August XIII

St. Hippolytus, M.

From Prudent hymn. 11 De Cor. ed. a P. Chamillard, in usum Delphinl, p. 278.

a. d. 252.

One of the most illustrious martyrs who suffered in the reign of Gallus* was St. Hippolytus, one of the twenty-five priests of Rome, who had the misfortune for some time to have been deceived by the hypocrisy of Novatian and Novatus, and to have been engaged in their schism; but this fault he expiated by his public repentance, and a glorious martyrdom. He was apprehended, and interrogated on the rack in Rome; but the prefect of the city, having filled it with Christian blood, went to Ostia to extend the persecution in those parts of the country, and ordered our saint and several other Christians who were then in prison at Rome, to be conducted thither after him. St. Hippolytus being brought out of prison, many of those who had been under his care, came to beg his last advice and blessing, as he was going to martyrdom; and he vehemently exhorted them to preserve the unity of the Church. “Fly,” said he, “from the unhappy Novatus, and return to the Catholic Church. Adhere to the only faith which subsists from the beginning, which was preached by Paul, and is maintained by the chair of Peter. I now see things in a different light, and repent of what I once taught.” After he had thus undeceived his flock, and earnestly recommended to all the unity of holy faith, he was conducted to Ostia. The prefect, who was gone before the prisoners the same day, as soon as they arrived, ascended his tribunal, surrounded with his executioners, and various instruments of torture. The confessors were ranged in several companies before him, and by their emaciated faces, the length of their hair, and the filth with which they were covered, showed how much they had suffered by their long imprisonment. The judge, finding that he was not able to prevail with any of them by torments, at length condemned them all to be put to death. Some he caused to be beheaded, others to be crucified, others burnt, and some to be put out to sea in rotten vessels, which immediately foundered. When the venerable old man, Hippolytus, was in his turn brought to him loaded with chains, a crowd of young people cried out to the judge, that he was a chief among the Christians, and ought to be put to death by some new and remarkable kind of punishment. “What is his name?” said the prefect. They answered, “Hippolytus.” The prefect said, “Then let him be treated like Hippolytus, and dragged by wild horses.” By this sentence he alluded to Hippolytus, the son of Theseus, who, flying from the indignation of his father, met a monster, the sight of which affrighted his horses, so that he fell from his chariot, and, being entangled in the harness, was dragged along, and torn to pieces.¹ No sooner was the order given but the people set themselves to work in assisting the executioners. Out of the country, where untamed horses were kept, they took a pair of the most furious and unruly they could meet with, and tied a long rope between them instead of a pole, to which they fastened the martyr’s feet. Then they provoked the horses to run away by loud cries, whipping and pricking them. The last words which the martyr was heard to say as they started, were, “Lord, they tear my body, receive thou my soul.” The horses dragged him away furiously into the woods, through brooks, and over ditches, briars, and rocks; they beat down the hedges, and broke through everything that came in their way. The ground, the thorns, trees, and stones, were sprinkled with his blood, which the faithful that followed him at a distance weeping, respectfully sucked up from every place with sponges, and they gathered together all the mangled parts of his flesh and limbs, which lay scattered all about. They brought these precious relics to Rome, and buried them in the subterraneous caverns called catacombs, which Prudentius* here describes at large. He says that the sacred remains of St. Hippolytus were deposited in this place near an altar, at which the faithful were fed with the heavenly banquet, and the divine sacraments, and obtained the speedy effect of their requests to God. He testifies, that as often as he had prayed there when he was at Rome, for the remedy of his infirmities, whether of body or mind, he had always found the desired relief; but professes that he was indebted to Christ for all favors received, because he gave to his martyr Hippolytus the power to obtain for him the divine succor. He adds, that the chapel which contained these sacred relics shone within with solid silver with which the walls were incrustated, and on the outside with the brightest marble like looking-glass, which covered the walls, the whole being ornamented with abundance of gold. He says, that from the rising to the setting of the sun, not only the inhabitants of Rome, but many from remote countries, resorted in great numbers to this holy place, to pay adoration to God; and that especially on the martyr’s festival, on the Ides or 13th of August, both senators and people came thither to implore the divine mercy, and kiss the shrine which contained the relics. He moreover describes a sumptuous great church which was built in honor of the martyr near his tomb, and which was thronged with multitudes of devout Christians. He mentions¹ the effigies of the saint’s martyrdom skilfully drawn over his tomb.^†

