The Third Day within the Octave of the Immaculate Conception
Let us contemplate our Blessed Lady’s being visited by the Angel Gabriel, and conceiving in her chaste womb the Creator of the universe and the Redeemer of mankind. But that we may the better relish the sweetness of this great Mystery, let us listen to the Seraphic St. Bonaventure, who, in his Meditations on the Life of Christ, has brought these sublime scenes of the Gospel so vividly before us, that one would almost suppose it was an eye-witness was speaking to us. No human language has ever surpassed the unction and pathos of these Meditations.
“Now, when the fullness of that time had come, wherein the Most High Trinity, in exceeding love, had decreed to save mankind by the Incarnation of the Word; the Divine Mercy, and the instant prayers of the blessed Spirits, pressed for the accomplishment of this redemption. The Blessed Virgin Mary having returned to Nazareth, the Almighty called unto him the Archangel Gabriel, and thus spake unto him: ‘Go thou unto our well-beloved Daughter Mary, that is espoused unto Joseph, she that is dear unto us above all our creatures; and say unto her, that the Son of God hath been taken with her beauty, and chosen her that she be his Mother. Pray her that she accept him joyously, for that through her have I decreed to save all mankind, and no longer remember the injuries done unto me.’
“Whereupon, Gabriel arose joyous and glad, and flew from on high, and suddenly stood in a human form before the Virgin Mary, who was in the inner chamber of her cot. But not so quick had been his flight, but that he found already there the Holy Trinity, that had gone before their ambassador. As soon, therefore, as the faithful Spirit Gabriel perceived the Virgin Mary, he said: Hail! full of grace; the Lord is with thee: blessed art thou among women. But she was troubled, and answered him not a word. Her trouble came not from a guilty fear, nor from the sight of Gabriel, for oft-times did she receive the visits of the Angels; but, according to what the Gospel saith, she was troubled at his saying, thinking within herself upon it, for that it was strange unto her to hear Gabriel speak such manner of salutation.
“The humble Virgin was perforce troubled at it, finding therein three praises of herself. She was praised for that she was full of grace; and that the Lord was with her; and that she was blessed above all women. He that is humble, cannot hear his own praise without blushes and trouble. Therefore, Mary was troubled with fitting and virtuous shame. She began wondering how this that she heard could be true; not forasmuch as she suspected the Angel’s having said aught that was false, but by reason that the humble ever ponder their defects and not their virtues, whereby they may always advance; counting their great virtue to be little, and their little defects great. As one that was prudent and wary, timid and bashful, she answered not. In truth, what could she say? Do thou learn, from her example, to be silent, and to love to speak little, for exceeding great and useful is this virtue. Twice is she spoke unto, before she speaks once, for it is a thing intolerable that a virgin should be a great talker.
“As soon, therefore, as the Angel saw that she was thus in doubt, he said: ‘Fear not, Mary, neither blush thou at the praises I have spoken unto thee, for they are most true. Thou thyself art full of grace; nay, verily, I tell thee, that thou hast found for man the grace he had lost. For behold! thou shalt conceive and bring forth a Son, that hath chosen thee for his Mother, and he shall save all that put their trust in him.’ Whereupon she made answer, heeding nothing the praises of the Angel, but seeking how it could be that that should not be taken from her, which was precious unto her above measure; and she asked of the Angel, saying: ‘How shall this be? for I have vowed my Virginity for ever unto God, that I never should know man.’ The Angel answered, and said: ‘It shall be done by the operation of the Holy Ghost, who shall fill thee as no tongue can speak. Thou shalt conceive by his power, yet shalt remain a pure Virgin, and therefore shall thy son be called the Son of God. For unto God nothing is impossible. For thy cousin Elizabeth, that is old and called barren, has conceived a son by the power of God, now these six months past.’
“Consider here, I beseech thee, for God’s sake, how the Trinity is there, waiting the answer and consent of this their most beloved daughter, and taking delight in her modesty, and ways, and words; and also, how diligent and wise is the Angel in his endeavor to obtain her consent, and how admirable are his words, and how he stands with his head bowed down before his and our Lady, with a placid and recollected look, doing his embassy with exactitude, and attentively noting Mary’s words, so as to be able to satisfy her in his answers, and execute the divine will in this wondrous work. See, too, how our Lady stands in holy fear and humility, showing in her face the blush of modesty, and surprise at this so sudden visit of the Angel. Neither have his words extolled her in her own esteem: and albeit they were such as never had been spoken to mortal, yet does she attribute nought to herself, but all to grace. Learn, therefore, of her to have modesty and humility, for without them even virginity availeth little. The most prudent Virgin is full of joy, and gives consent unto the words of the Angel. Then, as is related in the revelations made to a devout servant of God, throwing herself on her knees with intense devotion, and joining her hands together, she said unto the Angel: ‘Behold the handmaid of the Lord, be it done unto me according to thy word.’ Then straightways did the Son of God enter the Virgin’s womb, and took unto himself flesh of her substance, and though his whole Person was there, yet did he not cease to abide still wholly in the bosom of his Father.
