From Dom Guéranger's The Liturgical Year.
Instead of thy fathers, sons are born to thee.[1] Thus does the Church, disowned by Israel, extol in her chants the apostolic fruitfulness which resides in her till the end of time. Yesterday she was already filled with that loving hope, which is never deceived, that the holy apostles Simon and Jude would anticipate their solemnity by shedding blessings upon her.[2] Such is the condition of her existence on earth, that she can remain here only as long as she continues to give children to our Lord; and therefore, in the Mass of October 27 she makes us read the passage of the Gospel where it is said: ‘I am the true vine, and My Father is the husbandman. Every branch in Me, that beareth not fruit, He will take away: and every one that beareth fruit, He will purge it, that it may bring forth more fruit.’[3]
The pruning is painful, as the Epistle of the vigil points out. In the name of the other branches, honoured like himself with the divine election, the apostle there recounts the labours, sufferings of every description, persecutions, revilings, denials,[4] at the cost of which the preacher of the Gospel purchases the right to call sons those whom he has begotten in Christ Jesus.[5] Now, as St. Paul more than once repeats, especially in the Epistle of the feast, this supernatural generation of the saints is nothing else but the mystical reproduction of the Son of God, who grows up in each of the elect from infancy to the measure of the perfect man.[6]
However meagre in details be the history of these glorious apostles, we learn from their brief legend how amply they contributed to this great work of generating sons of God. Without any repose, and even to the shedding of their blood, they ‘edified the body of Christ’; and the grateful Church thus prays to our Lord to-day: 'O God, who by means of Thy blessed apostles Simon and Jude hast granted us to come to the knowledge of Thy name; grant that we may celebrate their eternal glory by making progress in virtues, and improve by this celebration.'[7]
St. Simon is represented in art with a saw, the instrument of his martyrdom. St. Jude’s square points him out as an architect of the house of God. St. Paul called himself by this name;[8] and St. Jude, by his Catholic Epistle, has also a special right to be reckoned among our Lord’s principal workmen. But our apostle had another nobility, far surpassing all earthly titles: being nephew, by his father Cleophas or Alpheus, to St. Joseph,[9] and legal cousin to the Man-God, Jude was one of those called by their compatriots the brethren of the carpenter’s Son.[10] We may gather from St. John’s Gospel another precious detail concerning him. In the admirable discourse at the close of the last Supper, our Lord said: ‘He that loveth Me, shall be loved of My Father: and I will love him and will manifest Myself to him.' Then Jude asked Him: ‘Lord, how is it, that Thou wilt manifest Thyself to us, and not to the world?' And he received from Jesus this reply: ‘If any one love Me, he will keep My word, and My Father will love him, and We will come to him, and will make Our abode with him. He that loveth Me not keepeth not My word. And the word which you have heard is not Mine, but the Father’s who sent Me.'[11]
Ecclesiastical history informs us that, towards the end of his reign, and when the persecution he had raised was at its height, Domitian caused to be brought to him from the east two grandsons of the apostle St. Jude. He had some misgivings with regard to these descendants of David’s royal line; for they represented the family of Christ Himself, whom His disciples declared to be king of the whole world. Domitian was able to assure himself that these two humble Jews could in no way endanger the empire; and that if they attributed to Christ sovereign power, it was a power not to be visibly exercised till the end of the world. The simple and courageous language of these two men made such an impression on the emperor, that according to the historian Hegesippus from whom Eusebius borrowed the narrative, he gave orders for the persecution to be suspended.[12]
We have only to add to the following brief notice of our apostles, that the churches of St. Peter in Rome and Saint-Sernin at Toulouse dispute the honour of possessing the greater part of their holy remains.
Simon Chananæus qui et Zelotes, et Thaddeus qui et Judas Jacobi appellatur in Evangelio, unius ex catholicis Epistolis scriptor, hic Mesopotamiam, ille Ægyptum evangelica prædicatione peragravit. Postea in Persidem convenientes, cum innumerabiles filios Jesu Christo peperissent, fidemque in vastissimis illis regionibus et efferatis gentibus disseminassent, doctrina et miraculis, ac denique glorioso martyrio, simul sanctissimum Jesu Christi nomen illustrarunt.
