萝莉社

ATHANASIUS KIRCHER

OF THE SOCIETY OF JESUS

THE HISTORY

OF ST. EUSTACHIUS AND THE VIRGIN MARY

In which

The admirable life of St. Eustachius and his companions, compiled from various authors; the place on Mount Vulture where Christ appeared to him between the horns of a stag, newly discovered; and the church of the Blessed Virgin Mary, which, according to tradition, was built in the same place by Emperor Constantine the Great and solemnly consecrated by Pope St. Sylvester I鈥攖hese have been diligently investigated, described, and illustrated with various antiquarian monuments. Furthermore, they are now brought forth from the dense darkness in which they have remained hidden until now, for the benefit of the public light.

ROME, From the Printing House of Varesius. 1666.

WITH THE PERMISSION OF THE SUPERIORS.

TO THE MOST ILLUSTRIOUS AND MOST REVEREND LORD

D. IOANNES NICOLAUS OF THE COMITIBUS FAMILY

MOST VIGILANT GOVERNOR OF THE CITY

and also of the Most Blessed Virgin Mary

on Mount Eustachius

MOST WORTHY ABBOT

Athanasius Kircher of the Society of Jesus wishes him happiness.

As I prepare to publish the History of St. Eustachius together with that of the Virgin Mary, I could find no one more worthy than you, Most Excellent Prelate, to whom I might dedicate it. Whether one considers the site of Placidia鈥檚 Conversion on Mount Vulture, whatever I recount about it, all belongs to you by right of ancient inheritance; or whether one considers the Church of the Mother of God built there by Constantine the Great, it pertains to the authority of the Church, from which you rejoice in the title of most worthy Abbot, the full and rightful splendor of your name is due鈥攏ot that I hope to add anything to your fame, which already shines brightly in the world, through my writings, but so that my own scholarly efforts might gain greater authority and that you might possess a symbol of my respect and esteem, more lasting than cedar. For, indeed, your inclusion in this small work is of greater interest to me than to you, for you do not need to labor to acquire a reputation for merit, as you have already secured an eternal one鈥攂oth through the excellence of your virtues and through the noble lineage from which you descend, second to none in antiquity and in the glory of its achievements. This lineage, spanning nearly fifteen centuries, has been passed down to the present day, not only dedicating an illustrious theme for writers but also engaging the ingenuity of almost every Historian in its explanation, from which, beyond all doubt, those Popes who have ascended to the Apostolic See, and the more than twenty Cardinals elevated in rank, along with the other most distinguished figures of ecclesiastical dignity鈥擝ishops and Abbots, whose number is beyond count鈥攈ave emerged with admiration throughout the world. Not to mention the most renowned Prefects of the City, the most powerful Roman Consuls, and the bravest leaders of both the Pontifical and Imperial armies, whose full record would take too long to recount. To this heritage is added the undiminished splendor of your virtues, inherited from your forebears, along with an innate strength of counsel and prudence, not inferior in great affairs. With these qualities, you have served as Vice-Legate of the Apostolic See in Avignon, earning the highest approval of all; you have governed the March of Ancona with equal distinction, and now you fulfill the role of Governor of Rome itself, offering such an example in life and conduct that, through inviolable justice and fairness, you do not merely govern the city, but bind it to yourself in deep loyalty so that it becomes truly yours. You seem to have done this by your own judgment. Therefore, the rewards that flow into the public sphere from the accumulation of your merits鈥攚hile we already regard them as great鈥攚ill, we trust, in time, be even greater, for you are placed in a position of the highest rank, where you wield authority so as to be able, and abound in zeal so as to be willing, to dedicate the vast capacity of your great mind to the honor of God and the benefit of the Church through glorious labors. Let this little work, then, be a lasting monument to my sincere devotion to you. Though small in itself, it is immense in its themes concerning the great Virgin and the glorious martyr St. Eustachius. Given your usual and innate kindness, I am confident that you will accept it, not only as something due to me but as something long since owed to you鈥攕o that you will defend it as your own, even though it originated from me by some unknown inspiration and piety.

Farewell, illustrious ornament of Roman nobility and the Church. From the Roman College, April 12, 1665.

INDEX OF CHAPTERS

Preface to the Reader 鈥� fol. 1

PART I. The Admirable Life of St. Eustachius, formerly Placidus.

