Chapter 22. Discovery of Cecilia's body by Pope St

The moment had at length arrived when the discovery of the long-lost sepulchre of St. Cecilia, was

• Mabillon Acta S. S. Ordinis S. Benedicti. Ssee. iii., part ii., page 230.

t Anastas. In Leone III, to verify the numerous traditions concerning this saint, to which not only Kome, but the entire West, had clung for centuries, with ever increasing enthusiasm. In 817, Paschal ascended the Apostolic chair, and seemed to have been especially chosen to people the churches of Eome with the relics of the martyrs. It became almost a necessity to remove these holy remains from those grottos, the vaults of which were crumbling to decay, and which were no longer visited so eagerly by the pious faithful.

In 761, the holy Pope, Paul I., had opened an immense number of tombs, in the crypts which seemed most liable to be destroyed, and had distributed the martyrs' bones among the churches,* monasteries, and Basilicas. The Papal Chronicle particularly designates the Church of St. Silvester's Monastery, on the Campus Martius, which had been founded by the Pope, as having been more favored than the others. In a document relating to this monastery, Paul gives his motive for disturbing these venerated remains. " Throughout the course of ages," he says, " many cemeteries of the Holy Martyrs and Confessors, have been neglected and destroyed. During the impious invasions of the Lombards, they were ravaged from one end to the other. These barbarians even went so far as to search the sepulchres, and carry away many glorious bodies. From this disastrous period, these cemeteries were no longer treated with the same honor, the faithful having become very negligent in visiting them. Must I say they have even allowed their

• Anastas. In Paulo, animals to enter freely into these sacred vaults, and some have not hesitated to use them as enclosures for their flocks.''* Nevertheless, throughout the eighth and ninth centuries, the numerous pilgrims who yearly visited Borne, considered it a duty to descend into the cemeteries of the martyrs, and visit the Basilicas which gave entrance to them. Divine Providence has permitted that many of the guidebooks in which they noted down all that their piety rendered them anxious to remember after their return home, should be preserved to the present day. These documents, drawn up without art, frequently even incorrectly, give us, among other things, the topography of the cemeteries upon the different Ways, the details of their accompanying Basilicas, the more or less precise locality of several martyrs7 tombs in the same crypt; in a word, they are the only light with which we can illumine the gloom of the Catacombs. All the authors who have formerly spoken of subterranean Eome, have, on account of not using them, made numerous and inevitable errors.

With the assistance of these documents, many obscurities have been cleared up, and positive facts have been substituted for the erroneous assertions which learned men had derived, either from statements drawn up at a period when traditions concerning the Catacombs had perished, or from conjectures totally void of foundation. With the assistance of these valuable guide-books, we cheerfully contribute the little that is in our power to that reno-

• See a long passage of this letter of Pope Paul 1st, in Boldetti, p. 96.

vation of the antiquities of Christian Eome which, we doubt not, will be effected at some future day : and we earnestly pray that our illustrious friend, who seems to have been chosen by heaven for this noble mission, may successfully accomplish the task. His genius has conceived it ; his vast science can compass it ; and his piety convinces him of its importance. The series of guide books of which we speak, commences at the last year of the sixth century, with the list of the holy oils sent to Theodolinda ; it is continued by two descriptive documents taken from a manuscript of St. Peter of Salzbourg, the first evidently belonging to the seventh century ; these two documents are more detailed than others, and have already corrected many errors. That inserted by William of Malmesbury in his history follows, and is also filled with the most precious topographical documents. It must have been written previous to the year 818, since he describes many Martyrs as reposing in the Catacombs, who were transferred to the Churches of Rome by St. Paschal in that year. Finally, the last is that which Dom Mabillon found in the Library of Einsiedelen, and which, according to its topographical details, can scarcely be dated earlier than the ninth century. It is true there are not many details with respect to the Martyrs, as he confines himself to the description of the Basilicas erected upon the Cemeterial Ways. But we know that after the relics were taken away, these churches were not visited, and being deplorably neglected, gradually crumbled into ruins.

As we have already seen, in the document of St.

