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LIFE
OF
SAINT CECILIA
VIRGIN AND MARTYR.
REVEREND PROSPER GUERANGER,
abbe' de solesmes.
TRANSLATED FROM THE FRENCH.
Cantantitnis organis, Coecilia Domino decantabat dicens : Fiat cor nieum immaculatum ut non confundar. — Offic, S. Cmcelia, V. A. M.
•0^
PHILADELPHIA.
FETEK P. CUNNINGHAM, Catholic Bookseller,
216 South Third Street.
1866.
V
ft
PERMISSU SUPERIORUM.
Entered according to Act of Conrress in the year 1866, by
PETER F. t.tjnmNGHAM,
in the Clerk's Office of the Distrct Jjourt of the United States,
in and for the Eastern, Djrtsirict of Pennsylvania.
Stereotyped by Theodore Brown, 605 Sansom street, Philadelphia.
PKEFACE.
In offering to the American public, a translation of the life of St. Cecilia, by the learned and labori- ous Dom Prosper Gueranger, the publisher feels assured he has made a valuable addition to our too narrow circle of Catholic literature.
The Church offers, in every age, in her Saints, Apostles, and Martyrs, brilliant examples of virtue, zeal, and heroic courage. While all are holy, there are still some, whose lives present features, at once so touching and sublime, that time can detract nothing from the interest which attaches to their names in every Catholic heart. Pre-eminent among these, is St. Cecilia, the gentle queen of Sacred Song, distinguished alike for her attachment to holy Virginity, her apostolic zeal, and the "un- faltering courage by which she won the martyr's crown.
The author has followed with fidelity, the ancient Acts of St. Cecilia, the authenticity of which the reader will find satisfactorily defended in his pages. For less important details, he has claimed the right generally accorded to historians, of receiving prob-
(iii)
iv PREFACE.
able evidence, where certain proofs cannot be ob- tained. On such authority, he has, for example, assumed with the learned Bosio and others, that the virtues of our Saint formed the crowning glory of the illustrious family of Cecilia Metella. The recital does not terminate with the death of Cecilia. The discoveries of her tomb, in the ninth and six- teenth centuries, form not the least interesting por- tion of the work. The description of the church which was once her dwelling, and the witness of her sufferings and triumphs, brings those scenes so vividly before us, that Cecilia seems to belong, as all the Saints of God most truly do, as much to our own day, as to the period when she still com- bated on earth.
We will not speak of the pleasure and instruction the author has afforded by his faithful pictures of the celebrated Ways of Ancient Kome, and the sacred cities of the dead, concealed in the holy shades beneath. Fortius, and much other interest- ing information, we refer the reader to the follow- ing pages, content, if, by our own humble labors, we have contributed to the edification of our Catho- lic brethren, and to the glory of Him who is admi- rable in His Saints.
The American Publisher.
CONTENTS.
PAGE.
PREFACE 3
CHAP. I. Alexander Severus. His Education. Tendency to Christian- ity. Defects of Character 9
CHAP. II. Dispositions of the Magistrates of the Empire with regard to Christianity. Ulpian. Unceasing trials immiuent for the Christians of Rome 15
CHAP. III. Martyrs under Alexander Severus. Situation and solicitude of Pope St. Urban. Progress of Christianity in Rome 21
CHAP. IV. Saint Cecilia. Family of the Cecilii. The Appian Way in the Third Century 28
CHAP. V. House in which Cecilia passed her youth. She consecrates her virginity to God. Her parents promise her in marriage. Valerian and Tiburtius » 62
CHAP. VI. Anxiety of St. Cecilia at her approaching union with Valerian. Celebration of the marriage. Confidence reposed in Valerian by Saint Cecilia 58
CHAP. VII. Valerian repairs to Pope Saint Urban. He is baptized. His return. Arrival of Tiburtius 68
CHAP. VIII. Interview of Tiburtius with St. Cecilia and Valerian. His conversion and baptism 75
CHAP. IX. Alexander Severus leaves Rome. Violence exercised aeainst the Christians. Valerian and Tiburtius are summoned before the Prefect of Rome. Interrogatory of Tiburtius...., 89
CHAP. X. Interrogatory of Valerian. The two brothers are condemned to death 96
CHAP. XI. Conversion of Maximus, Notary of Almachius. Cecilia's inter- view with her husband and brother. Martyrdom of Saints Valerian and Tiburtiui 108
5
6 CONTEXTS.
PAGE. CHAP. XIT. Martyrdom of St. Maximus. Almachius sends for Cecilia, and urges her to sacrifi>e to the idols. She refuses and converts the Envoys of the Prefect. The Virgin appears before the Tribunal of Al- machius HO
CHAP. XIII. Interrogatory of St. Cecilia 117
CHAP. XIV. Martyrdom of St. Cecilia 124
CHAP. XV. Martyrdom of St. Urban. Pontificate of St. Pontxanus. Death
of Alexander Severus 131
CHAP. XVI. Zeal of the Roman Pontiffs in collecting the Acts of the Martyrs. The Memory of St.. Cecilia preserved in the Church of Rome.
Her Basiliaa . 139
CHAP. XVII. Compilation of the Acts of S. Cecilia, in the Fifth Century, in their present form. Motives of this compilation. Canon of Pope St.
Gelasius upon the use of the Acts of the Martyrs 150
CHAP. XVIII. Testimonies of the Liturgies of the West in favor of the
Acts of St. Cecilia 158
CHAP. XIX. The Appian Way from the Fourth Century to the Ninth 167
CHAP. XX. Events relating to St. Cecilia and her Church throughout the
Seventh Century 176
CHAP. XXI. Events relating to Cecilia and her Basilica throughout the Seventh and Eighth Centuries. In the Seventh, the bodies of the Martyrs
are disentered and translated to the Churches of Rome 189
CHAP. XXII. Discovery of Cecilia's body by Pope St. Paschal 198
CHAP. XXIII. Translation ot the bodies of Saints Cecilia, Valerian, Tibur- tius, Maximus, Urban, and Lucius. St. Paschal' s munificence towards
the Basilica of St. Cecilia 210
CHAP. XXIV. Confirmation of the Acts of St. Cecilia by the cirum* stances attending the discovery of her body. Digression upon the Relics
of St. Cecilia 220
CHAP. XXV. Events relating to Cecilia in her Basilica throughout the course of the Ninth and Tenth Centuries. Homage rendered to Cecilia in
the Greek Liturgy 228
CHAP. XXVI. Events relating to St. Cecilia and her Basilica throughout the Eleventh, Twelfth, Thirteenth, and Fourteenth Centuries. Venera- tion paid to the Roman Virgin in France 234
CHAP. XXVII. Events relating to Cecilia and her Basilica throughout the Fifteenth and Sixteenth Centuries, Homage paid by literature and the
Arts to the Roman Virgin 246
CHAP. XXVIII. Cardinal Paul Emilius Sfondrato. His devotion to Saint
Cecilia. His discovery of her body 262
CHAP. XXIX Sfondrato acquaints Clement VIII.. with the discovery of Cecilia's body. Joy of the Pontiff. Baronius comes to identify the Holy Relics 273
CONTENTS. 7
PAGE.
CHAP. XXX. Sfondrato's preparations for the translation of Cecilia's body. 1
Veneration of Clement VIII. for the Roman Virgin 281
CHAP. XXXI. Translation of Cecilia's body by Clement VIII 291
CHAP. XXXII. Confirmation of the Acts of St. Cecilia by the circumstances attending the second discovery of her body 297
CHAP. XXXIII. Sfondrato discovers the body of St. Agnes. His piety towards the Mother of God and the Saints. His will and death. His epitaph in the Basilica of St. Cecilia 302
CHAP. XXXIV. The Jansenistic school attacks the Acts of the Holy Mar- tyr. Examination and refutation of their arguments 318
CHAP. XXXV. Continuation of the same subject 333
CHAP. XXXVI. Events relating to Cecilia and her Basilica throughout the Eighteenth Century 342
CHAP. XXXVII. Events relating to St. Cecilia and her Basilica through- out the Nineteenth Century 371
APPENDIX 385
LIFE
OP
SAINT CECILIA.
CHAPTER I.
ALEXANDER SEVERUS. HIS EDUCATION. TENDENCY TO CHRISTIANITY. DEFECTS OF CHARACTER.
The ninth year of the reign of Alexander Severus had just opened;* the consular fasces were in the hands of Lucius Virius Agricola and Sextus Catius Clementinus, and for eight years and a half, Saint Urban had been guiding at Rome the bark of Saint Peter. f Since the death of Septimius Severus, who had ordered the fifth persecution against the Christians, the Church had enjoyed a peace and tranquillity which had already lasted twenty years, and was destined to continue seven years longer, until the promulgation of the sanguinary edict of Maximinus, successor of Alexander Severus. During this interval, Christianity had made steady progress. Saint Callistus had occupied with honor, the Apos- tolic chair, and although his life was the forfeit of this perilous dignity, his martyrdom was not a sig- nal for a general massacre of the faithful. The
* This prince had been proclaimed by the army, on the 11th of March, 222 ; the ninth year of his reign commenced on the 11th of March, 230.
f St. Urban had ascended the apostolic chair abont the mid- dle of October, 222.
9
10 LIFE OF SAINT CECILIA.
death of this pontiff was the result of the political jealousy of the Emperors, who dreaded the humble majesty of the Bishop of Eorne more than they would have feared a competitor for the empire.*
St. Urban had, therefore, the prospect of sooner or later sealing with his blood, the elevated mission of presiding over the destinies of the Church, and, indeed, he was worthy of such a fate. The holy old man did not dread the trial for himself, but he felt great anxiety with regard to the flock of Jesus Christ ; for, although the days of persecution were ever glorious for the Church, they were unhappily too frequently marked by the apostasy of many Christians. The fears of the Pontiff were based upon the well-known character of the head of the empire, who, although a clement and just prince, and kindly disposed towards the Christians, was weak and easily influenced. Alexander was at this time in his twenty-first year. His mother, Julia, not only loved and admired Christianity ; but it appears that she even professed it.f While residing at An- tioch, four years before the elevation of her son to the throne, she sent an escort of honor to Alexan- dria, requesting a visit from the learned Origen, with whom she conversed upon the Christian religion, the
* Such were, as we learn from St. Cyprian, the sentiments of the Emperor Decius, who ascended the throne a few years later: " Cum tyrannus infestus sacerdotibus Dei fanda et nefanda com- minaretur, cum inulto patientius et tolerabilius audiret levari adversus se aemulum principem quant constitui Roma3 Dei Sa- cerdotem." Epist. ad Antonianvm.
f Eusebius intimated this in his Ecclesiastical History, Book iv. chap. 21 : Orosius, in the 18th chap, of his 2d Book. While St. Vincent of Lerins asserts it positively. (Commonit. cap. xxiii.)
LIFE OF SAIKT CECILIA. 11
divinity of its origin, and the purity of its morals. She received this illustrious doctor with the greatest respect, and loaded him with honors.* Mammaea superintended herself the education of her son, and his contemporaries, as wefl as posterity, attribute to her influence his total disrelish for the dissolute habits of his cousin Heliogabalus, as well as the justice and humanity he displayed throughout the course of his life. f This princess directed Alexander in all his undertakings, accompanied him in his campaigns, and even shared his fate when he was massacred at the head of his troops, on the banks of the Ehine, in an expedition against the Germans.
If the policy of Alexander, who was only in his fourteenth year when the sovereign power devolved upon him, prevented his embracing the religion of his mother, he at least entertained for Christianity and its divine founder the greatest respect. The Lara- rium (oratory) of his palace included, not only the statues of the gods, and of the Emperors who had been signal benefactors to the human race, but also the statue of Jesus Christ, placed there by Alexander and honored by him with divine worship.
His admiration for the Son of Mary was so sincere that he even laid a proposition before the senate to admit to a rank among the gods, the founder of a religion, of which the moral code was so pure. The senate desired to consult the oracles upon this im- perial fancy, and Lampridius, a contemporary author, reports their response to have been, that if this now apotheosis were celebrated, the temples would soon
* Buseb. lib. vi. cap. xxi.
| Herodian, a pagan historian of Alexander, unhesitatingly
acknowledges this. Lib. v. p. 571; Lib. vi. 574, 575, Frankfort edit. 1590.
12 LIFE OF SAINT CECILIA.
be abandoned, and all the world would become Christian.* The maxim: " Do unto others only that which you would wish them to do to you," was un- ceasingly on the lips of Alexander, and he freely acknowledged that he had borrowed it from the Christians. He caused it to be engraved on the walls of his palace, and on those of the new edifices. In obedience to his orders, a herald proclaimed it publicly at the punishment of criminals.! Alexander gave another proof of his respect for Christianity, by confiding many of the offices of his court to Christians whom he honored with his favor. Euse- bius speaks of the excessive irritation of Maximums, on seeing these posts of honor filled by the followers of a religion, which he himself so unrelentingly perse- cuted.^; An incident, related by Lampridius, and which throws great light on the situation of the Church in Eome, will serve to show the impartiality of Alexander in cases affecting the Christians. In the country beyond the Tiber, at the foot of Mount Janiculum, was situated the famous Taberna rneri- toria, from the soil of which, in the year of Eome, 718, a fountain of oil had burst forth and flowed during an entire day like a mysterious river.g Augustus, conqueror of Pompey and Lepidus, was inaugurating the era of universal peace, when this sign announced to the Eomans the approaching birth of him, who, invested with the double unction of the Priesthood and of Eoyalty, would descend upon earth
* Lamprid. Augusta, liistor. Paris, 1620, p. 129. f Ibid. p. 132.
t Euseb. Histor. Eccles. lib. vi. cap. 28.
§ This incontestable fact is reported in the Chronicles of Euse- bius, and in those of St. Prosper, Idacius, Orosius. Previous to these Christian writers, Dio Cassius mentions it in his His- tory of Rome. Lib. xliii. p. 383. Edit, of 1G06.
LIFE OF SAINT CECILIA. 13
to be the pledge of the restoration of peace between heaven and earth. Under the pontificate of St. Callistus, this celebrated edifice, famed for so memo- rable a prodigy, passed into the hands of the Christ- ians. This pontiff dedicated it as a church under the invocation of the Mother of Grod ; since that time, Eome honors this sanctuary under the name of St. Mary beyond the Tiber.*
It is not known when the Christians obtained possession of a building which had formerly served only for profane uses ; but Lampridius relates that the popinarii (tavern keepers) complained bitterly to Alexander, that a place hitherto free to the public, and profitable to them, had been taken from them and devoted to the service of a religion, not even recognized by the laws of the empire. The good dispositions of this prince toward the Christians were decidedly manifested in his decision of this case.
"I prefer," he replied, "that God should be hon- ored in this place in any manner whatsoever, rather than restore it again to the venders of wine."f Such, with regard to the Church, were the dispositions of the prince who reigned over Rome and over the whole world. Nevertheless, St. Urban, as we have before stated, did not feel secure from the violent storms which had ravaged the Church even under the best Emperors. Trajan and Antoninus had per- secuted the Christians, and, moreover, the defects of Alexander's character rendered a change possible, if not in his interior dispositions, at least in his con- duct. Urban could not forget that his predecessor,
* See Moretti, de S. Callisto Papaet Martyre ejusque Basilica S. Marine, trans-Tybei hn nqncupata. Rome, 1752. f Lamprid. Alex. vita. pag. 131,
14 LIFE OF SAINT CECILIA.
Callistus, had suffered martyrdom in the early part of the reio;n of Alexander, and if the murder of this holy Pope could be justly attributed to political motives, it was not easy to forget, that, until that time, State reasons, as well as zeal for the worship of the gods, had dictated the edicts of proscription against the Christians. Alexander was opposed to violence, but his timidity rendered him very yielding. He was known to cringe to public opinion, and to fear literary men, lest they should transmit to posterity an unfavorable account of his character and reign.*
His weakness was particularly conspicuous in the exaggerated deference he paid Mammaea, to whose influence he was constantly submissive. This prin- cess, distinguished for her noble qualities, but jealous and passionate, exercised complete dominion over her son, and, although her advice was generally most beneficial to Alexander, it sometimes led him to commit grave faults.f.
It was at the instigation of his Mother, that Alex- ander repudiated, and exiled into Lybia, his first wife whom he esteemed and loved. Mammaea drove her from the palace and forced her to seek refuge in the protection of the army 4 Alexander also caused Marcion, the father of his wife, to be put to death, a fate richly merited according to some historians, who assert that the unhappy man had been proved guilty of treason. However this may be, the weakness of Alexander's character wras easily discovered by the courtiers. Interested and ambitious men took ad- vantage of it to prosecute their designs with boldness,
* Lamprid. Alex. vita. pag. 115.
f Herodian. Hist. August, lib. vi. pag. 575. J Herodian. Ibid.
LIFE OF SAINT CECILIA. 15
though opposed to his views, yet not without reason hoped for impunity, if not for favor.
CHAPTER II.
DISPOSITIONS OF THE MAGISTRATES OP THE EMPIRE WITH REGARD TO CHRISTIANITY. ULPIAN. UNCEASING TRIALS IMMINENT FOR THE CHRISTIANS OF ROME.
If the influence of Julia Mammsea at times induced Alexander to act in opposition to the dictates of his heart, there was at least no reason to fear that, with respect to Christianity, this princess would lead him into the path of persecution. But unfortunately the bitterest and most formidable enemies of the Church had found an asylum in the palace of the Emperor, and were favored with his confidence. Elevated to the throne at an age when the character is still unformed, he needed a council to direct him in the art of governing. The members of this coun- cil, sixteen in number, were chosen by Mammaea herself, and were principally skilful juris-consults, who were highly esteemed in Rome. Papinian, Domitius Ulpian, Julius Paulus, Celsus, Pomponius, Modestinus, Yenuleius, Hermogenes, and Callistra- tus, successively formed part of this council, and many of them retained their seats several years. These legists, adorers of the coercive principle decora- ted with the pompous name of Law, that law of which they were the oracles, witnessed with profound antip- athy, the progress of Christianity, which revealed to men the principles of an eternal jurisprudence, calcu- lated essentially to modify the mutual relations of
16 LIFE OF SAINT CECILIA.
mankind. A spiritual, and at the same time, cosmo- politan society, which rejected the control of political power, and propagated itself in spite of all the edicts of repression, seemed to them a monster which the empire could not stifle too soon. Jurisprudence and philosophy united their efforts in repelling the com- mon enemy which was advancing so rapidly against them, and would inevitably, sooner or later, crush them in their own domain, by assigning faith as the guide of intellect, and erecting in the conscience of each man a tribunal from which lie would judge the law. Edicts of persecution had been the sole reply to the pretensions of this new society. The ferocious autocracy of Nero, the benevolent genius of Trajan and Antoninus, the philosophical instincts of Marcus Aurelius, had all conspired in the general massacre of the Christians. From the very begin- ning, the empire felt that it had either to bend under the yoke, or conquer by carnage. The personal dis- position of Alexander, as well as his education, seemed almost a guarantee that the Church, during his reign, would not be harassed by any addition to the long series of proscriptive edicts against the Christians; but the tolerance of the emperor for the religion of his Mother, was not so great as to banish from the Arsenal of Eoman laws, those weap- ons of tyranny, the use of Avhich a clement prince would have prohibited. Pagan superstition and Eoman policy watched together over the mainte- nance of those sanguinary edicts, and Alexander dared not brave public opinion, nor expose his popu- larity, by revoking them. Lampridius, in a few words, perfectly expresses the politic measures of the
LIFE OF SAINT CECILIA. 17
emperor with regard to the Church : " Alexander," he says, "tolerated the existence of Christians."*
Daring this truce, the legists of the imperial pal- ace compiled several times the Roman laws, carefully bringing together in their compilations the ordi- nances which condemned the faithful to death. The assessors of Papinian, in his office of Prefect of the Praetonum, were Domitius Ulpian and Julius Pau- las, two men whose names are as imposing in the history of jurisprudence, as they are odious in the annalsof Christianity. Daring the reign of Alexander, the former published his famous books, De officio Proconsulis, in which he collects the different edicts of the Emperors against every kind of crime. We find there the numerous constitutions which outlawed the disciples of Jesus Christ. Lactantius brands with eloquent indignation, this sanguinary concession to the passions of the Prsetorium,f which rendered the reign of Alexander a cruel and cowardly transition from the pe secution of Septimius Severus, to that set on foot by Maximinus, and which broke out immediately after the assassination of Alexander. Herod ian andLampridius eulogize in the most extra- vagant manner, the virtues and qualities of Ulpian. Pagans like himself, they considered it no crime to sharpen the sword destined to massacre the Christ-
* Alexand. vita. pag. 121.
f Quin etiam seleratissimi homicidae contra pios jura impia condiderunt. Nam et constitutiones sacrilegae, et disputationes Jurisperitorum legunter injustae. Domitius, de officio Proconsulis libro septimo, rescripta Principum nefaria collegit, ut docerot, quibus poonis affici oporteret cos, qui so oultorea Dei conlitcren- tur. Divin, Ins tit. lib. v. rap xi.
2*
18 LIFE OF SAINT CECILIA.
ians. Moreover, the degree of morality necessary to satisfy the writers of this epoch, is well known. According to Dio Cassius, Ulpian would never have enjoyed the honors of the Praetorium, had he not murdered his predecessors, Flavian and Chrestus* The blood of the Christians could hardly be more precious to Ulpian than that of the first magistrates of Rome. Such was the man who exercised un- bounded influence over Alexander, and enjoyed to an unlimited degree the imperial favor. Mammaea at first watched with great anxiety, the influence of Ulpian. She knew his violent opposition to Christi- anity; but Ulpian was too politic to solicit new edicts against a religion favored by the Mother of the Em- peror, and respected by Alexander himself. She therefore soon calmed her fears, and even contributed towards advancing the fortunes of Ulpian. f
The tranquillity which had been restored to the Church, was destined to be of short duration ; the brief respite from persecution seemed merely granted to increase the number of victims, who never for a moment lost sight of the arena of their brethren^ recent combats. The reigns of the emperors were frequently short, and even during that of Alexander, a favorable opportunity was alone required to give free vent to the hatred of the proconsuls, ever eager to persecute the Christians. Even a limited knowl- edge of the laws of tbe empire at that time, is suffi- cient to show how little dependence could be placed by the citizens of Rome upon their liberty, their for- tunes, or even their lives. Exile, confiscation, or
* Dion Cass. Hist, pag 917. f Baronius. Annal. ad ann. 225.
