently we reject those new
figments, which under the name of fragments of Luitprand
this century first came forth in Spain, and which even
nakedly it will suffice to have transcribed, to the confusion of those, who these things,
by the wiser Spaniards long ago hissed off, still defend as
most worthy of all acceptance. They are moreover these, according to the edition
of Madrid of the year 1635, number 135. Natalis
of Toledo, returning from exile, at Milan tarries:
the most holy Dionysius being driven into exile, [about S. Natalis the Vicar of the exiled Dionysius.] by the Catholics
of Milan a Bishop is elected, who although he bore
himself as Vicar of him, in deeds excellently flourished;
and in the number of the Saints to have been related is said.
He died on the XIII of the month of May in the year CCCLIV, a man holy,
pious, and learned. Then number 136 is added; S. Bishop Natalis
of Toledo, afterward of Milan, of Vitalis the Spaniard
the son was, nephew of S. Natalis Confessor of Rome:
he succeeded S. Melantius Confessor: he was present at the Council
of Arles I, the Roman under Sylvester, and the Nicene: after
for the faith's cause sent into exile, returned, at Milan
Bishop is elected, a Saint he dies. Of the true S. Natalis,
Bishop of Milan, who after the year DCCXL died,
we treated at the said XIII of May: of his fictitious father Vitalis,
similar to the prior ones, in the same farrago of lies
let read who will, number 137.

§. IV. On the later translation of the body to the church and monastery of S. Dionysius.

[20] Who SS. Dionysius and Aurelius within the very
Milanese city buried by S. Ambrose
believe, [The body neither once by S. Ambrose,] also reckon that by the same Saint augmented and loved
was, the ancient there S. Salvator church, under S. Mona
built, or at least into a parochial title erected,
about CL years before S. Ambrose, and to Aribert the Bishop's
times and the XI century of Christ surviving. But so great
that church's antiquity I know not by what reasoning they would hope to prove;
and when they shall have proved it, they will have still opposed
to themselves the Cassanese tradition, of the more lasting S. Dionysius
among them resting. Again the Cassanese, when they say the author
of that to Milan transferring was Aribert, not
all with me faith find. For also these resists the Milanese
tradition, by which they assert, SS. Dionysius's and Aurelius's
bodies, [nor first by Aribert brought into the city seems:] from the old S. Salvator church, into the new by
Aribert were translated: which favors, that from the translation
of S. Aurelius to Hirsau, in the time of Louis the Emperor, it appears,
in the IX century of Christ or sooner, something was done
about the aforesaid bodies of the Saints.

[21] So a middle conjecture between both pleases, by which they would be said
those at Cassano to have remained unmoved until the Goths',
Heruli' or Lombards' incursions; then to Milan
brought, and into the church of S. Salvator deposited to have been. So
easily it is grasped, how Usuard and Ado, no mention being made
of Cassano only name Milan, as the place
of the cult of S. Dionysius. [but at the time of the barbaric incursion,] Likewise how Nottingus, after
the year DCCCXIV, (in which his predecessor Anterus is found to the Council
of Mantua subscribed, Ughelli being witness) made Bishop of Vercelli,
received the relics of S. Aurelius; which then he brought
to the Hirsau which we said monastery, about the year DCCCXXX.
I say Relics, although the body call the Hirsau,
by a manner once most usual: for that S. Aurelius's body, [with the body of S. Aurelius, whence a part to Hirsau translated,]
at least as to a notable part, also at Milan remained,
to doubt does not permit the erected under his as well as S. Dionysius's
name monastery, in whose subterranean altar
laid up to have been is said S. Aurelius. Perhaps also the day IX of November,
which to S. Aurelius peculiarly proper have
the Milanese and had once the Hirsau, either of the first
or the second translation was: so that, divided being, what to each
Saint common were into two feasts, the day of death to S. Dionysius
remained, the day of translation to S. Aurelius. But S.
Dionysius's cult augmented rather than diminished was; of
S. Aurelius in the old Kalendars of the Ambrosian rite nothing
I find except the name, to which first under S. Carlo Borromeo
seems to have come the honor of an ecclesiastical Office, with the Lesson from
Trithemius taken. He was without doubt with a most famous feast
among the Hirsau venerated, but in that place now reigning heresy
all abolished, and almost the hope took away of recovering those monuments,
which to Trithemius shone forth in this matter.