Paul L, the neglect of the Eomans towards these sacred cemeteries, caused them to be totally abandoned. In the beginning of the ninth century, the inconvenience of this state of things was still more sensibly felt, and it became necessary to put an end to it. The cemeteries of the Appian Way had been generally kept in better order, either on account of the restorations made at different epochs, or of the special veneration in which they were held ; but the condition into which they had fallen on account of the devastations of the Lombards, joined to other causes which we have mentioned, imperiously called for some decided measures on the part of the Eoman Pontiff. In the second year of his Pontificate, Paschal commenced the course of solemn Translations which marked his reign in so special a manner. We may form some idea of the importance of the removals made by Paschal at this time, by reading the contemporaneous inscriptions exposed in the crypts of the Church of St. Praxedes. Two thousand three hundred Martyrs are therein mentioned, as having been buried by the Pontiff, either under the principal Altar, or in other parts of the Basilica, situated upon the right of the entrance, or finally in a chapel dedicated to St. Agnes.

We learn from this precious inscription, that the Pontiff transferred the bodies of the most illustrious martyrs of the Appian Way, to the Church of St. Praxedes. Many of the Pontiffs of the cemetery of Sixtus, were included in this translation. First, Sixtus himself; afterwards, Pontianus, Anterus, Fabian, Lucius, Stephen, and Melchiades. Urban had been brought from the cemetery of Pretextatus and united to his colleagues. The bodies of other Pontiffs, taken from different cemeteries, completed this imposing collection.* Then followed a legion of martyrs, some designated by their names, others by their total number in each section. Holy women who had been the ornament of Christian Eome, completed this assemblage of the elect. The most illus- ' trious were Praxedes and Pudentiana, Symphorosa, Felicula, Zoe, Daria, and Emerentiana.f Cecilia *vas not among them.

One day, in the year 821, Paschal J was praying in the Basilica of St. Cecilia, when he was struck with the dilapidated state of this august sanctuaiy. The walls, which had been restored by St. Gregory, more than two centuries before, were fast decaying, and there was every reason to fear that, unless prompt and efficacious measures were taken, the ancient church, to which many sublime remembrances were attached, would soon be a heap of ruins. Paschal immediately made a resolution to repair the church throughout, and to rebuild it in a style of magnificence even far surpassing its original splendor.

• They were Popes Alexander, Felix, Julius, Siricius, Anastasius, and Celestin.

f See the inscription given for the first time in full, by His Eminence Cardinal Mai Scriptorum veterum norm collectio, tome v. pages 38, 40. The bodies of the martyrs to whom this inscription is dedicated, with the exception of a very few which have been transferred elsewhere, still repose behind the marble slabs which at some future day, may be removed to take out these sacred bones, when the galleries of the Catacombs are at length exhausted.

J Anastas. In Paschalu

Paschal had been so zealous in recovering the remains of the holy martyrs, that he could not conceive such a project without desiring to find Cecilia's body, that he might translate it solemnly to the house which she had sanctified by her presence, and consecrated with her blood. Before the Pontificate of Paschal, her body had been vainly sought in all the crypts of the Appian Way. Many reasons had rendered these researches fruitless. It is true that Cecilia's tomb could not be far distant from the church that bore her name, and that of Sixtus ; but the gallery which concealed this glorious sepulchre was at some distance from the entrance to the Basilica. There was nothing about the tomb calculated to attract attention. A narrow and rather elevated recess, closed by a marble slab without inscription, might easily be overlooked among so many tombs, placed one above the other. Cecilia's tomb, although near the Papal Sepulchres, was totally different, and before opening it, it would have been impossible to understand why St. Urban chose so honorable, and yet so modest a sepulchre for the virgin.

As we have already seen, the Goths, in the sixth century, made great ravages in the Catacombs, destroyed sepulchres, and shattered the inscriptions. This violence and the gradual abandonment of the sacred crypts, accounts for the disappearance of the epitaph which St. Damasus, or his successors, must have dedicated to St. Cecilia, and which in any case could not have been fastened upon the tomb, on account of its peculiar form. However this may be, we find in the guide-books of Salzbourg, that Cecilia's tomb was well known in the seventh century, and that it was not far from the sepulchres of the holy Popes, Fabian, Sixtus, and Dionysius.