LIFE OF SAINT CECILIA. 19
judicial murder, were calamities which often fell upon patricians, senators, and even consuls, whilst tyranny was exercised against the plebeians — to which class the majority of the Christians belonged — with the greatest ease and impunity; the law brand- ing them as despicable and vile. The perils which the Church had reason to dread from the Roman legislation, were considerably aggravated by the hostile dispositions of a large portion of the inhabi- tants of Rome. Tertullian, in his Apology, published thirty years before the epoch of which we treat, re- marks that in public calamities, or in seditions, the multitude never failed to cry out : — " The Christians to the lions 1" The mild, but weak reign of Alex- ander was more than once agitated by tempests, which converted the capital of the world into a theatre of carnage, where free vent was given to the violence of passion. Even Ulpian, with all his skill and power, frequently failed in crushing these disturb- ances. His office gave him supreme authority over the praetorian guard. This body having displeased the Romans, in some trifling matter, war was declared against them. The civil contest lasted three days, and resulted in many deaths on both sides. Encour- aged by their superiority of number, the people fought with such success that they were gaining a decided victory, when the praetorians commenced to fire the city ; fear at once overcame the exasperation of the people, and paved the way to reconciliation.* A short time after, in the fifth year of Alexander's reign, Ulpian was assassinated by the praetorian
* Diou Cass Hist, page 917.
20 LIFE OF SAINT CECILIA.
guard, thus expiating by his own violent death, the murder of Flavian and Chrestus. His efforts to re- store discipline to this formidable corps, excited to such a degree the animosity of the soldiers, that they boldly demanded his condemnation of the Emperor. Several times Alexander was reduced to the necessity of covering with his imperial purple, the prefect who had become so odious to the praetorians ; but even this protection did not long preserve the life of his favorite ; the praetorians finally murdered him in the very presence of the Emperor. Ulpian was suc- ceeded in the Prefecture of the Praetorium, by his colleague, Julius Paulus, a man well worthy the office, if extreme aversion for the Christians was at that time a necessary qualification for so important a charge.
Thus the law ever armed with the sword kept guard at the doors of the Church, and when occasion offered, the legists eagerly took advantage of it. A city containing nearly three millions of inhabitants accustomed to scenes of bloodshed, was not likely to be agitated because severity was exercised against a sect, who, according to the expression of Tacitus, had drawn upon themselves the hatred of the whole human race.** It was well known that they would not be avenged by their brethren, who envied their fate; nor by the people, who were absurdly prejudiced against them ; nor by the emperor, who considered he favored the*i sufficiently by not proscribing them, and by admitting several to form a portion of his household.
* Odio huuiaiii generis convicti. Tacit. Aunal. lib. xv. cap. xliv.
LIFE OF SAINT CECILIA. 21
CHAPTER III.
MARTYRS UNDER ALEXANDER SEVERUS. SITUATION AND SOLICITUDE OF POPE ST. URBAN. PROGRESS OF CHRISTIANITY IN ROME.
The calendar of the Church has preserved the memory of several martyrs who suffered during the reign of Alexander. The execution of edicts being suspended, they are but few in number; we find them however in the Martyrologies, the persecuting spirit of the empire having more than once broken down the barriers imposed by the tolerance of the emperor.
St. Hesychius, a soldier, was executed with St. Julius, under Maximinus at Dorostoros in Mysia. No other mention is made of martyrs who suffered at this epoch out of Eome; but in the capital itself, during the first year of the reign of Alexander, we find the names of the saintly priest Callipadius, who was beheaded, Palmatius* a personage of elevated rank, and Simplicius a senator, who were massacred with their families; shortly after, Pope Callistus;
* The acts of St. Callistus err, in giving to Palmatius the title of Consul; this qualification should not be taken literally. We frequently find, not only in the acts of the Martyrs and other Saints, but likewise in histories and chronicles which are the foundation of the annals of modern society, that the compilers make many errors with respect to titles, from the fact that they are not familiar with those in use at the time the events took place. This confounding of terms does not detract from the sin- cerity of the authors, nor from the reliability of the sources whence they derive their facts. Even the most severe critics overlook such trilling errors, which are so frequent in the his- torical works, written after the fall of the Western Empire.
22 LIFE OF SAINT CECILIA.
later, the virgins Martina and Tatiana; and finally, the celebrated martyr whose combats we are going to relate, and who rendered the pontificate of St. Urban forever memorable.
The holy Pope in consequence of numerous acts of violence, was convinced that he would not be permitted to end in peace the ninth year of his courageous episcopacy. The persecutors of the vene- rable Pontiff were not wanting in pretexts to satisfy their unjust hatred. Without requiring edicts of persecution, the magistrates could easily have re- course to the general laws which condemned to death all those guilty of sacrilege, as well as magicians and disturbers of the public peace.* The head of the Christians of Rome and of the empire, was thus liable at any moment to be led before the magistrates upon some charge of this nature. He was twice summoned to the Prsetorium, where he courageously confessed his faith. f Thenceforth, it was no longer possible for him to live within the city without ex-
* The process directed against Palmatius and Simplicius, and in consequence of which they obtained the crown of martyrdom, was the result of a search after some Christians, accused of witch- craft, on acc&unt of certain omens which had been attributed to them. In cases of this nature, Alexander's governors easily eluded his tolerance towards the Christians. The magistrates knew how to take advantage of an accusation of witchcraft, in the interval of persecution ; and as to the crime of sacrilege a simple pi o vocation addressed to a Christian was often sufficient to obtain a reply that could^easily be metamorphosed into an insult offered the gods and prove a cause of arrest. Finally, it was an easy mat- ter to excite the people of certain districts to attack the faithful, and then accuse the latter as disturbers of the public peace.
f St. Urban merited the title of Verus Confessor, which is given him in the Liber Pontijicalis, by the courage with which he con-
LIFE OF SAINT CECILIA. 23
posing his life : he therefore retired to the catacombs of the Appian Way, near the tombs of the martyrs, where recalling to his mind the example of his pre- decessors, he strengthened his soul for its last combat. While in this mysterious place of concealment, com- munications were sent him from the Churches of the East and of the West ; he directed the twenty-five churches which Rome already counted within her walls ; and received with benevolence, the faithful who had recourse to him, or the Pagans, who, touched by grace, earnestly implored to be enlight- ened by that Admirable Light, which the Prince of the Apostles had brought to the Romans.* Several priests and deacons assisted the Pontiff and shared his labors and perils. Many of the poor, watched like faithful sentinels along the road which led to the dwelling of the Vicar of Christianity. Being well known by the Christians of Rome, they served as agents between the Church and her chief, and thus concealed from the shrewd emissaries of the Pne- torium all traces of the mysterious communications
fessed Jesus Christ before the judges of Rome — twice according to the Acts of St. Cecilia, and seven times according to the Acts of other Martyrs, cited by Henschenius. Tillemont considers this antonomasia of the papal chronicle, a sufficient reason to refuse St. Urban the title of martyr, asserting that the martyr- dom of this Pope is only based upon acts which have no author- ity. If Tillemont had taken the trouble to consult the different editions of the Sacramentary of St. Gregory, which represents the official tradition of the Catholic Church respecting the Saints whom she honors, particularly when they have been Pontiffs, he would have found that St. Urban in the VIII. of the calends of June, is always styled Martyr and Pope. * 1 Pet. xi., 9.
2-i LIFE OF SAINT CECILIA.
which preserved life throughout the body of the Church.
The documents which certify the intervention of St. Urban in the affairs of the universal Church, are not now extant, but we see, in some of the fragments relating to Pontiffs who preceded or followed him, that during the first three centuries, the papal pre- rogative was exercised over the Church with as much calmness and authority from the foot of the scaffold, as in later years, when the apostolical letters emana- ted from the Lateran palace. The Liber Pontifical is makes no mention of the decrees attributed after- wards to Urban, on the doubtful authority of Mer- cator, but it particularly specifies that during the course of his pontificate*, the holy Pope consecrated eight bishops, the greater number destined doubtless for an apostolic life and for the foundation of new Churches. At the same time, St. Urban provided for the dignity of divine service in the churches of Borne. There were many Christians at the court of Alexander, in the senate, and among the patricians ; it was bat just that a part of the riches of the disci- ples of Christ, should be devoted to the suitable cele- bration of the divine mysteries. Aided by liberal contributions from these wealthy Christians, St. Urban replaced the vases of the altar with silver ones, and among other things ordered twenty-five silver patens for the various churches of the city.f These patens were very large, for they were des- tined to receive the bread which each one of the
* Anast. de Vitis Pontificum Romanorum. In Urbano. f Hie fecit ministeria sacrata argentea, et patenas argenteaa viginti quinque posuit. Anast. Ibid.
LIFE OF SAINT CECILIA. 25
faithful who was to communicate, brought as an offering. Whilst St. Urban was devoting so much attention to the ornaments of material altars, he was exercising his pastoral zeal with still greater ardor in gathering converts to the fold of Christ.
Thirty years before, Tertullian, in addressing the Senate, had exclaimed: "We are but of yesterday; yet already we fill your cities, your islands, your villages, markets, camps, tribes, palaces, and forum ; we leave you nothing but your temples."* Since that time, numerous recruits had reinforced the Christian ranks. It would be well to enumerate here the different ways in which God in His mercy, led the Gentiles to desire baptism. According to Tertullian, who lived under Alexander Severus, the greater number were attracted by the holiness and purity of life so conspicuous in the Christians ; whilst those who witnessed the invincible constancy of the mar- tyrs, were unable to resist the profound impressions made upon their souls.f The wonderful prodigies of which the simple faithful were frequently the instruments, such as curing the sick, casting out devils, etc., added much to the opinion already formed by the pagans, respecting the divinity of the Christian religion.;]; Even the oracles frequently confessed the truth of our dogmas, and Tertullian boldly proposed to the Senate, that, in presence of the magistrates, the Pythons, or even the gods, should
* Hesterni sumus, et vestra omnia implevimus, urbes, insulas, castella, municipia, conciliabula, castra ipsa, tribus, deourias, palatiurn, senatum, forum ; sola vobis relinquinius templa Apologeticus. Cap. xxxvii.
+ Ad Scapulam. cap. iv. \ Apolog. cap. xxxvii.
s
26 LIFE OF SAINT CECILIA.
be interrogated ; promising that the rash Christian who ventured to provoke them, should be punished, if the spirit, speaking through these victims of idol- atry, did not openly confess the truth and holiness of the God of the Christians.* Frequently, the infi- nite goodness of God, triumphed over the resistance of Pagans, by wonderful visions. We learn this by the express testimony of Tertullian.f Later we shall mention numerous conversions of this nature ; at present we will simply cite that of Saint Basili- des, who was gained to the faith by an apparition of the holy virgin Potaminia, who placed a crown "upon his head, and told him he would soon follow her to martyrdom $ the learned Arnobius, converted by a similar grace, according to St. Jerome ;§ and many other instances mentioned in the most authen- tic Acts of the Martyrs. Origen unites with Ter- tullian in certifying the permanency of these voca- tions to the faith throughout the third century : " I do not doubt," says this great Christian philosopher, " that Celsus, by the mouth of his Jew, will ridicule me ; but that will not prevent my saying that many persons have embraced Christianity, as it were, in spite of themselves, their hearts being so suddenly changed by some spirit which appeared to them, either in broad daylight, or at night, that their for- mer aversion for our doctrine has been converted into such intense love, that they willingly died in its defence. We have witnessed many such cases.||"
* Apolog. cap. xxiii. f De anima. cap. xlvii. t Euseb. Hist. Eccles. Lib. vi. cap. v. § Appendix ad Chronic. Eusebii. j| Contra Cels. Lib. i. n° 46.
LIFE OF SAINT CECILIA. 27
The zeal of the faithful did not permit the all- powerful mercy of the Most High to be the sole agent in these conversions ; for it is in the designs of Godt that the Word of Life, the progress of which, neither man nor hell can restrain, should be spread through- out the world by mortal lips. Not only did the sacred hierarchy plant this fruitful seed; not only did the writings of numerous and eloquent apolo- gists, such as Justin, Athenagoras, Tertullian, fre- quently prove to the most prejudiced minds, the innocence and happy effects of the Christian doctrine, but on all sides, the love of Christ which consumed so many hearts burning for martyrdom, gave birth to apostles whose eloquence could not be withstood. Without speaking of the innumerable conquests gained in the bosom of families by the sole effect of the powerful example of Christian virtues, how many instances may we not adduce of humble and valiant soldiers, winning to Christ their haughty leaders, who thenceforth considered it a prouder honor to bear on their breasts the proscribed cross, than to command under the Roman eagles? At other times, poor slaves, by their simple and sublime words, suddenly hum- bled at the foot of the crucifix, the pride of a patri- cian, or the haughtiness of a stately Roman ladyt who, until then had thought of nothing but sensual vanity, or the cruel pleasures of the amphitheatre. And again, Christian virgins, victorious over tb« world and the flesh, and emulating the purity of angels, seemed to rival those angelic spirits in their zeal for the conquest of souls. But whilst St. Urban guided the Roman Church, none of these spouses of
28 LIFE OF SAINT CECILIA.
Christ exceeded in love, fidelity, and ardent zeal, the incomparable virgin Cecilia. Charmed with the marvels of Divine grace in this simple and cou- rageous heart, the holy Pontiff, considering her the most precious flower in the garden of Christ, watched over and cherished her with truly paternal tender- ness. God did not permit him, however, to know the sublime degree of glory to which Cecilia was destined. St. Urban lived in continual expectation of martyrdom; but he knew not that his sacrifice would be preceded by that of this youthful virgin.
CHAPTER IV.
SAINT CECILIA. FAMILY OP THE CECILli. THE APPIAN WAY IN THE THIRD CENTURY.
Cecilia was born in Rome, of one of the most illustrious patrician families. The ancient and noble race of the Cecilii, one of the branches of Avhich adopted and rendered illustrious the surname of Metellus, gloried in their descent from Caia Cecilia Tanaquil, wife of Tarquin the elder, one of the most celebrated personages in the regal period. The Eomans, to prove their admiration for this matron, had erected in the capitol a statue to her honor."* Varro, as Pliny relates, certifies that even in his time the distaff and spindle of Caia Cecilia were carefully preserved in the temple of Sangus, and that, the
* Nieburh. Histoire Romaine. Tom. ii, pag. 99.
LIFE OF SAINT CECILIA. 29
dress which this princess had woven for Servius Tullius* was kept in the temple of Fortune.
This traditional homage paid to a woman who did not forget in her political character the proprieties and occupations of her sex, is one of the character- istic features of ancient Rome, and we shall have occasion to remark to what an exalted degree the qualities and attributes of Caia Cecilia, enter into the type of the Roman wife. Even one of the Fathers of the Church, St. Jerome, eulogizes this mysterious personage, citing her as a model of con- jugal modesty among the Gentiles. " The name of the prince to whom she was married," says the holy Doctor, " disappears beneath the shades of antiquity like that of other kings ; but the rare virtue which elevated this woman above others of her sex, is so deeply engraven in the memory of all ages that it can never be efiaced."f Thus the name of Cecilia which Tanaquil added to her Etruscan name, when called to reign over Rome, was respected by all generations in the Eternal City, at the time when it pleased the Almighty to offer a Christian Cecilia to the veneration, not only of the capital, but of the entire world. The illustrious race to which this holy virgin belonged, not only boasted of being
* Lanam in colo et fuso Tanaqnilis, quae eadem Caia Caecilia vocata est, in templo Sangi durasse, prodente se, autor est M. Varro : factamque ab ea togam regiam undulatam in aede For- tune qua Servius Tullius fuerat usus. Plin. Nat. Hist lib. viii. cap. lxxiv.
f Notior est marito suo Tanaquilla. Ilium inter mu It a Regum nomina jam abscondit antiquitas. Hano vara inter feminas virtus, altius sa>ciilorum omnium memorise, quam ut ezoidere possit, inlixit. Adversus Jovinianum. Lib. i. n° 49.
8*
30 LIFE OF SAINT CECILIA.
allied to Caia Cecilia, but of numerous distinguished men who were its glory. Even in the time of the Re- public, it had attained the highest pinnacle of gran- deur. Without speaking of the dignities of the Dic- tatorship, Censorship, and Chief Pontificate, which members of the Cecilii family had successively enjoyed, and of which the annalists and the monu- ments of Rome still bear witness, its noble name is inscribed upon the Consular archives, eighteen times before the accession of Augustus to the Empire.* The coins struck in Rome by the Cecilii family, are still so numerous that a series of forty-four, all belonging to the Republican period, has been pub- lished.f The military triumphs awarded to the different members of this house were numerous and splendid, and added to the fame of the ancient Cecilii, the title of Macedonicus, Balearicus, Numidicus, Dalmaticus, Creticus, in memory of brilliant victo- ries over the enemies of Rome. The Cecilii family were often entrusted with the consular fasces by the Emperors, and, during the years which more imme- diately preceded the memorable epoch that gave birth to the happy virgin who rendered it more illustrious than all the great generals of whom it was so proud, we find in the archives the names of Caecilius Silanus,J Cascilius Rufus,§ Coecilius Sim- plex,! Caecilius Classicus,e[ and Caecilius Balbinus,** as having been invested with the magistracy.ff
* Muratori. Inscriptiones. Tom. i.
f Riccio. LenionetedelleantichefamigliediRoina. Naples, 1843.
t A. U. (In the year of the City, [Rome,]), 759.
§ A. U. 7G9. j| A. U. 822. ir A. U. 854. ** A. U. 890.
ft Muratori. Ibid. L'art de verifier les dates.
LIFE OF SAINT CECILIA. 31
Among the females of this illustrious race who are mentioned in history, we find the names of Cecilia, daughter of Metellus Balearicus, of whom Cicero relates several marvellous circumstances ;* Cecilia, daughter of Metellus Dalmaticus, first mar- ried to iEmilius Scaurus and afterwards to the Dic- tator L. Sylla; and Cecilia, daughter of Q. Metellus Creticus and wife of Crassus, to whose memory, was erected a large and magnificent tomb, which is still the principal monument of the Appian Way. This celebrated edifice is built upon the very ground under which extend the mysterious Crypts that served as a place of concealment for St. Urban, and under the shadow of which the remains of St. Cecilia reposed for six centuries.
Thus were Pagan and Christian Eome mingled , until the latter having conquered by its blood, the divine plan, according to which the city of the seven hills had become mistress of the world — solely to unite all nations under the same spiritual empire — was rendered manifest to all nations and to all ages. Hence that sublime reciprocal relation which, at every step, so forcibly impresses the traveller in Rome, constantly meeting, as he does, with souvenirs of the Ancient city ; her traditions and even her proper names applied, continued, and accomplished with astonishing plenitude under the Christian sway.
We cannot resist introducing our readers to a place under the walls of Rome, so intimately con- nected with incidents relating to St. Cecilia, and so visibly stamped with the elevated predestination of * De diviuatioue. cap. n et xlvi.
32 LIFE OF SAINT CECILIA.
Christianity, that we cannot visit it without beina: struck by the mysterious connection between the two. This place is the Appian Way, the theatre of decisive events in behalf of the Eternal City. It was once adorned by the immense and costly sepul- chral monuments of the Koman families. The ruins of these still cover the ground under which is the sacred labyrinth in whose shades legions of martyrs have slept.
Nothing can equal the grandeur and solemnity of this Way, which, during the reign of Alexander Severus, when the city was still enclosed on that side by the walls of Servius Tullius, commenced at the Capena gate and extended to the Campagna. It derives its name from Appius Claudius, who exer- cised the functions of Censor in the year of Rome, 442, and who raised it to the dignity of a Military Way. In 594, it was repaired by the consul, Mar- cus Cornelius Cetegus, and newly embellished by the application of the Viaria law of Caius Gracchus; under the empire it was successively improved by Vespasian, Domitian, Nerva, Trajan, Caracalla, Dio- cletian, and Maximin, as is attested by the inscrip- tions on the mile stones which have remained to our day.
Traversing the plain, which extends t6ward the south, the Appian Way is undulating like the ground. Sumptuous villas, temples of graceful or severe architecture, and here and there beautiful villages called pagi, embellished it throughout its course; but its principal ornament once consisted in the double row of tombs, traces of which may be found
LIFE OF SAINT CECILIA. 33
at the present day, for more than fourteen miles on either side of the way. The pavement, composed of solid blocks of lava, is magnificent and solid, like all the works of the royal people ; it is still indented for miles with the deep ruts formed by the wheels of the Eoraan chariots, two thousand years ago. The Appian Way, like all the ancient roads, was somewhat narrow, on either side of it were foot-paths, along which the sepulchres were built. The style of these funereal monuments, imposing ruins of which may still be seen, was very varied ; some were imi- tations of temples, built in an elegant and severe style ; othere were of a circular form, like a tower ; many, pyramidal, and a large number, quadrilateral. These sepulchres belonged either to individuals or to entire families ; some were intended for the patri- cians, others for their freedmen. The body of the deceased was frequently placed in a sarcophagus, but sometimes the loculus merely contained the ashes, according to the custom which was introduced towards the end of the Eepublic, of burning the corpse, a practice which became very general, except in some families who remained faithful to the ancient custom, which was afterwards re-established by Christianity. In addition to the tombs, the Appian Way likewise offered many mysterious columbaria, in which were a number of urns, placed one above the other, and containing the ashes of several gene- rations. The gloom produced by this variety of sepulchres, contrasted strangely with the magnifi- cence and luxury of the structures behind these ave- nues of death. The Pagans, fully sensible of the
31 LIFE OF SAIXT CECILIA.
sublime lesson of tbe nothingness of human life, were actuated by a moral sentiment in selecting the pub- lic way, as the site of their tombs.* But the Christ- ian religion was destined to complete this lesson by excavating under the very ground of the Appian, whole cities of sepulchres, which would not only remind man of his mortality, but elevate his soul by thoughts of immortality and triumph.
Such was the general aspect of this famous Road, which a poet of the first ages of the empire styled the ''Queen of Ways;"f and if my readers will accompany me through it for several miles, dating from the time of Alexander Severus, we will return to the Capena gate, formerly situated in the valley between the Aventine and Ccelian hills, not a mile this side of the present entrance. This latter opens in the enclosure of the walls constructed by Aure- liam thirty years after the events which form the sub- ject of our history.
Issuing from the Capena gate, over which passed one of the might v aqueducts of Rome,j: the traveller came in sight of the temples of Honor and Virtue, erected by Marcellus after the fall of Syracuse. § About a quarter of a mile from the gate, almost
* Varro speaks thus of the etymology of the word monumen- tum : '• Monument a q'u» in sepulchris : et ideo secundum viam, quo praetereuntes admoneant etsefuisse, et illos esse niortaleis." De lingua laiina. lib. Y. cap. vi.
f Qua limite noto Appia longarum teritur regma viarum. Stace. Sylv. lib. n. carm. n. J Juvenal. Sat. iii. Martial, lib. iii. Ep. xirii. § Tit. Liv. lib. xxv. cap. xi. lib. xxvii. cap. xxv. lib. xxix. cap. ix.