Simon sumamed the Chanaanite and Zelotes, and Thaddeus the writer of one of the Catholic Epistles, who is called also in the Gospel Jude the brother of James, preached the Gospel, the former in Egypt, the latter in Mesopotamia. They rejoined each other in Persia, where they begot numerous children to Jesus Christ, and spread the faith among the barbarous inhabitants of that vast region. By their teaching and miracles, and finally by a glorious martyrdom, they both rendered great honour to the most holy name of Jesus Christ.
‘I have chosen you; and have appointed you, that you should go, and should bring forth fruit, and your fruit should remain.'[13] These words were addressed by the Man-God to you, as to all the twelve, as the Church reminded us in her night Office.[14] And yet, what remains now of the fruit of your labours in Egypt, in Mesopotamia, in Persia? Can our Lord and His Church be mistaken in their words, or in their appreciations? Certainly not; and proof sufficient is, that, above the region of the senses, and beyond the domain of history, the power infused into the twelve subsists through all ages, and is active in every supernatural birth that develops the mystical body of our Lord and increases the
Church. We, more truly than Tobias, are the children of saints;[15] we are no longer strangers, but the family of God, His house built upon the foundation of apostles and prophets, united by Jesus, the chief corner-stone.[16] All thanks be to you, O holy apostles, who in labour and sufferings procured us this blessing; maintain in us the title and the rights of this precious adoption.
Great evils surround us; is there any hope left to the world? The confidence of thy devout clients proclaims thee, O Jude, the patron of desperate cases; and for thee, O Simon, this is surely the time to prove thyself Zelotes, full of zeal. Deign, both of you, to hear the Church’s prayers; and aid her, with all your apostolic might, to reanimate faith, to rekindle charity, and to save the world.
[1] Gradual of the feast, from Ps. xliv. 17.
[2] Collect of the vigil.
[3] Gospel of the vigil, St. John xv. 1-7.
[4] Epistle of the vigil, l Cor, iv. 9-14.
[5] Ibid. 15.
[6] Gal. iy. 19; epistle of the feast, Eph. iv.
[7] Collect of the feast.
[8] 1 Cor. iii. 10.
[9] Hegesipp. ex Euseb. Mist. eccl. iv. 22.
[10] Together with James the Less, apostle, and first bishop of Jerusalem, a certain Joseph less known, and Simeon, second bishop of Jerusalem, all sons of Cleophas, and of our Lady’s sister-in-law called in St. John’s gospel Mary of Cleophas. St. Matt. xiii. 55.
[11] St. John xiv. 21-24.
[12] Dom Guéranger, Sainte Cécile et la societc romaine aux deux premiers siècles, ex Euseb. Hist. eccl. iii. 20.
[13] St. John xv. 16.
[14] Homily of the 3rd nocturn ex Aug. in Joan. lxxxvii.
[15] Tob. ii. 18.
[16] Eph. ii. 19, 20.
From Dom Guéranger's The Liturgical Year.
The beloved disciple had just received the longpromised visit of our Lord inviting him to heaven, when the Church, under Evaristus, completed the drawing up of the itinerary for her long pilgrimage to the end of time. The blessed period of the apostolic times was definitively closed; but the eternal city continued to augment her treasure of glory. Under this pontificate the virgin Domitilla, by her martyrdom, cemented the foundations of the new Jerusalem with the blood of the Flavii, who had destroyed the old. Then Ignatius of Antioch brought to the ‘Church that presides in charity,' the testimony of his death; he was the wheat of Christ, and the teeth of the wild beasts in the coliseum satisfied his desire of becoming a most pure bread.[1]
Evaristus Græcus ex Judæo patre, Trajano imperatore, pontificatum gessit. Qui ecclesiarum titulos urbis Romæ presbyteris divisit, et ordinavit, ut septem diaconi episcopum custodirent, dum evangelicæprædicationis officio fungeretur. Idem conatituit ex traditione apostolica, ut matrimonium publice celebretur, et sacerdotis benedicsio adhibeatur. Præfuit Ecclesiæ annos novem, menses tres, presbyteris decem et septem, diaconis duobus, episcopis quindecim, quater mense Decembri ordinatis. Martyrio coronatus, prope sepulchrum principis apostolorum in Vaticano sepultua eat, septimo calendas Novembris.
