Chapter 6. Anxiety of St

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 exaestuans, 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 effeminacy, she took every precaution to deaden by voluntary suffering, that attraction to pleasure which tyrannizes over the children of Eve, and too frequently 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 implored the assistance of the celestial spirits who cooperate 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.

and founders of Christian Kome, of the blessed inhabitants 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 happiness? 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 patrician ladies. The purity of her soul is well represented 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 commendantes. 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.

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 headdress^ and a touching symbol of Cecilia's consecration.! A flame-colored veil concealed from profane eyes her maiden beauty, on which the angels gazed with admiration. At this solemn moment, the virgin'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 presence,^ 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 express 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.

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 husband, 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 connects the island of the Tiber to the Janiculum district.^: 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 disasters 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.

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 portico, decorated with white tapestry, embroidered with festoons of flowers and leaves,* Valerian awaited Cecilia. According to the ancient custom, the bridegroom 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 reminiscence of Caia Cecilia, who was venerated by the Eomans, as the type of woman, in her domestic relations. The Christian Cecilia found a more accomplished 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.

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 symbol 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 epithalamium 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*

\ 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 trembling steps to the door of the nuptial chamber, f decorated with all the effeminacy of Eoman luxury, and rendered still more imposing by its silence and obscurity.^: Valerian followed the virgin. When they were alone, Cecilia, strengthened by divine grace, addressed 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*

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 respectfully : " 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 : " Valerian, if thou wilt follow my advice, if thou wilt consent 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 Angelum 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, 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 nuncupatur ; 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 benedictionem 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 vestimentis 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.