LIFE OF SAINT CECILIA. 35
opposite the magnificent warm baths of Antoninus Caracalla, the Latin road separated from the Appian and turned towards the left. Near this spot were situated the gardens which still bore the name of the poet Terence.* Further on, commenced the inter- minable series of tombs. We learn from Cicero that the sepulchres of the Scipios, the Calatini, the Ser- vilii and the Metelli, were situated outside the Capena gate, a short distance from the walls; f and the discovery made in the last century of the hypo- geum of the Scipios confirms this precious informa- tion.^: As yet we have not discovered the tomb of the Metelli, but as we proceed we will find many funereal reminiscences of this family, who seem, as it were, established upon this Way, awaiting the arrival of the noble offspring, to whom was reserved the honor of rendering the name of the Cecilii popu- lar until the end of time. Not far from these famous sepulchres and quite near the Capena gate, was situ- ated the tomb of Horatia, the young Eoman maiden, who, during the monarchical period, was killed by her own brother for having wept over the death of her betrothed. Farther on, we find on this same Way, other monuments of the decisive victor}' which Eome gained over Alba. We learn from Eoman history that the tomb of Horatia was constructed of
* Sueton. Terentii. cap. v.
f An tu egressus porta Capena quum Calatini, Scipiorum, Serviliorum, Metcilorum Sepulcra vides, miseros putas illos? Tuscul. lib. i. cap. vii.
t The sepulchres of the Furii and the Manilii have been dis- covered nearly opposite the tomb of the Scipios.
36 LIFE OF SAINT CECILIA.
cutstone,* which accounts for its having defied the ravages of time.
Another reminiscence of the early days of Rome, strikes the traveller's eyes before he reaches the tomb of the Scipios. The valley of Egeria which extends towards the left, was watered by the fountain of the Nymph who dictated the laws of Numa ; it also con- tained the temple of the Camoenae, and a sacred wood. But it had lost its antique character, and already Juvenal complained that pompous marble had usurped the place of the fresh grass, and con- cealed the rock from which the waters flowed. f The poet also discloses to us another fact which it is very important to mention, namely, that in his time the Egerian fountain, the temple of the Camoenae, and the grove itself were in the possession of the Jews. " The proscribed muses," he says, " have given place to beggars."^: For a long time, and particularly during the life of Juvenal, the Pagans confounded the Jews with the Christians. This gives us reason
* Cui soror virgo, quae desponsauni ex Curiatiis fuerat, obvia ante portani Capenam fuit. Horatiae sepulcrum, quo loco cor- ruerat icta, constructum est saxo quadrato. Tit. Liv. lib. i. cap. xxvi.
\ In vallem Egeriae descendimus, et speluncas, Dissimiles veris. Quanto praestantius esset Numen aquae, viridi si margine clauderet undas Herba, nee ingenuum violarent marmora tophum ?
Juvenal. Satyr, iii. t Hoc sacri fontis nemus, et delubra locantur Judaeis, quorum cophinus, fcenunique supellex ; Omnis enim populo mercedem pendere jussa est Arbor, et ejectis mendicat Sylva Camaenis.
Juvenal. Ibidem.
LIFE OF SAINT CECILIA. 37
to believe that this quarter was inhabited by the disciples of Christ. Nearly all the first Christians were plebeians; they had been chosen from among the children of Jacob by St. Peter himself, who, when the edict of Claudius banished the Jews from Eome, was forced to leave the Capital for a short time; the beggarly Jews, mentioned with such severity by the poet, may, therefore, have been a Christian colony.
This conjecture becomes almost a certainty, if we examine attentively the Appian Way at the very point where we have arrested our steps. Outside, it is covered with Pagan monuments ; whilst concealed from every eye, within the* bowels of the earth, com- mence the sombre galleries of the Christian catacombs. Wk have not yet reached the Aurelian enclosure, and already a new Appian Way bursts upon us where the heroes of Christ sleep in peace. On either side of this Queen of Ways, near the Capena gate, under the temples, baths, and villas of which imperial Eome is so proud, near the tombs of the Metelli and the Scipios, vast cemeteries extend where repose the generations of martyrs who preceded the reign of Aurelian. These subterraneous passages, which have been explored several times, and are still subjects of investigation, mark the spot where the Appian Way first assumes a Christian character ; we meet them in the very commencement of our pilgrimage. It would be difficult to account for their presence so near the walls of Eome, exposed to the view of the whole city, had the neighborhood been peopled solely by Pagans ; but the difficulty vanishes, if it be true that tho indi-
4
38 LIFE OF SAINT CECILIA.
gent Jews of whom Juvenal speaks, were, in fact, a Christian Community. They lived in this vicinity which, in the topographical inscriptions of Eome, bears the title of Vicus Camoenarum, and rented, not only the Egerian fountain, but also the temple of the Canioense and the Sacred Grove. They had every facility to open subterraneous vaults, to excavate galleries, to bury therein the bodies of their dead. After passing under the arch of Drusus, and travers- ing the ground upon which now stands the rampart built by Aurelian, we find, a few steps to the right, the first mile stone* of the Appian Way, the inscrip- tion bearing the name of Vespasian and Nerva. We next descend to the valley of the Almo, where the Way is watered by the famous brook, in which the priests of Cybele annually washed the statue of their goddess. To the right, upon a hill, rises the monu- ment of Priscilla, wife of Abascantius. Statius, in his poem "Sylvs3," describes the conjugal tenderness of this Eoman lady and the inconsolable grief of her husband. " Opposite the city," he says, " at the en- trance of the Appian Way, near the spot where Cybele ceases her lamentations, and forgets the brooks of Ida for the Almo of Italy ; there, O ! Priscilla ! thy vir- tuous spouse has laid thee on a precious couch, wrapped in the luxurious purple of Sidon. The devastating hand of time shall be powerless against thee, so precious are the perfumes exhaled by the sacred marble which contains thy honored remains."f
* This column lias been transported to the terrace of the Capi- tol.
f Est locus ante urbem, qua primum nascitur ingeng Appia ; quaque Italo gemitus Almone Cybela
LIFE OF SAINT CECILIA. 39
Nevertheless, many centuries ago, the tomb of Pris- cilla was violated, and the monument which con- tained it. remained ignored upon the Appian Way, until recently, when the discovery of a mutilated marble showed that this sepulchre was the same which had proved powerless to protect the sarcopha- gus of Priscilla. We have here another instance of the renovation stamped by Christianity upon every thing Koman. At the very moment when the poet was celebrating the obsequies of this Priscilla, who is only eulogized by the learned, another Priscilla, of no less illustrious birth, was living in Eome and a Christian. Mother of the Senator Pudens, and grandmother of the virgins Praxedes and Pudentiana, this noble lady will live in the memory of the Church until the end of time. At her own expense, she caused the vast subterraneous galleries which bear her name to be excavated upon the Salarian Way ; hence when the ecclesiastical year brings us to the festival days of those who owe to her the burial ground, where their remains lie mingled with hers, the Church repeats her name with honor in the as- sembly of the faithful.*
Ponit, et Idseos jam non reminiscitur amnes. Hie te Sidonio vclatam molliter ostro Eximius conjux (nee enim fumantia busta Clamoremque rogi potuit perferre) beato Composuit, Priscilla, toro ; nil longior aetas Carpere, nil sevi poterunt vitiare labores Siccatam membris ; tantus venerabile marmor Spirat odor.
Stace. Silv. lib. v. Carm. i * The Liber Pontificalia mentions another Priscilla who, at the request of Pope Marcellus in the beginning of the 4th century,
40 LIFE OF SAINT CECILIA.
. "We find one of the most touching reminiscences of the founder of Christian Kome, directly opposite the tomb which Statius has immortalized. It was here that St. Peter, after the defeat of Simon the magician, yielding to the earnest solicitations of the faithful, was fleeing, notwithstanding his ardent desire for martyrdom, from the city over which he was destined to reign by his blood, when he met our Saviour carry- ing his cross. "Lord, whither art thou going?'7 said the Apostle. " To Eome," replied the Eedeemer; "there to be crucified anew."* Warned by this celestial apparition, the Apostle at once retraced his steps ; he revealed the divine oracle to the faithful, and the cross of the disciple was soon elevated in Eome, as that of his Master had been in Jerusalem. The sovereignty of spiritual Eome was at once and forever proclaimed by the effusion of the fisherman's blood. The victory had commenced on the Appian "Way, and Catholic piety consecrated, by the erection of a sanctuary, the spot where the Apostle received the glorious command for the combat wherein he was to represent his divine Master.
The Way ascends here by rather a steep acclivity,
assisted in the construction of a cemetery upon the same Sala- rian Way. This may refer to some enlargements made at this period in the cemetery of Priscilla. But, besides the authority of the ancient Acts which inform us that St. Priscilla, Mother of Pudens, caused a cemetery to be constructed upon this Way, the characteristic style of many of the paintings with which it is adorned, evidently points out that it was built before the 4th century.
* S. Ambros. Sermo contra Auxentium. n° 13. Hegesipp. lib. iii. S. Greg. Magn. in Psalm, iv. Poenitentiae.
LIFE OF SAINT CECILIA. 41
and the tombs appear more and more crowded to- gether ; but the disfigured rums found at the present day, give but a faint idea of their former state. Vast columbaria on the left, throw some light upon the ashes of those for whom they were destined. One dates back to the days of Augustus and Tiberius, and is sufficiently large to have contained the ashes of three thousand persons. On the same side, at a little distance, that of the slaves and freedmen of Livia Augusta,* still bears traces of former magnificence. But if the surface of the ground gives us little infor- mation respecting the illustrious dead with whom it is peopled, the depths of the earth, rendered accessi- ble by the indefatigable exertions of the fossores of the primitive Church, present avenues of sepulchres, the glory of which increases with time. Following the acclivity of which we have just spoken, a pilgrim, in the time of Alexander Severus, acquainted with the mysterious entrances to this immense necropolis, would have suddenly found himself in a vast city, silently inhabited by the illustrious dead, who had laid down their lives for Christ — not small ceme- teries, like those of the Capena gate, but the colossal work of the Christian Pontiffs of the third century. iO the right, the pilgrim would have beheld the crypts, excavated by order of Pope Zephyrinus, and continued by St. Callistus, whose name they boar ; to the left, the cemetery of Pretextatus, which dates back to the same epoch, and presents, like that of St. Callistus, several stories, one above the other,
* Nibby. Analisi storico-topografico-antiquariadella carta de* diutorui di Roma. torn. iii. pag. 53G.
4*
42 LIFE OF SAINT CECILIA.
of innumerable funereal corridors, intersecting one another in every direction, and numerous chapels where the bodies of the most celebrated martyrs re- pose. Many of these subterranean sanctuaries are lined with precious marbles, which reflected the light of lamps and torches, during the celebration of the holy mysteries ; symbolical, and sometimes historical paintings, on the ceilings, walls, and under the arcade of the principal sepulchres, served as an instruction for the faithful, whilst by their emblematical charac- ter, they concealed from the eyes of the profane, the secret of the Christian dogmas.
These immense galleries continue for miles under the Appian Way, and in after years, the different quarters of the City of Martyrs, borrowed their names, from the more illustrious soldiers of Christ, buried near the entrance of their principal avenues. But, for the present, we will use the names of Callistus and Pretextatus, to designate, in a general manner, the two immense regions which extend the full length of the Way, from the acclivity we have described, to the valley, where, in the fourth century, the Basilica of St. Sebastian was built.
The persecutions of Decius and Dioclesian, sent innumerable recruits of martyrs to people these sombre dwellings ; even in the pontificate of St. Urban, St. Zephyrinus' body* rested in one of the crypts situated on the right of the Way, where St. Callistus prepared the glorious asylum in which the invincible succes- sors of St. Peter were to sleep, and into which we
* See the successive "guide books" of the Catacombs, from the 7th to the 10th century. We shall often refer to them.
LIFE OF SAINT CECILIA. 43
shall soon descend, to confide to the tomb, the pre- ' cious remains of the noble heroine to whom we con- ' secrate these pages. Saint Callistus was not buried in the retreat he had prepared for himself. Martyred in the trans-Tiberian region, near the church of St. Mary, the Christians, fearing they could not safely transport his body to the Appian Way, buried him in one of the crypts of the Aurelian. On the other side of the hill, behind the row of Pagan tombs which, extends to the right, in the valley formed by the depres- sion of the soil, was a mysterious asylum, known, even in the third century, to the Christians of the entire world. For many years, the bodies of the holy Apostles, Sts. Peter and Paul, rested there. In the pon- tificate of St. Zephyrinus, they were still in their origi- nal tombs ; the former at the foot of the Vatican on the Triumphal Way, the latter, on the Ostian, as is certified by Gaius, a priest of Rome, in a conference which he held with the Montanist Proclus, in the early part of this century.* But St. Callistus, on account of the sacrilegious orgies of Heliogabalus, had felt obliged to remove the holy relics to a place unknown to the Pagatis. The Appian AVay was chosen to re- ceive the first and greatest treasure of Christian Rome. Heliogabalus, in his sacrilegious madness, threat- ened to profane these sacred remains, which are, as it were, the title deeds of the power of the Roman Church over all others, since they bear witness that * Troplicea Apostolorum habeo, qua? ostendere possum. Si enim procedas via Triumphali, qutt ad Vaticanum ducit, aut Ostiensi, corum invenies Trophaea quibus ex utraque parte sta- tutes Romana communitur Ecclesia. Euscb. llistoria Ecdcsiast. lib, ii. cap, xxv.
44 LIFE OF SAINT CECILIA.
St. Peter bequeathed her his authority with his blood. The worthless cousin of Alexander Severus, had erected upon the Palatine, * near the palace of the Csesars, a temple destined to receive the infamous idol which bore his name. Being fully determined that no god but Heliogabalus should be adored in Rome, he not only resolved to transfer to this temple the statue of Cybele, the fire of Vesta, the Ancilia, the Palladium, those antique monuments of Eoman worship, to which the Gentiles believed the destinies of the Capital of the World to be attached, but he had likewise declared his intention of collecting there, • all the most sacred objects of Christian worship. We gather from a Pagan historian, these details so valu- able in explaining the traditions of Christian Eome.* Saint Callistus, who was Pope at this time, and who
* Ubi primum (Heliogabalus) ingressus est urbem, omissis iis quae in provincia gerebantur, Heliogabalum in Palatino inonte juxta aedes imperatorias consecravit, eique templuni fecit, stu- dens et Matris typum, et Vestae igneni, et Palladium, et Ancilia, et omnia romanis veneranda in illud transferre templum, et id agens ne quis Romae Deus, nisi Heliogabalus coleretur. Dicebat praeterea Judaeorum et Samaritanorum religiones, et Christi- anam devotionem illuc transferendam, ut omnium culturarum secretum Heliogabali sacerdotiumteneret. Lampridius. Augusta historia.
The historian also relates that Heliogabalus gave an exhibi- tion of harnessed elephants on the Vatican plain ; and that not having sufficient space for so novel an entertainment, he ordered the sepulchres to be destroyed. The tomb of the prince of the Apostles being subterranean, could not indeed be overturned, but as all access to it might be rendered very impracticable for the faithful, St. Callistus probably found in this extravagant command, an additional motive for removing to a place of se- curity, the remains of St. Peter, those precious relics which were then, and ever will be, the Palladium of Christian Rome.
LIFE OF SAINT CECILIA. 45
has been immortalized by bis active interest in guard- ing the crypts of the Appian Way, wished to protect from dishonor, the remains of the holy Apostles, and therefore removed them from the place where they had hitherto been venerated by the faithful.* He caused a sepulchral chamber to be built, the descent into which was effected by means of a well, and there the first Vicar of Christ, and the Doctor of the Gen- tiles, reposed each in his own tomb for many years, after which they were restored to their primitive resting place. The place where they rested for that brief interval is called the catacombs,f a name after- wards applied more or less correctly to the Christian crypts and cemeteries throughout the different Ways. In leaving this sacred spot, and resuming the course of the Appian, we see before us, towards the left, a vast plain which extends in the direction of the Latin Way. About half a mile distant, upon a graceful hill, and overlooking a nymphoeum, which was once deemed to be the site of the grotto and foun- tain of Egeria, a prostyle temple now rears its por- tico of four fluted columns of Pentelican marble. This temple, built during the Eepublican period, and less remarkable than many others which adorned the Eoman Ways, merits nevertheless, a passing notice from the Christian traveller. At the present day, we are uncertain to what false divinity it was con- secrated ; for a long time it was supposed to be the
* Panvini de Septem Urbis Ecclesiis. cap. iv. pag. 34. Moretti. Disputatio de trauslatione corporum SS. Petri et Tauli ad Cata* cumbas.
t Kalendariuin Bucherianum. Anastase. in Cornelio.
46 LIFE OF SAINT CECILIA.
temple of the Camoen99, celebrated by the poets, and mentioned on the topographical monuments of Home, at the identical period when the name of Egeria was given to the fountain in the valley. This opinion is not well supported, and yet, without any better foun- dation, the edifice bears at present, the name of Bacchus. However this may be, we learn from tra- dition, that it served as a retreat for the pontiff, St. Urban. This touching reminiscence has been per- petuated by an oratory built under the temple, in the soft, sandy stone, and since consecrated as a church, under the name of St. Urban. The crypts of Pretex- tatus, branch out through the surrounding ground ; the pontiff was, consequently, perfectly secure in his place of concealment, which was at some distance from the public roads, and may, moreover, have belonged to the Christians, as did the temple of the Camcena), under the very walls of Rome.
A Pope, already a confessor, and soon to be a mar- tyr, seeking refuge in a Pagan temple, is a striking feature of that secret and continual labor, by which Christianity sapped the foundation of the religion of the Gentiles. In connection with this fact, we may men- tion that the Vatican crypt, which received the bleeding body of the Prince of the Apostles, after his martyr- dom, was excavated under a temple of Apollo,* near the Circus of Nero. All traces of the temple have disappeared forever ; but if the tomb of the Galilean fisherman, unceasingly venerated by the faithful, remains buried under its majestic shadow, the cross upon the cupola of Michael Angclo, towering to the * Anastase. in Petro.
LIFE OF SAIOT CECILIA. 47
very skies, proclaims that Christ, the conqueror of false gods, reigns no longer merely in the bowels of the earth.
Eeturning to the Appian Way, we find the third mile-stone, near which were placed the Christian beggars, charged with pointing out to the faithful, the retreat of St. Urban. To the left, the sepulchre of Cecilia Metella, rose in graceful majesty. Restii^g upon the summit of a hill, it overlooked the tombs, temples, and villas with which the plain was covered, and the aqueducts which bore the tribute of lakes and rivers to the city of the Ca3sars. This mag- nificent monument is now but a mass of ruins, yet it is still the most noble ornament of the Cam- pagna. Supported upon a quadrilateral dais, and built of travertine, it has the appearance of an elegantly proportioned tower; the upper part is embellished with a frieze decorated with festoons separated by bulls' heads; the whole being crowned by a conical roof, also in travertine.* Neither man nor time has effaced the dedicatory inscription, placed under the frieze, and surmounted by several trophies. It bears the simple words :
CiECILIiE
Q. CRETICI. F.
METELLA CRASSI.
Here, then, reposed Cecilia Metella, the daughter of Quintus C;ecilius Metellus Creticus, who was consul
* Canina (I/Arohitettura Romana, text, 3 part page 217) maintains that the roof of Cecilia Metella' S tomb was of a coni- cal form. A simple inspection of the interior vault of the monu- ment, proves this conjecture to be well founded.
48 LIFE OF SAINT CECILIA.
under Augustus, in the seventh year of the Christian era. Crassus, the husband of Cecilia, erected this tomb in her honor. This last scion of the house of Crassus, is only known by the monument he erected to his noble spouse. Cecilia herself, has no other history than that transcribed upon the "marble. Still, the Christian who recalls the name and virtues of Cecilia, the spouse of Christ, can scarcely pass with indifference, this tomb, admired even by the profane archeologist, for its severe magnificence. The pre- destined martyr, in going to the crypts to visit the tombs of her family, and to receive the instructions of St. Urban, must have more than once stopped to gaze at this sepulchre, which contained the remains of one of the females of her ancient and illustrious race ; but an humble tomb in the vault of the Appian Way, merited by sufferings endured for Christ, seemed to her far more desirable than the most splendid mausoleum which her opulent family could erect to her memory in that stately Way.
The monument of Cecilia Metella served as a fort- ress in the thirteenth century, and ever since has been disfigured by a crown of battlements. The large sarcophagus of marble, in which Crassus deposited the body of his wife, was carried away in the six- teenth century, and placed under the eortile of the Farnese palace, where it still remains.
Let us now return to the epoch of Alexander Sev- erus, and after casting a last glance at the sepulchre of the Pagan Cecilia, let us ascend the hill, and ad- mire one of the most sumptuous and luxurious villages which embellish the vicinity of the Eternal
LIFE OF SAINT CECILIA. 49
City. It is called the Pagus Triopius, and owes its origin to Herod Atticus, a celebrated rhetorician, who was consul in the year 143 of the Christian era. This wealthy Athenian dedicated the village as a monument to the memory of his wife, Anna Eegilla, of the Julia family. In his inconsolable grief at the loss of his spouse, he not only dedicated all her favorite jewels to the Eleusinian divinities, Ceres and Pros- erpine, distributing them among the most venerated sanctuaries of these goddesses; but he also vowed to them that he would expend upon this region of the Appian Way, all the riches left by his lamented wife. A sacred grove, a temple in honor of the two Ceres, a sepulchral field dedicated to Minerva, and to Nemesis, are the solemn testimonials of the regrets of Herod Atticus, the founder of this Pagus, which he called Triopius, in honor of Ceres, whose sanctu- ary at Argos bore this name*
The different Greek inscriptions, representing the dedication of this field of mourning, have been pre- served until the present day, and the two principal, in beautiful Pentelican marble, after having ornamented the Borghese Villa at Eome, for two centuries, were, in 1808, transported to Paris, where they have since remained. The quarries of this marble, so famous in the history of Greece, belonged to Herod Atticus, who nearly exhausted them in the construction of the Sta- dium Panathenaicum.f It was not long before numer- ous dwellings were erected around the monument of
* Visconti (Ennio Quirino). Iscrlzioni greche Triopee. Rome. 1794. page 5.
f Pausanias and Philostratus, cited by Ennio Visconti, page 8.
5
50 LIFE OF SAINT CECILIA.
Anna Eegilla. The Pagus was called the abode of hospitality, — as we find upon one of the inscriptions, and during the reign of Alexander Severus, its popu- lation was considerable. A temple of Jupiter was erected upon the part which led to the Appian Way. Later we will revisit these places.
The Appian Way becomes more level after leav- ing the Pagus Triopius. In the distance rises Mt. Albanus with its nine cities, its loftiest summit crowned with the temple of Jupiter Latialis. The an- cient Way, so long buried beneath its ruins, has reap- peared, thanks to the munificence of the immortal Pius IX. Innumerable monuments have been brought to light, and we of the present day tread the pave- ment furrowed in olden times by the chariots of the conquerors of the world.
Near the fourth mile-stone, not far from Seneca's villa, a pyramid of barbarian construction attracts the eye; between Eome and Alba there are four others very similar. It is a popular tradition that these monuments were erected to the two Horatii and the three Curiatii* However this may be, Livy, the historian, asserts that these valiant champions were buried in this locality. " Their sepulchres," he says, " are erected on the spot where each one fell, the two Eomans in the same tomb, near Alba; the three Albans, nearer Eome, at a little distance from one another, according to the scene of combat, f
* Nibby. cited by Ennio Visconti, pages 543, 544.
t Sepulcra extant quo quisque loco cecidit : duo romana uno loco propius Albam ; tria albana Romam versus, sed distantia locis, et ut pugnatuui est. Tit, Liv. lib. i. cap. xxv.