On the other hand, the Malmesbury guide-book, which must have been written previous to the year 818, in which St. Paschal removed the bodies of the holy Pontiffs, Sixtus and Dionysius, relates that these Popes still reposed in the Cemetery ad Sanctam Caeciliam, and yet makes no mention of St. Cecilia ; all traces of the latter must have been lost between the end of the seventh, and commencement of the ninth century. This therefore must have been the period at which the sacred Cemeteries began to be less frequented. But God willed that this very forgetfulness should preserve the tomb of St. Cecilia, under circumstances when it would otherwise have been despoiled of the sacred treasure it contained.

The Lombards, commanded by Luitprand, and later by Astolphus, besieged Rome several times during the eighth century. They entered the sacred Cemeteries and carried off the relics of many martyrs. They were very anxious to find the body of St. Cecilia, but after a persevering search were unable to discover it. Such zeal in these converted barbarians will scarcely surprise us when we reflect that Luitprand purchased with gold from the Saracens, the body of St Augustin, which he transferred from Sardinia to Pa via.

But God would not permit Rome to be deprived of a treasure which, for a moment, she did not fully appreciate. It finally became the general opinion in the Holy City that Cecilia's body had been carried away by the Lombards. Paschal was not discouraged, and eager to consecrate the restored Basilica, by placing its illustrious patroness under the altar, he commanded that the search should be recommenced. He even visited the crj-pts himself, but could not find the Virgin's body in any of the tombs he opened. Finally, yielding too readily to the general opinion, he gave up the search in despair, but the time had arrived when Cecilia was to re-appear and enter triumphantly into Eome.

One day, Paschal (he himself relates the circumstance) was assisting at the divine office in the Basilica of St. Peter, near the Confession. The clerks were melodiously chanting Lauds, and the Pontift listened to the harmonious canticles with pious delight. He was finally overcome by drowsiness, the consequence of his protracted vigils.* The sacred chants sounded in his ears like a distant echo ; but his eyes, closed to exterior objects, were suddenly struck by a luminous vision. A young virgin of great beauty and adorned like the Spouse of Christ, stood before him.

Looking steadily at the Pontiff, she said in a firm voice: "We owe thee many thanks! Hast thou then, on simple reports and false rumors, abandoned all hope of finding me ? Nevertheless at one time thou wert so near me, we could have conversed together."f

• Unde tamen, Domini annuente dementia, quadam die dum ante Confessionem Beati Petri Apostoli, psallentmm matutinali lucescente Dominica residentes observaremus harmoniam, sopore in aliquo corporis fragilitatem aggravante. Paschalis Papce diploma, f Astitit nobis pnella pulcherrima virginali aspectu, vel ha-

"Who art thou," asked the Pontiff, deeply agitated, 11 who speakest to me with so much assurance?"

" If thou wouldst know my name," said the virgin, " I am called Cecilia, servant of Christ."* Paschal who knew that apparitions are not always an index of heaven's will, replied: "But how can we believe thee ? Men say that the body of this holy martyr was carried away by the Lombards." " They did seek me," said the Virgin, " for a long time and with great perseverance ; but the Virgin Mother of God protected me. She would not permit them to carry me away, and I am still in the same place where I first reposed. Thou hast commenced researches ; continue them, for it has pleased the Almighty God, in whose honor I suffered, to reveal my tomb to thee. Take away my body, together with those of the other Saints near me, and place us in the Church thou hast recently restored."f After these words she disappeared.

bitu decorata, taliaque nobis, intuens, ait : Multas tibi gratias referimus : certamen quod inme diu apposueras, frustatoriis relationibus pervulgatis, sine causa reliquisti ? Qui tanto penes me fuisti, quod ore proprio loqui communiter valebamus. Paschalis Papce diploma,

• Et dum a nobis diligenter interrogata fuisset : Tu quis es ? Vel quod est nomen tuum, qui talia me prsesuniendo conaris ? Si e nomine quaeris, Csecilia, inquit, famula Christi vocor. Ibid.