“Then did Gabriel also kneel down, and shortly after rise up together with our Lady. He once more, bowed down even unto the ground, and wishing her farewell, he disappeared: and going back to heaven, he related all these things, and a new joy was there, and a new feast, and exceeding great jubilee. But our Lady, all devout, and burning with a love of God such as she had felt not before, for she perceived what was done within her, knelt to give thanks for this so great gift, humbly and devoutly supplicating the divine Majesty that he would vouchsafe to teach her how she should comport herself with all perfection in her treatment of this his Only Begotten Son.”
Such is the description of the mystery of the Annunciation given us by the Seraphic Doctor. Let us profoundly adore our Creator, who has thus humbled himself out of love for us, and from the desire he has to succor us in our misery. Let us also salute Mary, the Mother of God and of men.
Prose
(Taken from the Cluny Missal of 1523.)
This is a day of joy! let us celebrate it in honor of the Blessed Virgin Mary, who gave us him that cleansed us from sin.
Quæ nos lavit a labe criminis,
Celebretur hodie:
Dies est lætitiæ.
He that is the source of true light, brought up this Branch from the root of Jesse; and his wisdom has made her the temple of his grace.
Hanc eduxit Sol veri luminis,
Manu sapientiæ,
Templum suæ gratiæ.
It is a new rising of a new Star, at which our death dies: it is now that what was lost by the fall of Eve, is found again in Mary.
Cujus ortu mors nostra moritur:
Evæ lapsus jam restituitur
In Maria.
This is the Holy Virgin that is described as the Aurora rising, as the lovely moon, as the sun, the brightest of orbs.
Sicut luna pulchra describitur;
Super cuncta ut sol erigitur
Virgo pia.
O Virgin Mother, Virgin of Virgins, fragrant cloud of smoke, sun shedding the perfume of its light! in thee both heaven and earth delight.
Virga fumi, sol aromatica,
In te cœli, mundique fabrica
Gloriatur.
In the fullness of time, the Word of the Father entered into thy chaste womb; wholly in thee, and wholly in the bosom of his Father.
Intra tui secretum corporis;
In te totum, et totum deforis
In te fuit.
Jesus, the beautiful fruit of a virgin tree, snatched us, in his giant strength, from the claims which sin and hell had upon us.
Christus, gigas immensi roboris,
Nos a nexu funesti pignoris
Eripuit.
This God, that saved the human race, is the Son of the Virgin: in that Virgin’s praise all may justly speak and sing.
Virginalis filius uteri:
Accingantur senes et pueri
Ad laudem Virginis.
He that might have punished us for the sin of our first parents, became himself the Mediator between God and man.
Pro peccato parentis veteris,
Mediator voluit fieri
Dei et hominis.
In thy chaste womb, O Mary! was made that merciful barter, whereby salvation was given to the sinner.
Intrat tuum cœleste gremium,
Quo salutis reis remedium
Indulgetur.
Truly, then, thou art the cause of our joy and hope! Oh! pray, that after running the race of this present life, we may receive the looked-for prize in heaven. Amen.
Fac post vitæ præsentis stadium
Ut optatum in cœlis bravium,
Nobis detur. Amen.
The Same Day.
Saint Melchiades, Pope and Martyr
The Church makes a Commemoration, on this same day within the Octave, of the holy Pope Melchiades. This illustrious Pontiff, whom St. Augustine calls the true child of the peace of Jesus Christ, the worthy Father of the Christian people, ascended the papal throne in the year 311, that is, during the very fiercest storm of persecution. It is on this account that he is honored with the title of Martyr. Though he did not shed his blood for the name of Jesus, yet he shared in the glory of the Martyrs, by reason of the great trials he had to suffer during the persecution, which afflicted the entire Church. It was the same with many of his predecessors. But the Pontificate of Melchiades marks a very important period of the Church,—the transition from persecution to peace. As early as the year 312, liberty had been granted to the Christian religion by Constantine. So that Melchiades had the glory of governing the Church at the commencement of her period of temporal prosperity. His name now graces the calendar of the liturgical year, and reminds us of that Peace which will soon descend upon us from heaven.
Deign then, O Father of the Christian people, to pray for us to the Prince of Peace, that, in his approaching visit, he may quell our troubles, remove the obstacles to his grace, and reign as absolute Master over our heart, our mind, and our senses. Pray also that Peace may reign in the Holy City and Church of Rome, of which thou wast the Bishop, and which will honor thy venerable memory to the end of time: help her by thy intercession now that thou art face to face with God, and hear the prayers which she addresses to thee.
Prayer
Have regard, O almighty God, to our weakness; and as we sink under the weight of our own doings, let the glorious intercession of blessed Melchiades, thy Martyr and Bishop, be a protection to us. Through Jesus Christ our Lord. Amen.
Infirmitatem nostram respice, omnipotens Deus, et quia pondus propriæ actionis gravat, beati Melchiadis Martyris tui atque Pontificis intercessio gloriosa nos protegat. Per Christum Dominum nostrum. Amen.