• Chapter 1. On the first conversion of Placidus to Christ. 鈥� 5
• Chapter 2. On the great calamities of Eustachius, which Christ foretold he would endure, and how he bore them in his troubled state of life. 鈥� 10
• Chapter 3. On the journey of St. Eustachius, his wife, and children to foreign lands, and the hardships they suffered there. 鈥� 15
• Chapter 4. On the restoration of Eustachius to his former state of life. 鈥� 22
• Chapter 5. On the martyrdom of Eustachius and his companions. 鈥� 36

PART II. The Genealogy of St. Eustachius from the earliest times of the Roman kings down to the present age.

• Chapter 1. On the origin of the Octavian lineage, from which St. Eustachius is said to have descended. 鈥� 48
• Chapter 2. On the propagation of the Octavian family from Caesar Augustus to the time of Placidus, or St. Eustachius. 鈥� 54
• Chapter 3. On the house of the Octavians and St. Eustachius in relation to Tertullus, Roman Senator, as propagated by Francisco Zazara. 鈥� 57
• Chapter 4. On the propagation of the Eustachian family from Tertullus into later times. 鈥� 64
• Chapter 5. On the genealogy of the Counts of Signia, Poli, and Valmontone, inserted within the genealogy of St. Eustachius, tracing their descent from Tertullus, a Roman Senator, first into the Counts of Tusculum, and then continuing in the aforementioned noble families. 鈥� 72

PART III. On the Place of St. Eustachius' Conversion to Christ.

• Chapter 1. A description of the place of St. Eustachius' conversion. 鈥� 84
• Chapter 2. On the specific place where Christ appeared between the horns of the stag and provided St. Eustachius with the occasion for conversion. 鈥� 86
• Chapter 3. On the estates of St. Eustachius, formerly of Placidus, and where they were located. 鈥� 91
• Chapter 4. On the profound devotion that the early Christians once demonstrated toward this place. 鈥� 98

PART IV. On the Foundation of the Church of St. Mary of Vulturella, or Vultouilla, commonly known as de Monterella, at the very site where Christ appeared between the horns of the stag to St. Eustachius, providing the occasion for Placidian conversion, as performed by Constantine.

• Chapter 1. On the fervor of Constantine the Great in constructing churches. 鈥� 101
• Chapter 2. On the first foundation of the Church of the Mother of God on Mount Vulturello, as established by Constantine. 鈥� 107
• Chapter 3. On the second Church of the Mother of God and St. Eustachius, its restoration begun by St. Benedict and perfected over time by his successors. 鈥� 111
• Chapter 4. A detailed description of the current constitution of the Church of Mary-Eustachiana. 鈥� 118
  • . 1. On the very ancient wooden panel. 鈥� 120
  • . 2. On the most ancient sacred crosses and candelabra, which are preserved in this church to this day. 鈥� 132
• Chapter 5. On the paintings that are still visible in the Church of the Blessed Virgin Mary of Vulturella. 鈥� 136
• Chapter 6. On the Monastery of the Order of St. Benedict attached to the church, and its revenues. 鈥� 141
• Chapter 7. On the great number of pilgrims who, at certain times of the year, when the monastery was still flourishing, visited the Blessed Virgin Mary of Vulturella for reasons of devotion. 鈥� 146

PART V. On the Church of St. Eustachius in the City and its foundation.

• Chapter 1. On the location of the Church of St. Eustachius in the City. 鈥� 151
• Chapter 2. On the state, preservation, and inscriptions found in the church. 鈥� 155
• Chapter 3. A description of some of the places surrounding Mount Vulturinus, dedicated to the Blessed Virgin Mary and St. Eustachius. 鈥� 168

A summary of the stated metrics.

JOANNES PAULUS OLIVA

General Superior of the Society of Jesus

Since the History of St. Eustachius and the Virgin Mary, written by Father Athanasius Kircher, our priest of the Society, has been reviewed by several theologians of the same Society and has been deemed suitable for publication, we grant permission for it to be printed, if it seems appropriate to those responsible. In testimony of this matter, etc. Given in Rome, February 3, 1665.

Joannes Paulus Oliva

Permission to print, if it seems proper to the Most Reverend P. M. S. P.