[22] In the year of Christ DCCCXXII the Milanese See
obtained Angilbertus, [since it was already at Milan.] of only fourteen months a Bishop:
who with what zeal he was borne to honoring the bodies of the Saints
would show the translation of S. Mona, if this through him made
certainly were established; and then, to that festivity the neighboring
Bishops invited, it could be believed Nottingus using the occasion to have obtained
the Relics above-said. But as of Angilbertus it is not certain,
many thinking the translation of S. Mona to be ascribed
to Aribert; so it is certain that of the predecessors others, and namely
Thomas familiar to Charlemagne, devout and magnificent
in this kind was: altogether however we can hold,
that in Angilbertus's time, the relics brought from Cassano of S. Aurelius,
were at Milan; whence also about the body of S. Dionysius an equal is founded
presumption. [Aribert, founder of the church and monastery of S. Dionysius,] Then in the year MXVIII Aribert or
Heribert made Archbishop, while his own he was composing testament
in the year MXXXIV, among the pious legacies orders to the Abbot
and monks of the monastery of the Holy confessors
Dionysius and Aurelius, which I, he says, newly
for the remedy of my soul built, to be given every
year solidi thirty. From which can be taken a conjecture,
that monastery a few years before to have been founded, and
about the same time, from the old S. Salvator church, into the new
of this monastery, to have been translated the aforesaid Saints'
relics, of which S. Dionysius under the major altar laid up
to have been, writes Puccinelli.

[23] In the same testament orders Aribert, that the whole Order
Ecclesiastical and Monastic every year, [there he is buried in the year 1045,] on the day of Friday
of the second week of Lent, in the Presbytery
of the holy Milanese church gathered, should receive
singly each its own church and monastery attributed
blessing … and at once when received they have had it,
with a procession all together they should walk
there, where I, he says, my body to rest
desire. Not yet therefore then the place of his burial he had chosen,
but he chose it not long after: for indeed in the year MXLV on the day
XVII of January deceased, a tomb there even now he has.
There survives also at the feet of a certain Crucifix, between
the two nails of the feet, his effigy, in the Archiepiscopal habit
standing, and with face erect to heaven offering his that SS.
Dionysius's and Aurelius's monastery or temple, rising up
between two towers with a dome conspicuous, which his left hand sustains,
the right clasps: which effigy in Ughelli to see
is, faithfully expressed from Giovanni Antonio Castiglioni's antiquities
of Milan page 189, where also the Epitaph
read.

[24] The body of Aribert, after ten months whole,
with the greatest vigor, the ferule the right hand carrying, the eyes
open, according to Datius, with all seeing
found was: [after ten months uncorrupt,] whose sepulchre on its four sides
with iron and lead was sealed. It then (as
writes the same who the prior things in Puccinelli) by a stroke of lightning was overturned, [and in the year 1403 to the altar brought.] on the day XXIII of August MCCCCIII, and unsealed:
which the monks seeing, his Relics into the major
altar lifted, that namely under which had been laid up S.
Dionysius. But the deed disapproving Peter Filiargus the Archbishop
in the same year on the first Sunday of September ordered them to be carried
back to the sepulchre, in which they had been for CCCLVIII years.
Then in the year MDXXXII, when the city the Franks besieged;
the Germans, for the greater part heretics, in the said S. Dionysius
Abbey had their station; from whose hands, with great
expense of monies, the Saints' bodies to be redeemed
were. Finally when the church, by the Abbot and monks
certain, of habit almost Clerical, who held it,
by the calamity of times had been deserted; the bodies
were translated into the major church, [The sacred bodies of the same church in the year 1520 to the cathedral brought,] Hippolytus II
of Este Archbishop, between the year MDXX and MDL;
and by Carlo then Cardinal and Archbishop, namely
Borromeo, that Saint and about the Saints' Relics most vigilant,
us being present and ministering,
(says Carlo a Basilica Petri, afterward Bishop of Novara,
in the lives of the Milanese Bishops) most diligently
in a subterranean chapel with other sacred Relics laid up.
Among which also to have been some of S. Aurelius the same
teaches, for both the head and certain others there he asserts he saw.
Hither therefore, on the feast day of S. Dionysius, as also of the other
Saints there laid up on their anniversaries, comes the Basilica
itself's Clergy, and the Sacrifice of the Mass and the rest of the divine
Office there solemnly celebrates: nor elsewhere are believed to exist
the Relics of that Saint, as to me wrote in the year
MDCLXXVI the most erudite man Peter Paul Bosca, then
Custodian of the Ambrosian Library, but afterward of Monza Archpriest
created.