The Same Day.
The Translation of the Holy House of Loretto
This feast is not one of those which is inserted in the universal calendar of the Church; but it is kept at Rome and in the Papal States, in Tuscany, in the Kingdom of Naples, in Spain, in Belgium, in a great many dioceses in all parts of the Christian world, and by almost all the Religious Orders. It was instituted in thanksgiving for the great favor bestowed on the Western Church, whereby God, to console Christians for the loss of the Holy Sepulcher, miraculously translated into a Catholic land the humble yet ever venerable House, in which Mary received the message of the Angel, and where, by the consent of this Holy Virgin, the Word was made flesh and began to dwell among us. It is no unusual thing to meet with Catholics, who are sincerely devoted to their holy faith, yet who have never heard of the House of Loretto. It is for their sakes that we have resolved to take the opportunity of this Feast to give an exact and concise account of this wonderful event. We take it from the learned and judicious author of the Life of Olier.
“It was during the Pontificate of Celestine V., in 1291, when the Christians had irrevocably lost the Holy places of Palestine, that the House, wherein was achieved the mystery of the Incarnation in the womb of Mary, was translated by the Angels from Nazareth into Dalmatia or Sclavonia, and placed by them on a hill near a little town called Tersatto. The miracles which were continually being wrought in this holy house, the official inquiry made by chosen deputies who visited Nazareth in order to attest the Translation, and, lastly, the universal belief of all countries and the pilgrims who went from all parts to venerate a Sanctuary which had ever been dear to Christians,—all this seemed proof enough of the miracle. But God gave another testimony, of which the whole people of Italy and Dalmatia were the vouchers.
“Three years and seven months had elapsed since this first translation, when, in the year 1294, the Holy House was carried across the Adriatic Sea to the territory of Recanati, and placed in a forest the property of a lady called Loretta. The inhabitants of Dalmatia were in the deepest affliction: nothing could have been a greater trial to them. As a slight consolation to themselves, they erected a church on the spot where the house had stood; it was dedicated to our Lady, and was served, later on, by the Franciscan Fathers. Over the porch was placed this inscription: This is the place where stood the Holy House of Nazareth, which now is honored in the territory of Recanati.1 Many of the people of Dalmatia went to live in Italy near the Holy House, where they instituted the Society of Corpus Domini (known under the name of Sclavonians), which lasted even to the Pontificate of Paul III.
“This second Translation was soon rumored throughout Christendom. There came from almost every part of Europe innumerable pilgrims to Recanati, that they might visit the House, which has ever since gone under the name of The House of Loretto. The people of Recanati, anxious that every doubt upon this favor granted them should be removed, sent over, first to Dalmatia and afterwards to Nazareth, sixteen of the most respectable persons of the neighborhood, who were instructed to make fresh inquiries in both places. But here again, God would certify the prodigy by a third and a fourth Translation, which were made, close upon each other, in the same territory of Recanati. The Holy House had not been in the Forest of Loretto eight months, when it was found that the pilgrims were continually attacked by brigands, who were attracted to the neighborhood by the hope of booty. The house was miraculously removed the distance of a mile, and placed on a piece of rising ground, which belonged to two brothers of the family of the Antici. These also laid hands on the offerings of the pilgrims; and having quarreled about the division of their plunder, they took up arms against each other. Then it was that the Holy House, in the year 1295, was once more translated: this time also to a very short distance, but near the high road. There has been built the town of Loretto, and there, to this day, remains the House of Loretto.”
This prodigy has been attested not only by the annalists of the Church, and by the local historians of Loretto (e.g., Tursellini and Martorelli), but by writers whose profound learning has gained them a world-wide reputation, and among them we may cite Papebroke, Natalis Alexander, Benedict XIV., Trombelli, &c. Who, that is not blind with prejudice, could seriously think of preferring an idle repugnance to the authority of such writers as these, who are the received masters of historical criticism, and whose united opinion would not be rejected on any other question?
But, in a Catholic point of view, it is certain that those persons would be guilty of excessive temerity, who would disregard the countless miracles which have been wrought in the Holy House of Loretto. They dare not deny all these miracles; and yet, by denying the fact in question, they are admitting that God is giving his sanction by miracles to what would be, if false, the most absurd and grossest deception. They would incur the imputation of temerity on another ground, inasmuch as they would be slighting the authority of the Holy See, which has been, for upwards of five hundred years, so zealous in defending the truth of this Translation, and in offering it to the veneration of the faithful as a means of honoring the Incarnate Word and his ever Blessed Mother. Among the explicit approbations of the Holy See regarding the miracle of Loretto, we will mention the Bulls of Paul II., of Leo X., of Paul III., of Paul IV., and of Xystus V.; the Decree of Urban VIII., in 1632, establishing this Feast in the Marche of Ancona; the Decree of Innocent XII., in 1699, approving the Proper Office of the Feast; and finally, the Indults of Benedict XIII., and his successors, extending this feast to the several provinces of the Catholic world.