LIFE OF SAINT CECILIA. 51
Thus the traces of this memorable contest which decided the victory of the Eomans over the Albans, were not effaced from the Appian soil, and may, per- haps, be recognizable even in our days. But the Eome saved by the blood of the Horatii, lies buried under the ruins heaped up by the ravages of time, and of barbarians ; it is but a mutilated corpse of which the fragments are exhumed ; whilst the Rome, for which the martyrs of the Appian Way combated, raises its imperishable head and pursues its con- quests to regions not even coveted by the boundless ambition of the Caesars.
It is time for us to return to the city where St. Urban and Alexander Severus are reigning, each in his own sphere. Gladly would we have followed the course of the Appian to the village Tres Tabernse, for it was there the Apostle Paul, the captive of Jesus Christ, led from the East to the feet of Caesar to whom he had appealed, was met by the Christians of Eome, who had gone out to receive him.* But we have explored sufficiently ; for already we have passed the places which will be mentioned in our story. Nevertheless before retracing our steps towards Rome, let us admire at the fifth mile-stone, the monument of Quintus Cascilius, the uncle of Cicero's celebrated friend, Pomponius Atticus.f This tomb, the ruins of which are still imposing, will recall to our minds the name and race of the Christian heroine whose holy footsteps we have traced on this Queen of Roman Ways, where every thing speaks of Cecilia, the glory of her ancestors, and the sublimit}?- of her virtues.
* Act. xxviii. 15.
f Cornelius Nepos. In T. Pomponio Attico. cap. xxii.
52 LIFE OF SAINT CECILIA.
CHAPTER V.
HOUSE IN WHICH CECILIA PASSED HER YOUTH. SHE CONSECRATES HER VIRGINITY TO GOD. HER PARENTS PROMISE HER IN MARRIAGE. VALERIAN AND TIBURTIUS.
It is an ancient tradition of Christian Eome that the house in which Cecilia lived until she attained a marriageable age, was built upon the Campus Martius. A Church called St. Cecilia de Domo,* was erected at an early period upon the ground formerly occupied by the palace. It was rebuilt in the last century, through the liberality of Benedict XIII., as we will mention in its proper place, and the following inscrip- tion was taken from the ancient church, and engraven in mediaeval characters upon an antique cippus :
HAEC EST DOMVS
m QVA ORABAT
SANCTA CAECILIA.f
The popular title (del divino amove) which has been attached to .this church forcibly reminds us that it was once the house of the Cecilii, which was truly a temple of divine love, during the years the virgin passed under its roof.
It is not surprising that the house of a patrician should have been built upon the Campus Martius, although ancient writers give us to understand that this immense tract of ground was destined for mili-
* See the certificate of Urban III., of the Calends of March, given in full by Fonseca. De Basilica S. Laurentii in Damaso. Page 252.
f This is the house where Saint Cecilia prayed. This inscrip- has been removed to the Sacristy.
LIFE OF SAINT CECILIA. 53
tary exercises. Many temples and public edifices were erected upon a large portion of it under the Emperors, and Augustus, in his sixth consulate, caused his celebrated mausoleum to be constructed between the Flaminian Way and the left bank of the Tiber, even beyond the locality where we have placed the palace of the Cecilii. This mau- soleum was surrounded by groves of trees, designed for the amusement of the people.* Later, in the third century, many private dwellings, with gardens attached, being erected upon the plain, the Emperors were thwarted in the project they had conceived, of beautifying this region with an immense and sumptu- ous portico, the pillars of which should reach to the Milvian Bridget This field for military exercises, was consequently more and more circumscribed, so that nothing prevents our believing that, during the reign of Alexander Severus, the Cecilii family erected a palace upon ground already covered with public and private edifices, and situated this side of the site where Augustus, two centuries previous, had built his superb mausoleum. We, therefore, implicitly believe the tradition respecting the situation of the Cecilii palace.^ In this magnificent dwelling, deco-
* Suetonius, in Augusto. cap. 100. f Julius Capitolinus and Trebellius Pollion, cited by Canina. Ibid, page 439.
t We may also add that there was no reason for pointing out in Rome, the house in which Cecilia lived before her marriage, unless an ancient and venerable tradition had been really attached to the place where the church of St. Cecilia de Domo was after- wards built. Rome was sufficiently rich in the possession of the house where St. Cecilia consummated her sacrifice. This incontestable monument sufficed for the piety of the faithful ; there was no necessity of gratuitously imagining the existence of a house upon the Campus Martius. 5*
54 LIFE OF SAINT CECILIA.
rated with all the splendor of Eoman pomp, sur- sounded by the trophies and crowns of her ancestors, Cecilia, despising the ostentation and attractions of the age, practised with perfect fidelity, the divine law which Christ came to establish upon earth. History throws no light upon the means used by the Holy Spirit to win her to this celestial doctrine ; but we know that from her earliest infancy, she was initiated in the mysteries of Christianity. Probably an aged relative, or faithful nurse, previously illuminated by the true light, instructed the young girl in the princi- ples of that faith, the profession of which, in those days, almost necessarily involved the sacrifice of earthly happiness.
Although Cecilia's parents were Pagans, they do not appear to have opposed the attachment of their daughter to a religion which was daily gaining ground in Eome, and which had followers even in the impe- rial household. Either through tenderness or indiffer- ence, they permitted her to practise her religion, and attend the assemblies of the Christians. During the respite from persecution, a calm which was but the precursor of a storm, Cecilia publicly attended the celebration of the divine mysteries in the churches where the faithful were wont to assemble. She fre- quented the crypts of the martyrs, where the festivals of those Christian heroes frequently gathered the faithful of Eome ; and the poor, who were entrusted with the secret of St. Urban's retreat, knew her well, and promptly delivered all her messages.
The Christians of this period lived in continual expectation of martyrdom; the thought of it seemed
LIFE OF SAINT CECILIA. 55
a necessary element in all tlieir plans for tlie future ; even as a sailor, who commences a long sea voyage, lias ever present to his mind the dangers of a storm. Cecilia did not shrink from this prospect, so formid- able to nature. On the contrary, she found rest and consolation in the thought that martyrdom would unite her forever to Christ, who had deigned to choose her from the bosom of a Pagan family, and to reveal himself to her. Whilst awaiting the happy summons, her heart was constantly united to that of her divine Master, with whom she held colloquies day and night.* Eavished with the charms of this interior communi- cation, she sought Him at all times in the holy ora- cles, and the book of the Gospels, hidden under her garments, ever rested on her heart.f She derived from this sacred contact, a supernatural courage which elevated her above the weakness of human nature, whilst the vivifying unction of the words which are spirit and life (John vi., verse 64.) was communi-
* Non diebus, non noctibus, a colloquiis divinis et oratione cessabat. Acta S, Cecilice, edit, of Bosio (1G00) and of Laderchi (1723).
f This custom of the first Christians, of carrying the Gospel concealed under their garments, was still preserved in the fourth, and fifth centuries. St. Jerome speaks of it as being very fre- quent among the Christian females, (in Matthaeum, lib. iv. ad caput xxiii. 6.) and St. John Chrysostom says : They wore it suspended around their necks. (Ad populum Antioch. Homil. xix. n° 4.) We find remains of this pious practice among the Irish Catholics, who, during their travels, or while ill, are in the habit of wearing the opening verses of the Gospel of St. John, (verses 1 — 14.) printed upon a sheet of paper. At the present time, when so many emigrate to America, it is probable that scarcely one could be found, who has not this sacred text sewed in his garments.
56 LIFE OF SAINT CECILIA.
cated to her. The hand of the celestial spouse could alone claim the privilege of culling this fresh and fragrant flower from among the thorns of the Gentiles, and he inspired the heart of Cecilia with a love wor- thy of that which he had shown her by dying upon the cross. The virgin fully responded to the advances of her God, and vowed in her heart never to accept a mortal spouse. It is not known whether she received from St. Urban the sacred veil which Pudentianaand Praxedes had worn with honor, and which formed the most beautiful ornament of many Eoman virgins. Cecilia may have privately made, in the secrecy of her own heart, the sacrifice of human affections, to consecrate herself to an eternal love. The spouse who had called her to be the bride of heaven, accepted her vows, and awaited in eternity, the day of their union. But where will this young maiden, whose soul is in heaven while her feet still tread the earth, find a protector in this most profane of cities, and in the bosom of a Pagan family ? The Spouse she has chosen will defend His bride ; He has commanded her guardian angel to appear to her ; this celestial messenger has assured Cecilia of his protection ; he will shield her from the world and its perils. She will be conscious that he is ever at her side, ready to strike with his avenging arm, the rash mortal who would presume to touch the treasure of heaven.
However, the virgin could not expect to gain with- out combat the nuptial crown destined for her ; and she was soon called upon to merit it by a painful trial. Adorned with every natural grace, faint image of the beauty of her soul, Cecilia was fitted for the
LIFE OP SAINT CECILIA. 57
most illustrious alliance. Her parents, proud of their daughter, determined to unite her in marriage to some noble patrician. Incapable of understanding the sublime love which consumed the heart of Cecilia, and the ties which bound her to heaven, they sought for her an earthly spouse, and thus compelled the bride of Christ to receive a mortal bridegroom.
Marriages between Christians and Pagans still oc- curred at this epoch ; though they sometimes led into difficult situations, they were often the instruments employed by God, to gain the infidel party to the true faith. The Church, however, conformably to the Apostolic doctrine,* strongly disaproved of them ; necessity alone could excuse the faithful who con- tracted them.f Cecilia, as we have said, was forced by the imperious will of her parents, notwithstand- ing her vow of virginity, tc marry a young pagan. The wisdom and greatness of God could alone triumph over so painful a situation.
Valerian was the name of the young Eoman, des- tined, according to human views, to receive the hand of Cecilia. His noble birth, handsome person, and generous qualities, seemed to render him worthy such an honor, and he ardently longed for the day, when he would possess the treasure coveted by so many young patricians. The happy bridegroom had a brother, named Tiburtius, whom he loved with that ingenuous and devoted affection which was one of the principal features of his character. It made him
* II. Cor. vi. 14. f We find nevertheless many celebrated ex- amples after the third century ; In the fourth, St. Monica mar- ried Patricius, a Pagan. In the fifth, St. Clotilda married Clovis,
58 LIFE OF SAINT CECILIA.
happy to think that his "anion with Cecilia would strengthen the tender bonds which united them. The two brothers were not mistaken in their hope ; but God alone knew to what an extent the love planted in their hearts by Cecilia, would surpass all earthly affection ; and how soon these two brothers and their sister would pass to a region where pure souls are united in the bosom of infinite love.
CHAPTER VI.
ANXIETY OP SAINT CECILIA AT HER APPROACHING tTNIOS WITH VALERIAN. CELEBRATION OF THE MARRIAGE. CONFIDENCE RE- POSED IN VALERIAN BY SAINT CECILIA.
Cecilia was not at liberty to refuse the testimonies of affection lavished upon her by Valerian. Full of esteem for the noble qualities of this young Pagan, she could have loved him as a brother ; but she was betrothed to him, and the wedding-day was rapidly approaching. Who can conceive the anguish of the young virgin? The irresistible command of her parents, the high spirit of the young man, chilled her blood with fear, and she had no other resource, than to bury deeper in her soul, the chaste secret of that love which reigned supreme in her heart.*
She knew that her angel watched over her, but she
* Parentum enim tanta vis et sponsi circa illam erat exaes- tuans, ut non posset amorem sui cordis ostendere, et quod Christum solum diligeret indiciis evidentibus aperire. Acta S. CmcilicB.
LIFE OF SAINT "CECILIA. 59
would soon be forced to contend for herself; it was time to prepare for combat. Under a magnificent dress, embroidered with gold, she wore a hair shirt, seeking thus to mortify her innocent flesh,* and bring it into subjection to the spirit, that it might not recoil, when she would be called upon to pay with her blood, the signal honor of being the chosen bride of heaven. Condemned to live in the midst of patrician effemi- nacy, she took every precaution to deaden by volun- tary suffering, that attraction to pleasure which tyrannizes over the children of Eve, and too fre- quently reveals to an imprudent and negligent soul, the deep corruption of the human heart.
If, following the example of the widow of Bethulia, Cecilia concealed under her garments the instruments of her penance, like David, she also weakened her flesh by rigorous fasts. According to the custom of the first Christians, when they wished to appease heaven, or obtain some signal favor, she abstained from food two, and sometimes three days, only taking in the evening a slight repast necessary to support life.f This courageous preparation by means of which she hoped to insure victory, was rendered still more efficacious by her continual and ardent prayers. With heartfelt earnestness she recommended to God the dreaded hour ! J With tears and sighs she im- plored the assistance of the celestial spirits who co- operate in our salvation, of the holy Apostles, patrons
* Csecilia vero subtus ad carnam cilicio induta, desuper auro textis vestibus tegebatur. Acta S. Ccecilice. f Biduanis ac triduanis jejuniis orans. Ibid. X Cominendabat Domino quod tiniebat. Ibid.
60 LIFE OF SAINT CECILIA.
and founders of Christian Kome, of the blessed in- habitants of heaven who protect our combats.'55. The favor which Cecilia so fervently solicited, was granted ; but her celestial spouse was pleased to try his noble bride, that her virtue might be strengthened and purified. Was she not soon, in return for so much suffering, to enter into the possession of eternal hap- piness? Moreover, the approaching conflict which was to crown her with so much glory, was but the prelude to those combats in the midst of which, she would require a manly courage, not yet sufficiently developed in her heart by divine love.
The day finally arrives when Valerian is to receive the hand of Cecilia, f The palace of the Cecilii is in a state of commotion. The heart of the young man bounds with happiness, and the two families, proud of being united in their children, look forward to the hope of a posterity worthy their ancestors. Cecilia $ is led forward, attired in the nuptial dress of the patri- cian ladies. The purity of her soul is well repre- sented by her simple § white woolen tunic, trimmed with bands,|| and fastened with a white woollen gir-
* Invitabit Angelos precibus, lacryniis interpellabat Apostolos> et sancta agmina omnia Christo fainulantia exorabat, ut suis earn deprecationibus adjuvarant, suam Domino pndicitiam com- mendantes. Acta S. Ccecilice.
f Venit dies in quo thalamus collocatus est. Ibid. J Claustra panditi, jannae :
Virgo adest. Viden' ut faces Splendidas quatiunt comas ? CatulL in nuptias Julias et Manlii. Carm. lxi § Plinii Nat. Histor. lib. viii. cap. lxxiv. II Segmenta et longos habitus et flammea sumit. ^
Juvenal Sat. ii, v. 24.
LIFE OF SAINT CECILIA. 61
die * This modest apparel, the last trace of the ancient gravity of Roman customs, was, at the same time, a glorious reminiscence in the Cecilii family ; the plain robe of the bride being a memento of that woven by the royal matron, Caia Cecilia.f. The hair of the virgin, according to custom, was divided into six tresses,^ which was at once an imitation of the Vestal head- dress^ and a touching symbol of Cecilia's consecra- tion.! A flame-colored veil concealed from profane eyes her maiden beauty, on which the angels gazed with admiration. At this solemn moment, the vir- gin's heart was firm and calm ; she confided in the protection of her guardian angel. For the first time, she was compelled to endure the celebration of Pagan ceremonies. The wine and milk were offered in her pres- ence,^ but she turned away her eyes. The cake,
* Festus upon the word Cingulus.
f Caia Caecilia prima texuit rectam tunicam, quales cum toga pura tirones induuntur, novceque nuptae. Plin, Nat. Hist. lib. viii. cap. lxxiv. J Festus on the word Senis.
§ The Romans permitted brides, on the day of their marriage, the privilege of dressing the hair like the Vestals, as a last homage to their virginity.
|| Tollite, o pueri, faces ;
Flammeum video venire. — CatulL Carm. lxi. Timidum nuptae leviter tectura pudorem Lutea demissos velarunt iiarumea vultus.
Lucan. Pharsal. ii. v. 360. We find the use of this veil, called flammeum, even in the marriages of Christians, until the fourth century, as is attested by St. Ambrose, (de Virginitate, cap. xv.) who calls it the nuptial flammeum. Among the Pagans, the bride wore it to ex- press the stability she intended maintaining in the conjugal state, because this flame-colored veil was the distinctive badge of the Flaminian women to whom divorce was prohibited by law. IT Servius, in Georg. i. v. 244. Macrobe. Saturn, iii. 11.
6
62 LIFE OF SAINT CECILIA.
symbol of alliance, was broken, * and Cecilia's timid hand, adorned with the invisible ring of the spouse of Christ, was placed in that of Valerian. All was accomplished in the eyes of man, and the virgin, over whom heaven was watching, had taken another step towards danger. According to an ancient custom, the bride was conducted to the dwelling of her hus- band, at sunset.f The house of Valerian was situated in the trans-Tiberian region, near the Salutaris Way, a short distance from the Cestius Bridge, which con- nects the island of the Tiber to the Janiculum dis- trict.^: This mansion, the last earthly dwelling of Cecilia, was destined soon to surpass in glory, the palaces, baths, and temples, which surrounded it,§ and of which the antiquaries of the present day can scarcely find a trace. A sanctuary, consecrated by the blood of a virgin, it was to survive all the dis- asters of Eome, and to proclaim through the course of ages, the fidelity of her who dwelt for a short period beneath its roof. Nuptial torches preceded the retinue which accompanied Cecilia to the dwell-
* Servius, in Georg. i. v. 31. Pline. xvii. 3. f Vesper adest, juvenes, consurgite, vesper olynipo
Exspectata diu vix tandem lumina tollit. Jam veniet virgo, jam dicetur Hynienoeus.
Catull. Carm. lxii. t The ancient topographical monuments of Rome describe in the trans-Tiberian region, a district which they designate under the name of Statuce Valeriana. This denomination, which is not explained by any of the archaeologists, probably refers to some monument of the Valerian family.
§ See in Canina (Roma antica. pages 533, 605) a detailed account of the monuments of the 14th Region of Rome, situated beyond the Tiber.
LIFE OF SAINT CECILIA. 63
ing of her husband. The crowd extolled the charms of the young virgin, but she conversed in her heart, with that Almighty God who preserved the three children in the fiery furnace, and saved Daniel from the lion's fury. These memorials of the ancient covenant, so frequently carved upon the crypts which Cecilia had piously visited, animated her courage, as they had strengthened that of the martyrs. At length, the bridal party arrived at the palace. Under the por- tico, decorated with white tapestry, embroidered with festoons of flowers and leaves,* Valerian awaited Cecilia. According to the ancient custom, the bride- groom saluted his bride with this question : " Who art thou?" The bride replied, "Where thou art Caius, I will be Caia."f The allusion was doubly touching at the marriage of one of the daughters of the Cecilii family, this formula being another remi- niscence of Caia Cecilia, who was venerated by the Eomans, as the type of woman, in her domestic rela- tions. The Christian Cecilia found a more accom- plished model in the portrait drawn by the Holy Ghost, of the strong woman, and Valerian was soon to comprehend the truth of this divine oracle, so fully accomplished in his spouse. " Strength and beauty are her clothing, and she shall laugh in the
* Necte coronam PostFbus, et densos per limina tende corymbos.
Juvenal. Sat. vi. v. 51, 52. Ornentur postes, et grandi janua lauro.
Ibid. v. 79. \ Ubi ta Caius, ego Caia. Valere-Maxime. De nominum ratione. Festus, on the words Ga'ia, llecta, and Reg ilia. Alexander ab Alexandre Genialium dierum. ii. 5.
64 LIFE OF SAINT CECILIA,
latter day. She hath opened her mouth to wisdom, and the law of clemency is on her tongue. Her husband rose up, and he praised her." ( Proverbs, xxxi. 25—28.) Cecilia then crossed the threshold of the door.* We have reason to believe, that, being a Christian, she was not compelled to conform to the superstitious ceremonies observed by the Eomans, at the entrance of a bride under the conjugal roof. Those which followed were more congenial to a Christian. Water was presented to the bride, as an emblem of the purity with which she should be adorned ;f a key was placed in her hands, as a sym- bol of the interior administration, henceforth confided to her care ; J and finally she seated herself for a moment upon a fleece,§ to remind her that she must not shrink from domestic labor. The bridal party then passed into the Triclinium, where the wedding supper was served. During the banquet, an epithala- mium was sung, celebrating the union of Valerian and Cecilia, and a band of musicians made the hall re-echo with the harmony of their instruments.! During these profane concerts, Cecilia also sang in the depth of her heart, and her melody was united to that of the angels. She repeated that verse of
* Transfer omine cum bono Limen aureolos pedes, Rasilemdue subi forem.
Catull. Carm. lxi. t Festus, on the word Aquce. t Festus, on the word Clavis. § Festus, on the word Pellis. || Ite, concinite in modum : Io Hymen Hymenaee io, Io Hymen Hymenoee.
Catull. ibid*
\
LIFE OF SAINT CECILIA. 65
the Psalmist, so well adapted to her situation : u May my heart and my senses remain always pure, 0, my God ! and may my chastity be preserved inviolable."* The Church has faithfully preserved these words of the virgin. They are recited each year, on the day of her triumph ; and to honor the sublime concert, in which she sang with the celestial spirits, and which surpassed all the melodies of earth, she has been styled " Queen of Harmony ."
After the banquet, matrons guided Cecilia's trem- bling steps to the door of the nuptial chamber, f deco- rated with all the effeminacy of Eoman luxury, and rendered still more imposing by its silence and ob- scurity.^: Valerian followed the virgin. When they were alone, Cecilia, strengthened by divine grace, ad- dressed her husband these gentle and touching words : " My generous friend, I have a secret to confide to thee ; swear that thou wilt respect it."§ Valerian vehemently protested that he would preserve the secret of his bride, and that nothing should ever force him to reveal it. " Listen, then," resumed Cecilia, " I am under the care of an angel whom God has appointed protector of my virginity. If thou shouldest violate it, his fury will be
« * Cantantibus organis, Csecilia in corde suo soli Domino de cantabat dicens : Fiat cor meum ct corpus meuni immaculatum ut non confundar. Acta S. Ccecilice.
Vos bona) senibus viris Cognitse bene fcminae, Collocate pucllulam. Catull. Carm. lxi. t Sed cum licec agerentur, venit nox in qua suscepit una cum sponso suo cubiculi secreta silentia. Ibid.
§ 0 dulcissime et amantissime juvenis, est mysterium quod tibi confiteor, si modo tu juratus asseras tota te illud observantia custodire. Ibid.