Evaristus was born in Greece, of a Jewish father, and was sovereign Pontiff during the reign of Trajan. He divided the titles of the churches of Rome among the priests, and ordained that seven deacons should attend the bishop when preaching. He also decreed that, according to the tradition of the apostles, matrimony should be celebrated publicly and blessed by a priest. He governed the Church nine years and three months. He held ordinations four times in the month of December, and ordained seventeen priests, two deacons, and fifteen bishops. He was crowned with martyrdom, and buried near the tomb of the prince of the apostles on the seventh of the Kalends of November.
Thou art the first Pontiff to whom the Church was entrusted after the departure of all those who had seen the Lord. The world could then say in all strictness: ‘If we have known Christ according to the flesh, now we know Him so no longer.’[2]The Church was now more truly an exile; at that period, which was not without perils and anxieties, her Spouse gave to thee the charge of teaching her to pursue alone her path of faith and hope and love. And thou didst not betray the confidence of our Lord. Earth owes thee, on this account, a special gratitude, O Evaristus; and a special reward is doubtless thine. Watch still over Rome and the Church. Teach us that we must be ready not only to fast here on earth, but to be resigned to the absence of the Bridegroom when He hides Himself; and not the less to serve Him and love Him with our whole heart and mind and soul and strength, as long as the world endures, and He is pleased to leave us therein.
[1] Ignat. Epist. ad Romanos.
[2] 2 Cor. v. 16.
From Dom Guéranger's The Liturgical Year.
The approach of the great solemnity, which will soon be shedding upon us all the splendours of heaven, seems to inspire the Church with a profound recollection. Except for the homage she must needs pay, on their own date, to the glorious apostles Simon and Jude, only a few feasts of simple rite break the silence of these last days of October. Our souls must be in conformity with the dispositions of our common mother. It will not, however, be out of keeping to give a thought to the great Archangel, honoured to-day by many particular churches.
The ministry fulfilled in our regard by the heavenly spirits is admirably set forth in the graceful scenes depicted in the history of Tobias. Rehearsing the good services of the guide and friend, whom he still called his brother Azarias, the younger Tobias said to his father: ‘Father, what wages shall we give him? or what can be worthy of his benefits? He conducted me and brought me safe again, he received the money of Gabelus, he caused me to have my wife, and he chased from her the evil spirit, he gave joy to her parents, myself he delivered from being devoured by the fish, thee also he hath made to see the light of heaven, and we are filled with all good things through him.[1]
And when father and son endeavoured, after the fashion of men, to return thanks to him who had rendered them such good service, the angel discovered himself to them, in order to refer their gratitude to their supreme Benefactor. ‘Bless ye the God of heaven, give glory to Him in the sight of all that live, because He hath shewn His mercy to you. . . When thou didst pray with tears, and didst bury the dead ... I offered thy prayer to the Lord. And because thou wast acceptable to God, it was necessary that temptation should prove thee. And now the Lord hath sent me to heal thee, and to deliver Sara thy son’s wife from the devil. For I am the angel Raphael, one of the seven, who stand before the Lord. . . Peace be to you, fear not; . . . bless ye Him and sing praises to Him.’[2]
We too will celebrate the blessings of heaven. For as surely as Tobias beheld with his bodily eyes the Archangel Raphael, we know by faith that the angel of the Lord accompanies us from the cradle to the tomb. Let us have the same trustful confidence in him. Then, along the path of life, more beset with perils than the road to the country of the Medes, we shall be in perfect safety; all that happens to us will be for the best, because prepared by our Lord; and, as though we were already in heaven, our angel will cause us to shed blessings upon all around us.
We will borrow from the Ambrosian breviary a hymn in honour of the bright Archangel.
Hymn
Divine ductor, Raphæl,
Hymnum benignus suscipe,
Quem nos canendo supplices,
Lætis sacramus vocibus.
Cursum salutis dirige,
Gressusque nostros promove:
Ne quando aberrent devii,
Cœli relicto tramite.
Tu nos ab alto respice:
Lucem micantem desuper,
A Patre sancto luminum,
Nostris refundas mentibus.
Ægris medelam perfice,
Cæcisque noctem discute:
Morbos fugando corporum,
Dona vigorem cordibus.
Astans superno Judici,
Causam perora criminum:
Iramque mulce vindicem,
Fidus rogator Numinis.
Magni resumptor prælii,
Hostem superbum deprime:
Contra rebelles spiritus
Da robur, auge gratiam.
Deo Patri sit gloria,
Ejusque soli Filio,
Cum Spiritu Paraclito,
Et nunc, et in perpetuum.