That we may enter into the spirit of the Holy See, which has spared nothing in order to encourage the confidence of the faithful in the Holy House of Nazareth, or rather (as by the divine mercy it has now become) the House of Loretto, we will give the following from the Office of its miraculous Translation:
Antiphon
Behold the tabernacle of God with men, wherein he dwelt with them; and they shall be his people, and God himself with them shall be their God.
Ecce tabernaculum Dei cum hominibus, et habitavit cum eis; et ipsi populus ejus erunt, et ipse Deus cum eis erit eorum Deus.
℣. We will go into his tabernacle.
℣. Introibimus in tabernaculum ejus.
℟. We will adore in the place where his feet stood.
℟. Adorabimus in loco ubi steterunt pedes ejus.
Prayer
O God, who didst mercifully consecrate the House of the Blessed Virgin Mary by the mystery of the Word made Flesh, and hast now wonderfully placed that House in the midst of thy Church; grant, that being separated from the abodes of sinners, we may be made worthy to dwell in thy holy house. Through the same Jesus Christ our Lord. Amen.
Deus, qui beatæ Mariæ Virginis Domum per incarnati Verbi mysterium misericorditer consecrasti, eamque in sinu Ecclesiæ tuæ mirabiliter collocasti: concede, ut segregati a tabernaculis peccatorum, digni efficiamur habitatores domus sanctæ tuæ. Per eumdem Christum Dominum nostrum. Amen.
The Same Day.
Saint Eulalia, Virgin and Martyr
The Church of Spain, the fair pearl of Christendom, brings before us on this same tenth of December her illustrious Martyr Eulalia, the glory of Merida, the ornament of Iberia, the joy of the universal Church. She is the third of those Wise Virgins, whose names are most prominent in the Church’s liturgy during the season of Advent. She is the worthy companion of Bibiana, and Barbara, and that heroic Lucy whose feast we shall keep on the thirteenth. We give the whole of the beautiful poem on the life and martyrdom of Eulalia, written by Prudentius. Never, perhaps, did this prince of Christian poets write finer verses than these; nor can we be surprised that the Mozarabic Liturgy, in its admiration of this exquisite canticle, should have made but one Hymn of its forty-five stanzas. As it gives the Life of our Saint, we shall not add the Legend of the Proper Office as used in the Churches of Spain.
Hymn
Eulalia, noble by birth, but still nobler by her death, was born at Merida; and this city the holy virgin adorns with her relics, and cherishes with her loving protection.
Mortis et indole nobilior,
Emeritam sacra virgo suam,
Cujus ab ubere progenita est,
Ossibus ornat, amore colit.
Where the sun sets, there lies the birth-place of this splendid heroine: it is a powerful and populous city, but its proudest title to fame is that there the Saint shed her blood, and there rests her shrine.
Qui tulit hoc decus egregium,
Urbe potens, populis locuples:
Sed mage sanguine martyrii.
Virgineoque potens titulo.
But thrice four winters had passed over Eulalia, when she braved the fierce tortures of fire, and made her executioners tremble by her courage, suffering as though it were sweet to suffer.
Tres hyemes quater attigerat,
Quum crepitante pyra trepidos
Terruit aspera carnifices,
Supplicium sibi dulce rata.
Already had she proved to men that she would have no Spouse but God, and that earthly nuptials were too poor for her. Though but a girl, she despised the toys and sports of children.
Tendere se Patris ad solium,
Nec sua membra dicata toro.
Ipsa crepundia repulerat,
Ludere nescia pusiola.
Perfumes and wreaths of roses, and golden trinkets, all were beneath her. Her look demure, her gait modest, her whole conduct, even at that tender age, as though the gravity of old age were upon it.
Fulva monilia respuere:
Ore severa, modesta gradu,
Moribus et nimium teneris
Canitiem meditata senum.
But when a rabid persecution began to threaten the servants of God, and the Christians were commanded to burn incense and the flesh of victims before the dead gods of the pagans,
Excitat in famulos Domini,
Christicolasque cruenta jubet
Thura cremare, jecur pecudis
Mortiferis adolere deis.
Oh! then did Eulalia’s soul chafe within her, and her high spirit thirst for the battle! She, a girl, defies the threats of men that talk of war, for her heart pants after God.
Spiritus, ingeniique ferox
Turbida frangere bella parat,
Et, rude pectus anhela Deo,
Femina provocat arma virum.
But her fond mother trembles for her courageous child, and insists on her keeping at home. She takes her into the country, as far as may be from the city, lest the dauntless child, that longed to die for Christ, should seek to purchase that glory at the price of her blood.
Virgo animosa domi ut lateat.
Abdita rure, et ab urbe procul:
Ne fera sanguinis in pretium
Mortis amore puella ruat.
She ill brooks this quiet, this shelter which seems to her so unchristian: the night comes on; she is alone; she forces open the doors, and escaping from her inclosure, she tends she knows not whither.
Degeneri tolerare mora,
Nocte fores sine teste movet,
Septaque claustra fugax aperit,
Inde per invia carpit iter.