[25] That that translation was made in the year MDLXXVI Puccinelli
writes, [the church itself in the year 1535 restored and to the Servites delivered,] about the church itself of S. Dionysius this also adding;
that when Antonio de Leyva, Governor of Milan, intent on fortifying
the city, part of it had destroyed; he who
it under the title of a Commendam possessed Giovanni Salviati, by the title
of the Saints Cosmas and Damian Cardinal Deacon, in the year
MDXXXII into the hands of Clement VIII resigned the same
on this condition, that it should be delivered to the religious Servites (for of these
the monastery, called Paradise, the same Leyva had destroyed)
which also was done, and the same Leyva the ruin repaired, in the year
MDXXXV, and his own there burial chose. Finally in the year
MDCXVIII Peter Aldobrandini, by the title of S. Nicholas in
the Tullian prison Cardinal Deacon, and of the Dionysian monastery
Abbot Commendatory, the same adorned, such as
even now it is seen.

[26] In this therefore now also is venerated S. Dionysius, with a notable
Office of the whole day, [The name and cult of S. Dionysius it keeps.] but with the Roman rite, as also in the other churches
of the Regulars: with the Ambrosian however in the Cathedral and the rest
holding the same rite; for which besides the prayers
and proper hymns notable is the interpolation of the ordinary Preface
of this kind. Worthy and just it is, equitable
and salutary, that we to You always and everywhere give thanks,
Lord holy, Father omnipotent, eternal God [and
the confession of Your holy Priest Dionysius memorable
not to be silent: who neither by heretical depravities,
nor by the world's blandishments, from the rectitude of his state could
be changed: but in each crisis of truth
an asserter, the firmness of Your faith did not relinquish. And therefore
the obsequy of due piety we exhibit: because Your power,
Lord, whose glory such was, in
his solemnities we proclaim] through Christ etc.
The Hymn, which begins, To the King of the poles due to Christ
let us sing thanks, you have also in Puccinelli, who its author
names Beroldus. There exists besides among the Hymns,
by S. Ennodius Bishop of Pavia composed, Hymn XIII
on S. Dionysius: which by the prerogative of greater antiquity
commendable, read among his works by Sirmond published.
That the Life in the age of S. Ambrose was composed, a probable
conjecture it is; but it exists not except interpolated and augmented, such as
here we give, by the labor of the aforesaid Peter Paul Bosca with the Ms.
Ambrosian collated.

THE LIFE
From Mombritius and the Milanese and Blaubeuren Mss.

Dionysius, Bishop of Milan in Insubria (S.)

BHL Number: 2168

FROM THE MSS.

PROLOGUE.

[1] With so great a prerogative of grace, most Holy[a] Father,
moved often the fields of the heart with dewing drops
you water, that like the earth by overflowing, gradually,[b]
of all things on high they may sprout with the[c] flower of virtues. For
supported by Pastoral excellence, and as it befitted in heart
remaining always devout, of wonderful nobility to spread
the chief merits of the Saints you compel. And because the husbandman
the proven bosom of the earth and with plows worn, with seed
fills, that from this to the granary fruit hundredfold
he may bring back; not otherwise your one whom your favor had nourished,
about the holy man's conversation you had ordered to pluck
the search. Wherefore I timid about my humility,
presumptuous about your prayers, to so arduous
a path eagerly turned my foot, the holy Trinity invoking,
that He may be present the Breather of truth; so that
both I the begun little work more fully with my style
may pursue, and to the ears of your sacred heart worthily the deeds may set forth.
But, the windings of words being cast off,
let us take the beginning of narrating.

ANNOTATIONS.




CHAPTER I.

The perverse zeal of the Arians against S. Athanasius.

[2] Therefore when the holy and universal spouse of Christ,
mother the Church, [the Church having peace under Constantine,] with diverse necklaces of pearls adorned,
brightly in the whole world and piously
shone, and the Christian faith's religious offspring grew up;
that bloody tempter, from his pallid mouth deadly
ever vomiting poisons, with the zeal of his envy inflamed,
a dark mist drawn over, within the Church's
sacred bosom strove to assail the Christ-worshippers.
For already with rosy[a] gore moistened the world,
with the grace of all virtues sprouted; so that
of all nations the most august[b] Emperor, of the orthodox
faith a worshipper existed: by which[c] tranquillity
the Arian sedition broke forth. I shudder relating how greatly[d]
grew this kind of crime, which among
the rest these things with profane mouth they blasphemed, That there was a time,
when the Son with the Father was not; [the Arian heresy born] and a time
to Him they ascribed, who is the Author of times.

[3] For this matter's cause at the Nicene city a Synod
is gathered of venerable[e] Bishops: among
whom Athanasius, [at Nicaea is condemned,] then of the Alexandrian Church a Deacon,
was present: who against the deadly Arian sect's
poisons, the antidote of a salutary cup to the faithful gave to drink…
against the sound faith openly daring to treat, to the Church's
bosom mingled themselves, keeping a dire under their breast
wound. So through Valens and Ursacius, who
were with malice's error[g] infected, to the King's friendships
came: and accusers being suborned and feigned
crimes,[h] the absent Athanasius, already then
Bishop, [Athanasius having suffered calumny] they undertook to condemn. Compelled at length
Constantine Augustus, in the Gallic parts Athanasius
is relegated to exile.