1. Archbishop of Patracium, Vicar

Permission to print,

Brother Hyacinthus Libellus, Sacred Apostolic Palace, Master of the Order of Preachers

THE HISTORY

OF ST. EUSTACHIUS AND THE VIRGIN MARY

Wherein, the origin, antiquity, and foundation of the Church of the Blessed Virgin, formerly called Vultuilla, now known as Monterella, in the Polanian Mountains, is described. This church is located in the very place where Placidus, formerly the chief military commander under Emperor Trajan and later known as St. Eustachius, saw Christ appear between the horns of a stag. This vision marked the beginning of his conversion and provided Emperor Constantine the occasion to establish a church at the same location.

PREFACE

To the Reader.

It seems to me, Kind Reader, that what has happened to me is similar to those who, while cultivating fields, uproot thorns and brambles, plow the land into furrows, and excavate stones and rocks, only to unexpectedly discover a treasure they had never intended to find nor dared to hope for. I wandered far and wide through the fields, mountains, and forests of the region with the purpose of investigating the venerable monuments of antiquity guided by the writings of the ancients. I hoped that this effort would be of great benefit if I could incorporate it into my work, which I had conceived regarding the geography of ancient Latium, its cities, mountains, rivers, and the ruins still standing as remnants of its former magnificence. Thus, in the year 1661, when I resolved to examine the most remarkable mountains of the Polanian region, I set out from Tivoli, passing through the most rugged mountains and cliffs of the surrounding slopes around midday. The journey was exhausting through a desolate and fearsome wilderness, enclosed by towering rock masses like a colossal crown. It was truly a place filled with dread, as the stony peaks of the mountains seemed to strike the heavens while the sheer cliffs, hanging precariously, ended in terrifying chasms, evoking a vision of the abyss itself. Amidst this dreadful scene, I advanced a little further and caught sight of what seemed to be the vestiges of a structure hidden among the trees and rocks. Drawing closer, I discovered a church, nearly collapsed from age, its doors open before me. I was struck with astonishment鈥攚hat kind of church could exist in such a terrifyingly remote solitude? I hesitated in uncertainty. Yet, upon entering, I found it spacious and intact, with sacred images, though darkened with age, whose paintings and sculptures inspired veneration. Everything breathed the devotion of an ancient piety. At the center of the church stood an altar enclosed by iron grilles, upon which was displayed a wooden statue of the Blessed Virgin holding her Son in her arms. Though worn by time, covered in dust and cobwebs, it still captivated those who gazed upon it and moved me to devotion in a remarkable way. Truly, one might have thought that the poor Mother of God was lamenting her neglect, abandonment, and distress in this vast solitude, even pleading in some manner with her eyes and hands for aid from visitors against such great poverty. Contemplating this, I was so deeply stirred by an internal impulse of devotion that, from that moment on, I left no stone unturned in my effort to provide for the restoration of this neglected Mother鈥檚 Church to the best of my humble means. By undertaking a pilgrimage to this place, I hoped to secure the necessary support, and all that was required for the proper adornment of the uncovered church. Turning to the walls, I discovered various inscriptions and painted images, from which I eventually confirmed beyond doubt that this was the very place where the wondrous conversion of Saint Eustachius to God had occurred (which I shall describe shortly). It was this very event that had led to the foundation of the church on this site, consecrated in honor of the Blessed Virgin and Saint Eustachius. Yet, seeking a more thorough verification of my findings, I went to a nearby village, perched upon a mountain ridge, commonly called Guadagnolo. There, I consulted with the most excellent Francesco Capitosto, the parish priest, who gave me an extraordinarily detailed account of all matters. From him, I learned that my suspicions were indeed correct. Thus, while searching among the remains of profane monuments, I had, in truth, uncovered a sacred treasure hidden amidst the inaccessible cliffs of these mountains. Since this treasure had remained virtually unknown to most people until now, I considered it my duty to serve both God and His Blessed Mother by dedicating myself to their veneration, honoring both the Virgin Mother and Saint Eustachius through my devotion to promulgate the history of this place, I shall present to the world the entire sequence of events, as far as I have been able to gather from various sources and archival records. Since this is the very location where Divine Mercy deemed it worthy to perform such great miracles upon Saint Eustachius and his servant, I shall first recount the entire life of Saint Eustachius, along with that of his wife and children, in the first part of this work. This account will be drawn from Metaphrastes, Damascenus, Surius, Baronius, Lippomanus, and others, along with his genealogy. In the following sections, I will examine the origins, antiquity, and foundation of the aforementioned church, together with an accurate description of the actual and genuine site, presented with as much clarity as possible. Farewell, Reader, and may you receive this work favorably.