The paths are rugged, and thorns prick her feet at every step; yet on she goes, with Angels in her company. All is silent in the dark grim night; but she has light which leads her.
Per loca senta situ, et vepribus,
Angelico comitata choro:
Et licet horrida nox sileat,
Lucis habet tamen illa ducem.
As our fathers, that brave Hebrew band, had of old a pillar of light, which piercing the murky gloom of night, led them on by its bright blaze, and turned darkness into day;
Turba columniferum radium:
Scindere qui tenebrosa potens,
Nocte viam face perspicua
Præstitit, intereunte chao.
So this holy maid, in her midnight journey, God gave her light; and as she fled from the land of Egypt, to enter into that of heaven, she was not hindered by the darkness.
Nocte secuta, diem meruit,
Nec tenebris adoperta fuit,
Regna canopica quum fugeret,
Et super astra pararet iter.
Many a mile had she walked with her hasty step, before the day-dawn broke upon the world: and scarce had morn begun, when there stood before the tribunal, amidst the ensigns of the empire, the fearless Virgin.
Millia multa prius peragit,
Quam plaga pandat eoa polum:
Mane superba tribunal adit,
Fascibus adstat et in mediis.
“What madness is this,” she cried, “which makes you lose your unthinking souls? wasting away your love in adoring these chiseled lumps of stone, whilst you deny God the Father of all?
Perdere præcipites animas,
Et male prodiga corda sui
Sternere rasilibus scopulis,
Omnipatremque negare Deum?
“O wretched men! you are in search of the Christians: lo! I am one; I hate your worship of devils: I trample on your idols; and with heart and mouth I acknowledge but one God.
Christicolum genus? En ego sum
Dæmonicis inimica sacris:
Idola protero, sub pedibus:
Pectore, et ore Deum fateor.
“Isis, Apollo, Venus, all are nothing; Maximian, too, is nothing; they, because they are idols; he, because he worships idols; both are vain, both are nothing.
Maximianus et ipse nihil:
Illa nihil, quia facta manu:
Hic manuum quia facta colit:
Frivola utraque, et utraque nihil.
“Maximian calls himself lord, and yet he makes himself a slave of stones, ready to give his very head to such gods. And why does he persecute them that have nobler hearts?
Et tamen ipse cliens lapidum,
Prostituat, voveatque suis
Numinibus caput ipse suum:
Pectora cur generosa quatit?
“This good Emperor, this most upright Judge, feeds on the blood of the innocent. He gluts himself on the bodies of the saints, emboweling those temples of purity, and cruelly insulting their holy faith.
Sanguine pascitur innocuo:
Corporibusque piis inhians
Viscera sobria dilacerat,
Gaudet et excruciare fidem.
“Do thy worst, thou cruel butcher; burn, cut, tear asunder these clay-made bodies. It is no hard thing to break a fragile vase like this. But all thy tortures cannot reach the soul.”
Divide membra coacta luto.
Solvere rem fragilem facile est:
Non penetrabitur interior
Exagitante dolore animus.
At these words the Prætor, maddening with rage, cried out: “Away, Lictor, with this senseless prattler, and punish her in every way thou canst. Teach her that our country’s gods are gods, and that our sovereign’s words are not to be slighted.
Prætor, ait: Rape præcipitem,
Lictor, et obrue suppliciis:
Sentiat, esse deos patrios,
Nec leve principis imperium.
“Yet stay, rash girl! Would I could persuade thee to recall thy impious words before it is too late! Think on all the joys thou thus wilt obtain; think on that noble marriage which we will procure thee.
Si potis est, revocare tuam,
Torva puellula, nequitiam!
Respice, gaudia quanta metas,
Quæ tibi fert genialis honor.
“Thy family is in search of thee, and thy noble house weeps and grieves after thee, their tender floweret so near its prime, yet so resolved to wither.
Prosequitur, generisque tui
Ingemit anxia nobilitas,
Flore quod occidis in tenero,
Proxima dotibus et thalamo.
“What! are nuptials like these I offer not enough to move thee? Wilt thou send the gray hairs of thy parents into the tomb by thy rash disobedience? Tremble at least at all these fearful instruments of torture and death.
Non pietas veneranda senum
Quos temeraria debilitas?
Ecce parata ministeria
Excruciabilis exitii.
“There is a sword which will sever thy head; there are wild beasts to tear thee to pieces; there are fires on which to burn thee, leaving to thy family but thy ashes to weep over.
Aut laniabere membra feris,
Aut facibus data fumificis,
Flebiliterque ululanda tuis
In cineres resoluta flues.
“And what do we ask of thee in order that thou mayest escape these tortures? Do, I beseech thee, Eulalia, touch but with the tip of thy finger these grains of salt and incense, and not a hair of thy head shall be hurt.”
Si modicum salis eminulis
Thuris et exiguum digitis
Tangere, virgo, benigna velis,
Pœna gravis procul abfuerit.
The Martyr answered him not: but full of indignation, spat in the tyrant’s face; then, with her foot, upsets idols, cakes, and incense.