[4] Meanwhile, Constantine's latest day's end being closed,
[his Empire[i] into three sons is divided: and of these
the first Constantine by the soldiers being slain, Constantius
in the East reigns, in the West Constans].
To whom when a relation had been sent by the Bishops, [by the Synod of Sardica he is restored:] who then
in Egypt tarried, [and from it had understood the Emperor,
that Syrianus the Duke, for introducing at Alexandria
Gregory], unjustly Athanasius the Bishop,
[whom the younger Constantine had caused to be brought back to Alexandria,
again] from the Church had cast out; soon at Sardica
the city a Synod is gathered; and the sentence of condemnation
being abolished, to his is restored Athanasius See.
[There dies then also Constans, by whose chiefly
respect were constrained the enemies of Athanasius, and the sole
favorer of the Arians] Constantius the Empire's rule
takes up.

[5] Having got therefore the Arians an occasion of this kind, they conspire
the Sardican Council's decrees to subvert, and by cunning
counsel mingle the innocent with the criminous, and
to Photinus and Marcellus[k] they bind Athanasius the holy;
persuading the Emperor, [and again accused] that he should not think
about Athanasius wrongly to have judged, who about Marcellus
and Photinus true things had felt. But also by a hidden of error
dogma to the Catholics they suggested, nothing first[l] to be done,
than that Athanasius from the Church they should remove.

[6] At that time at Nursia[m] against Magnentius
with arms it was contended. Constantius, by the fear of war
struck, within a certain Martyrs' Basilica
with Valens tarried: the same moreover Valens the Episcopal
infulae in that place wore: who cunningly through
his men had disposed, so that in one of the two with arms contending,
he first the war's event might know. [to the Emperor obnoxious to Valens] For widely
the field with armed soldiery being filled, the battle-line on this side and that with a coruscant blade
stood; and the Roman soldiers fighting,
the victory was yielded. [Which understanding Valens, and
Constantius] addressing; Come now [he said] ever
victor, come glory of our world, so that also our
victory may be celebrated, while yours gravely over the enemies
is established to have been fulfilled. To whom the Emperor, What is this,
he said? But he: A starry to me unexpectedly
was present a messenger, disclosing your men to have remained victors.
With these words deluded the Emperor: Liberty [he said] is yielded
to the Arians: for he himself was wont to assert, not
by his own virtue the armies, but by Valens's merits, the adversaries
to have overcome.

[7] Given therefore about Athanasius a sentence is[n]: and when
some did not afford assent, [he is condemned, the Bishops being compelled to subscribe.] an edict was
by the Emperor, that whoever in his condemnation himself not
subscribed, by exile should be driven. For those to whom
the foundation of spiritual grace was inherent, preferred their own
to desert citizens and their own fatherland, than an unheard
to condemn man, to sacred religion in every way fit.
But why so long through single things do we wander, and not about
the holy man, of whose miracles, for your minds certain
banquets to prepare we have striven, runs the speech? Meanwhile
the enemy did not suffer the ship the calm sea's
spaces to swim through: but with the streams shaken, by the winds'
blasts on this side and that surrounded, with boards and structure
dissolved to creak; nor the noonday light, which
in every age specially shone before, without the shadow
of clouds even to the world's end to come. But after
in the Aeolic parts of his malice the seeds they sowed
[Ursacius and Valens and their fellows], with the wheat tares
mingling, to Milan they came: there the Emperor
being set a Synod is ordered to be gathered.

ANNOTATIONS.














CHAPTER II.

The contest of the Catholics with the Arians within the church, Dionysius being present.

[8] At the same time the most holy man, often to be mentioned
Bishop Dionysius, [To S. Dionysius Bishop of Milan] at the Milanese
city the office of the Pontificate performed:
he was moreover immune from vices, conspicuous in charity,
in humility easy, in patience and benignity wonderful:
he wept with those weeping, rejoiced with those rejoicing,
was present to those working, brought help to the wretched,
nourished the needy, covered the naked. So great was in him
humanity, that he knew nothing in others' acts
which he did not reckon to himself, just as wrote the excellent of the nations
Master Paul, saying; Who is weak,
and I am not weak? who is scandalized, and I
am not burned? [2 Cor. 11, 29] For so the blessed man's name shone forth; that,
who Holy by all was held, almost as an Apostle was held.