It is the reflection of St. Austin,² that if, with the martyrs, we seriously considered the rewards that await us, we should account all trouble and pains in this life as nothing; and should be astonished that the divine bounty gives so great a salary for so little labor. To obtain eternal rest, should require, if it had been possible, eternal labor; to purchase a happiness without bounds, a man should be willing to suffer for a whole eternity. That indeed is impossible; but our trials might have been very long. What are a thousand years, or ten hundred thousand ages in comparison to eternity. There can be no proportion between what is finite, and that which is infinite. Yet God in his great mercy does not bid us suffer so long. He says, not a million, or a thousand years, or even five hundred; but only labor the few years that you live; and in these the dew of my consolations shall not be wanting; and I will recompense your patience for all with a glory that has no end. Though we were to be loaded with miseries, pain, and grief our whole life, the thoughts of heaven alone ought to make us bear its sharpest rials with cheerfulness and joy.

St. Cassian, M.

He was a Christian schoolmaster, and taught children to read and write, at Imola,* a city twenty-seven miles from Ravenna in Italy. A violent persecution being raised against the Church, probably that of Decius or Valerian, or according to some, that of Julian, he was taken up, and interrogated by the governor of the province. As he constantly refused to sacrifice to the gods, the barbarous judge, having informed himself of what profession he was, commanded that his own scholars should stab him to death with their iron writing pencils, called styles; for at that time it was the custom for scholars to write upon wax laid on a board of boxen wood, in which they formed the letters with an iron style or pencil, sharp at one end, but blunt and smooth at the other, to erase what was to be effaced or corrected.^† They also often wrote on boxen wood itself, as St. Ambrose mentions.¹ The smaller the instruments were, and the weaker the executioners, the more lingering and cruel was this martyr’s death. He was exposed naked in the midst of two hundred boys; among whom some threw their tablets, pencils, and pen-knives at his face and head, and often broke them upon his body; others cut his flesh, or stabbed him with their pen-knives, and others pierced him with their pencils, sometimes only tearing the skin and flesh, and sometimes raking in his very bowels. Some made it their barbarous sport to cut part of their writing-task in his tender skin. Thus, covered with his own blood, and wounded in every part of his body, he cheerfully bade his little executioners not to be afraid; and to strike him with greater force; not meaning to encourage them in their sin, but to express the ardent desire he had to die for Christ. He was interred by the Christians at Imola, where afterward his relics were honored with a rich mausoleum. Prudentius tells us, that in his journey to Rome, he visited this holy martyr’s tomb, and prostrate before it implored the divine mercy for the pardon of his sins with many tears. He mentions a moving picture of this saint’s martyrdom hanging over the altar, representing his cruel death in the manner he has recorded it in verse. He exhorts all others with him to commend their petitions to this holy martyr’s patronage, who fails not to hear pious supplications.^‡ See Prudent. de Cor. hym. 9, de S. Cassiano, p. 203. His sacred remains are venerated in a rich shrine at Imola in the cathedral. See Manzorius, J. U. D. et Canonicus Imolensis in Hist. Episcoporum Imolens. an. 1719, and Bosch the Bollandist. t. 3, Aug. p. 16.*

Saint Radegundes, Queen of France

She was daughter of Bertaire, a pagan king of part of Thuringia in Germany, who was assassinated by his brother Hermenfred. Theodoric, or Thierry, king of Austrasia, or Metz, and his brother Clotaire I., then king of Soissons, fell upon Hermenfred, vanquished him, and carried home a great booty. Among the prisoners, Radegundes, then about twelve years old, fell to the lot of king Clotaire, who gave her an education suitable to her birth, and caused her to be instructed in the Christian religion, and baptized. The great mysteries of our holy faith made such an impression on her tender soul, that, from the moment of her baptism, she gave herself to God with her whole heart, abridged her meals to feed the poor, whom she served with her own hands, and made prayer, humiliations, and austerities her whole delight. It was her earnest desire to serve God in the state of perpetual virginity; but was obliged at length to acquiesce in the king’s desire to marry her. Being by this exaltation become a great queen, she continued no less an enemy to sloth and vanity than she was before, and she divided her time chiefly between her oratory, the church, and the care of the poor. She also kept long fasts, and during Lent wore a hair-cloth under her rich garments. Clotaire was at first pleased with her devotions, and allowed her full liberty in them; but afterward, by ambition and other passions, his affections began to be alienated from her, and he used frequently to reproach her for her pious exercises, saying, he had married a nun rather than a queen, who converted his court into a monastery. His complaints were unjust; for she made it one of the first points of her devotion never to be wanting in any duty of her state, and to show the king all possible complaisance. She repaid injuries only with patience and greater courtesy and condescension, doing all the good in her power to those who were her declared enemies in prepossessing her husband against her. Clotaire at length caused her brother to be treacherously assassinated, that he might seize on his dominions in Thuringia. Radegundes, shocked at this base act of inhumanity, asked his leave to retire from court, which she easily obtained. Clotaire himself sent her to Noyon, that she might receive the religious veil from the hands of St. Medard. The holy prelate scrupled to do it for some time, because she was a married woman; but was at length prevailed upon to consecrate her a deaconess.^†