Amen.
O Raphael, divinely sent guide,
graciously receive the hymn
we suppliants address
to thee with joyful voice.
Make straight for us the way of salvation,
and forward our steps:
lest at any time we wander astray,
and turn from the path to heaven.
Look down upon us from on high;
reflect into our souls
the splendour shining from above,
from the holy Father of lights.
Give perfect health to the sick,
dispel the darkness of the blind:
and while driving away diseases of the body,
give spiritual strength to our souls.
Thou who standest before the sovereign Judge,
plead for the pardon of our crimes:
and as a trusty advocate appease
the avenging wrath of the Most High.
Renewer of the great battle,
crush our proud enemy:
against the rebel spirits give us strength,
and increase our grace.
To God the Father be glory,
and to his only Son,
together with the Paraclete Spirit,
now and for evermore.
Amen.
[1] Tob. xii. 2,3.
[2] Tob. xii. 6-18.
From Dom Guéranger's The Liturgical Year.
Chrysanthus was united, in his confession of our Lord, with her whom he had won to Christianity and to the love of the angelic virtue. Our forefathers had a great veneration for these two martyrs, who having lived together in holy virginity, were together buried alive in a sand-pit at Rome for refusing to honour the false gods.
Dying like the seed in the earth, they yielded the fruit of martyrdom. On the anniversary day of their triumph, numbers of the faithful had gathered in the catacomb on the Salarian Way for the liturgical Synaxis, when the pagans surprised them and walled up the entrance of the vault. Many years passed away. When the hour of victory had sounded for the Church, and the Christians discovered again the way to the sacred crypt, a wonderful spectacle was presented to their gaze: before the tomb where reposed Chrysanthus and Daria, was grouped the family they had begotten to martyrdom. Each person was still in the attitude in which he had been overtaken by death. Beside the ministers of the altar, which was surrounded by men, women, and children, assistants at that most solemn of Masses, were to be seen the silver vessels of the Sacrifice: that Sacrifice in which the conquering Lamb had so closely united to Himself so many noble victims. Pope Damasus adorned the venerable spot with monumental inscriptions. But no one dared to touch the holy bodies, or to alter any arrangement in that incomparable scene. The crypt was walled up again; but a narrow opening was left, so that the pilgrim could look into the august sanctuary, and animate his courage for the struggles of life by the contemplation of what had been required of his ancestors in the faith during the ages of martyrdom.[1]
The following is the liturgical legend of the feast.
Chrysanthus et Daria conjuges, nobili genere nati, fide etiam clariores, quam Daria, mariti opera, cum baptismo susceperat; Romæ innumerabilem hominum multitudinem, hoc mulierum, ille virorum, ad Christum converterunt. Quare Celerinus præfectus comprehensos tradidit Claudio tribuno: qui jussit a militibus Chrysanthum vinctum cruciatibus torqueri; sed vincula omnia resoluta sunt: mox compedes, in quos conjectus fuerat, confracti.
Deinde bovis corio inclusum, in ardentissimo sole constituunt; tum pedibus ac manibus catena constrictis, in obscurum carcerem detrudunt: ubi solutis catenis, clarissima lux locum illustravit. Daria vero in lupanar compulsa, leonis tutela, dum in oratione defixa est, a contumelia divinitus defensa est. Denique in arenariam, quæ est via Salaria, uterque ductus, effossa terra, lapidibus obruti, parem martyrii coronam adepti sunt.
Chrysanthus and Daria were husband and wife, noble by birth, and still more by their faith, which Daria had received together with Baptism through her husband’s persuasion. At Rome they converted an immense multitude to Christ, Daria instructing the women and Chrysanthus the men. On this account the prefect Celerinus arrested them, and handed them over to the tribune Claudius, who ordered his soldiers to bind Chrysanthus and put him to the torture. But all his borfds were loosed, and the fetters which were put upon him were broken.
They then wrapped him in the skin of an ox and exposed him to a burning sun; and next cast him, chained hand and foot, into a very dark dungeon; but his chains were broken, and the prison filled with a brilliant light. Daria was dragged to a place of infamy; but at her prayer God defended her from insult by sending a lion to protect her. Finally, they were both led to the sandpits on the Salarian Way, where they were thrown into a pit and covered with a heap of stones; and thus they together won the crown of martyrdom.