CHAPTER I

The First Conversion of Placidus to Christ.

In the year 103 A.D., during the pontificate of Saint Anacletus and under the rule of the Roman Emperor Trajan, in the third year of his consulship, a man of great spirit and renowned for his military valor was found in the army waging war against the Dacians and other barbarian nations. His name was Placidus, or, as Nicephorus and John of Damascus refer to him, Placidas. Through his leadership and remarkable skill in handling weapons, Trajan secured a decisive victory against Decebalus, the King of the Dacians. The historian Dio records that the number of wounded in the battle was so immense that, when materials for dressing wounds ran out, the emperor himself ordered his own garments to be torn and used by the surgeons. Following this success, Trajan immediately launched another campaign against the Persians, annihilating their vast army. During the conflict against the Jews, Placidus served as the commander of the Twelfth Legion of cavalry Trajan was the leader, and through this campaign, he crushed the defiance of the enemy so completely that no one thereafter dared to raise their heads against the Romans. With so many glorious deeds accomplished, so many victories secured, and so many of the most powerful foreign kings conquered and subjugated, Trajan returned victorious to Rome, accompanied by his most loyal companion, Placidus, as the entire city celebrated triumphantly. Placidus was a man of robust physique and possessed a regal majesty in his countenance, combining sternness with a remarkable affability. Because of his exceptional composure, he was admired by all, and in what might seem astonishing for a man still entangled in the errors of paganism, he served as the sole refuge and protector of the poor and orphans in distress. Caesar esteemed him so highly that he could neither do without him nor keep any secret plans of his heart from him, particularly in his new military campaigns. Placidus was always made a participant in these strategic deliberations. His repeated displays of military prowess had earned him such an extraordinary reputation among his enemies that his mere name was enough to instill terror in them. Upon hearing of his presence, they would consider themselves defeated and flee for their own safety. Consequently, he was not only held in the highest veneration by all, but he was also daily adorned with greater honors by Caesar, receiving new titles and increased authority. He carried himself with the grandeur and magnificence befitting a leader of his stature. Placidus was betrothed to a woman named Traiana, who, besides possessing the qualities appropriate to her sex, was a woman of a bold and resolute spirit, always inclined toward great and arduous endeavors, well-matched in nature to her husband one most similar to him, from whom he had two sons who did not fall short of their father鈥檚 virtues. Whenever he was granted an honorable respite from war and the affairs of battle, he would occupy himself with hunting (which, in a way, was a form of military meditation for him). While he was staying in a country estate near the suburbs, it so happened that one of the hunters announced that a herd of deer was grazing in the high mountain pastures nearby. Immediately, he set out and spotted a stag of immense size among them. He became so eager to capture it that no rugged cliff, no path choked with thorns and brambles, and no harsh accumulation of jagged rocks in the valleys could deter him; rather, he disregarded both his own safety and that of his companions in his pursuit of the prize, which he already considered his rightfully. Meanwhile, the stag, spurred on by the chase, as if mocking all of Placidus' efforts, suddenly made a tremendous leap and landed upon the heights of an impossibly steep mountain. At this sight, Placidus was left astounded at such an unnatural and vastly superior leap, and鈥攖hough he had been its relentless pursuer鈥攈e found himself inexplicably captivated as if bound by some unseen force. What could Placidus do? How many times did he attempt to climb the rock? How many times did he hurl his spear and other weapons? How many times did he try to ascend, striking at the stag? Yet all his efforts were in vain. To scale such a towering precipice was as futile as Icarus daring to take flight. Yet, to allow the stag to escape鈥攁fter so many errors, missteps, and exhausting efforts in pursuit鈥攚as something that his noble spirit could not accept. On the other hand, the sheer and impassable height of the cliff completely stripped him of any hope of capturing his prey. And so, left alone in the terrifying solitude of the wilderness, devoid of any counsel or aid, his soul tormented with anxiety, behold! A celestial voice descended from the rock and addressed him with these words: Placidus, Placidus, why do you pursue me in vain? Eustachius was struck with amazement at these words, and, trembling in every limb, turned his gaze toward the rock. And lo! An incredible sight! A figure unknown to him appeared between the branching antlers of the stag, shining with immense radiance, repeating the same words: Placidus, why do you pursue me? Overcome with divine awe, Placidus could barely move his tongue to speak. With a trembling voice interrupted by sighs, he answered: Lord, Lord, in your kindness, reveal to me who you are and what you wish me to do. Do not disdain to instruct your servant. The image replied: I am Jesus Christ, the Creator of all things, the Son of the Eternal Father. Out of ineffable love and longing for humanity, I descended from the bosom of the Father to earth, clothed myself in human flesh, and reconciled the world to the Father through my death. Whoever accepts my law shall become coheirs of the Heavenly Kingdom. Go immediately into the city to a Christian priest named John, by whom you will be instructed in my law. You and your wife and sons shall be baptized in the sacred font, and then you will return to this place. I will reveal to you the mysteries of the Heavenly Kingdom, and I will show you what is to come and how much you must suffer for my name. Upon hearing and seeing this wondrous spectacle, Placidus鈥� entire being was overwhelmed, trembling, and deeply astonished with wonder, having now received the seeds of the Divine Word in his soul, and with every fiber of his being trembling in harmony, he was now resolved to carry out the commands of the Divine. Concerned with his journey and guided by God, he arrived in the city and revealed to his wife the marvelous vision that had appeared to him. She, filled with the deepest joy in her heart, told him that she, too, had seen the exact same vision in her dreams that night, completely matching his account. Certain now of the divine calling, and without any delay or hesitation (for the grace of the Holy Spirit does not suffer sluggish delays), they arose in the silence of the night and went to the Church of the Christians, where they presented themselves to a priest named John, a man celebrated for the sanctity of his life. They recounted all that had happened to him and the commands they had received from Christ. Upon hearing such wondrous things, the priest was amazed at the ineffable providence of Divine Mercy. Immediately, burning with zeal for the glory of God and the promotion of the Christian faith, he instructed them in all the mysteries of the Christian doctrine. Then, he baptized Placidus under the name Eustachius (or, as some say, Eustathius), his wife Troiana under the name Theopistia, and his sons under the names Agapitus and Theopistus, consecrating them in the sacred baptismal font. Having completed this holy sacrament, he entrusted them with the peace of the faith, well-trained in the necessary teachings of Christian life, and sent them forth. With an inner sense of divine foresight, he knew that such a calling could not be in vain, nor could it lack the mystery of God's infinite goodness and mercy, which is so wondrously manifested in His saints revealing its demonstration to the faithful, deigned to act among her servants.