Radegundes first withdrew to Sais, an estate which the king had given her in Poitou, living wholly on bread made of rye and barley, and on roots and pulse, and never drinking any wine; and her bed was a piece of sackcloth spread upon ashes. She employed almost her whole revenue in alms, and served the poor with her own hands. She wore next her skin a chain which had been given her by St. Junian, a holy priest in that country, whom she furnished with clothes worked with her own hands. St. Radegundes went some time after to Poitiers, and there, by the orders of king Clotaire, built a great monastery of nuns, in which she procured a holy virgin, named Agnes, to be made the first abbess, and paid to her an implicit obedience in all things, not reserving to herself the disposal of the least thing. Not long after, king Clotaire, repenting that he had consented to her taking the veil went as far as Tours with his son Sigebert, upon a religious pretence, but intending to proceed to Poitiers, and carry her again to court. She was alarmed at the news, and wrote to St. Germanus of Paris, desiring him to divert so great an evil. The bishop having received her letter, went to the king, and throwing himself at his feet before the tomb of St. Martin, conjured him, with tears, in the name of God, not to go to Poitiers. The king, at the same time, prostrated himself before St. Germanus, beseeching him that Radegundes would pray that God would pardon that wicked design, to which he said he had been prompted by evil advice. The same lively faith which made the saint pass with joy from the court to a cloister, and from the throne to a poor cell, filled her with alarms when she heard of her danger of being called again to a court. Her happiness seemed complete when she saw herself securely fixed in her solitude.

Being desirous to perpetuate the work of God, she wrote to a council of bishops that was assembled at Tours in 566, entreating them to confirm the foundation of her monastery, which they did under the most severe censures. She had already enriched the church she had built with the relics of a great number of saints; but was very desirous to procure a particle of the true cross of our Redeemer, and sent certain clerks to Constantinople, to the emperor Justin, for that purpose. The emperor readily sent her a piece of that sacred wood adorned with gold and precious stones; also a book of the four gospels beautified in the same manner, and the relics of several saints. They were carried into Poitiers, and deposited in the church of the monastery by the archbishop of Tours in the most solemn manner, with a great procession, wax tapers, incense, and singing of psalms. It was on that occasion that Venantius Fortunatus composed the hymn, Vexilla regius prodeunt.* St. Radegundes had invited him and several other holy and learned men to Poitiers; was herself a scholar, and read both the Latin and Greek fathers. She established in her monastery of the Holy Cross the rule of St. Cæsarius of Arles, a copy of which she procured from St. Cæsaria II. abbess of St. John’s at Arles. She probably took that name from St. Cæsaria, sister of St. Cæsarius, first abbess of that house, who died in 524. She was her worthy successor in all her great virtues, no less than in her dignity; and her admirable sanctity is much extolled by Fortunatus.¹ She excelled particularly in holy prudence, which, as St. Ambrose remarks, must be, as it were, the salt to season all other virtues, which cannot be perfect or true without it. St. Cæsaria sent to St. Radegundes, together with the copy of this rule, an excellent letter of advice, most useful to all superiors and others, which has been lately published by Dom. Martenne.² In it she says, that persons who desire sincerely to serve God, must apply themselves earnestly to holy prayer, begging continually of God that he be pleased to make known to them his holy will, and direct them to follow it in all things; that they must, in the next place, diligently hear, read, and meditate on the word of God, which is a doctrine infinitely more precious than that of men, and a mine which can never be exhausted; that they must never cease praising God, and giving him thanks for his mercies; that they must give alms to the utmost of their abilities, and must practise austerities according to the rules of obedience and discretion. She prescribes that every nun shall learn the psalter by heart, and be able to read; and she gives the strictest caution to be watchful against all particular fond friendships or familiarities in communities. St. Radegundes, not satisfied with these instructions, took with her Agnes, the abbess of her monastery, and made a journey to Arles, more perfectly to acquaint herself with the obligations of her rule. Being returned to Poitiers, she assisted Agnes in settling the discipline of her house.