[9] For coming from the neighboring cities the Bishops
and gathered, within the church sat down: among
whom three religious there were men, [there assemble within the church Bishops] who, as a house with a stony
foundation built, which is not disturbed by the waves,
is not moved by the winds, so unshaken, the Arian
perfidy's sect strove to destroy. And what wonder,
if in these three the grace of the Trinity was signified, since
through this to the faithful the fruit of sacred faith by daily doctrine
was bestowed? They were moreover these, in every age with worthy
memory to be celebrated Dionysius, of Milan
Bishop, Eusebius of Vercelli, and Lucifer from Cagliari
of Sardinia Bishop. [and a multitude of the Catholic people,] These within the church placed,
with the rest who were present Bishops (among whom,
with Valens and Ursacius, likewise were present the Arians)
the crowd of Catholics from everywhere had flowed together. So great
moreover was to the faithful firmness, that not only men but
also women constant remained, as if in them
the male sex not the feminine were.

[10] Went out[a] therefore to them the man of God Dionysius,
asking silence, [whom he animates to constancy,] that about the faith among them something
might be treated. Then him with great constancy the Catholic
men began to exhort, not first to be made a word, than
the Arians from the church should be driven. Whom cast out, thus
he began. Let not you, dearest sons, the bloody madness
of the Arians shake; let not the tongue, which [in] the divine
commands meditates, trembling waste away; nor
let succumb the ample[b] cohort of the depraved little people, which
daily diminished perishes; but with the Evangelic
joints knit, solidly in the unity of the Trinity planted
let it remain. For already after a little so great Christ
the Lord to His Church will grant peace, that not
only by these you are not assailed; but also those who
assailing could, by those who as enemies are proven
[withdrawing], for you when[c] they shall have fought, conquered
succumb.

[11] These things said within the veil he was received: and when
he wished to the rest of the Bishops who were under the veil to intimate
what he had done, [and the tumultuating one he restrains.] suddenly a disturbance was made, because
a certain Brother, by the Palatine Counts bound, from the church
was being dragged. Which known, the supreme Priest of God
went out to free the man, preferring
his own to lay down soul, than the committed to him to lose
sheep. At these things moved the Catholic people, to rage
against the Arians began: to whom Dionysius,
of venerable memory the Bishop, thus with placid spoke
mouth: It is not for divine religion with arms to be contended;
but the Holy Spirit dictating[d] we are taught, to soothe
with placid breasts speeches, and to govern minds, with the highest
piety, raging. So he says, and quicker than said he placates
the wraths of the raging.

[12] After this the first of the Arians, seeing Dionysius's
constancy of faith, [S. Eusebius solicited to subscribe] and strength of mind, and fortitude
of spirit, nothing to him to persuade daring, turned
to Eusebius were; so that, if they could, his mind
to the condemnation of Athanasius they might recall. But he,
to whom with the world nothing, to whom with iniquity no
society, to whom for justice no impediment of fatigue,
with these words addressed them: About the faith now
in the church we treat: if hard you lay aside[e] hearts, and the dark
cloud from your minds you cast, that
to the acknowledgment of our faith you return; at once running through,
to that place, [that generously he refuses;] where Athanasius is seen to tarry,
let us hasten: if guilty he is of crime, first against
him the sentence of condemnation I bear. Moved by this
answer the people of the Arians, said: Either give a sentence
against Athanasius, or we against you give a sentence.
To whom Eusebius the holy: You for the faith do not
wish to subscribe; and to me you persuade to condemn brother
my without cause? Who kindled with madness, into
the crowd him to drag strove, giving over him
a sentence.

[13] [The Nicene faith with Dionysius having professed,] These things while they were done between Eusebius and the crowd;
all the faithful who within the church were, heretics
all expelled, with these voices pursuing them:
Let the heretics go out: let the Arians go out: of perverse
dogmas the authors let withdraw. Peace to Dionysius,
peace to Eusebius, through whom of the Church the safety is afforded.
The sedition removed, the volume brought, of the Catholic
faith, at the Nicene city promulgated, containing
the dogma, by Dionysius the Prelate and Eusebius
was subscribed: among whom was present a certain Bishop,
by name Germinius,[f] who himself from this faith not
to recede asserted. To whom it was answered, that if to defend
he desired, by the affirmation of writing he should prove. So, said
he, my voice to me a witness will be.