Infremit, inque tyranni oculos
Sputa jacit. Simulacra dehinc
Dissipat, impositamque molam
Thuribulis pede prosubigit.
Scarce had she done it, two executioners seize her: they tear her youthful breast, and, one on each side, cut off her innocent flesh even to the very ribs. Eulalia counts each gash, and says:
Juncea pectora dilacerant,
Et latus ungula virgineum
Pulsat utrinque, et ad ossa secat,
Eulalia numerante notas.
“See, dear Jesus, they write thee on my flesh! Beautiful letters, that tell of thy victory! O, how I love to read them! So, this red stream of my blood speaks thy holy name!”
Quam juvat hos apices legere,
Qui tua, Christe, trophea notant!
Nomen et ipsa sacrum loquitur
Purpura sanguinis eliciti.
Thus sang the joyous and intrepid virgin; not a tear, not a moan. The sharp tortures reach not her soul. Her body is all stained with the fresh blood, and the warm stream trickles down the snow-white skin.
Læta canebat, et intrepida.
Dirus abest dolor ex animo.
Membraque picta cruore novo
Fonte cutem recalente lavant.
But this was not the end. It was not enough to plow and harrow up her flesh: it was time to burn: torches, then, are applied to her sides and breast.
Non laceratio vulnifica
Crate tenus nec arata cutis:
Flamma sed undique lampadibus
In latera, stomachumque furit.
Her beauteous locks disheveled fell veiling her from worse than all their butchery, the stare of these wretches.
Fluxerat, involitans humeris,
Quo pudibunda pudicitia,
Virgine usque lateret honos,
Tegmine verticis opposito.
The crackling flame mounts to her face, and, running through her hair, surrounds and blazes over her head. The virgin, thirsting for death, opens her mouth and drinks it in.
Perque comas vegetata, caput
Occupat, exsuperatque apicem:
Virgo, citum cupiens obitum,
Appetit, et bibit ore rogum.
Suddenly is seen a snow-white dove coming from the martyr’s mouth, and flying up to heaven. It was Eulalia’s spirit, spotless, eager, innocent.
Martyris os nive candidior
Visa relinquere, et astra sequi:
Spiritus hic erat Eulaliæ
Lacteolus, celer, innocuus.
Her soul is fled: her head droops, the fire dies out: her lifeless body sleeps in peace, while her glad spirit keeps feast in its ethereal home, and this sweet dove rests in the house of her most High God.
Et rogus igneus emoritur;
Pax datur artubus exanimis,
Flatus in æthera plaudit ovans,
Templaque celsa petit volucer.
The executioners, too, see the dove issuing from the martyr’s mouth: astonished and trembling they flee from the spot. The lictor, too, is seized with fear and takes to flight.
Feminæ ab ore meare palam,
Obstupefactus, et attonitus
Prosilit, et sua gesta fugit,
Lictor et ipse fugit pavidus.
’Tis winter, and the snow in thick flakes falls on the forum, covering the tender corpse of Eulalia, which lay stiffening in the cold, with its fair pall of crystal.
Ingerit, et tegit omne forum:
Membra tegit simul Eulaliæ,
Axe jacentia sub gelido,
Pallioli vice linteoli.
Ye men that mourn at funerals, weeping and sobbing out your love for the dead, ye are not needed here: give place. God bids his elements, O Eulalia, do the honors of thy exequies.
Qui celebrare suprema solent,
Flebile cedat et officium:
Ipsa elementa, jubente Deo,
Exsequias tibi, virgo, ferunt.
Her tomb is now at Merida, illustrious city of Vettonia, whose beautiful walls are washed by the swift green waters of Ana, that celebrated stream.
Clara colonia Vettoniæ:
Quam memorabilis amnis Ana
Præterit, et viridante rapax
Gurgite mœnia pulchra lavit.
’Tis there, in a temple rich with its polished marbles, both of Spain and foreign lands, that repose in a venerable tomb the holy relics of the martyr.
Atria luminat alma nitor
Et peregrinus, et indigena,
Relliquias, cineresque sacros
Servat humus veneranda sinu.
The roof, above, glitters with its golden pendents; and the pavement, with its mosaics, looks like a meadow strewed with the gayest flowers.
De laquearibus aureolis,
Saxaque cæsa solum variant,
Floribus ut rosulenta putes
Prata rubescere multimodis.
Cull the purple violet, and the golden crocus, which even winter spares us, and with its hours of sunshine lets our fields yield plentifully enough to deck our Eulalia’s altar.
Sanguineosque crocos metite:
Non caret his genialis hyems,
Laxat et arva tepens glacies,
Floribus ut cumulet calathos.
Twine them into your green garlands, and these be your offering, dear children! Mine shall be these verses for our choir; poor I know they are and savoring of the dullness of my own old age; still, they suit a feast.
Munera, virgo, puerque, date:
Ast ego serta choro in medio
Texta feram pedo dactylico,
Vilia, marcida, festa tamen.
Thus will we venerate Eulalia’s relics and Eulalia’s altar: she, standing before the throne of God, will be pleased with our offerings, and hearing our hymns and prayers will protect her devoted people.
