Chapter 21. Events relating to Cecilia and her Basilica throughout the Seventh and Eighth Centuries

Lsr 610, Pope St. Boniface IV. obtained from the Emperor Phocas, the famous temple, known as the Pantheon, to be converted into a church. We will not enlarge here upon this subject. Joseph de Maistre has treated it so nobly, that it would be presumptuous even to attempt it.* In one of its circumstances, however, the Christian inauguration of the Pantheon is of some importance in the annals of our saint, and we cannot pass over it in silence. Until the year when this took place, the Eomans had not thought of removing the remains of the martyrs to the numerous churches of the city. The faithful chose their sepulchres by the side of their valiant protectors, hoping to rise with more confidence in their company on the day of the general resurrection. Even after peace had been restored to the Church, the Popes themselves desired to be buried near the martyrs. We have already spoken of St. Damasus' humble wish to repose with the saints of the Appian way, and of his having erected * Du Pape. Tome II., pages 284-288.

his own tomb at the entrance of the Ardeatine Crypts. His predecessors, Mark, Julius, and Liberius, expressed the same desire. The first selected his sepulchre in the cemetery of Balbina, on the Ardeatine Way ; the second, in the cemetery of Callipodius on the Aurelian ; and the third in the Cemetery of Priscilla on the Salerian. Siricius and Celestinus prepared their tombs on this same AY ay. Anastasius and Innocent in the cemetery called Ad ursum pileatum ; Zosimus in that of Cyriacus in agro, Verano ; Boniface in that of St. Felicitas.

Everything seemed to promise undisturbed repose to these venerated bodies, confided to the silent vaults, which even the Pagans had rarely violated during the persecutions.

But Almighty God, in His Providence, had other designs with regard to the crypts of the Holy City. He intended they should be an inexhaustible mine, from which the bones of the Saints. should be translated, to repose under the altar of sacrifice, and thus signify the union of the members with their divine Chief.

We have seen John III. repairing the cemeteries after the incursions of the Goths ; these barbarians had scarcely disappeared, wrhen the Lombards began to establish their power in the Italian peninsula. They frequently besieged Eome, and while encamped round the city, often entered the crypts and committed many sacrilegious devastations. From that time, the Popes felt it necessary to make the successive translations which almost depopulated the cemeteries. But such was, according to the beautiful idea of Prudentius, the holy fertility of the Eoman soil,* that although immense cohorts of martyrs reascended in triumph to the light of day during the seventh, eighth, and ninth centuries, many tombs are still found from time to time, some with the martyr's name engraven upon the sepulchral stone, f others bearing no inscription, the names of those who repose within them, being known only to Christ, for whom they shed their blood.;}: The first solemn translation was made by order of St. Boniface, at the dedication of the Pantheon. Twenty-eight chariots, filled with bones of the martyrs, taken from the different crypts, traversed the streets of Eome, and St. Boniface deposited under the new altar the relics mutilated for Christ, but reserved for an endless triumph. §

• Vix fama nota est, abditis Quam plena Sanctis Roma sit, Quam dives urbanuin solum Sacris sepulchris floreat.

Prudentius, peri stephanon, Hymn. S. Laurentii. f Plurima litterulis signata sepulchra loquuntur

Martyris aut nomen, aut epigramma aliquod. Ibid. Hymnus S. Hippolyti X Quorum solus habet comperta vocabula Christus.

Ibid. § Boldetti. Osservazioni sopra i Cimiterj de' santi Martiri. Page 6ti6, We readily aceept this tradition, wliicli is based upon an ancient manuscript found by Baronius, MartyroJ. Roman. ad diem xiii. Maii. in the archives of Sanctse Maria? ad Martyres. Facts of this nature are seldom invented, and although the martyrs were removed from the Catacombs principally during the eighth century, it is natural to admit that the ravages made bv the Goths, in the sixth, must have so completely destroyed some of the galleries as to render it impossible to repair them. The Pontiff wished to ensure a suitable ami safe resting-place for the

The temple of all the Gods received the name of " Sanctse Mariae ad Martyres," thus blending under this title the great Queen of heaven and earth, and those to whom the Christian Church owes one of the most invincible arguments of her divinity. Cecilia was not among those who were removed by Boniface. Two centuries were destined to elapse before the tomb sealed by St. Urban was to be opened.