CHAPTER II

On the great calamities of Eustachius, which Christ foretold he would endure, and how he bore them in the hardships of his life.

Eustachius, having now been reconciled to God through the sacred waters of Baptism and remembering the words of the Lord that had thundered from the rock, immediately abandoned all public affairs that had preoccupied him. Casting aside all concerns for his domestic matters, he devoted himself entirely to fulfilling the divine commandments.

With great haste, he again set forth on his journey to the place of the heavenly oracle. There, he threw himself upon the ground, lying prostrate with his face to the earth. With sighs and tears, he pleaded for the fulfillment of the promise made to him and earnestly implored divine mercy: Speak, O Lord, my only hope in life, speak, my salvation, for before You lies all my desire: Speak, O Lord, light of all who believe in You; let Your poor and humble servant hear the sweetness of Your voice. Show me Your face, and I shall be saved, for Your voice is sweet, and Your face is full of grace. Let Your gentle words enter my soul, that I may at last know what Your divine providence has decreed for me. Let me understand what I lack, so that I may learn to conform my will to Yours in all things and in every way. And behold! In response to the fervent prayers of Eustachius, the most merciful Lord, granting his request, with His usual radiance of light surrounded by the splendor of light, he stood and spoke these words: Eustachius, my faithful servant, now that you are freed from all the chains of sin that once bound you, washed by the sacred waters of baptism, and led out of the shadow of death into the realm of light, having entered into my fold and become one of the lambs of my flock:

You must no longer think of worldly pomp, nor of the proud titles of honor, nor of the splendor and vast number of soldiers and servants, nor of the deceitful desires of earthly pleasures. Since you have loved me and obeyed my commandments promptly and faithfully, it is necessary that you be tested, like gold in the furnace. Now, out of love for me, you must endure the storms of great adversities. Stripped of all the dignities and titles of fortune, you shall live a life of poverty, vileness, and rejection, full of suffering, becoming for all posterity a living example of Job. But take heart and be strong in spirit! Behold, I will stand by you with my grace, and as you struggle against the World, the Flesh, and Satan, I shall watch over your battles. I will shield you with the mighty protection of my strength, and lest you be crushed by the weight of the heavy calamities that you are to endure, lest you be cast down, my right hand shall uphold you. Yet, after you have borne all things with a courageous spirit and unwavering patience for the love of me, I shall remember you and once more rescue you from the pit of tribulation. I shall restore you to your former dignity, but not for long shall you ride upon the unstable wheel of worldly glory, for behold, there shall come to you one last and ultimate trial for the testimony of my most sacred law, a trial which you shall endure together with your wife and children. And when you have completed it with courage and an unyielding heart, you shall find your true reward. I will receive you to myself, so that you may delight with me forever in the never-perishing joy and blessedness of glory in my Kingdom. And with these words, as the divine presence returned to heaven, Eustachius was overwhelmed with ineffable joy, burning with the fire of divine love, yet not knowing how adequately and worthily to respond to such divine grace. He was entirely absorbed within himself and beyond himself; he pondered the words he had heard and the astonishing vision he had seen鈥攖hings unheard of until that day鈥攖urning them over in the deepest recesses of his heart. With full surrender of mind, he offered himself and all that he had to the divine will: his life, his death, his tribulations, his sufferings, and whatever trials might come. Without delay, he hurried home and, with great urgency, told his wife, Theopista, everything that had happened to him. She, overwhelmed with love, embraced her husband tenderly, then fell prostrate to the ground, offering thanks to divine goodness for such astonishing revelations as best as she could and pouring forth words of fervent love for God. O, she said, Almighty power of the most high and glorious God! O most merciful Redeemer and Savior of humankind, Jesus Christ! Since it has pleased you to ordain this path for us, your unworthy servants, behold, our fate is in your hands; may your most holy will be fulfilled in all things. Behold, we are your lowly creatures; whether we live or die, we must endure whatever adversities you have foretold. Grant us what you command, and command what you will. Meanwhile, their entire household underwent a transformation from its former way of life in food, clothing, and adornment. No longer was it a palace of splendor and grandeur brilliant in knowledge, but having renounced the ornaments of worldly vanity, the entire household was transformed into a church consecrated to God. Such was their zeal for divine exercises, their dedication to achieving Christian perfection, and their love and desire for a higher spiritual life. Here, alms were constantly distributed to the poor, and a great number of servants, now considered not as mere servants but as spiritual children, were diligently cared for in their spiritual progress, wholly devoted to the study of Christian teachings so that they might become fervent defenders of the Divine Law. Now therefore, when by their continual exercises in divine things they had thoroughly fortified themselves against all assaults of adversity. As the vanities of the world had already withered in their souls so that they breathed and hoped for nothing but Christ alone, the time came when Divine Goodness chose to test Eustachius鈥檚 patience鈥攋ust as it had once tested that of Job鈥攚ith such bitterness of calamities that I would not say it cannot be described in words, but that even to conceive it in thought, the very mind and the pen recoil in horror. Suddenly, a fierce and unexpected plague broke into the house, spreading like a spark falling onto kindling. It had consumed all the servants, stewards, and overseers within three days, leaving no one alive. Every corner of the house, the halls, chambers, and stables were filled with corpses鈥攁 sight pitiable to behold. The cries, groans, and death rattles of the dying would have moved even stones to compassion. Nor did this savage plague stop here. Continuing its deadly course, it spread further, striking down the horses and cattle, both those within the estate and those in the surrounding fields and villages, and then even the flocks of sheep and consumed all the flocks of goats, leaving only Eustachius, Theopista, and their sons as the horrified and terrified witnesses of this dreadful slaughter. Stripped in a single blow of all their fortune, the grief within the holy family was beyond words鈥攅asier to imagine than to describe. The servants had perished, the estate administrators and overseers had died; with the horses, oxen, and mules lost, cries arose over the collapse of the fields' cultivation. The treasury, once used to sustain the poor, was now completely exhausted. The household furniture had become the spoils of those who once tended the lands. So tragic was their state that, out of shame and disgrace, they dared not appear in public. Their means were so diminished that even the barest sustenance was scarcely obtainable. Then came the final misfortune: their own relatives and friends, fearing the deadly plague that had struck down so many, not only avoided their house but also shunned the surrounding villages as though they were the very den of every misfortune鈥攁nother Lerna of horrors. They avoided Eustachius for fear of contagion and because of the extreme poverty and destitution into which he had fallen, which so greatly embarrassed them. They were so ashamed that they preferred to be considered entirely unrelated to him rather than acknowledge their kinship, let alone be seen or associated with him in any way.