Ossibus altar et impositum:
Illa Dei sita sub pedibus
Prospicit hæc, populosque suos
Carmine propitiata fovet.
Nothing can surpass the magnificence of the prayers of the Missal and Breviary of the Mozarabic Liturgy for this feast. Out of a score of examples which we could here insert, we select, almost at hazard, two from the Missal; but they will give only a faint idea of the eloquence with which the love for her Martyr Eulalia inspired this ancient Church of Spain.
Prayer.
Oratio.
Let virginity be glad in thee, O Lord, we beseech thee; and with it let rejoice its sister-virtue of continency. Battles like these are won not by sex but by courage; not by them that can well wield the sword, but by them that can be chaste; not by the combatant’s title, but by his motive. An innocent conscience fears not an armed legion. He that has vanquished sin, will not flinch at a sword. He that has conquered himself, easily conquers others: and if it be praiseworthy when a man does a virtuous act, it is more so when a virgin does a manly deed. The holy virgin Eulalia stands before a tribunal of ungodly men; and with God alone in her heart, she bids defiance to all their tortures. There comes a Lictor as lustful as he is cruel: he punishes this spouse of Christ as we may indeed call her, by the torture of his impure looks; and she that could have no adultery to atone for, suffered its punishment from him that had. He reserves to the last what he knew was the worst; he exposes her body to the gaze of the spectators, and the stream of blood from the open gashes on her sides stains her flesh before the knife can open deeper wounds. Then was confounded the design of the wicked tormentor, and his torments are insulted by the victim. Impiety strips our Martyr, but modesty veils her. Let all, then, learn from this virgin to cultivate not beauty but virtue, nor form but faith. He that would please the Lord must be tried not for how much comeliness he possesses, but for how much modesty he has. And yet, O Jesus! since it was from thee that Eulalia had all her merits, and from thee all that she achieved, (for it is in vain that we would repel the darts of our enemies, unless we be shielded by thy divine mercy); grant, we beseech thee, that, as this thy most holy martyr won, by her combat, the reward of chastity, we also may be forgiven the uncleanness of our sins, and obtain the rewards thou hast promised.
Lætetur in te, Domine, quæso virginitas: et huic proxima congaudeat continentia. Non sexum quærunt hujus modi bella: sed animum. Non mucronis confidentiam, sed pudoris. Non etiam personas discussuras, sed causas. Impune inter armatas transit acies innocens conscientia: quæ superavit crimina, superat et metalla. Facile vincit alios quisquis se vicerit; et cum laudabile sit viro fecisse virtutem, majoris tamen præconii est fecisse virginem rem virilem. Prophanum sacra ingreditur puella concilium: et solum Deum in pectore gestans infert violentiam passioni. Nec deest lictor tam impudens quam crudelis: qui sponsam (secure dixerim) Christi, fornicantium verberibus oculorum, supplicio libidinante torqueret: ut quæ pœnas in adulterio non luebat, saltem pœnas adulteras sustineret. Dudum quod gravius carnifex putat, exspectantium oculis corpus exponit, et per divaricatas viscerum partes, ictuum sulcos cursus fusi sanguinis antecedit. Periit tunc tortoris iniqui commentum: sola patiuntur tormenta ludibrium. Habet quidem virginem nostram nuditas, sed pudicam. Discat ergo, discat uterque sexus ex virgine, non pulchritudinem colere, sed virtutem: fidem amare, non formam. Placiturus Domino, non decoris exspectare judicium, sed pudoris. Sed quia tuum est, Christe, totum quod meruit: tuum etiam quod peregit. Nec enim tela repellimus adversantium, nisi tuæ divinitatis beneficio sublevemur. Nunc præsta nobis, ut sicut hæc beatissima Martyr tua pugnando præmium adepta est castitatis; ita nos commissorum nostrorum ad te dimissis contagiis, adipiscamur præmia tuæ promissionis.
Illation.
Illatio.
It is meet and just that we give thee thanks, O Lord, our God! who hast raised to the highest glory this most wise virgin that was loyal to the faith. Thus didst thou, that madest Mary be the Mother of Jesus, make Eulalia be a Martyr of Jesus. The Mother was happy in giving him birth; the Martyr in giving him her life. The Mother ministered to his Incarnation; the Martyr imitated his Passion. Mary believed the Angel that appeared to her; Eulalia withstood the enemy that tormented her. Mary was chosen by whom Christ should be born; Eulalia was elected by whom the devil should be conquered. Eulalia, the Martyr and Virgin, was indeed worthy to please her Lord, for, by the protection of the Holy Ghost, she, a young maiden, waged a fierce war; she, that with more than human strength, made herself, for thy love, a victim of suffering; she, that for the sake of thy beloved Son, shed her blood in the noble confession of her faith, and offered to him, as a fragrance of sweetest incense, the flesh which fire could not consume. She goes unbidden to the tribunal of the cruel persecutor. As fit as was the place for a triumph, so bold was her spirit to speak the secret of her faith. She wants a kingdom, she cares not for tortures, she would find Him she longs for, she would see Him that she confesses. Fearless of pain, certain of a crown, happy on her rack, hopeful of her prize. She is questioned, she confesses; men put her to death, God gives her the crown. By an admirable miracle, the Virgin’s spirit, which thy divine Majesty didst draw from its prison by a flame, thou didst take to thyself as a Dove; thus, under the same symbol whereby thou didst show thy Son to the earth, did thy Martyr ascend into heaven. Neither did the elements withhold their homage; but over her body, which remained on the earth, they form a snowy canopy, that beautifies, and covers, and hides that body where there had ever been the inflexibility of virtue and the unsullied lily of virginity. Whilst thus her body lay palled in the coverlet of heaven’s making, her soul was placed, by the mercy of our Redeemer, on its throne. Rich compensation for the burial which men denied her!