We will not enumerate the different translations made by the successors of St. Boniface up to the pontificate of Paschal L, who had the glory of transferring Cecilia's body to the altar of her Basilica. These imposing translations continued until the twelfth century. After this period, subterranean Eome remained in the silence of its sacred gloom for nearly three centuries, not being even disturbed by the ravages made by the troops under the command of the Constable de Bourbon. Men shrunk from these gloomy cities of the dead, and, with the exception of the corridors which opened near the Basilicas or in the light of day, the immense city of Martyrs was rarely visited by the faithful. Towards the close of the sixteenth century, Borne awoke to the consciousness of the marvels buried in her bosom, thanks to the courageous dehones of the saints, and the dedication of an edifice like the Pantheon, furnished him an opportunity of carrying out his design. It is true that the Liber Pontificalis does not give in detail this translation of the martyrs, but merely remarks that Boniface IV., in dedicating the Pantheon, placed therein, some relics, et reliquias in ea collocavit, but this indication, which of itself would be insufficient, on account of the vague idea conveyed by the word reliquias, is fully explained by the testimony of the manuscript cited by Baronius, whilst it also accords with historical conjectures.

votedness of Antonio Bosio, who, with pious boldness and profound erudition, entered upon this colossal enterprise of exploration. In the following century, the Apostolic See authorized the search for the bodies of the Martyrs, and determined with great prudence the only unquestionable signs by which they could be discerned. We shall, before long, again visit these mysterious vaults, and return with the precious treasure too long hidden in the bowels of the earth. In the meantime, the Roman faith was being propagated throughout the north of Europe by the indefatigable preaching of the Benedictines. From the day when St. Gregory sent the monk Augustine to plant the standard of the Cross in the Isle of Britain, a number of apostolic preachers, principally monks, continued up to the twelfth century to preach to the Saxons, Germans, Scandinavians, Slavonians, and Livonians. They all came to visit the Eternal City, some before beginning their missions, others in the midst of their combats, eager to imitate the Apostle of the Gentiles, who, after being wrapt to the third heaven, nevertheless thought it his duty, as he himself tells us, to visit St. Peter and compare his gospel with that of the supreme Pontiff.* In 696, St. Willibrord, Apostle of Friesland, visited Rome. Pope St. Sergius wished to consecrate as bishop this herald of the divine word. On the feast of St. Cecilia, and in her Basilica, he imposed hands upon Willibrord, to whom he gave the name of Clement, as a new link to bind him to the Roman Church, which had been so gloriously illustrated by this disciple of St. Peter, f Thus the

• 1 Gal. 18. | Von. Beda. Histor. Eccles. Anglo, lib. v., cap. xii.

episcopal see of Utrecht was founded by St. Willibrord under the auspices of St, Cecilia. About the same time, a marvellous book appeared in the Isle of Britain, consecrated to the glory and merit of Christian Virginity, and worthy to be ranked with those written upon the same subject by Saints Cyprian, Methodius, Ambrose, and Augustin. Its author was the monk St. Adhelm, Bishop of the Western Saxons, who thus celebrated, in the most melodious verse and delightful prose, the glory and happiness of the Spouse of Christ. Such was the elevated opinion, entertained by the pious Bishop of Sherburn, of Cecilia's merits and the honor she enjoyed in heaven, that after having exalted the incomparable prerogative of Mary, the Queen of Virgins, he places Cecilia first in the rank of those who follow her to the heavenly spouse. She is attended by Agatha, Lucy, Eugenia, Agnes, Dorothy, and many others, whose virtues he extols. This holy prelate died in 709. He composed, about the year 680, this graceful work which he styles " de Laude Virginitatis," and borrowed from our Acts all that he says with regard to St. Cecilia.* England, that

• We transcribe tlie verses of St. Adhelm as being the most ancient poems extant on St. Cecilia after the hymn of the Gothic Breviary.

Porro Caeciliae vivacem condere laudem, Quae valeat digno metrorum pagina versu ? Quae sponsum proprium convertit dogmate sancto, Mellea carnalis contemnens ludicra luxus : Basia dum potius dilexit dulcia Christi, Candida praepulchris complect ens colla lacertis. Quamvis harmoniis praesultent organa multis, Musica Pierio resonent, et carmina cantu ; Non tamen inflexit fallax praecordia mentis Pompa prophanorum, quae nectit retia Sanctis, Ne forto properet paTadisi ad gaudia miles.

daughter of the Eoman Church, had therefore received from her august mother, together with the holy gospels, the touching recital of the virtues and triumphs of Cecilia. We have another proof of this in the martyrology, which Bede, the celebrated doctor and historian of the Anglo Saxon Church, composed about the same time in his monastery of Weremouth. The eulogium which he consecrated to Cecilia, notwithstanding its brevity, contains an analysis of the Acts. It is stated that the Saint converted to the faith of Jesus Christ, her husband Valerian and Tiburtius his brother ; that she prepared them for martyrdom ; and that she herself, after having withstood the fire, perished by the sworcl, under the Prefect of Rome,, Almachius.* m

Taliter interea compellans vocibus, infit, Dum secreta petunt, concessa lege thororum : Angelus en, inquit, superis tranavit ab astris : Hie me, patronus, coelesti foedere fulcit, Ut nequeam prorsus quidquam carnalis amare ; Namq'ue meum jugiter conservat corpus in sevum, Ut nnllus valeat spurco succensus amore Contrectare mea probroso crimine membra : Sed mox Angelicis ulciscens vindicat armis, Qui me pollutis nituntur prendere palmis. Sic devota Deo convertit foemina sponsum. Nee non, et levirum solvens errore vetusto, Donee credentes sumpsissent dona lavacri. Facti municipes in summis arcibus, ambo Martyres effecti, carnis tormenta luentes.