In the year 560, Clotaire, who was the fourth son of Clovis the Great, became sole king of France, his three brothers and their sons being all dead. In the last year of his reign he went to the tomb of St. Martin at Tours, carrying with him very rich gifts. He there enumerated all the sins of his past life, and with deep groans, besought the holy confessor to implore God’s mercy in his behalf. He founded St. Medard’s abbey at Soissons, and gave great marks of a sincere repentance. Yet, during his last illness, he showed great alarm and disturbance of mind at the remembrance of the crimes he had committed, and said in his last moments: “How powerful is the heavenly king, by whose command the greatest monarchs of the earth resign their life!” He died in 561, having reigned fifty years. His four sons divided his kingdom; Charibert, who reigned at Paris, had the Isle of France, Anjou, Maine, Touraine, Poitou, Guienne, and Languedoc. Chilperic resided at Soissons, and enjoyed Picardy, Normandy, and all the Low Countries. Gontran was king of Orleans, and his dominions were extended to the source of the Loire, and comprised also Provence, Dauphiné, and Savoy. Austrasia fell to Sigebert, and comprehended Lorrain, Champagne, Auvergne, and some provinces in Germany. Charibert lived but a short time; and the civil wars between Sigebert, married to Brunehault, and Chilperic, whose concubine was the famous Fredegonda, distracted all France. Childebert, son of Sigebert and Brunchault, after the death of his father, and two uncles Chilperic and Gontran, became sovereign of Austrasia, Orleans, and Paris, and continued, as his father had always been, a great protector of St. Radegundes, and her monastery of the Holy Cross, in which she had assembled two hundred nuns, among whom were several daughters of senators, and some of royal blood. The holy foundress, amidst all the storms that disturbed the kingdom, enjoyed a perfect tranquillity in her secure harbor, and died in the year 587, the twelfth of king Childebert, on the 13th of August, on which day the Church honors her memory. St. Gregory, archbishop of Tours, went to Poitiers upon the news of her death, and, the bishop of Poitiers being absent, performed the funeral office at her interment.

The nun Baudonivia, who had received her education under St. Radegundes, and was present at her burial, relates that during it a blind man recovered his sight. Many other miracles were performed at the tomb of this saint. Her relies lay in the church of our Lady at Poitiers till they were dispersed by the Huguenots, together with those of Saint Hilary, in 1562. See her life written by Fortunatus of Poitiers, her chaplain; and a second book added to the same by the nun Baudonivia, her disciple. See also St. Gregory of Tours, Hist. Fr. l. 3, c. 4, 7, &c. and l. de Glor. Conf. c. 23. On her life compiled by Hildebert, bishop of Mans, afterward archbishop of Tours, who died in 1134, see Mabillon, Annal. t. 1, p. 298. Hildebert has borrowed every part of this history from Fortunatus and Baudonivia, but given a more elegant turn to the style. Obscure passages he has passed over.

St. Wigbert, Abbot, C.

He was an Englishman of noble birth, who, despising the world in his youth, embraced a monastic state. St. Boniface invited him to join in the labors of the conversion of the Germans, and made him abbot of two monasteries which he built, that of Fritzlar, three miles from Cassel, and afterward also of Ortdorf in the same province of Hesse. When called out to hear any one’s confession he spoke to no one in his road, and made haste back to his monastery. Broken by sickness, he resigned the government of his monasteries to St. Boniface, the better to prepare himself for his last passage. No state of his last sickness could make him mitigate the severity of his monastic abstinence and fasts, though he condemned not such indulgence in others. He died about the year 747, before St. Boniface, and was famous for miracles. His body was soon after translated to the monastery of Herfeld, and his shrine there adorned by St. Lullus with gold and silver. He is named on the 13th of August in the Martyrology of Rabanus Maurus; in that of Usuard, and in the Roman. See his life written by Lupus, then a priest under Rabanus Maurus at Mentz, afterward abbot of Ferrieres, three leagues from Montargis in Gatinois in the diocess of Sens, published by Baluze, inter op. Servati Lupi Ferrar. p. 292. Mabillon, act. Ben. sæc. 3, p. 671, and Solier the Bollandist, ad 13 Aug., p. 132.