[14] Therefore all the faithful Dionysius and Eusebius
sought, [Lucifer within the Palace detained,] so that also Lucifer from Cagliari of Sardinia
the Bishop, within the church, with them might be present.
To whom Dionysius the holy, Lucifer, said, as
to us is clear, by the Arians seized, shut up is held
[in the Palace]: for they think that to him, hidden from us,
something dangerous they could inflict; not knowing
that one and the same spirit works in all,
and divides to each as it wills the gift of His grace:
for although from our sights he be kept off, Christ
Jesus's presence to him we believe is not lacking. Then S.
Dionysius the throne mounts the Sacerdotal, so that
by all treating he might be heard. And began the
Arians within the church with the Catholics to mingle, so
that the Bishops of them the Tribunal[g] mounted. Which
seen, Dionysius withdrew from them: the people indeed Catholic,
not bearing so great the Arians' instance, [the Catholics drive from the church the Arians]
compelled them to go out the church; [saying] not ought
they in the church's bosom to sit, who with maculous
crime themselves and their own befouled; nor worthy to be
within the sacred buildings to persist [those], who [ears] not
accommodate to the faith, which the Holy Spirit dictating,
by mouth Apostolic uttered, the universal Church preaches.
Whom expelled, the doors barred, Dionysius,
that the Mass he would make, they demanded.

[15] The divine Sacraments duly performed, the people, immense
to God thanks giving, said: Jesus good, of crimes
the pardoner, to You mortal tongue praises brings forth,
You who so with brightness surround, Your worshippers sacred protecting
from evils. They said again: Here let us remain, [and in it with the Bishops they keep watch;] and
the night sleepless let us lead; lest perchance the thief that savage
the custody breaking in, through the night's darkness should mangle
anyone. And it was done that the whole night in hymns
and canticles to God they devoted; so that the supervening
light coming, also they of the light might find worshippers. Growing light
therefore the day, came Germinius with Eusebius
the[h] eunuch: and when about the Arians' savagery certain things
basely to speak they wished, so that what they most savagely
did, he worthy thought, and Germinius now
the tribunal mounting sat; ungratefully bearing the religious
men, from the platform[i] him casting down, [they dragged off]
with the eunuch, [and so] from the church were ejected: [and in the morning returning] for it behooved
useless vessels not only to be cast away, but also
broken and to be trodden to be left behind: for
As bees in new summer through flowery fields
ply their labor under the sun, when of the adult race
they lead out the offspring … and a column formed
the lazy drones, a herd, from the hives they ward off:
not otherwise glowed the work, and grew the victory,
while Christ's athletes manfully for the faith contended.

[16] Sent at length an epistle was by Lucifer, the Catholic
Bishop, from the Palace, where he was held by the King,
and to Dionysius and Eusebius offered, [and of Lucifer's epistle to be read the noise-makers] which the people that
to them be read began to demand. Silence therefore being made,
He reading, the Arians did not bear to hear, perceiving
it their error to afford an impediment: who
turbulently to make noise began, that from themselves and others they might take away
the opportunity of hearing. While these things the Arians doing
a delay was drawn, Dionysius the Bishop said:
More openly it is given to understand, [again they drive them off.] that all these to the [heretical]
dogma are subject, because the faith sacred containing
epistle they contemn to hear. And when Phoebus,
the day's course transacted, to visit for us unknown,
to himself known places had begun, and with bristling darkness
night seen to mortals had been; the Arians driven from the church,
to the faithful read the epistle was.[k]

ANNOTATIONS.











CHAPTER III.

The exile of SS. Eusebius, Lucifer and Dionysius: his death in it.

[17] The night at length transacted, with the shining pole of the lightbearer[a]
the brightness coruscating, [and of the sun] the golden light
the world shone again. Then the Palatine Nobles the entrances
of the church filled: [which[b] seeing] S. Dionysius,
notable in merits and apt with abundance of speaking, [The next day them returned Dionysius rebukes,] going out to
them said: I think not without the guilt of sedition the unaccustomed
places you have occupied: but, I beseech, by the Arians' subversion,
or by your counsel's cunning you have done it, intimate. But they,
conscious to themselves and recognizing such a man to whom even the secrets are open of breasts,
were silent, and with cold tongue[c] clung to their jaws, and with erected
ears stood: the heretics indeed, of their envy
the infamy feeling, confused outside the church stood.
After this came eunuchs three, inquiring
of Dionysius and the rest of the Bishops, what they wished
to suggest to the Emperor: who nothing they had necessary
said, than with the heretics about the faith to be disputed,
and Lucifer to themselves to be joined.