6*
66 LIFE OF SAINT CECILIA.
enkindled against thee, and thou wilt fall a victim to his vengeance. If on the other hand, thou wilt respect it, he will favor thee with his love, and obtain for thee many blessings."*
Astonished and agitated, the young man, who was unconsciously controlled by grace, replied respect- fully : " Cecilia, if thou wishest me to believe thee, let me see this angel. When I have seen him, if I recognize him as one of God's angels, I will comply with thy request ; but if thou lovest another man, know that I will destroy both him and thee with my sword."f
Cecilia continued with ineffable authority : " Vale- rian, if thou wilt follow my advice, if thou wilt con- sent to be purified by the waters of the fountain of eternal life, if thou wilt believe in the only true and living God who reigns in heaven, thou shalt see my guardian angel.";]: " And who will purify me that I may see thy Angel?" exclaimed Valerian.§ " There is a venerable old man," replied Cecilia, "who puri-
* Angelum Dei habeo amatorem qui nimio zelo corpus meum custodit ; hie si vel leviter senserit quod tu me polluto amore contingas, statim circa te suum furorem exagitat, et amittis floremtuae gratissimoB juventutis ; si autem cognoverit quod me sincero corde et immaculato amore diligas, et virginitatem meam integram illibatamque custodias, ita te quoque diligit sicut me, et ostendit tibi gratiam suam. Acta S. Ccecilice.
f Si vis et credam sermonibus tuis, ostende mihi ipsum An- gelum et si approbavero quod vere Angelus Dei sit, faciam quod hortaris ; si autem virum alterum diligis, et te et ilium gladio feriam. Ibid,
X Si consiliis meis acquiescas, et permittas te purificari fonte perenni, et credas unum Deum esse in coelis vivum et verum, poteris eum videre. Ibid,
§ Et quis erit qui me purificet, ut ego angelum videam ? Ibid,
LIFE OF SAINT CECILIA. 67
fies mortals, after which they may see the Angel of * God."* " Where shall I find this venerable old man ?" cried Valerian. " Go out of the city by the Appian Way," replied Cecilia, u as far as the third mile-stone, there thou wilt find some poor beggars who ask alms of the passers by. These poor creatures are objects of my constant solicitude, and my secret is known to them. When you approach them, give them my blessing, and say to them, Cecilia sends me to you and begs you will conduct me to the holy old man Urban ; I have a private message to deliver to him. When introduced into the presence of the holy man, repeat to him what I have just told thee ; he will purify thee and clothe thee in new and white garments. On thy return to this apartment, thou wilt see the holy Angel, who will then be thy friend, and obtain for thee all thou desirest."f
* Est senior qui novit purificare homines, ut mereantur videre Angelum Dei. Acta S. Ccecilice.
f Vade in tertium milliarium ab urbe, via quae Appia nuncu- patur ; illic invenies pauperes a transeuntibus alimonise petentes auxilium ; de his enim mihi semper cura fuit, et optime hujus mei secreti sunt conscii : hos tu dum videris, dabis eis benedic- tionem meam, dicens : Caecilia me misit ad vos, ut ostendatis mihi sanctum senem Urbanum ; quoniam ad ipsum habeo ejus secreta mandata, quae perferam. Hunc tu, dum videris, indica ei omnia verba mea, et dum te purificaverit, induet te vesti- mentis novis et candidis, cum quibus, mox ut ingressus fueris istud cubiculum, videbis angelum sanctum etiam tui amatorem effectum, et omnia quae ab ipso poposceris, impetrabis. Ibid.
68 LIFE OF SAINT CECILIA.
CHAPTEE VII.
VALERIAN REPAIRS TO POPE SAINT URBAN. HE IS BAPTIZED. HIS RETURN. ARRIVAL OF TIBURTIUS.
Urged by an unknown power, the young Bom an, a moment ago so full of fire, quitted without an effort the virgin whose gentle accents had softened his heart, and before day-break reached Urban, having found every thing as Cecilia had predicted. He related to the Pontiff his interview with his bride in the nuptial chamber, which at once explained his presence. The venerable old man, overjoyed at the glad tidings, fell upon his knees, and raising his hands to heaven, his eyes moistened with tears, exclaimed: "Lord Jesus Christ, author of chaste resolves, receive the fruit of the divineseed Thou hast sown in the heart of Cecilia. Good Shepherd, Cecilia, thy servant, like an innocent lamb,* has fulfilled the mission Thou hast confided to her. In a moment, she has transformed her hus- band from an impetuous lion, into a gentle lamb.
* Hughes of Saint-Cher, commenting these words of Isaias : 11 Leo et ovis simul morabuntur," ingeniously applies them to St. Cecilia, who, like an innocent Lamb, dwelt with Valerian, figured by the Lion. The allusion is equally clear in St Urban's words. This renders inexplicable the change which these words have undergone in one of the Anthems of St. Cecilia's office, where, since the ninth century we read apis, instead of ovis. It is evident that the text is modified by this reading, and that the thread of the discourse is broken. The Ambrosian Missal, in which the words of St. Urban form the Offertory of St. Cecilia's Mass, has preserved the lesson ovis, as we read it in the Acts of the Saint. St. Bernard likewise read it so, as we see by a very pointed allusion, in his life of Saint Malachy.
LIFE OF SAINT CECILIA. 69
If Yalerian did not already believe lie would not be here. Oh, Lord ! open the ear of his heart to Thy words, that he may acknowledge Thee, his Creator, and that he may forever renounce the devil, his pomps, and his idols."*
Urban remained a long time in prayer ; Valerian was deeply touched. Suddenly, a venerable old man, with garments white as snow, appeared before them, holding in his hand a book, written in characters of gold. It was the great Apostle of the Gentiles, St. Paul, the second pillar of the Eoman Church. At this imposing sight, Valerian, half dead with terror, fell prostrate upon the ground. The august old man kindly assisted him to rise, saying, "Bead this book and believe. Thou wilt then be worthy of being purified, and of contemplating the Angel whom Cecilia promised thou shouldst see."f
Valerian raised his eyes, and without pronouncing the words, commenced to read the following passage : "One Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and
* Domine Jesu Christe, seminator casti consilii, suscipe se- minum fructus quos in CoBcilia seminasti. Domine Jesu Christe, Pastor bone, Caecilia famula tua, quasi ovis argumentosa tibi deservit ; nam sponsum, quern quasi leonem ferocem accepit, ad te Domine, quasi agnum mansuetissimum destinavit ; iste hue, nisi crederit, non venisset : aperi ergo Domine cordis ejus januarn sermonibus tuis, ut te Creatorem suum esse cognoscens, re- nuntiet Diabolo, et pompis ejus, et idolis ejus. Acta S. Ccecelicc.
t Lege hujus libri textum, et crede, ut purificari merearis, et videre angelum,cujus tibi aspectum Caecilia virgo devotissima repromisit. Ibid.
70 LIFE OF SAINT CECILIA.
in us all."* When tie had finished reading, the old man said to him : " Believest thou this ?" Valerian energetically exclaimed : " There is nothing more true under heaven ; nothing which should be more firmly believed." f As he ceased speaking, the old man disappeared and left Valerian alone with the Pontiff. St. Urban at once conducted the young man to the fountain of salvation, and after admitting him to the most august mysteries of the faith of Christ, told him to return to his bride.
Cecilia had conquered, and the first trophy of her victory, was the heart of Valerian, offered to the Saviour of mankind. During the absence of her husband, she had not left the nuptial chamber, still re-echoing with the sublime converse of the preced- ing night, and redolent with the celestial perfume of virginity. She had unceasingly prayed for the con- summation of the great work, her words had com- menced, and she awaited with confidence the return of a husband who would henceforth be dearer to her than ever.
Valerian, habited in the white garment of the neophytes:}: which he had just assumed, § reached the
* Unus Dominus, una fides, unum baptisma, unus Deus, et Pater omnium, qui super omnia, et in omnibus nobis est. Acta T#. CcEcilice.
f Cumque hoc infra se legisset, dicit ei senior : Credis ita esse, an adhuc dubitas ? Tunc Valerianus voce magna clainavit dicens : Non est aliud, quod verius possit credi sub coelo. Ibid.
t It should not be a matter of surprise that Valerian wore his white dress through the streets of Rome. Garments of this color were not unusual in a city, peopled by men of every nation, gome of whom continually wore white.
§ Veniens igitur Valerianus indutus candidis vestimentis. Ibid.
LIFE OF SAINT CECILIA. 71
door of the chamber, and glancing respectfully around the room, beheld Cecilia prostrate in prayer, and, by her side, the Angel of the Lord, his face resplen- dent as lightning, his wings brilliant with the most gorgeous colors. The blessed spirit held in his hand, two crowns interwoven with roses and lilies,* one of which he placed upon the head of Cecilia, and the other upon that of Valerian, whilst with the musical accents of heaven, he said. kl Merit to preserve these crowns, by the purity of your hearts, and the sanctity of your bodies. I bring them fresh from the garden of Heaven. These flowers will never fade, nor lose their celestial fragrance ; but no one can see them, who has not endeared himself to Heaven, as you have done, by virginal purity. And now, Valerian, as a reward for thy acquiescence in the chaste desires of Cecilia, Christ the Son of God, has sent me to thee, to receive any request thou dost wish to make him."f The young man, overcome with gratitude, threw himself at the feet of the divine messenger, and thus expressed his desires : " Nothing in life is more precious to me than the affection of my brother, and now that I am rescued from peril, it would be a
* Cseciliam intra cubiculum orantem invenit, et stantem juxta earn Angelum Domini pennis fulgentibus alas habentem, et flameo as'pectu radientem, duas coronas habentem in manibns coruscantes rosis, et liliis albescentes. Acta S. Ccecili(e.
f Istas coronas immaculato corde, et mundo corpore custo- dite, quia do paradiso Dei eas ad vos attuli, et hoc vobis signum erit, numquam marcidum aspectus sui adhibent floreni, nunquani sni minunt snavitatem odoris, ncc ab alio videri poteruunt, nisi ab eis quibus ita castitas placuerit sicut vobis probata est pla- cuisse. Et quia tu, Valeriane, consensisti consilio castitatis, misit me Christus Filius Dei ad te, ut quam volueris, petitionee insinues Ibid.
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bitter trial to leave this beloved brother exposed to danger. I will, therefore, reduce m}r requests to one ; I beseech Christ to deliver my brother, Tiburtius, as he has delivered me, and to perfect us both in the confession of His name."* The angel, turning towards Valerian, his face radiant with that heavenly joy which the celestial spirits experience when a sinner is converted to God, replied, " Since thou hast asked a favor which Christ is much more eager to grant, than thou to desire it, thou shalt gain the heart of thy brother as Cecilia has won thine, and both shall receive the palm of martyrdom."!
As he concluded these words, the angel ascended to heaven, leaving Cecilia and her husband trans- ported with happiness. Cecilia glorified the Master of hearts, who had so brilliantly displayed the riches of His mercy. She trembled with joy in seeing that Valerian's crown was, like her own, intertwined with roses and lilies, as a proof that he also would receive the honor of martyrdom. Tiburtius was to share the palm with his brother, but the happy prediction had not been extended to her. She was destined then to survive the brothers, and assist them in their combat ; beyond this the decrees of heaven had not
* Nihil mihi in ista vita dulcius extitit, quam unions mei fra- tris affectus, et inipinm mihi est, ut me liberato, germanum menm in pericnlo perditionis aspiciam ; hoc solum omnibus pe- titionibus meis antepono, et deprecor, ut fratrem meum Tibur- tium, sicut me, liberare dignetur, et faciat nos ambos in sui nominis confessione perfectos. Acta S. Cwcilice.
f Audiens haec angelus laetissimo vultu dixit adeum: Quoniam hoc petisti, quod melius quam te Christum implere delectat, sicut te per famulam suam CaEcilium lucratus est Christus ; ita per te quoque tuum lucrabitur fratrem, et cum eodem ad mar- tyrii palmam pervenies. Ibid.
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been revealed. Valerian and Cecilia spent the ensu- ing hours in pious conversation, encouraging each other to merit the crowns which the Angel had placed upon their brows. The neophyte, filled with the divine love which participation in the sacred mys- teries had kindled in his heart, spoke with the fer- vor of a recent convert ; Cecilia, initiated from her infancy in the doctrine of salvation, expressed her- self with the experience and authority of a tried Christian. In the midst of this holy conversation, Tiburtius, impatient to see his brother, entered, and interrupted a colloquy worthy of angels. Saluting Cecilia, the wife of his beloved brother, he respect- fully approached and imprinted upon her forehead a fraternal kiss;* but wrhat was his surprise in per- ceiving the most delightful perfume issuing from her hair. " Cecilia I" cried he, " whence comes this delicious odor of roses and lilies, at this season of the year? Were I to hold in my hand a boquet of the most fragrant flowers, their perfume would not equal that which I now inhale. It is so marvellous that it seems to renew my whole being."*!* " It is I, O Tibertius," replied Valerian, J " who have ob-
* Illis epulantibus in Christo, atque in sedificatione sancta sermocinantibns, Tiburtius Valerianifrateradvenit, et ingressus est quasi ad cognatam suam, osculatus est caput sancta? Caeciliae, et ait, etc. Acta S. Cvecilice,
f Miror hoc tempore roseus hie odor et liliorum unde respiret ; nam si tenerem ipsas rosas, aut ipsa lilia in manibus meis, nee sic potuernnt odoramenta mihi tantae suavitatis intundere ; con- fiteor vobis, ita sum refectus, ut putem me totum subito reno- vatum. Iibd.
t It is almost useless to observe that Valerian, under this figurative language, referred to the mystery of the Blessed
7
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tained for thee the favor of enjoying this sweet odor, and if thou wilt only believe, thou wilt also see the flowers whence it comes. Thou wilt then know Him whose blood is crimson as roses, whose flesh is white as lilies. Cecilia and I wear crowns which thy eyes cannot yet behold. The flowers of which they are composed, are brilliant as purple, and spotless as snow."* " Is this all a dream, Valerian, or art thou speaking the truth ?" cried Tiburtius. " Until now," replied Valerian, " our whole life has been a dream. At last we have discovered the truth, and there is no deceit in us ; the gods we adored are but devils." 11 How dost thou know this?" asked Tiburtius. Valerian answered : " The Angel of God instructed me, and thou canst also see this blessed spirit if thou wilt consent to be purified from the stain of idolatry." 11 How long," demanded Tiburtius, " must I wait for this purification which will render me worthy of beholding the Angel of God?" "A very short time," replied Valerian; "only swear to me that thou dost renounce the idols and acknowledge there . is one only God, who dwells in heaven." " I cannot understand," cried Tiburtius, " why thou dost exact of me this promise."
Eucharist, which was concealed from the Pagans, and revealed to the Catechumens only a few days before their baptism.
* Odorem quidem meruisti, me interpellate, suscipere, modo te credente promereberis etiam ipso roseo aspectu gaudere, et intelligere cujus in rosis sanguis florescit, et in liliis cujus corpus albescit ; coronas enim habemus, quas tui oculi videre non prevalent, floreo rubore, et niveo candore vernantes. Acta S. Ccecilice.
LIFE OF SAIKT CECILIA. 75
CHAPTER VIII
INTERVIEW OP TIBURTIUS WITH ST. CECILIA AND VALERIAN. HIS CONVERSION AND BAPTISM.
Cecilia had maintained perfect silence during the dialogue between the brothers : the ardent zeal of Valerian had left her no time to speak, and besides, it was but proper that he should be the first to address his brother. But the virgin, who had been nourished from her childhood in the evangelical doctrine, understood much better than her husband, how to convert a Gentile from the errors of idolatry. Eecall- ing the arguments employed against idols, by the ancient prophets, the Christian apologists, and the martyrs, Cecilia thus spoke :
M I am astonished, Tiburtius, that thou hast not already understood that statues of clay, wood, stone, brass, or any other metal, cannot be gods. How can any one esteem as gods, vain idols, upon which spiders spin their webs, and birds build their nests?* Statues, composed of materials drawn from the earth by the hand of malefactors, condemned to the mines. Tell me, Tiburtius, is there any difference between a corpse and an idol ? A corpse has all its members,
* The Pagans surrounded the heads of their divinities with a nimbus to protect them from being injured by the weather, or by the birds of which Cecilia speaks. The nimbus, found in Egypt and among the Etruscans, at a later period, was considered a mark of veneration to the statue which it adorned ; but Tibul- lus and Horace speak of the nimbus in its original signification. Cecilia's invective is an additional proof of the antiquity of our acts.
76 LIFE OF SAINT CECILIA.
yet it possesses neither breath, voice, nor feeling. An idol also has all its members, but those members are incapable of action, and, consequently, far inferior to those of a dead man. At least, during his life, the eyes, ears, mouth, nose, feet, and hands of the man, fulfilled their office; but the idol began with death, and remained dead ; it never lived, nor even had the power to live.'1*
Tiburtius, suddenly impressed with the emptiness of the idols before which he had offered incense, ex- claimed : " Yes, it is so, and he who does not under- stand it, is upon a level with the brutes.f" Cecilia, overcome with joy at this reply, pressed to her heart the pagan who already commenced to see the light. 11 1 recognize thee as my brother !" she exclaimed. 11 The love of Christ has made Valerian my husband ; the contempt thou dost profess for idols, makes me truly thy sister. The moment has arrived when thou wilt believe ; go then, with thy brother, and receive the sacrament of regeneration. Thou shalt then see the angel, and obtain forgiveness for all thy sins."J
Tiburtius then turned to Valerian "who is the man to whom thou wilt conduct me?" " A great personage," replied Valerian ; " he is called Urban ;
* Acta S. Ccecilice.
\ Tunc cum omni alacritate Tiburtius ait : Qui ita non credit pecus est. Ibid,
X Hsec dicente Tiburtio, Sancta Coecilia osculato est pectus ejus, et dixit: hodie ineum te fateor vere esse cognatum ; sicut enim mihi amor Domini fratrem tuum conjugem fecit, ita te mihi cognatum contemptus faciet idolorum : unde quia paratus es ad credendum, vade cum fratre tuo ut purificationem accipias, per duam inerearis angelicos vuitus aspicere, et omnium tuarum veniam invenire culparum. Ibid,
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he is a venerable old man, with white hair, an angelic countenance, and whose conversation is full of truth and wisdom." " Can it be," said Tiburtius, "the Urban whom the Christians call their Pope? I have heard that he has already been twice condemned, and that he is concealed in some subterranean vaults, I know not where. If he be discovered, he will be cast to the flames, and if we are found with him, we will share his fate. Thus in recompense for seeking a divinity concealed in Heaven, we will suffer upon earth cruel torments."*
Although Tiburtius had learned to despise the idols, he did not yet contemn the sufferings of this world. Cecilia came to his assistance. "If this life were the only one," said she, " if there were no other, we would be reasonable in fearing to lose it; but if there be another life which will never end, should we dread losing that which is transitory, when at the price of this sacrifice, we shall win that which will last forever?"
Such language was very novel to a young man educated in the Eoman society of the III. century, a
* Tunc dicit fratri suo Tiburtius : Obsecro, frater, ut dicas mihi ad quern me ducturus es ? Respondit Valerianus : Ad mag- num virum, Urbanum nomine, in quo est aspectus angelicus, et veneranda canities, sermo verus, et sapientia conditus. Dicit ei Tiburtius : Tu ilium Urbanum dicis, quern Papam suum Chris- tiani nominant ? Hunc ego audivi jam secundo damnatum, et iteruin pro ipsa re qua damnatus est latebram sui proecavere fovendo ; iste si inventus fuerit, sine dubio atrocibus dabitur flammis, et, ut dicisolet, centenas exolvet, et nos simul cremabi- mur, si ad ilium fuerimus inventi, et dum qu 86 rim us divinitatem in coelis latentem, incurrimus furorem exurentem in terris. Acta S. Ccecilice.
78 LIFE OF SAINT CECILIA.
society, remarkable alike for the most humiliating superstitious, a corruption of morals worthy of Heliogabalus, and all the aberrations of sceptical philosophy ; he therefore replied to the young virgin. " I have never heard such a doctrine; can there be another life after this!" "But," answered Cecilia, " is the life we possess in this world, worthy the name? After having been the sport of every suf- fering, both of soul and body, it terminates in death which puts an end to its pleasures, and its pains. When it ceases, we can scarcely believe it has ever existed ; for that which is gone forever, is as nothing. As to the second life which succeeds the first, it has endless joys for the just, eternal torments for the wicked." " But who has lived this life?" asked Ti- burtius, " who has returned to tell us what passes there? Upon whose testimony can we believe it?" Then Cecilia, rising with the majesty of an Apostle, uttered these 'forcible words :* " The Creator of hea- ven and earth and of all they contain, engendered a Son out of His own substance, before all beings, and by His divine virtue produced the Holy Ghost ; the Son, that through Him, He might create all things ; the Holy Ghost, that He might vivify them. All that exists, the Son of God, engendered by the Father, has created ; all that is created, the Holy Ghost, who pro- ceeds from the Father, f has animated.";]:
* Tunc beata Caecilia erigens se stetit, et cum magna con- stantia dixit. Acta S. Ccecilice.
t St. Cecilia speaks twice of the Holy Ghost as proceeding from the Father, without saying that He also proceeds from the Son. Such was the language of the primitive Church, which rarely insisted upon the procession of the Holy Ghost with
LIFE OF SAINT CECILIA. 79
"But how is this, Cecilia P cried Tiburtius; "a moment ago thou did'st say we should believe in one only God, who is in heaven, and now thou speakest of three Gods." Cecilia replied : " There is but one God in His majesty, and if thou wouldst understand how He exists in the Holy Trinity, listen to this com- parison. A man possesses wisdom ; by wisdom we mean genius, memory, and understanding; genius, which discerns truths ; memory, which retains them ; and understanding, which examines them. Do we then believe the same man possesses three different kinds of wisdom, or do we not rather say that he exercises his wisdom by three separate faculties? How then can we hesitate to acknowledge a ma- jestic Trinity in the essential unity of the omnipotent God?"*
Tiburtius, dazzled by the brilliancy of so august a mystery, exclaimed : " O, Cecilia ! a human tongue could not give such enlightened explanations ; the angel of God speaks by thy mouth [" Such was the
respect to the Son. This is not the proper place to explain the reasons which rendered the confessions of the Church less ex- plicit, upon this dogma, during the early ages. These words of the Saint, are an additional proof of the antiquity of our history.
} Cceli, terrseque, maris, et omnium volucrum, repentium, pecudumque creator ex se ipso antequam ista omnia faceret, genuit Filium, et protulit ex virtute sua Spiritum sanctum ; Filium ut crearet omnia ; Spiritum, ut vivificaret universa ; om- nia autem quae sunt, Filius ex Patrie genitus condidit ; universa autem quaxondita sunt, ex Patrie procedens Spiritus sanctus animavit. Acta S. C&cilim.
* Unus est Deus in maj estate aua, quern ita in sancta Tri- nitate dividimus, ut in uno hoinine dicimus esse sapientiam, quam sapientiam dicimus habere ingenium, memoriam et intel-
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lively gratitude with which this young man wel- comed the divine light that was beginning to dawn upon his soul. He did not venture again to address the virgin, the interpreter of heaven ; but turning towards his brother Valerian, he said : "I willingly confess, the mystery of one only God no longer arrests me ; I desire but one thing, to hear the continuation of this discourse which will satisfy all my doubts." 11 Thou should'st apply to me, Tiburtius," said Cecilia, " thy brother, newly clothed in his baptismal robe, is unable to answer all thy questions. But I have been instructed from my cradle in the wisdom of Christ ; thou wilt find me ready to* solve all the difficulties thou may'st wish to propose."* " Well," answered Tiburtius, " I wish to know who has told you of that other life of which you both speak?"