* Decius raised the seventh general persecution against the Church, which he carried on with the almost cruelty during his whole reign, though this did not much exceed two years; for presuming to rage against God, says Lactantius (l. de Mort. Pers. n. 4), he was immediately thrown down. Having marched against the Carpi, a Scythian nation, who had possessed themselves of Dacia and Mœsla, in Thrace, he was surrounded by the barbarians and a great part of his army was cut off; his eldest son was killed in the battle. Decius himself, in his flight, sank in a morass, together with his horse and there perished. His body could never be found, and he was deprived of the honor of a funeral. His death, which happened on the 27th of October, 751, restored peace to the Church for a short time. Gallus, them his general on the Tanais, to whose treachery his misfortune is ascribed, succeeded him in the empire, and created his son Volusianus, Cæsar. Hostilius, the second son of Decius, was acknowledged his colleague in the throne, but soon died, whether by a natural distemper or through some coutrivance of Gallus, is uncertain. The new emperor having purchased an ignominious peace of the Scythians, by subjecting the empire to an annual tribute and yielding up a considerable territory to them, instead of taking warning from the chastisement of Decius, soon renewed the persecution. The great plague which began in 250, and ravaged several provinces of the empire during ten years, was a pretence made use of for spilling the blood of the Christians. Gallus commanded sacrifices everywhere to be made to Apollo for averting that scourge. This gave occasion to the reviving of the persecution, which, as even Dodwell confesses, was hotter and more bloody than it had been under Decius, and continued till Gallus and Volusianus, in the year 254, the third of their reign, were slain at Interamne, now called Terni: where Æmilianus (who, having quelled the Goths in Thrace, had been proclaimed emperor by his army) gave them battle; but three months after, Æmilianus being slain by his own soldiers near Spoletto, Valerian, who commanded the army in Gaul, got possession of the throne, and for some time gave peace to the Church. The reign of Gallus was remarkable for nothing but the blood of many martyrs, and a continual train of misfortunes, especially the great pestilence. See Eus. l. 7, c. 1. and in Chron. and as 253. Oroslus, 1. St. Cyprian, &c.

¹ Ovid. Metam. l. 15, fab. 14.

* Hym. de Cor. hymn. 20 (alias 4), de S. Hippol. v. 154. The catacombs here described by Prudentias are those in which St. Hippolytus was interred, in the Veran field, near the road to Tibur. The other most famous among those near Rome, are the catacombs of St. Agnes, St. Sebastian, and St. Pancras See Aringhi, l. 3 c. 12.

¹ Ib. v. 123.

^† The curious ancient subterraneous chapel at Royston, in Hertfordshire, upon the edge of Cambridge shire will standing, founded for hermits, was dedicated in honor of St. Laurence and St. Hippolytus, and the high altar, under the patronage of St. Catharine of Alexandria, whose images with those of many after saints are still seen carved in the rock walls. Stukeley imagines this chapel. with the famous cross on the highway there, called Roheys-Cross, to have been founded by the lady Roisia, daughter of Alberic de Vere, earl of Oxford, and widow of Geoffry de Magneville, earl of Essex, who died in 1148. in the reign of Henry II. She was certainly after her second marriage to Pain de Beauchamp the foundress of the nunnery of Chikesand of Gilbertins in Bedfordshire, to which she afterward retired, and In which she died and was burred, as Leland testifies. See Stukeley’s Origines Roystonianæ in the first part of his Palæographia Britannica, Lond. 1742: but Parkin, rector of Oxburgh, In Norfolk, in his answer to this work, printed an 1744, shows this chapel to have been much older, founded by the Saxons; and thinks it and the cross on the meeting of the Roman roads Ermln-street, and Ikening-way, so called from Royes, probably a Saxon or British saint; for near High-cross in Hertfordshire was a nunnery called Roheyney, or Roheenia.