[18] Restored [therefore was] to the church Lucifer, and dismissed
from the Palace, [and therefore] thanks to the divine King the people
innumerable rendered. Then Dionysius, [the Catholics he animates:] worthy of God
in habit and sanctity, these things to the crowds said: Behold now
for three days in the church we tarry, no one however of the Arians
to dispute is seen to hasten, so far
in heart obtuse, that neither our with us they defend
faith, nor their own erring they cast away.[d]
Sent also by the Emperor it was, Eusebius, and Lucifer
and Florentius to be summoned: whom led to the Palace,
Dionysius in the church was left. Where when the hearts
of the faithful with the supernal dew's fatness he watered,
and of eternal life the food to their minds
he ministered, to the Palace to be exhibited he is ordered.

[19] [to the Palace to come he refuses,] But Dionysius, to whom neither blandishments persuasion,
nor terror fear could bring; that he would go to
the Palace denied, saying: Present are to the sight
of the King of the Catholic faith the truest asserters, and of the Arian
impiety the cursing detractors; no one however
of you let think, that in the number of warriors is celebrated
victory. For so the Lord in the Gospel promises
saying: When you shall have been set before the sight
of Princes, for the truth of My name, do not
think how or what you shall speak: for it shall be given
to you in that hour what you shall speak. [Matt. 10, 19] I indeed, as
you discern, the people within the church persevering to leave
in no way can. Which heard, those who
had been sent to the Palace returned. And when
this they had reported to the Emperor, by God's nod dismissed
from the Palace Eusebius, Lucifer and Florentius, likewise
with the people to the church returned.

[20] [and in the church he perseveres:] But them placed in the church the counsel was known,
so that on the following night they should be snatched from the church,
and into exile directed. Which threats in nothing
fearing the orthodox Bishops, with hymns and praises
rising glorified God, saying,
You are, Lord omnipotent; searcher of the heart, You
the mind's inspector, You of Your servants the defender: in
You confiding, we fear not what man may do to us.
These things when they said, an attack being made by Eusebius
the eunuch, [the fellow Bishops three into custody being led away,] there were seized of the faithful men in number
one hundred forty-seven: with whom some
of the Priests and Clergy bound, within the Thermae[e]
Herculian were shut up: Florentius indeed and Lucifer
the Bishops, with the Tribune Caius; Eusebius, to the Tribune
Galbio of custody was delivered.

[21] [in vain to their condemnation he is solicited:] Persevering Dionysius within the church, came
the Arians together with the Palatine Counts; and
having entered the house of God, began to persuade B. Dionysius,
so that a sentence he would give against the Bishops whom
they had taken. But he by divine relying help, thus answered:
I rather am compelled to be joined to them, who for
the religion of faith in custody are held thrust down, than
with cursing against them mouth a sentence to give. Yesterday and
the day before confused, withdrawing from the church, even
invited, further you have not come. But so much avails an iron
brow and a heart harder than stone, that alone confused you do not
blush, and alone you approve what reprove all.
But they, his words as vain rejecting,
and well-opposed things with insane mind reprobate feeling,
of condemnation against him a sentence apply… [f]

[22] [Then a certain] Caecilianus[g] by name, of the sect
of the Arians a Bishop, the Tribunal mounted, [and the people by his example,] that to
the people he might make a word. Which discerning the religious
men, although few among many, so great did not bear
the madness; [and] believing not ought human
help[h] to be used, where divine was not lacking protection,
the same Caecilianus driven off, the church to go out the heretics
they compelled. On the following day therefore according to custom came
the Arians, bringing with them very many oppositions,
so that the veterans of them most cunningly could persuade
Dionysius, a contention having arisen most stoutly resisting:
[but] conquered they withdrew. To them withdrawing,
the holy man Dionysius the Bishop the people thus
addressed: [and with words confirming:] Constant be, and prayers to the Lord
pour, lest perchance that sower of tares, breaking into
the Lord's sheepfold, anyone of the flocks
with bloody mangle mouth. Let us stand manfully, not fearing
man, who can the body kill, but the soul
to slaughter is in no way able.

[23] These things said came Datianus, a Castral Decurion,
Dionysius to the Palace to be summoned: [he is compelled to go to the Palace:] who deferred
to go. But on the following day, at first dawn,
came the Nobles, Dionysius to the Palace to be exhibited.
Going out moreover from the church, he said to the people:
Behold I to the King shall be presented before the sight,
you with all patience to the divine readings of the heart bend the ears:
but whatever shall have been done, to you we will report.
Entered [therefore] B. Dionysius the Palace,
and the coming Arians to wrangle began. And when
long a delay was, and the people within the church placed, what
in the Palace was done, [whither when also the people had run up,] knew not; counsel being taken, that
with their Pastor in the defense of the faith they might endure,
they proceeded to the Palace. There were there both men
and women, for religion contending. Massed
at length the Arians together with Valens rose up
against Dionysius the Bishop: which seen the women
religious to cry began, saying, Let the Arians withdraw,
let the contemners of the divine law be cast away.