Biblioth. Vet. Pat., tome xiii. page 14.

• X. Kal. Natale S. Caeoilise Virginia, quae et sponsum suum Valerianum et fratrem ejus Tiburtium ad credendum Christo ao martyrium perdocuit : et ipsa deinde martyrizavit, ignem quidem superans, Red ferro occisa, sub Almachio Urbis Pr»fecto. Martyrplogium Bedat. Ada SS. Martiiy tome ii. page xxxix.

About the year 731, St, Gregory III. undertook to repair the Churches of the Pretextatus Cemetery. He rebuilt the arch of that of St, Tiburtius and Valerian, which seemed fast decaying. He also directed his attention to the Basilica of Sts. Urban and Januarius, which he repaired like the former. In the course of time, these venerable edifices, more and more neglected in consequence of the martyrs' bodies having been transferred to the city, crumbled away, some partly, others entirely, and covered the ground with their ruins. The Church of St. Cecilia in Rome continued to receive the homages of the faithful. Under the Pontificate of St. Gregory III., the deacon Moschus was buried therein, and his epitaph, which is still preserved, expresses the love and confidence he had vowed to this holy martyr. It is under the portico of the Basilica towards the right and runs thus :

SEPVLCHRVM QVOD IN HANC J3DEM VEXERANDiE CHRISTI MARTYRIS CECILLE SITVM EST IN QVO ET QVIESCIT IN PACE MOSCVS HVMILIS DIACOXYS S. SEDIS AP0ST0LICE OMNES EXPOSCEXS VT PRO ME DOMINVM EXORETIS QVATENVS EJVSDEM SACRATISSIM.E VIRGI- NIS INTERVENIENTIBYS MERITIS CVNCTORVM COXSEQVI MEREAR INDVLDG-ENTIAM DELIOTORVM *

Four other sanctuaries were erected in honor of St. Cecilia, either outside the city or within its walls.

• According to the opinion of the learned Gaetano Marini, this deacon, Moschus, is the same with the arch deacon of the same name, mentioned in the celebrated inscription found in the Vatican Crypts. The inscription contains also important fragments of the Acts of a Council, held, against the Iconoclasts, by Gregory III., near the Confession of St. Peter. Vid. MaiL Scrip, vett. Tome v. p. 466.

Outside the city, on the Appian Way, that called " Ad Sanctam Caeciliam," with which our readers are already acquainted ; another upon the Tiburtine Way, which has been entirely destroyed. About the middle of the seventh century, Pope St. Zachary undertook the restoration of the latter, embellished it with paintings, endowed it, and made it a dependency of the Church of St. Peter.- In the interior of the city, the Basi< lica of Saint Cecilia de Domo, of which we have spoken; and another, called Saint Cecilia de Lupo Pacho, and elsewhere de Turre Campi. Later, it was distinguished under the name of Sancta Cecilia a .Monte Giordano, because the quarter in which it was situated, formerly belonged to Giordano Orsini.f We shall again refer to these two Churches. In the year 768, for the second time, the titulary Cardinal of the Basilica of St. Cecilia, who had been named to that office by St. Zachary, ascended the Apostolic Chair, under the title of Stephen IV. This election took place in the Church itself. Two years after, in 770, St. Opportuna, the pious abbess of Montr euil, was warned of her approaching death in a vision in which Cecilia appeared to her on the 10th of April, at day break. Opportuna's cell was suddenly illuminated with the most dazzling light and embalmed with delightful perfumes. Two celestial virgins descended towards her, radiant with glory. They were Cecilia and Lucy, resplendent with light and beauty. The holy Abbess, recognizing them through divine inspiration, thus addressed them: "Hail, Oh my sisters,

• Anastas. In Zacharia.

t See the diploma of Urban III., in Fonseca do Basilica S. Laurentii in Dainaso, Page. 252.

17*

Cecilia and Lucy! What does the glorious virgin Mary, Queen of Heaven, Virgin of Virgins, ask of her humble servant?" The two messengers of the Mother of God replied : " Opportuna, faithful Spouse of Christ, the most pure Virgin Mary awaits thy coming. The moment has arrived when thou shalt be united in Heaven to her Son whom thou hast loved upon earth with all the strength of thy love. Put on thy crown of glory ; light thy lamp ; the moment approaches when thou shalt be presented to thy heavenly Spouse." Twelve days scarcely elapsed before the virgin breathed her last sigh in the arms of the Queen of Angels.*

St. Leo III., who had terminated the eighth century with so much glory, by placing the imperial crown upon the head of Charlemagne, on Christmas day, A. D. 800, was distinguished for his liberal donations to the churches of Rome. To the Basilica of St. Cecilia, he presented an altar-cloth of a material called Stauracin, which was a kind of gold brocade, studded with crosses. He also presented one of the silver crowns, which at that time were suspended before the altar, and served as chandeliers. This silver ornament weighed ten pounds and one ounce.f