St. Hippolytus was honored in the neighborhood of Royston with so great a devotion, that a few miles off, a town was called from him Hippolytes, and by corruption now Eppalets or Pallets. The church of this town was dedicated under the Invocation of St. Hippolytus; and in it horses were blessed at the high altar with an incredible concourse, this saint being honored as patron of horsemen. See Sir Henry Chancey’s Hist. of Hertfordshire. p. 398.

N. B. The Church honors several illustrious saints of the name of Hippolytus, a Greek word, signifying a. conductor of horses. St. Hippolytus, priest and martyr, honored on this day, is supposed by many authors to be the same with the soldier of that name who guarded St. Lanronce, was baptized by him in prison and afterward was drawn by will horses; but others affirm that they were different persons.

² S. Aug. Enar. in Ps. 93, p. 224.

* Imola was anciently called Forum Cornelii from its founder Cornellus Sylla.

^† See Weitzli Notæ in Prud. hic, p. 605. Casaubon. in Suet. p. 58. Echard. in Symbolls, p. 536, &c., from Cicero, &c. The most ancient manner of writing was a kind of engraving, whereby the letters were formed in tablets of lead, wood, wax, or like materials. This was done by styles made of iron, brass, or bone. Instead of such tablets, leaves of papyrus, a weed which grew on the banks of the Nile (also of the Ganges), were used first in Egypt; afterward parchment, made of fine skins of beasts, was Invented at Pergamus. Lastly, paper was invented which is made of linen cloth. Books anciently written only on one side, were done up in rolls, and when opened or unfolded filled a whole room, as Martial complains: but when written on both sides on square leaves, were reduced to narrow bounds, as the same poet observes. See Mabillon De Re Diplomaticâ, and Calmet, Diss. sur les Livres des Anclens. et les diverse Manières d’Ecrire, t. 7, p. 31. &c.

¹ Hexaëmer. l. 3, c. 13.

^‡ “Audit, crede, preces martyr prosperrimus omnes

Ratasque reddet quas videt probablles.”—V. 97.

* Baronius justly rejects the false legends which pretend that St. Casslan was banished from Sabiona, now Siben, a small ancient town in Tirol, In Germany, whore these legends suppose the bishopric to have been originally placed, which, from the sixth century, is fixed at Brixen. a small city In the same province of Tirol suffragan to Trent. Rubens, the historian of Ravenna, confounds Brescia with Brixen in Lombardy. See the false acts of St. Cassian, published by Roschman, imperial librarian at me, who endeavors to defend their veracity in making him bishop of Siben; but he might be titular saint of the cathedral of Brixen without having been bishop or native of that country. See Viudiciæ Martyrologii Romani de S. Cassiano. Veronæ, 1751. 4to.

^† Posterior canons forbid any married person to enter into holy orders or a religious state, unless then consort likewise renounces the world by embracing either orders or the state of religion (cap. 18, de Convers. conjug.); but, before the above-said law of the Church, this might be done by the see consent of the other party, who, nevertheless, could not marry again during her or his life.

* Venantius Fortunatus was born In Italy, not tar from Treviso, had studied at Ravenna, and was, for that age, a good grammarian, rhetorician, and poet. He made a visit of devotion to the tomb of St. Martin at Tours, and wrote the life of that saint in four books, in acknowledgment of the cure of a distemper in his eyes, which he received by rubbing them with the oil of a lamp lighted before the sepulchre of that saint. Being invited by St. Radegundes to Poitiers, he was ordained priest of that church about the year 565, and was afterward chosen bishop of that city.

He had an uncommon natural genius, was very ready at his pen, and an original writer in every subject that he handled. His prose falls much short of his verse, which is harmonious and animated, though he alters the original quantities of many Latin words. He composed many poems to the honor of several saints. That on the Cross, which begins with the words Pange lingua, is ascribed to him by Du Pin and some others, but seems rather to have been written by the priest Claudius Mammertus, as Ceillier shows. He wrote verse with wonderful ease. He also left us the lives of several saints, and a considerable number of epistles. Some of his works are published in the Bibliotheca Patrum of Lyons and Cologn; but a complete edition of them is wanting.

¹ Fortun. 1. 48, c. 4.

² Anecdot. t. 1, p. 36.

 Butler, A. (1903). The Lives of the Fathers, Martyrs and Other Principal Saints (Vol. 3, pp. 357–364). New York: P. J. Kenedy.