[24] Long these things doing, went out Dionysius to
them: and silence commanded, said: Congruous to the Emperor
it seems to be, [the tumult he restrains:] that a few days passing,
a convention again being made, about the faith be treated. Then say
the religious men together with the women: To this
precept gladly we bend our necks, the communion however suspended
of Valens and Ursacius. [Then] returned
Dionysius into the church, [and to the church sent back,] the throne Sacerdotal
mounted, the divine readings to be read began, and after
these the solemnities of the Masses were celebrated: and when all
of the Body and Blood of Christ to the consecration
had participated, and the people from the church was dismissed;
snatched Dionysius by the Consuls, and to the lodging[i] of the Castral
shut up, [by night he is snatched into exile:] and so through the dark night's silences
to exile was destined, intrepid taking an unknown
journey.

[25] Coming moreover to the province Armenia, in the city
Arreicium, so in a brief and most narrow prison
he was shut up, that it was, as by fame[k] we have learned, than any
dwelling[l] briefer. So moreover of his sanctity the heap
through the whole Armenia province flourished,
that no one doubted him to be of the Apostles a consort.
For whoever of the infirm him could visit, [where he shines with miracles,]
without doubt sound went away; and very many, by him a blessing
commanded, recovered. About the same time
it was commanded by the Emperor Constantius, that
S. Dionysius the Bishop with all honor to his See
should be restored. Finally the man of God excellent demanded by vows,
that in exile his life he should set; [and to die he prefers.] lest returning, confused
by the institutions of the unfaithful the studies[m] of the people or clergy he should find:
and he merited this grace, that the peace[n] of the Lord
with tranquil effect with himself he should bring back, and in the exile's
places with a title nearer to Martyrdom his life he should breathe out.

[26] But why we sluggish so great a prerogative of the Confessor
chief wish to search out the deeds; whose deeds
mortal I confess tongue none can explain? With vigils
and prayers nights and days he continued
the work, [The body of him piously deceased,] and no time void from the work of God
he led, in which either to leisure he indulged or from operation he ceased.
Were seen in him all things to be greater, than
with words the mouth could utter. And when now the Lord omnipotent
His Confessor within the celestial kingdom's
joys to place had wished; the body wasted by leanness,
sickness coming on, his life he ended; and the light changed
in spirit the celestial he took … [p] So by God's nod, through
Aurelius a Bishop of venerable life, although
lifeless the body to the citizens was restored: [it is brought back into Italy.] and although
to the living so great a man to communicate unworthy[q] we were,
a patron and defender we feel in the ether. Coming
therefore[r] to Milan, with the greatest veneration
received and venerably it was entombed. In
which place, the merits of the Saint[s] man diligently concurring,
many benefits abound, which to the praise of His name
Christ Jesus our Lord, by the merits of S. Dionysius,
to the faithful daily affords.

[27] For I[t] in truth pardon beg from those whoever
shall have read: and I wish, that with equal mind they bear, if
their ears a faulty perhaps speech shall have struck: because
the kingdom of God, not in eloquence, but in faith consists:
for not to the world through orators, but through fishermen,
salvation brought Christ. I beseech also, of Christ illustrious[u]
Priest, that to me your servant of obtaining
pardon you afford the effect; so that of my sins
the mass driven away, may be to me a reward the tartarean
to have shunned gehenna, our Lord Jesus
Christ affording, who with the Father and the Holy Spirit lives and
reigns God in the ages of ages. Amen.

ANNOTATIONS.



c. The same clinging.





h. Perhaps, to strive.







p. I noted… because I esteem something to have fallen out about the legation or letters of Ambrose for receiving from the Armenians the body; for this indicates the conjunction, So, which however can also be referred to the death; and so nothing would be lacking.

q. Suspect anyone could, these to be the words of S. Ambrose, taken from the sermon at the funeral of S. Aurelius: for he himself Dionysius never saw, but in the people many survived, who of the living communion had enjoyed.

r. Once perhaps was read Cassano. Nor is to us new that mutation of name, but often otherwise detected; when he, whose Life anew is rewritten or interpolated, in another place once rested, than where for many years back him to be honored a new writer found. So at this day too, in the Life of S. Zentius buried at Blera, we noted written the name of Spoleto, whither the body translated was believed.

s. What if it be read of S. Aurelius? who there at the body to live and to be buried wished; lest otherwise the merits of S. Dionysius twice be named.

t. Neither these sufficiently cohere with the preceding, that again something seems omitted by the hasty copyists.

u. Holy Dionysius, or the Archbishop to whom he inscribed the Life, does the author address? I believe rather that S. Dionysius.