Dignum et justum est, Domine Deus, qui tam prudentem virginem fidei sociatam apice gloriæ consecrasti, tibi gratias agere: Ut per quem facta est mater Maria, fieret Martyr Eulalia: illa pariendi affectu felix, ista moriendi. Illa implens Incarnationis officium, ista rapiens passionis exemplum: illa credidit Angelo, ista resistit inimico. Illa electa per quam Christus nasceretur: ista assumpta per quam diabolus vinceretur. Digna re Eulalia Martyr et Virgo placitura Domino suo: quæ, Spiritu Sancto protegente, tenero sexu bellum forte sudaverit: et ultra opinionem humanæ virtutis ad tolerantiam pœnarum zelo tui amoris se obtulerit: quum in specie pretiosi Unigeniti tui sanguinem suum sub testimonio bonæ confessionis effuderit: et incorrupta flammis viscera in odorem suavissimi thymiamatis adoleverit. Vadit ad tribunal cruenti præsidis, non quæsita. In qua tam solum fuit animus incontinens ad secretum, quam locus competens ad triumphum. Lucratura regnum, contemptura supplicium, inventura quæsitum, visura confessum. Non trepida de pœna, non ambigua de corona, non defessa de equuleo, non diffisa de præmio. Interrogatur, confitetur, occiditur, coronatur. Ingentique miraculo majestas tua exhalatum Virginis spiritum, quem assumpsit per flammam, suscepit per columbam. Ut hoc prodigio in cœlis Martyr ascenderet, quo in terris Filium Pater ostenderet. Siquidem nec inhonorum patiuntur elementa corpusculum, quod deciduis nix aspersa velleribus, et virtutis rigorem et virginitatis tecta candorem eluceret, vestiret, absconderet. Superni velaminis operimento, cœlum funeri præstat exsequias, et per misericordiam Redemptoris daret animæ sedem pro sepultura redderit dignitatem.
And we too, O glorious Martyr, would join our humble praises with these sublime expressions of the Church’s love for thee. The love of Jesus so filled thy heroic soul, that torments could not torture thee; nay, they satisfied thy love by giving thee to suffer for him, until thy whole heart should be filled by possessing him. And yet, with all this ardor which heeds no obstacle, with all this noble daring which makes thee confront a tyrant and a furious rabble, nothing is more gentle and meek than thy loving spirit. Pray for us to Him who made thee thus worthy to be his Spouse, that we also may be courageous in the fight against the enemies of our salvation, and full of that tender love for Jesus which can alone preserve us from hardness and pride of heart.
O thou, the glory of Iberia! O Dove of Peace, have pity on that Catholic land which prepared thee for heaven. Suffer not that the ancient faith grow dim in a country which, for ages, stood so prominent in the Catholic Church, as the faithful and fervent Spain. Pray for her, that the days of her trial may be shortened; that God may bring to nought the sacrilegious attempts of men, who have sworn to destroy his kingdom on earth; that he give to the clergy of Spain the courage and energy of former days; that he render fruitful the blood of her martyrs, who have already suffered; that he take away those scandals, which so readily mislead the simple and the weak; and lastly, that he efface not thy beloved Spain from the number of Catholic nations, but spare, for the sake of the fathers, those among her children that are degenerate.
Responsory of Advent
(Ambrosian Breviary, Fourth Sunday of Advent.)
℟. A message was announced to the Virgin Mary by the mouth of the Angel Gabriel; and she conceived the Word from heaven: * And the womb of a tender Virgin contained Him, whom the world was too little to contain. ℣. The Holy Ghost shall enter within thee, and the power of the Most High shall overshadow thee: * And the womb of a tender Virgin contained Him, whom the world was too little to contain.
℟. Per Gabrielis Angeli os, nunciatum est Virgini Mariæ, et Verbum concepit e cœlo: * Et illum suscepit modicus uterus, cui parvus fuerat mundus. ℣. Spiritus Sanctus in te ingredietur, et virtus Altissimi obumbrabit tibi: * Et illum suscepit modicus uterus, cui parvus fuerat mundus.
Hic est locus in quo fuit sacra Domus Nazarena, quæ nunc in Recineti partibus colitur.↩︎