The virgin, resuming her discourse with divine enthusiasm, continued : " The Father sent His only Son from heaven to earth to be conceived in the womb of a virgin. This divine Son, from the sum- mit of a mountain, proclaimed these words ; ' Come ye all to me." At once, people of every age and condition hastened to Him. He then said to them ;
lectum : nam ingenio adinveninius quodnos didicimus : memoria tenemus quod docemur ; intellectu advertimus quicquid vel videre nobis contigerit, vel audire ; quid modo faciemus ? Num- quid non ista tria una sapientia in homine possidet? Si ergo homo in una sapientia trium possidet numerum, quomodo non Deus omnipotens in una Deitate suae Trinitatis obtinet majes- tatem ? Acta S. Ccecilice.
* De his mecum loquere, quia tyrocinii tempus fratrem ttium tibi prohibet dare responsum : me antem, quam ab ipsis incuna- bulis Christi sapientia docuit, ad quameumque causam quaerere volueris, imparatam habere non poteris. Ibid.
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1 Do penance for the sins of which you have been guilty ; for the kingdom of God which will put an end to the kingdom of men is at hand. God will admit into this kingdom those who have believed, and will confer the highest honors upon those who have been most holy. The wicked shall be punished with eternal torments ; they shall be devoured by fire, but shall never be consumed. The just shall be surrounded with an eternal splendor of glory, and endless delights shall be their portion. Seek no longer, children of men, the fleeting joys of this life; but ensure for yourselves the eternal felicity of the life to come. The former is short, the latter will last forever.' The nations did not at first believe in this oracle ; they asked: ' Who has entered into this life and returned to certify to us the truth of what thou sayest ?' The Son of God replied : * If I raise from the dead, those whom you yourselves have buried, will you still refuse to believe the truth? If you will not believe my words, at least believe my miracles.'* To prove the truth of His words, He,
* It is easy to perceive that St. Cecilia, in her oratorical dis- course, announces evangelical facts in a general way, not literally conformable to the New Testament. Our Saviour did not address the whole human race, but only the Jewish nation. We must acknowledge, however, that in speaking to the Jews, He came for all, and intended that His law should be preached to all. If Cecilia had spoken in a less general manner, Tiburtius would not have understood the explanation she gave him. Thus the Jews, as a nation, did not make to our Saviour the objection of which Cecilia speaks, but the Gentiles, to whom the Apostles preached, frequently alleged it. It is likewise true that at the time of the advent of the Messiah, materialism had made con- siderable progress among the Jews. The Sadducees, in particu- lar, professed the grossest sensualism, and the number of carnal Jews far exceeded that of the spiritual.
82 LIFE OF SAINT CECILIA.
in presence of the people, raised to life persons who had been buried three or four days, and whose bodies had already become putrified. He walked upon the sea, commanded the wind, stilled tempests. He re- stored sight to the blind, speech to the dumb, hear- ing to the deaf, the use of their limbs to the lame and paralytic; he put the devils to flight, and delivered the possessed.
"The impious were irritated at these miracles, because the people left them to attach themselves to Him, and threw their garments under His feet, ex- claiming: ' Blessed is He who cometh in the name of the Lord.* Men, called Pharisees, jealous of his success, betrayed Him to the governor, Pilate, say- ing that He was a magician and a man guilty of every crime. They excited a tumultuous sedition, in the midst of which they crucified Him. Knowing that His death would effect the salvation of the world, He permitted Himself to be taken, insulted, scourged, and put to death. He knew that His passion alone could chain the devil, and confine the "unclean spirits in their place of punishment. He, therefore, who had never committed sin, was loaded with chains, in order that the human race might be delivered from the bonds of sin. He who is forever blessed was cursed, that we might be freed from malediction. He suffered Himself to be the sport of the wicked, to snatch us from the illusions of the devil whose playthings we were. lie was crowned with a crown of thorns, to deliver us from the capi- tal punishment which the thorns of our sins had merited. He tasted the gall presented Him, in older
LIFE OF SAINT CECILIA. 83
to expiate the sensuality of our first parents, by which sin had entered into the world. In His thirst they gave Him vinegar to drink, and He willingly accepted it, for it was His wish to drain the chalice we had merited. He was stripped of His garments, that He might cover with a robe of dazzling whiteness, the nudity produced in our first parents by the serpent's perfidy. He was nailed to the tree of the Cross to take away the prevarication which had come by a tree. He permitted death to approach Him, that it might be overthrown in the struggle ; and that, as it had reigned by the serpent, it might become with the serpent, the captive of Christ. Finally, when the elements contemplated their Creator, elevated upon the cross, they were seized with fear ; the earth quaked, the rocks were rent, the sun was obscured, and darkness covered the whole world. A bloody cloud intercepted the pale rays of the moon, and the stars disappeared from the heavens. The graves were opened, and many bodies of the saints that had slept, arose, to attest that the Saviour had descended into hell, that He had snatched the devil's sceptre from his hands, and that in dying he had conquered death, which henceforth should be chained under the feet of those who should believe in Him.
"Now thou seest why we rejoice when we are ill- treated for His sake, and why we glory in persecu- tion. It should be thus, since we know that this perishable and miserable life will be followed by the eternal life, which the Son of God promised to His Apostles, after His resurrection, before ascend
84 LIFE OF SAINT CECILIA.
ing to heaven. The testimony of three persons is sufficient to satisfy a wise man, but Christ, after His resurrection, appeared not only to His twelve apos- tles, but to more than five hundred persons, that there might not be the slightest pretext for doubting so astonishing a prodigy. His disciples who were sent by Him to preach these marvels throughout the entire world, supported their doctrine by the most evident miracles. In his name, they cured all kinds of diseases, cast out devils, and raised the dead to life. I think, Tiburtius, I have now fully answered thy questions ; reflect if it be not well to contemn the present life, and seek with ardor and courage that which will follow. He who believes in the Son of God, and observes His commandments, will not die when his perishable body is placed in the tomb; he will be received by the holy angels, and conducted to Paradise. But death and hell combine to distract man with a thousand useless cares, and to engage his thoughts with a multitude of imaginary wants. Sometimes he is intimidated by an approaching mis- fortune ; at others, seized with a desire of wealth ; again, he is fascinated with sensual beauty, or lured by intemperance ; in fine, by inducing man to aban- don himself to the free gratification of his carnal appetite, death successfully produces such a total forgetfulness of the future, that his soul, when sepa- rated from the body, is found entirely void of merit, loaded only with the overpowering weight of sin. I feel, Tiburtius, that I have merely touched upon a few points of this grand subject; if thou wishest me to continue, I am at thy service.*" But the young
* Acta S. Ccecilice.
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Pagan had understood every thing, and the rapid discourse of Cecilia had completely changed his soul. His tears flowed abundantly, and his heart was rent with sighs. His soul had not been hardened by the vices which spring from the love of pleasure or of wealth. "If ever," he cried, throwing himself at Cecilia's feet, " my heart or my thoughts cling to this life, I consent not to enjoy that which will fol- low. Let the giddy and thoughtless revel if they will, in the senseless pleasures of the present ; until now I have lived without an object : it shall not be so henceforth."* After having made this promise to the virgin, Tiburtius turned to Valerian. " My dear brother," he exclaimed, " take pity on me ; delay no longer ; every detention alarms me, and I can no longer support the weight which overpowers me. I beseech thee to conduct me immediately to the man of God, that he may purify me, and render me a par- ticipant of that life, the desire of which already con- sumes my heart."f But two days had elapsed since the marriage of Cecilia, when Tiburtius received the grace of baptism, and thus, Christian virginity reaped its glorious fruit. " The faithful wife," as St. Paul had said, ::sancxiiied the unbelieving husband,";]: who by the merit of his faith, obtained the conversion
* Si de ista vita ulterius, vel mente tractavero, vel cogitavero, vel cogitatione qusesierc, in ilia vita non inveniar ; habeant stulti lucrum labentis temporis, ego qui usque hodie sine causa vixi, jam non sit sine causa quod vivo. Acta S. Ccecilh*.
f Miserere mei, f rater charissime, et rumpe moras, quarum nexus patior ; dilationes timeo, pondus ferre non possum : ob- hecro te, perdue me ad hominem Dei, ut me purificans ilius vitae participem faciat. Ibid. t Cor. vii. 14.
8
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of his brother. Valerian and Tiburtius took leave of Cecilia, whose presence in this once Pagan house, had been the pledge of so many favors, and hastily set out in search of Urban. With what joy the angels must have gazed upon these two brothers, wending their steps toward the Appian Way, one clothed in his baptismal robe, the other panting like a hart for the waters of the fountain.*
When they reached the Pontiff, they related all that had occurred since the neophyte's return to his bride, and the holy old man rendered thanks to God for having reserved such glorious triumphs for his faith- ful servant. He received Tiburtius with joy, and the young man soon descended into the pool of salvation, whence he returned, purified, relieved of his burden, breathing with delight the pure air of the new life which he had so ardently longed to embrace. Vale- rian returned to Cecilia, after accomplishing the seven days, during which, according to custom, he wore the white robes. The Pontiff retained Tiburtius during these seven days, and, by the unction of the Holy Ghost, consecrated him a soldier of Christ. The. young man was completely changed ; the symbolical palms and crowns which he had seen engraved upon the martyrs' tombs, excited new ardor in his soul ; he may, perhaps, have had some presentiment that the day was not far distant when his own mortal remains, and those of Valerian, would be buried by Cecilia under the funereal arches where he had re- ceived the mystery of his regeneration. In awaiting this glorious consummation, the angels of God fre- * Ps. xli. 1.
LIFE OF SAINT CECILIA. 87
quently visited and conversed with him. If he breathed a desire to heaven, these celestial messen- gers hastened to obtain it for him whom they already considered their brother.*
Cecilia and Valerian admired the marvels of divine grace in the heart of Tiburtius, and the bonds which united the three friends were strengthened each day. The influence of this holy house was sensibly felt throughout Borne, and the Christians rejoiced in the honor reflected upon their faith by the noble exam- ple of virtue, daily given by this patrician family, which esteemed itself so happy in having become a part of the family of Christ. Cecilia, however, by the influence of her character, and the masculine elo- quence of her words, seemed to be the presiding spirit. She was no longer the timid virgin, aban- doned by her parents to an idolatrous husband ; henceforth, armed for every kind of struggle, ready for every combat, and shrinking from no act of de- votedness, she was one of the most solid supports of the Church of Eome.
Having become the dispensatrix of a large fortune, she was enabled to satisfy her ardent love for the poor of Christ. She, nevertheless, without detriment to her humility, or to Christian modesty, continued to wear the dress and ornaments suitable to her rank.f
* Tantam deinceps gratiam consecutus est Domini, ut et Angelos Domini videret quotidie, et omnium quae poposcisset a Domino protinus eveniret effectus. Acta sanctce Ctvcilice.
f Several portraits may be seen in the Catacombs, of female martyrs richly attired; these frescoes date back to the third century. Two figures in the cemetery of Priscilla in the Sala- rian Way, have been reproduced by Agincourt. (Histoire de
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Superior to the vanities of her sex, trampling under foot the world and its pomp, sighing day and night for the moment when her celestial Spouse would deliver her from this body of death, Cecilia could not be ranked among the Christian women, who, slaves to dress and fashion, merited the invectives of Ter- tullian. " I do not know," he had said to them, " if hands accustomed to bracelets, can support chains ; if feet adorned with anklets, can support the pressure of manacles. I fear that heads covered with a net- work of pearls and precious stones, will scarcely leave room for the sword."* In fact, Christian women ought never to lose sight of the moment when they might be summoned to confess their faith in Jesus Christ. Cecilia ardently sighed for it ; she longed to divest herself of the world's livery, to be clothed with a nuptial robe purpled with her blood. In the meantime, she continued to mortify her innocent body, by a rough hair shirt which she concealed under her rich, luxurious garments.
l'Art par les monuments. Peinture. Planche viii ) The invec- tives of Tertullian in his work De cultu fccminarum., likewise attests the custom sanctioned by the example of many Christian ladies, of wearing the garments used before their baptism. The bearing of this remark will be apparent in the continuation of our history.
* Ceterum nescio an manus spatalio circumdari solita in duri- tiam catenae stupescere sustineat. Nescio an crus periscelio laetatum in nervum se patiatur arctari. Timeo cervicem, ne margaritarum et smaragdorum laqueis occupata, locum spatae non det. De cultu fcemnarum. Cap. xiii.
MPE OF SAINT CECILIA. 89
CHAPTER IX.
ALEXANDER SEVERUS LEAVES ROME — VIOLENCE EXERCISED AGAINST
THE CHRISTIANS VALERIAN AND TIBURTIUS ARE SUMMONED
BEFORE THE PREFECT OF ROME — INTERROGATORY OF TIBURTIUS.
It was now spring, and, according to custom, the Eoman army was about to commence its summer campaign. Whether the war undertaken by Alexan- der against the Persians broke out this year,* or whether his arms were directed against other enemies, certain it is that he absented himself from Borne with so much solemnity, that the medals of his reign have left a memorial of it to posterity. The Prefectf of Eome at this time, was Turcius Almachius, a man well known by the hatred he bore the Christians. As we have before stated, antipathy against the new reli- gion was so violently fermenting in the hearts of the
* We are rather inclined to agree with Pagi and F. Blanchini that in this year, 230, Alexander was engaged in an expedition against the Persians ; however this may be, the monuments of the epoch prove that there was an expedition to the East, and a victorious return. Mezzabarba refers to this year the three following medals ; the first, upon which the prince is designated : IMP. CES. ALEXAND.AUG, presents a sun rising tin the east. The two others represent — one, Alexander, holding a laurel branch and a standard ; the other, the victorious Em- peror, surrounded by soldiers, and borne on a triumphal chariot. Ekkel is nol so positive as Mezzabarba, regarding the precise dates of these medals, but he formally admits that Alexander may have gone to the East in 230. This concession, joined to the positive assertion of the authors mentioned above, is suffi- cient to render our history perfectly clear.
t The Prefect of Rome, Prasfectus Urbis, exercised a purely civil magistracy, and should not be confounded with the Prefect of the Praitorium.
8*
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first magistrates of the empire, that they could scarce- ly support the tolerance, imposed upon them by the personal conduct of the Emperor. The moment was therefore most favorable to persecute the odious sect, and Alexander's character gave little reason to fear his serious displeasure. The ancient edicts were still in force, and the prince was not a man to acknowl- edge in favor of the Christians, a patronage rejected by the laws of the empire. Besides, there would be sufficient time to throw the blame upon the Christ- ians themselves, since the presence and progress of these enemies of the human race were naturally cal- culated to rouse the passions of the people, and thus occasion a sedition which would render it the magis- trate's duty to punish those, who, if not its authors, were at least the eternal pretext for disturbance.
Almachius first directed his violence against the great body of Christians who belonged to the plebian order. The carnage was very great, the more so as the prefect did not fear their opposition. Not satis- fied with mangling their bodies by every species of torture, Almachius also resolved that they should not be interred.* The first Christians were most zealous in burying their brother martyrs, and many among them obtained the crown of martyrdom in accomplish- ing this pious duty.
The city of the glorious dead already extended its vast and gloomy ways all around the ramparts of Eome, of which it formed the invisible bulwark.
* Turcius Almachius Urbis Prsefectus Sanctos Domini fortiter laniabat, et inhumata jubebat eorum corpora derelinqui. Acta SancUB Cceciliaz,
LIFE OF SAINT CECILIA. 91
Nevertheless its avenues, although crossed in every direction, were not yet sufficiently large for the numerous soldiers of Christ who were to be immo- lated in the terrible persecutions of Maximinus, De- cius, and Diocletian. There reposed in peace, * that valorous phalanx of soldiers whose blood had cemented the edifice of the church ; but the tempest roused by Almachius would have rendered it necessary to com- press still more the already crowded ranks of this silent dwelling, had not Urban's predecessor, St. Cal- listus, foreseen in his pastoral zeal this necessity, and excavated that vast cemetery of the Appian Way, to which as we have previously stated, his name is attached.f The Christians who devoted themselves to the touching and perilous ministry of burying the martyrs, frequently purchased with gold the remains of their brothers. They lovingly re-united the limbs separated by the sword, and gathered the blood with sponges which they afterwards pressed into vials or ampullse ; and to preserve for Christian posterity the full testimonials of the martyrs' victory, they sought diligently even for the instruments of torture. New Eome was destined to repose upon this superhuman foundation, that the hand of God, and not that of man,
* In pace. These two words, so frequently engraven on the tombs of the martyrs, exprass the repose to which the first Chris- tians aspired after their combats. They are taken from the words of Ecclesiasticus. (xliv. 14). Corpora ipsorum, in pace sepulta sunt. Which the Roman church still chants in the office of martyrs.
f Fecit aliud ccemeterium Via Appia, ubi multi Sacerdotes et Martyresrequiescunt, quod appellatur usque inhodiernum diem Caiineterium Callisti. Anastas. in Calixto,
92 LIFE OF SAINT CECILIA.
might be evident in the astonishing transformation which was soon to take place.
Valerian and Tiburtius distinguished themselves among all the Christians of Eome by their zeal in gathering the bodies of the martyrs. They spent their wealth in preparing places of interment for these generous athletes, poor according to the flesh, but already kings in the palaces of heaven. Eager to testify their respect for these precious remains, they anointed them with the richest perfumes,* whilst at the same time by abundant alms they provided for those families, who, by the loss of their principal mem- bers, had been deprived of the means of subsistance.
The two brothers were soon denounced to the pre- fect, both for their donations to the lower classes, and for their transgression of the law, forbidding the inter- ment of the martyrs. They were consequently arrested and led before the tribunal of Almachius. The pre- fect had no intention of condemning the two patricians whom he had summoned before him ; he merely wished to intimidate them, and obtain satisfaction for their having publicly violated his orders.
"How is it possible!" he said to them, "that you, scions of a noble family, can have so far degenerated from your blood as to associate yourselves with the most superstitious of sects? I hear that you are
* If the Christians expended little in incense which the Pa- gans used so freely in their sacrifices, they compensated for this, as Tertullian says, by the value they set on perfumes, using them profusely in the burial of martyrs. "Thura plane non emimus. Si Arabia? queruntur, scient Sabsei pluris et carioris suas merces Christianis sepeliendis pronigari, quam diis fumi- gandis." Apologet. Cap. xlii.
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squandering your fortune upon people of the basest extraction, and that you even go so far as to bury with honor the bodies of wretches who have been punished for their crimes. Must we conclude that they are your accomplices, and that this is the motive which induces you to give them honorable burial ?"
It is easily seen by the prefect's language that he had acted without the emperor's orders in his violent proceedings against the Christians; he invoked no edict, preferring to impute to imaginary crimes the cruel death which so many of the faithful had suffered by his orders. The younger of the brothers was the first to answer. u Would to heaven !" cried Tiburtius, " that those whom you call our accomplices, would deign to admit us among the number of their servants. They have had the happiness of despising that which appears something, and is nevertheless nothing; in dying, they have obtained that which is not apparent, and yet is the only reality. May we imitate their holy lives, and walk one day in their footsteps I"
Almachius, completely disconcerted by this coura- geous reply, endeavored to interrupt the young patri- cian by remarking the striking resemblance between the two brothers. " Tell me, Tiburtius," he asked, " which is the older of you two ?" Tiburtius replied, " my brother is not older than I, nor am I younger than he ; the One Holy, Eternal God has made us equals by His grace."* "Well," resumed Alma- chius," tell me what is that which appears something, and is nothing?" " Every thing in this world," Ti-
* Nee hie major, nee ego minor, quia nnus est Dens sauetus aeternus, qui nos sua gratia coaequavit. Acta S. Ccccilice.
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burtius warmly replied, " every thing which leads souls to eternal death, the inevitable end of the happi- ness of this life." "Now tell me," continued Al- machius, "what is that which is not apparent, and yet is the only reality?" "It is," answered Tibur- tius, " a future life of happiness for the just and of eternal torments for the wicked. Both rapidly ap- proach, and yet, through a fatal self-delusion, we turn away the eyes of our heart that we may not see this inevitable future. Our bodily eyes are fixed upon present objects, and we seek to deceive our conscience by branding virtue with the epithets that belong only to evil, while we embellish evil with the qualities which pertain solely to virtue."
Almachius interrupted the young man: "I am convinced," said he, "the sentiments which you ex- press do not proceed from the spirit which animates you." " You are right," replied Tiburtius, " I do not speak according to that spirit of the world which once animated me; but according to the spirit of Him whom I have received into the inmost recesses of my soul, — the Lord Jesus Christ."* " Do you know what you are saying?" angrily retorted the prefect, indignant at hearing the young man pronounce that sacred name which attested the profession of Chris- tianity in him who uttered it with so much love. " Do you know what you are asking ?" said Tiburtius. " Young man," replied Almachius, " your enthusiasm blinds you !" Tiburtius answered : " I have learned, I know, and I believe that all I have spoken, is truth.' '
* Verum dicis, quia non mente mea loquor, quam in saeculo habebam, sed ejus quern in visceribus meae mentis accepi, hoo est Dominum Jesum Christum. Acta S. Coccilice.
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11 But I do not understand it," retorted the prefect, and I cannot enter into this order of ideas." " That is because," answered the young man, borrowing the words of the Apostle, " the sensual man perceiveth not the things that are of the Spirit of God.* But the spiritual man judge th all things; and he himself is judged of no man."f Almachius smiled with vexa- tion, concealing his mortification at the insult which he had received ; % but not wishing that the young man should compromise himself further, he sent him away, and commanded Valerian to be brought forward.
CHAPTER X.
INTERROGATORY OP VALERIAN. THE TWO BROTHERS ARE CONDEMNED TO DEATH.
"Valerian," said the prefect, "your brother's head is evidently crazed ; you, I hope, will be able to give me a sensible reply." " There is one only physician," answered Valerian, "who has deigned to take charge of my brother's head and of mine. He is Christ, the Son of the living God."§ "Come," said Almachius. "speak with wisdom." "Your ear is false," replied Valerian, "you cannot understand our language."
* 1 Cor. ii. 14. f 1 Cor. ii. 15.
t Tunc ridens Prsefectus jussit amoveri Tibnrtium et applicari Valerianum. Acta S. Ccecilce.
§ Cui Praefectus dixit : Valeriana, quoniarn non est sani capitis frater tuus, saltern credo quod tu mini poteris dare sapienter responsum. Valerianus dixit: Unas est medieus, qui fratris . mei caput et meum sua Sapientia fovet, qui est Christus Filiua Dei vivi. Acta S. Ccecilce.