f Cui subjungens dixit : Quomodo hoe credere possumus, quia olim fama relata est, quod ejusdem sacratissimsc Martyris corpus a Longobardis inde fuisset ablatum ? Quae ita respondent dixit : Veritas est, quod multum me desideranter quaesierunt, sed gratia Dominae meae semperque Virginia Dei Genitricis affuit, quod qualiter quotidie praesto sum, nullatenus me longius abire pormisit ; sed sicut coepisti perage, et sicut operaris indesinenter operare, quia omnipotens Deus tibi me placuit revelare, et corpus meum cum aliis corporibus Sanctis, qua sunt juxta me, reconditis, in Titulo quern nupcr repafari mandasti, recondere stude infra muros urbis. Et ha>c dicens abcessit. Ibid, r Ke-animated by this vision, Paschal caused a new search to be made in the Cemetery of Sixtus. The name of this holy Pontiff united to that of Cecilia in designating the same Church of entrance, naturally guided the explorers. Much time had been lost in searching the Cemetery of Pretextatus, and always in vain. At this time the crypts of Callistus were frequently confounded with those of Pretextatus, at the point where these two cemeteries were blended into one, near the Church of St. Sebastian. This is very evident from the text of Anastasius,* a contemporary historian, whose description of the discovery of Cecilia's body perfectly accords with Paschal's account. The Pontiff did not now seek on the left of the Appian, a tomb which from the locality of the Bacilica ad Sanctam Casciliam, he felt assured was on the right. He descended the steps and once more explored the sacred labyrinth. He finally reached the subterranean galleries near the Church of Sebastian. At a point where two roads crossed, a hitherto unexplored tomb, placed in the angle of intersection, struck his eyes. This sepulchre had been overlooked on account of its extreme simplicity, but its peculiar shape and the rememberance of Cecilia's words, induced the Pontiff to examine it. He ordered the marble to be removed, and to his excessive joy, discovered in this deep and narrow cell, the tomb he had so vainly sought. Cecilia reposed in her cypress coffin, dressed in the antique robe of silk and gold in which Urban had buried her ; and the linen and veils which had been used to staunch her wounds, were

• Anastase. In PaschalL rolled together and placed at her feet. Paschal certifies that he touched with his own hands the venerated remains of the daughter of the Cecilii.* The bodies of Valerian, Tiburtius, and Maximus, were at a short distance ;f nothing remained but to restore this illustrious family of martys to Kome.

But Urban was destined to share with his noble daughter, the triumph prepared for her. St. Paschal had already transferred the body of this holy Pontiff to the church of St. Praxedes; after recovering Cecilia's body, he formed the project of placing the remains of the holy Pope under the same Altar with those of Cecilia and her companions. He made every preparation to celebrate the Translation of these venerated Martyrs with all the pomp and solemnity so great a ceremony required.

• Tunc etenim pro hujus revelationis manifestatione, omni postposita difficultate, incunctanter et absque ambiguitato ipsius venerabilis Virginis corpus inquirendum decrevimus ; qui etiam annuente Deo, ej usque solito juvamine properantes, in Ccemeterio sancti Sixti situm foris portam Appiam, sicut in sacratissima illius Passione manifeste narratur, inter collegas episcopos, in aureis indumentis, cum venerabili sponso reperimus, ubi etiam linteamina, cum quibus sacratissimus sanguis ejus abstersus est de plagis, quas spiculator trinapercussione crudeliter ingesserat, ad pedes beatissima3 Virginis in unum revoluta, plenaque cruore invenimus ; qua? omnia nostris manibus pertractantes, cum venerabili corpore honeste infra muros hujus Romanae Urbis induximus. Paschalis Papm Diploma.

f We should not understand literally that Paschal found Cecilia with her husband. It is evident that the two bodies were not in the same tomb, but the sepulchres were close together : so Cecilia related to St. Paschal when she appeared to him. Mereover, if Paschal had found Cecilia and Valerian buried together, he would not have separated them in the trans-Tiberian Basilica.

18*