I will give to My saints a place of honour in the kingdom of My Father, saith the Lord.[2] Thus sings the Church in your praise, O martyrs. And herself following up that word of her divine Spouse, she made the Lateran basilica your earthly home, and assigned for your resting-place the most hallowed spot, the very Confession, upon which rests the high altar of that first of all ohurches.[3] It was a fitting recompense for your labours and sufferings in that city of Rome, where you had shared in the preaching of the apostles, and like them had sealed the word with your blood. Cease not to justify the confidence of the eternal city; render her faith, which is ever pure, more and more fruitful; and as long as she is ruled by a stranger, maintain unaltered her devotedness to the Pontiff-king, whose presence makes her the capital of the world and the vestibule of heaven. But your holy relics have also, through Rome’s generosity, carried your protection abroad. Deign to second by your intercession the prayer we borrow from your devout clients of Munstereifel:[4] ‘O God, who in Thy Saints Chrysanthus and Daria didst enhance the honour of virginity by the consecration of martyrdom, grant that, assisted by their intercession, we may extinguish in ourselves the flame of vice, and may merit to become Thy temple, in the company of the pure in heart.’
[1] Greg. Turon. De gloria martyrum, i. 38.
[2] 1st antiphon of the 2nd nocturn for martyrs.
[3] S. Kit. Congr. 7 Aug. 1857, ad archiep. Colon.
[4] A monastery and town in the archdiocese of Cologne, which honour Sts. Chrysanthus and Daria as patrons.
From Dom Guéranger's The Liturgical Year.
‘Monks were unknown in Syria before St. Hilarion,' says his historian St. Jerome. ‘He instituted the monastic life in that country, and was the master of those who embraced it. The Lord Jesus had His Anthony in Egypt and His Hilarion in Palestine, the former advanced in years, the latter still young.'[1] Now our Lord very soon raised this young man to such glory, that Anthony would say to the sick, who came to him from Syria attracted by the fame of his miracles: ‘Why take the trouble to come so far, when you have near you my son Hilarion?'[2] And yet Hilarion had spent only two months with Anthony; after which the patriarch had said to him: ‘Persevere to the end, my son; and thy labour will win thee the delights of heaven.' Then, giving a hair-shirt and a garment of skin to this boy of fifteen whom he was never to see again, he sent him back to sanctify the solitudes of his own country, while he himself retired farther into the desert.[3]
The enemy of mankind, foreseeing a formidable adversary in this new solitary, waged a terrible war against him. Even the flesh, in spite of the young ascetic’s fasts, was satan’s first accomplice. But without any pity for a body so frail and delicate, as his historian says, that any effort would have seemed sufficient to destroy it, Hilarion cried out indignantly: ‘Ass, I will see that thou kick no more; I will reduce thee by hunger, I will crush thee with burdens, I will make thee work in all weathers; thou shalt be so pinched with hunger, that thou wilt think no more of pleasure.'[4]
Vanquished in this quarter, the enemy found other allies, through whom he thought to drive Hilarion, by fear, back to the dwellings of men. But to the robbers who fell upon his poor wicker hut, the saint said smiling: ‘He that is naked has no fear of thieves.' And they, touched by his great virtue, could not conceal their admiration, and promised to amend their lives.[5]
Then satan determined to come in person, as he had done to Anthony; but with no better success. No trouble could disturb the serenity attained by that simple, holy soul. One day the demon entered into a camel and made it mad, so that it rushed upon the saint with horrible cries. But he only answered: 'I am not afraid of thee; thou art always the same, whether thou come as a fox or a camel.' And the huge beast fell down tamed at his feet.[6]
There was a harder trial yet to come from the most cunning artifice of the serpent. When Hilarion sought to hide himself from the immense concourse of people who besieged his poor cell, the enemy maliciously published his fame far and wide, and brought to him overwhelming crowds from every land. In vain he quitted Syria and travelled the length and breadth of Egypt; in vain, pursued from desert to desert, he crossed the sea, and hoped to conceal himself in Sicily, in Dalmatia, in Cyprus. From the ship, which was making its way among the Cyclades, he heard, in each island, the infernal spirits calling one another from the towns and villages and running to the shores as he passed by. At Paphos, where he landed, the same concourse of demons brought to him multitudes of men; until at length God took pity on His servant, and discovered to him a place inaccessible to his fellow-men, where he had no company but legions of devils, who surrounded him day and night. Far from fearing, says his biographer, he took pleasure in the neighbourhood of his old antagonists whom he knew so well; and he lived there in great peace the last five years before his death.[7]
The Church thus abridges St. Jerome’s history of Hilarion.
