Chapter 12. Martyrdom of St

The happy witnesses of the martyrdom of Valerian 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. Maximus, 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 courageously rendered up his soul to God, and Cecilia buried him with her own hands. She chose a sepulchre near those of her husband and brother, and ordered that a phoenix should be sculptured on the

• Maximus juratus asserebat, dicens : Vidi Angelos Dei fulgentes sicut sol, in hora qua verberati sunt gladio, et egredientes aninias eorum de corporibus, quasi virgines do thalamo: quas in gremio suo suscipientes Angeli, reniigio alarum suarum ferebant ad coelos. Acta S> Ccecilice.

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 confiscation of all property belonging to Valerian and Tiburtius. 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 sepeliit in novo sarcophago, et jussit nt in sarcophago ejus sculperetur phoenix ad indicium fidei ejus, qui resurrectionem se inventurum, phoenicis exemplo, ex toto corde suscepit. Acta S. Ccecilice.

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-designed, is identical with the Phoenix upon the Egyptian medals ; moreover, an irresistable monument corroborates this statement ; 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 furnished us with this information respecting the frequent use of this symbol, will give, in his valuable collection of the Christian inscriptions of Rome, a marble of the Catacombs, never before given to the public, upon which this bird is engraven, not only with the palm, but also with the nimbus of the 4th century.

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 circumstances, 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 hesitation. 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 proposal 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, without 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*

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 confession 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 Almachius 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 ; relinquishing 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 dignata 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 versaret in mortem. Ibid, 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 exchanging 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 discourse, 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 reply 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 possidet 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.

before his tribunal. Cecilia immediately sent a message to Pope Urban, informing him of her approaching 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 baptism was celebrated with much splendor; more than four hundred persons received the grace of regeneration. Cecilia, desirous of preventing the confiscation 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 henceforth 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 divine grace were diffused throughout Eome, for the advancement of the Church, and the destruction of the empire of Satan. At length Cecilia was summoned 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.

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 sacrilegious 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 protestation 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 receive the palm of martyrdom.