96 LIFE OF SAINT CECILIA.
The prefect restrained himself, and refusing to accept the spontaneous confession of Christianity which the two brothers were eager to make before his tribunal, he endeavored to defend the Pagan sen- sualism to which the Caesars were indebted for the passive submission of their people. " It is you who are in error," he said, " and more than any one. You leave necessary and useful things to pursue folly. You disdain pleasures, reject happiness, despise all that constitutes the charm of existence ; in a word, you have no attraction but for that which is opposed to the comforts and luxuries of life." Valerian calmly replied, " I have seen, during the winter, men tra- versing the country with songs and merriment, aban- doning themselves to every kind of pleasure. At the same time, I have seen peasants in the field, in- dustriously ploughing the ground, planting the vine, inserting rose bushes upon the eglantine ; others graft- ing fruit trees, or thinning the underbush, which might injure their plantations ; all, in fine, energeti- cally devoting themselves to the culture of the earth. The men of pleasure, after looking at the peasants, commenced to deride their painful work." " Misera- ble creatures [" they exclaimed, " abandon this super- fluous labor ; come, rejoice with us, and share our amusements. Why fatigue yourselves with painful toil ? "Why spend your lives in such tiresome occu- pations?" They accompanied these words with shouts of laughter, clapping of hands, and cruel insults.
" Spring followed the cold and rainy season, and behold ! the fields cultivated with so much care, were covered with luxuriant foliage ; the bushes perfumed
LIFE OF SAINT CECILIA. 97
the air with their exquisite roses, the grapes hung in festoons from the vines, and the trees groaned under the weight of their luscious fruits. The peasants, whose labor had appeared so senseless, were filled with joy, but the frivolous young men who had boasted of their wisdom, were reduced to a frightful famine, and regretting too late their effeminate sloth, said one to the other, L Look at those people whom we ridiculed. Their industry seemed to us a disgrace ; we shuddered at their mode of life, and thought it contemptible. Their very persons we considered vile, their society despicable. The result has proved that they were wise, and we, miserable, proud, and foolish. We would not labor, we would not even assist them in their work ; in the midst of our pleasures we scorned and ridiculed them ; and now, behold them sur- rounded with flowers, crowned with glory."* Thus the young patrician, whose grave and gentle charac- ter offered a striking contrast to the impetuous nature of his brother, imitated the language of Solomon, and condemned the vanities of the world, in the very bosom of the proudest and most voluptuous of cities. Almachius had listened to his discourse without in- terrupting him. Resuming the conversation in his turn, he said: " You have spoken eloquently, I ac- knowledge ; but I do not see that you have answered my question." " Permit me to finish," replied Vale- rian, "you have treated us as fools, because we be- stow our riches upon the poor, receive strangers with hospitality, succor widows and orphans, and give the bodies of the martyrs honorable burial. According
* Acta S. CivcilUv, 9
98 LIFE OF SAINT CECILIA.
to your doctrine, our folly consists in refusing to in- dulge in voluptuous pleasures, and in disdaining to avail ourselves of the prerogatives of our birth. A time will come when we shall reap the fruit of our privations. We shall then rejoice, but those who now revel in enjoyment, will weep. The present time is given us to sow seed ; now, those who sow in joy in this life, will reap sighs and tears in the next ; whilst those, who in this life, sow fleeting tears, shall reap in the future, an abundant harvest of endless happiness."
"And so," replied the prefect, " we and our invin- cible princes, will have tears and mourning for our portion, whilst you will possess eternal felicity?"
"And who are you and your princes ?" cried Vale- rian; "you are but mortals, born upon the day ap- pointed for you, and destined to die when your hour shall come. Moreover, you will have to render to God, a rigorous account of the sovereign power which he has placed in your hands."*
The interrogatory had already exceeded the pre- fect's designs. In endeavoring to justify his tyranny . against the faithful, he had involved himself in unex- pected embarrassments. Two patricians had appeared at his bar, and through his imprudence, had given vent to expressions insulting to the imperial dignity ; moreover the two brothers had solemnly professed Christianity in the very sanctuary of the law. Al- machius hoped to extricate himself from this difficult
* Quid enim vos estis ? aut quid principes vestri ? liouiunci- ones estis, tempore vestro nati, tempore vestro expleto mori- turi ; tantam Deo reddituri rationem, quantum summse vobis tradidit potestatls. Acta S. Ccecilim.
LIFE OF SAINT CECILIA. 99
m
situation by making to them a proposition, which, should they accept it, would justify him in releasing them without delay. He therefore said : " Enough of these long, useless discourses. Offer libations t<y the gods, and you shall retire without undergoing any punishment."
There was no question either of burning incense to the idols, or of taking part in a sacrifice ; a simple libation, scarcely perceptible to those present, would release the two brothers, and shield the magistrate's dignity. Valerian and Tiburtius replied in the same breath : " Every day we offer sacrifice to God, but not to idols."* " To what God?" enquired the prefect, " do you pay homage ?" " Is there then any other," answered the brothers, "that you should ask such a question in regard to God ? Is there more than one ?f" " But at least tell me the name of this one God, of whom you speak." " The name of God, neither you nor any mortal can discover, even had you wings and could mount to the highest clouds.":}: " Jupiter, then, is not the name of a god?" "You are mistaken, Almachius," said Valerian, " Jupiter is the name of a corrupter, a libertine. Your own authors represent him as a homicide, a man guilty of every vice, and you dare to call him a God ! I am astonished at your audacity, for the name of God can only belong to a being who has nothing in common
* Nos non diis sed Deo quotidie sacrificium exhibemus. Acta S. C(Ecili(B,
t Et quis est Dcus alius, ut de Deo nos interroges ? Est alius prseter unum ? Ibid.
X Nomcn Dei non invenies etiamsi pennis volare possis. Ibid.
100 LIFE OF SAINT CECILIA. %
with sin, and who possesses every virtue."* "And so," replied Almacliius, " the entire universe is in error ; you and your brother alone know the true God."
Valerian's heart was agitated with noble and holy pride at these words of the prefect, and proclaiming before this haughty magistrate, the immense progress of Christianity which Tertullian had so lately an- nounced to the Eoman Senate, in his apology, he ex- claimed : " Do not deceive yourself, Almachius! The Christians, followers of this holy doctrine^are already innumerable in the empire. You Pagans will soon form the minority ; you are like the planks which float upon the sea after a shipwreck, and which have no other destination than to be burned."f
Almachius, irritated at Valerian's generous bold- ness, ordered him to be scourged with rods ; he still hesitated to condemn him to death. The lictors immediately stripped the young man, who expressed his joy at suffering for the name of Christ, by these courageous words : " The happy moment has at last arrived for which I have so ardently longed ; this day is more delightful to me than all the festivals of the world." $ During the infliction of the cruel punish-
* Erras Prsefecte ; Jovis nomen non est liominis corruptoris, atque stupratoris ? Homicidam ilium vestri auctores commemo- rant, et eriminosum ilium literae vestra? demonstrant ; hunc tu Deum dicis ? miror qua fronte locutus sis ; cum Deus dici non possit, nisi unus qui est ab omni peccato alienus, et omnibus virtutibus plenus. Acta S. Ccecilice.
f Innumerabilis multitudo Christianitatis est, quae sancti- tatem suscepit ; sed magis vos pauci estis, qui sicut astulae de naufragio remansistis ad nihil aliud, nisi ut igni tradamini. Ibid.
$ Ecce bora, quam sitienter optavi ; ecce dies omni mihi festi- vitate jucundior. Ibid.
LIFE OF SAINT CECILIA. 101
merit, a herald made the following proclamation:* " Beware of blaspheming the gods and goddesses." Meanwhile, in clear and powerful tones, that were distinctly heard amid the noise occasioned by the strokes of the whip, Valerian addressed the multitude : " Citizens of Eome," he cried, " let not the view of these torments prevent you from confessing the truth ; be firm in your faith ; believe in the Lord, who alone is holy. Destroy the gods of wood and stone to which Almachius burns his incense; crush them into dust, and know that they who adore them will be eternally tormented."f
Almachius was agitated by this scene. What would be the issue of this trial which he had so im- prudently undertaken ? Instead of two young men whom he had hoped to intimidate, he found himself confronted by two courageous Christians, who were worthy of being compared to the most heroic of the
* Deos, Deasque blasphemare noli. Acta S. Cvecelice.
This proclamation, made by a public crier during the chas- tisement of a culprit, is prescribed in the Code, and in the Pandect, where it is based upon an edict of Gordian, and a sen- tence of Ulpian, both of the 3d century. Many examples are to be found among the ancient authors. Spartianus, in his Historian Augustve, quotes the proclamation made during the scourging of a plebian who had dared to embrace Severus, the proconsul of Africa. Legatum populi Romani homo plebius temere amplccti noli, Lampridus relates that under the reign of Alexander Severus, » herald proclaimed the following words during the chastisement of a court intriguer : Fumo punitur qui vendidit fumum.
f Gives Romani, videte ne vos a veritate ista mea tormenta revocent, sed state viriliter credentes in Sancto Domino, et Deos quos colit Almachius lapideos et ligneos in calcem convertite, hoc scientes, scquia interna tribulation© erunt onines qui colunt eos. Acta S» Caicilioz.
9*
102 LIFE OF SAINT CECILIA.
martyrs whom he had recently condemned to death. Should he release these men after a trivial punish- ment, when they had insulted the divinities of the empire, and defied the magistrate on his bench ? or should he declare them guilty of death ? A perfidi- ous counsel addressed to his cupidity, settled his doubts; his assessor, Tarquinius, whispered to him : " Con- demn them to death ; the occasion is a favorable one. If you delay, they will continue to distribute their riches to the poor, and when they shall finally suffer capital punishment, there will be nothing left for you to confiscate."
Almachius understood this language. He was per- sonally interested in confiscated property, and there- fore resolved that his prey should not escape. The two brothers were again brought before him ; Vale- rian, his body mangled by the whips, and Tiburtius, piously jealous that his brother had been preferred to him in the honor of suffering for Christ. The sen- tence was immediately pronounced : the two brothers were to be conducted to the Pagus Triopius on the Appian Way, near the fourth mile-stone.* At the
* According to the law of the XII. tables, executions took place outside the city, and not within its walls. Many examples of the application of this law can be found in ancient authors and in the acts of the martyrs. This custom was also observed among the Jews. St. Paul, in his Epistle to the Hebrews xii., 11-14, remarks that our Saviour was crucified outside the city gates, and he explains the mystery of this circumstance of the Passion. We find no difficulty in asserting that the Pagus Trio- pius to which our martyrs were conducted was upon the Appian Way ; their being buried here give us reason to draw this con- clusion. The martyrs of Rome were generally buried in the Crypts of the Way upon which they died, the faithful who
LIFE OF SAINT CECILIA. 103
end of the route, there was a temple of Jupiter which served as an entrance to the Pagus* Here Valerian and Tiburtius were to be invited to burn incense be- fore the idols, and in case of their refusal, were to be beheaded.
CHAPTER XT.
CONVERSION OF MAXIMUS, NOTARY OF ALMACHIUS. CECILIA'S IN- TERVIEW WITH HER HUSBAND AND BROTHER. MARTYRDOM OF SAINTS VALERIAN AND TIBURTIUS.
As soon as the sentence was pronounced, Valerian and Tiburtius were hurried forth to the place of exe- cution, without being allowed a moment's time to bid farewell to her, who was the cherished bride of the one and the beloved sister of the other. Cecilia had not been present at the trial of the two confessors, but her ardent prayers had assisted them when before the judges, where they had proved themselves worthy of her and of their baptism. God, however, whose holy will it was that she should survive them, was preparing for her at this very moment a consoling interview with her friends. Maximus, the notary of
buried them having thus less risk to run. We have already re- marked this with regard to Pope St. Callistus. We designate the Pagus Triopius as the theatre of the martyrdom of Valerian and Tiburtius, because this Pagus, although described on one of its inscriptions as situated at the third mile-stone, in reality did but commence there, and extended to the fourth mile-stone.
* Tunc Assessor Praefecti Tarquinius clam dixit Praefecto : invenisti occasionem, tolle eos, nam si mo ram feceris, et de die in diem protraxeris, omnes facilitates suas pauperisms erogabunt, et, punitis eis, tu nihil invenies. Acta *S. Ccccilicc.
104 LIFE OF SAIXT CECILIA.
Almachius, was chosen to accompany the martyrs to their place of execution. It was his duty to render an account to the prefect of the issue of this terrible drama. His orders were to release Valerian and Ti- burtius if they sacrificed to the gods ; or to record their execution if they persisted in the profession of Christianity. At the sight of these two patricians, walking so cheerfully to execution, and conversing together with tenderness and tranquil joy, Maximus could not restrain his tears, and turning towards them, he exclaimed : " O, noble and brilliant flowers of the Eoman youth ! 0, brothers, united by such tender love ! You persist in despising the gods, and at the very moment when you lose every thing, you hasten to death as to a banquet."* Tiburtius replied : " If we were not certain that the life which succeeds this will last forever, do you think we would be so joyful at this hour ?" " And what is that other life ?" asked Maxi- mus. " As the body is clothed with garments," replied Tiburtius, " so is the soul clothed with the body ; and as the body is stripped of its garments, so will the soul be divested of the body. The body, which is formed of the earth, will return to the earth ; it will be reduced to dust, to rise again like the phoenix, f As to the soul, if
* O Juventutis fios purpureus, o gernianus fraternitatis afcctus, quern vos impia definitione volentes aniittere, ad inter- itum vestrum quasi ad epulas festinatis ? Acta S. Coecilice.
f The ancients admitted the existence of this fabulous bird, and the first Christians considered it a symbol of the resurrec- tion of the body. Tiburtius speaks here in the language of St. Clement of Rome, (Epis. ad Corinthios, i. n°25.) Tertullian, (De resurrectione carnis, cap. xii.) St. Ambrose, (Hexsemeron, lib. v. cap. xxiii.) St. Cyril of Jerusalem, (Cateches xviii., cap. xxiii.) and St. Epiphanius, (Ancorat. cap. lxxxv.)
LIFE OF SAINT CECILIA. 105
it be pure, it will be transported to the delights of Paradise, there to await in the enjoyment of inebria- ting happiness, the resurrection of its body."*
This unexpected conversation made a deep im- pression upon Maximus ; it was the first time he had heard any thing contrary to those principles of mate- rialism which were then so prevalent among the Pagans. He was pleased with the new light revealed to him. " If I were certain of this future life of which you speak," said he, " I feel that like you, I would despise the present life." Then Valerian filled with the holy ardor which the Holy Ghost had communi- cated to him, thus addressed Maximus. " Since you only require proof of the truth we have announced to you, receive the promise I now make you. At the moment when it will please our Lord to grant us the grace to shed our blood for the confession of His name, He will deign to open your eyes and permit you to see the glory into which we shall enter. The only condition to this favor is, that you repent of your past sins." " I accept," said Maximus, " and call down upon myself the thunderbolts of heaven, if from that moment I do not confess as the only true God, Him who reserves for us a life beyond the grave. Now therefore you have but to show me the vision which you have promised.f
* Sicut vestitur vestimentis corpus, ita vestitur anima corpore, et sicut spoliatur vestimentis corpus, ita spoliatur anima cor- pore ; corpus quidem, quod terrenum semen per libidinem dedit, terreno ventri reddetur, ut in pulverem redactum, sicut Phoenix, futuri luminis aspectu resurgat ; anima vero ad Paradisi delioiaB, si sancta sit,perferetur, ut in deliciis alHuens tenipus sua? resur- rect] onis expectet. Acta S. Cwcilia'.
t Tunc Maximus devotabat so dicens : Fulmineis ignibus con-
106 LIFE OF SAINT CECILIA.
By this reply, Maximus offered himself to be en- rolled among the militia of Jesus Christ ; but the two brothers were unwilling to die before having seen him regenerated in the baptismal waters. They therefore said to him: " Persuade our executioners to conduct us to your house; they can guard us there, without losing sight of us for a moment. We ask but a day's delay. We will then send for him who will purify you, and this very night you shall see what we have promised you."
Maximus did not hesitate to comply. The present life, with its fears and hopes, was already nothing in his eyes. He led the martyrs, with their accom- panying escort, to his house, where Valerian and Tiburtius at once commenced to explain to him the Christian doctrine. The notary's family and the soldiers were present; grace touched their hearts; they were convinced by the powerful words of the two apostles, and declared themselves believers in Jesus Christ. Cecilia had been informed by Vale- rian of all that was passing. Her fervent prayers had doubtless contributed in obtaining so great an effusion of graces ; but it was necessary to consum- mate the divine work in these men so rapidly con- verted to the faith of Christ. Cecilia prepared every thing with prudent zeal ; at nightfall, she entered the house of Maximus, accompanied by several priests.* Human language cannot describe the
Bumar, si ex hac hora non ilium solum Deum confitear, qui alteram vitam fecit isti vitae succedere ; hoc tantum vos, quod promisistis ostendite. Acta S. Ccecilice.
* Tunc sancta Caecilia venit ad eos nocte cum sacerdotibus. Ibid.
LIFE OF SAINT CECILIA. 107
sweetness of the interview which God in His good- ness had prepared for the two spouses. The pro- phetic roses of Valerian's crown were soon to expand in the sun of eternity ; while those which decked Cecilia's brow, were yet to exhale their perfume upon earth for a few days longer. It must have been sweet for these favored servants of God to con- verse together upon His holy designs in their regard, and to recall the many graces which He had bestowed upon them, from the mysterious interview in the nuptial chamber, to the present moment, when the palm of martyrdom wras already within Valerian's reach. Tiburtius, the angels7 favorite, and Cecilia's second conquest, shared, we may presume, their part- ing interview, and bade farewell to Cecilia with all the tenderness of his affectionate nature. But the two brothers and the virgin did not forget the abun- dant harvest which they had so happily met on the road to martyrdom ; it was time to gather it into the granaries of the heavenly Father. In presence of Cecilia, of her husband, and of her brother, amidst hymns of thanksgiving to God, Maximus, with his family and the soldiers, solemnly professed the Christian faith, and the priests poured upon their heads the regenerating waters of baptism. The house of Almachius7 notary had become a temple, and those who dwelt in it during these few hours stolen from heaven, seemed animated by one heart and one soul.
The rising sun ushered in the day of the martyr- dom of Valerian and Tiburtius — the XVIII of the calends of May. A solemn silence succeeded to the
108 LIFE OF SAINT CECILIA.
transports which faith had awakened in every heart. It was interrupted by Cecilia, who gave the signal for departure, quoting the words of St. Paul : " arise, soldiers of Christ! cast off the works of darkness, and put on the armor of light. You have fought a good fight, you have finished your course ; you have kept the faith. For the rest there is laid up for you a crown of justice, which the Lord, the just judge, will render to you, and to all who love His coming.*" Animated by these words, the martyr band resumed its march. The two confessors were conducted by the new Christian, Maximus, and escorted by the soldiers whose brows were still moistened with bap- tismal dew. The Acts do not mention whether Cecilia followed her husband and brother to the place of their triumph. She may have returned to Rome, to await the hour when she would be re- united to these cherished souls; or she may have preferred accompanying the confessors and remain- ing with them until their souls had taken flight to heaven. What had Cecilia to dread upon earth ? In preservation of her virginity, she had braved the anger of a Pagan husband, and in a few days she was to defy upon his tribunal, the formidable repre- sentative of Roman power.
The martyrs, with their pious escort, wended their steps towards the Appian Way, through which they
* Igitur cum aurora noctis finem daret, facto magno silentio, sancta Caecilia dixit eis : Eia milites Christi, abjicite opera tene- brarum, et mduimini arma lucis ; certamen bonum certastis, cursum consummastis, fidem servastis ; ite ad coronam vitae, quam dabit vobis Justus judex ; nou solum autem vobis, sed et omnibus qui diligunt adventum ejus. Acta S. Ccecilice.
LIFE OF SAINT CECILIA. 109
were obliged to pass in order to reach the Pagus Triopius. The remembrance of Peter, meeting in this same place our Saviour carrying His cross, re- doubled the brothers' courage. Both to the right and to the left, stretched the vast and silent galleries of the Christian Crypts, so that the martyrs, as they passed to execution, saluted the hallowed spot where they were so soon to rest. They probably arrested their steps for a moment, to gaze thoughtfully at the mysterious valley, which contained the tombs of the Apostles, whom they were so soon to join in the kingdom of everlasting joy.
Directly opposite, was St. Urban's retreat, where they had so lately learned the secret of that glorious immortality, to gain which they were about to sacri- fice without regret, the joys of this present life. Towards the summit of the last hill, they passed near the tomb of Metella ;, the name of Cecilia, which the inscription bore, reminded Valerian of that spouse whom heaven had given him, and to whom he owed much more than earthly happiness. He was only preceding her by a few days, and soon their souls would be forever united in their true country. The fury of Almachius gave them every reason to suppose that the virgin's hour was fast approaching. The martyrs finally arrived at the Pagus, which, although called hospitable upon one of the inscriptions of Anna Eegilla, had nothing to offer the Christians but the sword or apostasy. The priests of Jupiter were waiting with the incense. They commanded Tiburtius and Valerian to pay homage to the idol. The brothers refused, and,
10
110 LIFE OF SAINT CECILIA.
throwing themselves -upon their knees, offered their necks to the executioners * The Christian soldiers could not draw their swords upon the martyrs. Others, however, offered to supply their place, and the two noble youths received at once, death and the crown of life. At this moment, heaven was opened to the eyes of Maximus, who gazed for an instant upon the happiness of the saints. The zeal- ous faithful secured the bodies of these two heroes of the Faith, and brought them to Cecilia. She herself buried the dear and holy remains in the cemetery of Pretextatus, near the second mile-stone. She anointed them with the richest perfumes ; raised over them the triumphal stone, engraven with the palm and crown, symbols of their glorious victory, and she accompanied this pious duty with tears of mingled hope and sorrow. Not far from their tombs, she was soon to rest her heaven-crowned brow, and twine her palm with that of her husband.
CHAPTER XII.
MARTYRDOM OP ST. MAXIMUS — ALMACHIUS SENDS FOR CECILIA, AND URGES HER TO SACRIFICE TO THE IDOLS — SHE REFUSES AND CON- VERTS THE ENVOYS OF THE PREFECT THE VIRGIN APPEARS
BEFORE THE TRIBUNAL OF ALMACHIUS.
The happy witnesses of the martyrdom of Vale- rian and Tiburtius returned to Rome, filled with ad-
* Venientibus ergo Sanctis offeruntur thura, et recusant ; recusantes ponunt genua, feriuntur gladio, projiciunt corpus mortule, et gautlium suscipiunt sempiternum. Acta S. Ccecilice.
LIFE OF SAINT CECILIA. Ill
miration at the courage of those who had initiated them into the secrets of eternal life, and ardently desiring to follow them as soon as possible. Maxi- mus, burning with divine love, unceasingly repeated that he had caught a glimpse of heaven. He affirmed on oath, that, at the moment when the martyrs were struck by the sword, he had seen the angels of God, resplendent as suns, and had beheld the souls of Valerian and Tiburtius leave their bodies, like brides adorned for a nuptial festival. The angels received them, and bore them to heaven upon their wings.* While saying these words, he shed tears of joy. Many Pagans, after listening to him, were converted, renouncing their idols, and believed in the one only God, Creator of all things.