Hilarion, ortus Tabathæ in Palæstina ex parentibus infidelibus, Alexandriam missus studiorum causa, ibi morum et ingenii laude floruit:ac Jesu Christi suscepta religione, in fide et caritate mirabili ter profecit. Frequens enim erat in ecclesia, assiduus in jejunio et oratione: omnes voluptatum illecebras et terrenarum rerum cupiditates contemnebat. Cum autem Antonii nomen in Ægypto celeberrimum esset, ejus videndi studio in solitudinem contendit: apud quem duobus mensibus omnem ejus vitærationem didicit. Domum reversus, mortuis parentibus, facultates suaspauperibus dilargitus est: necdum quintum decimum annulli egressus, rediit in solitudinem, ubi, exstructa exigua casa, quæ vix ipsum caperet, humi cubabat. Nec vero saccum, quo semel amictus est, umquam aut lavit, aut mutavit, cum supervacaneum esse diceret, munditias in cilicio quærere.
In sanctarum litterarum lectione et meditatione multus erat. Paucas ficus et succum herbarum ad victum adhibebat; nec illis ante solis occasum vescebatur. Continentia et humilitate fuit incredibili. Quibus aliisque virtutibus varias horribilesque tentationes diaboli superavit, et innumerabiles dsemones in multis orbis terræ partibus ex hominum corporibus ejecit. Qui octogesimum annum agens, multis ædificatis monasteriis, et Claris miraculis, in morbum incidit: cujus vicum extremo pene spiritu conflictaretur, dicebat: Egredere, quid times? egredere, anima mea, quid dubitas? septuaginta prope annis servisti Christo, et mortem times? Quibus in verbis spiritum exhalavit.
Hilarion was born of infidel parents at Abatha in Palestine; and was sent to study at Alexandria, where he became famous for his talents and the purity of his morals. He embraced the Christian religion, and made wonderful progress in faith and charity. He was constantly in the church, devoted himself to prayer and fasting, and was full of contempt for the enticements of pleasure and earthly desires. The fame of St. Anthony had then spread over all Egypt. Hilarion, desirous of seeing him, betook himself to the wilderness, and stayed two months with him learning his manner of life. He then returned home; but on the death of his parents he bestowed his goods upon the poor, and though only in his fifteenth year, returned to the desert. He built himself a little cell scarcely large enough to hold him, and there he slept on the ground. He never changed or washed the sackcloth he wore, saying it was superfluous to look for cleanliness in a hair-shirt.
He devoted himself to the reading and study of the holy Scripture. His food consisted of a few figs and the juice of herbs, which he never took before sunset. His mortification and humility were wonderful; and by means of these and other virtues he overcame many terrible temptations of the evil one, and cast innumerable devils out of the possessed in many parts of the world. He had built many monasteries, and was renowned for miracles, when he fell ill in the eightieth year of his age. In his last agony he exclaimed: Go forth, my soul, why dost thou fear? Go forth, why dost thou hesitate? Thou hast served Christ for nearly seventy years, and dost thou fear death? And with these words he expired.
To be a Hilarion, and yet to fear death! If in the green wood they do these things, what shall be done in the dry?[8] O glorious saint, penetrate us with the apprehension of God’s judgments. Teach us that Christian fear does not banish love, but on the contrary, clears the way and leads to it, and then accompanies it through life as an attentive and faithful guardian. This holy fear was thy security at thy last hour; may it protect us also along the path of life, and at death introduce us immediately into heaven!
St. Hilarion was one of the first confessors, if not the very first, to be honoured in the east with a public cultus like the martyrs. In the west, the whiterobed army led by Ursula adds to the glory of the holy monk who has the first honours of this day.
[1] Hieron: in vita S Hilarionis, cap. ii.
[2] Ibid. iii.
[3] Ibid. i. ex græca versione.
[4] Hieron. Vita S. Hilarionis.
[5] Ibid.
[6] Ibid. ii.
[7] Hieron. Vita S Hilarionis, 3, 4, 5.
[8] St. Luke, xxiii. 31.