The news of his notary's conversion soon reached Almachius. He was doubly irritated, because this courageous example had been followed not only by the household of Maximus, but also by many other persons. The notary's fate was soon decided. He was not beheaded as the two patricians had been ; the Prefect caused him to be beaten to death with whips loaded with lead, which was the punishment of persons of inferior rank. The martyr courage- ously rendered up his soul to God, and Cecilia buried him with her own hands. She chose a sepul- chre near those of her husband and brother, and ordered that a phoenix should be sculptured on the
* Maximus juratus asserebat, dicens : Vidi Angelos Dei ful- gentes sicut sol, in hora qua verberati sunt gladio, et egredi- entes aninias eorum de corporibus, quasi virgines do thalamo: quas in gremio suo suscipientes Angeli, reniigio alarum suarum ferebant ad coelos. Acta S> Ccecilice.
112 LIFE OF SAINT CECILIA.
tombstone,* in remembrance of the allusion made by Tiburtius to this marvellous bird, when explaining to Maximus the resurrection of the body.
Meanwhile, Almachius had ordered the confisca- tion of all property belonging to Valerian and Ti- burtius. In so doing, he had acted conformably to the Eoman law. By his orders, search was made for their goods. But the charitable and prudent
* Quam sancta Caecilia juxta Valerianum et Tibnrtium sepe- liit in novo sarcophago, et jussit nt in sarcophago ejus sculpere- tur phoenix ad indicium fidei ejus, qui resurrectionem se inven- turum, phoenicis exemplo, ex toto corde suscepit. Acta S. Cceci- lice.
This passage of the Acts is of great importance in confirming the use of the Phoenix, as a symbol, upon Christian tombs. Mamachi( Origines Christiance, torn. iii. p. 93.) had remarked it, but neither he nor any other Christian archaeologist, had been able to mention any other analogous fact. They limited themselves to the notice of the Phoenix found upon the mosaics or paintings, subsequent to the peace of the Church, where the fabulous bird is represented upon a palm tree, with a circle of rays around its head. Nevertheless, the Phoenix is engraved upon many of the sepulchral monuments of the Catacombs, where it has been frequently mistaken for a dove. There is, however, a distinction to be remarked. Both birds hold a branch in their beak, but the dove holds an olive branch, and the Phoenix a palm. The bird with the palm, when well-de- signed, is identical with the Phoenix upon the Egyptian medals ; moreover, an irresistable monument corroborates this state- ment ; upon the principal gate of St. Paul's Church, we find a bird, precisely like those we have remarked in the Catacombs, holding a palm branch in its beak. Above the head, the word Fenix is written. The Chevalier de Rossi, who has kindly fur- nished us with this information respecting the frequent use of this symbol, will give, in his valuable collection of the Christ- ian inscriptions of Rome, a marble of the Catacombs, never be- fore given to the public, upon which this bird is engraven, not only with the palm, but also with the nimbus of the 4th century.
LIFE OF SAINT CECILIA. 113
Cecilia had already distributed them to the poor, thus sending all her treasures before her, on the eve of her departure for her celestial country.
Cecilia was so well known in Eome by her noble birth, her husband's death, and that of his brother, had been accompanied by so many remarkable cir- cumstances, and her profession of Catholicity was so public, that the Prefect of Eome felt it was absolutely necessary to require her to sacrifice to the gods of the Empire. Nevertheless, he at first showed some hesi- tation. He would have been glad to pause in his cruel course, and to avoid shedding the blood of this noble lady, admired by all who approached her for her beauty, modesty, and singular virtue. Hoping to avoid the publicity of a trial, which might end tragically, and which would certainly compromise still more the responsibility of a magistrate acting in the Emperor's absence and without his orders, he sent officers of justice to the virgin's dwelling with the pro- posal that she should privately sacrifice to the gods, trusting to obtain from her a compliance with his wishes, sufficient to shield his honor as a judge, with- out obliging him to summon her before his public tribunal.
The officers entered Cecilia's dwelling, and laid before her the prefect's proposition. The virgin easily perceived the emotion which they experienced in gazing upon her gentle and dignified countenance. Eespect, deference, and evident embarrassment in fulfilling their mission, were apparent in their words, and even in their attitude.
Cecilia replied to their proposal with heavenly calm- 10*
114 LIFE OF SAINT CECILIA.
ness: " Citizens and brothers, "said she, uhearme. You are the magistrate's officers, and in the depths of your hearts you despise his impious conduct. I am only too happy to suffer all kinds of torments for the con- fession of Jesus Christ, for I have not the slightest attachment to this life ; but I pity you, who, still in the flower of your youth, are condemned to obey the orders of an unjust judge."* The officers of Alma- chius could scarcely refrain from weeping at these words, so distressing did it seem to see this young, noble, and talented patrician lady actually longing for death ; they besought her not to sacrifice so many advantages.f
The virgin interrupted them: " To die for Christ is not to sacrifice one's youth, but to renew it ; it is giving vile dross for gold ; exchanging a mean and miserable dwelling for a magnificent palace ; relin- quishing a perishable thing, and receiving in return an immortal gift. If any one should offer you to-day a large amount of gold, upon the sole condition that you should give in return the same weight of a baser metal, would you not show the greatest eagerness in making so advantageous an exchange ? Would you
* Audite me cives et fratres, vos ministri estis judicis vestri, et videtur vobis, quod ab ejus impietate alieni esse mereaniini; mihi quidem gloriosum est, et valde optabile omnia, pro Christi confessione perferre tormenta, quia cum hac vita numquam di- gnata sum habere amicitias ; sed de vestra satis doleo juventute, quam sine sollicitudine gerentes, faeitis quidquid vobis fuerit ab injusto judice imperatum. Acta S. Ccecilice.
f Tunc illi dabant voces et fletus, quod tarn elegans puella, et tam sapiens et nobilis, libenter optaret occidi, et rogabant earn dicentes ne tale decus amitteret, ne tantam pulchritudinem ver- saret in mortem. Ibid,
LIFE OF SAINT CECILIA. 115
not urge your parents, associates, and friends to share your good fortune ? If any one should try to induce you, even with tears, not to accept such an offer, would you not consider him insane ? And yet, the result of all this eagerness would simply be the ex- changing of a vile metal for an equal weight of another, more precious it is true, but still a mere metal. Jesus Christ, our God, is not satisfied with giving weight for weight ; He returns a hundred fold for all offered him, and adds to it eternal life."*
The officers, completely conquered by this dis- course, were unable to conceal their emotion. In the enthusiasm of her zeal, Cecilia mounted upon a marble stand, and in an inspired voice exclaimed: " Do you believe what I have told you?" Their re- ply was unanimous. " Yes, we believe that Christ, the Son of God, who possesses such a servant, is the true God."f " Go, then," Cecilia resumed, "and tell the miserable Almachius that I ask a delay ; that I beg he will defer my martyrdom for a short period. Then return here and you will find him who will render you participants of eternal life.";}: The officers, already Christians in their hearts, carried Cecilia's message to the prefect, who, by a dispensation of Divine Providence, deferred summoning the virgin
* Acta S. Cceciliai.
f Et his clictis ascendit super lapidem, qui erat juxta pedes ejus, et dixit omnibus : Creditis hsec quae dixi ? At ill i dixerunt: Credimus Christum Filium Dei verum Deum esse, qui talem pos- sidet famulam. Ibid.
X lie ergo et dicite infelici Almachio, quod ego inducias petara, ut non urgeat passionem meam, et hie intra doiuuni ineam faciem "venire, qui vos omnes faciat vita) ceternaj participes. Ibid.
116 LIFE OF SAINT CECILIA.
*
before his tribunal. Cecilia immediately sent a mes- sage to Pope Urban, informing him of her approach- ing martyrdom, and of the new conversions which she had effected. Besides the officers of Almachius, a number of persons of every age, sex, and condition, principally from the trans-Tiberian region, touched by divine grace, ardently desired baptism.
St. Urban was desirous of coming himself to reap so rich a harvest, and to bless the heroic virgin, who would in a few days extend to him from heaven, the palm of martyrdom. The presence of the holy pontiff was a great happiness for Cecilia. The bap- tism was celebrated with much splendor; more than four hundred persons received the grace of regenera- tion. Cecilia, desirous of preventing the confisca- tion of her goods, employed the last hours of her life in making over to one of the converts, named Gordian, all claims to her house, that it might hence- forth serve as an assembly for the Christians, and increase the number of the Komar] Churches.*
Notwithstanding the danger, St. Urban remained under Cecilia's roof for several days, during which time, her house was a centre whence the rays of di- vine grace were diffused throughout Eome, for the advancement of the Church, and the destruction of the empire of Satan. At length Cecilia was sum- moned before Almachius. The virgin thus called upon to confess her faith, appeared before the judge
* Inter quos unus clarissimus vir erat nomine Gordianus, hie sub defensione sui nominis domum sanctse Coeciliae suo nomine titulavit, nt in occulto ex ilia die, ex qua baptism a Christi ibi celebratum est, Ecclesia Dominica fieret. Acta S, Ccecilice.
LIFE OF SAINT CECILIA. 117
with holy assurance. Although in presence of the man whose hands had been imbrued in the blood of her husband and of her brother, in the midst of a prsetorium decorated with the impure and sacrilegi- ous images of the heathen divinities, the bride of Christ had never appeared more dignified and modest. Wholly absorbed in Him to whom she had given her heart, and who had at length called her to celebrate the heavenly nuptials, Cecilia looked with contempt upon the perishable things of earth.
Her mission was accomplished. The martyrs whom she had formed, had preceded her to heaven; others would soon follow her. One earnest protes- tation against the brutal force which sought to deter men in their search after the eternal good ; one last courageous avowal of her faith, and she would re- ceive the palm of martyrdom.
CHAPTER XIII.
INTERROGATORY OF ST. CECILIA.
Almachius shuddered in presence of so noble and gentle a victim, and feigning not to recognize the daughter of the Cecilii, thus boldly addressed her : M Young woman, what is thy name?"* 11 Men call me Cecilia," replied the virgin, but my most beautiful name is that of Christian."!
* Quod tibi nomon est, puella? Acta S. CaecU'uv, f CcDcilia, sed apud homines ; quod autem illustrius est Christiana sum. Ibid.
118 LIFE OF SAINT CECILIA.
"What is thy rank?" "A citizen of Eome, of an illustrious and noble race."* " My question refers to thy religion ; we know the nobility of thy family."
" Your interrogation was not very precise, since it requires two answers,"! replied Cecilia.
" Whence comes this assurance in my presence?" "From a pure conscience and sincere faith."^: " Art thou ignorant of the extent of my power?" " And do you know who is my protector and my spouse ?"§
"Who is he?" " The Lord Jesus Christ."))
" Thou wert the bride of Valerian ; this I know." The virgin could not unfold the mysteries of heaven to profane ears. She took no notice, there- fore, of the prefect's remark, but reverting to the insolent manner in which he had boasted of his power : " Prefect," she said, " you spoke of power ; you have not the least idea of what it is : but if you question me upon the subject, I can demonstrate the truth to you."^[
" Well, speak," replied Almachius, " I would like to hear thy ideas.
" You only listen to what pleases you," said Ce-
* Civis Romana, illustris et nobilis. Acta S. Ccecilice.
f Interrogatio tua stultum sunipsit exordium, quae duas res- ponsiones una putat inquisitione concludi. Ibid,
I De conscientia bona et fide non ficta. Ibid.
§ Et tu ignoras cujus sponsa sim ego ? Ibid.
|| Domini Jesu Christi. Ibid.
IT Tu, Praefecte, te ipsum ignoras, cujus sis potestatis ; nam si me interroges de tua potestate, verissimis tibi assertionibus manifesto. Ibid.
LIFE OF SAINT CECILIA. 119
cilia; " however, attend. The power of man is like a bladder inflated with wind. Let but a needle pierce the bladder, it will immediately collapse."*
" Thou did'st commence with insult," replied the prefect, " and wilt thou continue in the same strain?"
" Insults," replied the virgin, " consist in alleging things which have no foundation. Prove that what I have said is false, and I will acknowledge that I have insulted you; otherwise your reproach is injurious."!
Almachius changed the subject. " Knowest thou not that our masters, the invincible emperors,;}: have ordered that those who confess themselves Christians are to be punished ; whereas, those who consent to deny the name of Christ are to be acquitted?"
" Your emperors are in error as well as your ex- cellency. The law which you quote simply proves that you are cruel and we innocent. If the name of Christian were a crime, it would be our part to deny it, and yours to force us by torments to confess it."§
uBut," said the prefect, "the emperors have en-
* Qualiter delectaris, taliter judicaris, tamen audi : potestas hominis sic est quasi uter vento repletus, quern si una acus pu- pugerit, omnis rigor cervicis ejus follescit, et quidquid rigiduin in se habere cernitur incurvatur. Acta S. Cczcilice.
f Injuria non dicitur, nisi quod verbis fallentibus irrogatur ; aut injuriam doce, si false locuta sum, aut te ipsum corripe calumniam inferentem. Ibid.
t We will explain elsewhere the reason why Almachius invoked the emperors rather than the Emperor Alexander Severus, who reigned alone. The reader has probably already divined it.
§ Sic imperatores vestri errant, sicut et Nobilitas vestra ; sen- tentia enim, quam ab eis prolatam esse testaris, vos scevientes, et nos innocentes ostendit ; si enim malum esset hoc nomen, nos negaremus, vos vero ad conntendum suppliciis urgeretis. Ibid.
120 LIFE OF SAINT CECILIA.
acted this law through motives of clemency, that they might provide you with a means of saving your lives."
" Can there be any thing more unjust, than your conduct towards the Christians!" replied the virgin. " You use tortures to force criminals to acknowledge the time, the place, and the accomplices of their guilt; whereas, our crime is that we bear the name of Chris- tian, and if we do but deny that name, we obtain your favor. But we know the greatness of this name, and we cannot deny it. Better die and be happy, than live and be miserable. You wish us to pro- nounce a lie ; but in speaking the truth, we inflict a much greater and more cruel torture upon you than that which you make us suffer.*
u Cease this audacitv " said Almachius, " and choose either to sacrifice to the gods, or to deny the name of Christian, and thou shalt go in peace."
" What a humiliating position for a magistrate!" said Cecilia, with a smile of compassion. M He wishes me to deny the title which proves my innocence, and to pollute my lips with a lie. He consents to spare me, but his clemency is a refinement of cruelty. If you believe the accusation brought against me, why endeavor to force me to deny it ? If you desire to release me, why do you not inquire into the truth of the charge ?"f
" Here are the accusers," replied Almachius, " they
* Acta S. Ccecilice.
t O judicem necessitate confusum, vult ut negem me inno- centem, ut ipse faciat nocentem ; parcit et saevit, dissimulat et advertit ; si vis damnare, cur hortaris negare ? Si vis absolvere, quare non vis inquirere ? Ibid.
LIFE OF SAINT CECILIA. 121
declare that thou art a Christian. Simply deny it, and the accusation is worthless; but if thou wilt persist in not denying it, thou wilt see thy folly when thy sentence is pronounced."
" The accusation is my triumph," said Cecilia, " the punishment will be my victory. Do not tax me with folly, rather reproach yourself for believing you could induce me to deny Christ."*
"Unhappy woman !" exclaimed Almachius, "know- est thou not that the power of life and death is placed in my hands by the authority of the invincible princes ? How darest thou address me with so much pride?"
" Pride is one thing, firmness another," replied the virgin. "I spoke with firmness, not with pride, for it is a vice we detest. If you are not afraid of hear- ing the truth, I will prove to you that what you have said i& false ?"f
" "Well," said the prefect, " what did I say that is false?"
"You told an untruth when you said that the princes had conferred upon you the power of life and death."
" I told a lie in saying that ?" said Almachius with astonishment.
" Yes," replied Cecilia," "and if you permit me, I will prove to you that your lie is self-evident."
* Horum mihi accusatio votiva est, et tua poena victoria ; noli me ut dementem arguere, sed te ipsum increpa, quia Christum me aestimas denegare. Acta S. Ccecilice.
f Aliud est esse superbum, et aliud esse constantem ; ego con- stanter locuta sum et non superbe, quia superbiam et nos for- titer execramur ; tu autem si verum audire non times, iterum te docebo falsissime et nunc esse locutum. Ibid.
11
122 LIFE OF SAINT CECILIA.
" Explain thyself," said the prefect quite discon- certed.
11 Did you not say that your princes have conferred upon you the power of life and death ? You well know that you have only the power of death. You can take away life from those who enjoy it, but you cannot restore it to the dead. Say, then, that the emperors have made of you a minister of death, and nothing more; if you add anything else, you do not speak the truth."*
The prefect concealing his "mortification at this affront, said with feigned moderation : " Cease this audacity, and sacrifice to the gods! "As he spoke he pointed to the statues that filled the Praetorium.
11 You certainly have lost the use of your eyes," replied Cecilia, " I, and all who have good sight, can only see in the gods of which you speak, pieces of stone, brass, or lead."f
" As a philosopher, I bore thy insults when they were directed only against me," said Almachius, "but I will not suffer an insult against the gods."
"Since you first opened your mouth," replied the virgin, with severe irony, " you have not uttered a word that I have not proved to be either unjust or
* Dixisti principes tuos, et vivificandi, et mortifieandi copiam tribuisse licentise, cum solem mortifieandi scias tibi traditam po- testatem ; vitam enim viventibus tollere potes, mortuis dare non potes : die ergo, quia Imperatores tui, mortis ministrum te esse voluerunt ; nam si quid plus dixeris, videberis frustra mentitus. Acta S. Ccecilice.
f Nescio ubi tu oculos amiseris, nam quos tu Deos dicis, ego, et omnes qui oculos sanos habemus, saxa videmus esse, et aeramentum, et plumbum. Ibid,
LIFE OF SAINT CECILIA. 123
unreasonable. That nothing maybe wanting, behold you convicted of having lost your sight. You call gods, these objects which we all see are but useless stones. Touch them yourself, and you will feel what they are. Why thus expose yourself to the ridicule of the people ? Every one knows that God is in heaven. These stone statues would be of more service if they were cast into a furnace and converted into lime. They decay in their idleness, and are in- capable of either protecting themselves from the flames, or of delivering you from them. Christ alone can save from death, and deliver the guilty from eter- nal fire."*
These were the last words which Cecilia pro- nounced before the judge. In her animated replies, she had avenged the dignity of man, so unworthily violated by idolatry and Pagan tyranny ; she had branded the gross materialism which had so long enslaved the world, redeemed by the blood of a God. Nothing remained but to suffer the glorious death for which she so ardently longed.
But though Almachius could hardly avoid pro- nouncing sentence against one who had openly
* Ex eo quod os aperuisti, non fuit sermo quern non probarem injustum, stultum, et vanum ; sed ne quid deeset, puto etiam exterioribus oculis te ccecum ostendis, ut quod omnes lapidem videmus esse, saxum inutile, hoc tu Deum esse testaris. Do, si jubes, consilium : mitte manum tuam, et tangendo disce saxum hoc esse, si videndo non nosti ; nefas est enim ut totus populus de te risum habeat, cum omnes sciant Deum in ccelis esse ; istas autem figuras saxeas per ignem melius in calcem posse converti, quae modo sui otio pereunt, et neque tibi pereunti, neque sibi, si in ignem mittantur, poterunt subvenire. Solus Christus eripit de morte, et do igno ipse valet liberare. Acta S. Ccecilice.
124 LIFE OF SAINT CECILIA.
insulted the officers of justice, the religion of the gods, and the majesty of the empire, he dreaded commanding the execution of a noble patrician lady, who added to innumerable charms, the gift of win- ning the hearts of all who approached her. More- over, he feared the Emperor's reproaches on his return, for so odious a spectacle in the very heart of Home could scarcely fail to excite murmurs among the patricians. Alexander would learn that the insults offered to the Empire and the gods, had sprung from the imprudence of the prefect, who, without any imperial mandate, had arrested the Christians. His violence against the faithful of the lower class had led not only distinguished noblemen to his bar, but even the daughter of the Cecilii. Al- machius would not have exposed himself to such serious embarrassments, had he been aware of the sacred bonds which unites all the disciples of Christ, "in whom," says St. Paul, "there is neither Scythian nor Eoman, nor free man, nor slave, but Christ is all and in all."
CHAPTEE XIV.
MARTYRDOM OF ST. CECILIA.
Desirous that Cecilia should be executed without publicity or tumult, Almachius commanded that she should be taken home, and confined in the bath-room of her palace, called by theEomans, the Caldarium*
* The Roman baths were divided into several halls. The
LIFE OF SAINT CECILIA. 125
This was to be kept intensely heated, until the suffocating atmosphere had deprived her of life.
This cowardly expedient, however, failed. Cecilia joyfully entered the place of her martyrdom, and remained there the rest of the day, and the ensuing night, without the fiery atmosphere she breathed, pro- ducing even the slightest moisture upon her skin. A celestial dew, like that which refreshed the three child- ren in the Babylonian furnace, delightfully tempered
first was the frigidarium, where cold baths were taken ; the second, tepidarium, where the water was tepid ; and the third, called caldarium, or ealidariwn, or sometimes sudatorium, was reserved for vapor baths. Reservoirs of boiling water sent whirlwinds of vapor through this hall ; and a furnace, called laconicum, the flames of which were circulated by means of pipes laid under the floor, and imbedded in the thick walls, increased the temperature to a burning heat. The vaulted ceiling was generally built of stucco, and was of hemispherical form. It was closed by a brass shield, which was worked by means of a chain, and served as a valve when the intensity of the heat became suffocating. A description of the caldarium may be found in Vitruvius, lib. x. cap x.
The punishment to which Almachius condemned St. Cecilia, is not without a parallel in history. This method of inflicting death, without shedding blood, was employed by Constantine, in the execution of the Empress Fausta. Zosimus relates that by the Emperor's orders, the princess was enclosed in a bath, heated to suffocation, and that she was taken out dead. We find another example in Rome of a martyrdom inflicted under circumstances analagous to those that attended the death of St* Cecilia. It is that of the brothers Sts. John and Paul, unde Julian the Apostate. This prince, not wishing to publish edicts against the Christians, adopted a less dangerous and more effica- cious system of persecution. The two Christians, after pro- fessing their faith before the Roman Prefect, Terentianus, were reconducted to their own palace, where they were secretly- beheaded by the executioners who afterwards buried them.
11*
126 LIFE OF SAINT CECILIA.
the air of the heated apartment, so that the remark made in later years of the intrepid Archdeacon Law- rence, could well have been applied to the virgin, viz. : that the fire of divine love which consumed him interiorly, destroyed the strength of the material fire which surrounded him exteriorly.* Vainly did the ministers of Almachius increase the fire by heaping wood upon the furnace; vainly did the heated apertures send forth volumes of boiling vapor into the apartment. The power of God pro- tected His servant, who calmly waited until it should please her Divine Spouse to admit her, by some other kind of death, into His eternal kingdom.f
Almachius, on hearing of this prodigy, was much disconcerted. He had hoped to avoid shedding the blood of a Boman lady ; but he had gone too far to recede, and there was no alternative but to send a lictor