Thus, abandoned by all, Eustachius' once-sacred household was left in ruin. Lest their calamity be attributed to the Christian faith they had recently embraced and reported to the Emperor鈥攖hus inciting scandal and new waves of persecution鈥擳heopista began to deliberate on undertaking a pilgrimage to foreign lands, and it was decided that they would willingly.

CHAPTER III

On the Journey of Eustachius, his Wife, and Children into Foreign Lands, and the Hardships they Suffered Along the Way.

Thus, Eustachius, together with Theopista and their sons, who were not yet old enough to walk, rose in the dead of night, while all were unaware. They abandoned their home and the remaining possessions within it, leaving them to the hands of plunderers. Having invoked the aid of the Divine Name, they embarked upon an unknown and arduous journey, with God alone as their guide. It was a pitiful sight to behold: those who had once been adorned in fine garments of purple and linen were now clothed in tattered and coarse tunics; those who had once traveled in splendor, riding in chariots drawn by noble horses, now leaning upon staffs for support. Burdened with their children's weight, they embarked upon a long and untried road. Yet nothing was more wretched than to see Theopista鈥攁 woman of such illustrious lineage, so delicately raised, accustomed from her earliest years to the softness of a noblewoman鈥檚 life鈥攏ow covered in a poor cloak, barefoot, and wounded by repeated blows against the rocks. In addition, she bore the extra weight of her young child. Nonetheless, she pressed forward, placing all her hope in God alone, the very embodiment of feminine endurance. Summoning a masculine resolve against weakness, they continued their journey together, always intent upon Divine praises, until they reached a certain port on the Mediterranean Sea. Here, as they arranged for passage across the sea to the designated region of Egypt, the ship鈥檚 captain, though at first showing himself to be difficult due to his contempt for the travelers' humble appearance, soon softened his demeanor when he observed something noble, generous, and elevated beyond common manners in Eustachius and Theopista. Thus, they embarked upon their voyage, at first progressing somewhat under favorable winds but soon experiencing the dreadful violence of the enraged sea鈥檚 whirlwinds鈥攕uch horrifying tempests that it was nearly declared that all hope of survival was lost. These, in truth, were only the foreshadowing of further storms that would later engulf Eustachius, as if they were but preludes to the greater trials to come. Scarcely had they escaped the waves and the turmoil of the sea and reached the longed-for port when (hear this, mortals, and be astonished at a thing unheard of in all the ages!), the ship鈥檚 captain, casting his eyes upon Theopista, noticed not only the delicacy of her limbs, her beauty, and the noble proportions of her entire body but also her evident high birth and distinguished lineage. Having already observed her during the sea voyage, he was now seized by the raging torments of a mad passion, with the flames of lust burning ever more fiercely in his heart. After dismissing all the other travelers from the ship, he demanded not passage fare, collateral, or other price but Theopista herself as payment under an unjust condition. What could Eustachius feel in such a moment? If placed in the same situation, one could hardly conceive, let alone express in words, one might easily imagine the depths of Eustachius' anguish. Thus, prostrated on the ground, he pleaded in both voice and tears, humbly begging for the release of his wife. But it was all in vain; no plea, no carefully composed speech, however artfully delivered, could sway the cruel heart of the Barbarian. Eustachius, believing that a multitude of promises might move him, persisted in entreaties, but to no effect. Indeed, the Barbarian, now driven into a rage, threatened to kill Eustachius if he so much as uttered another word about releasing her. At last, forced to yield to such inhuman and utterly savage violence, he was compelled to leave Theopista and their children in the hands of the Barbarian鈥攏ot so much departing the ship as being violently cast out from it. Who could describe the immense turmoil of thoughts that raged within him then? Who could fathom the inexpressible waves of bitterness that swept over him, as he was forced to abandon his wife鈥攖he one whom he loved above all after God, the very half of his soul, the only solace of his life and sufferings鈥攊n such a miserable fate? How many times did he turn back, attempting to plead with the Barbarian again, hoping against hope to move his heart? But it was all in vain. With the sails already set and the wind carrying her away, the very essence of his life was departing. How many times did he bid her one final farewell with his eyes and trembling hands, seeking even the smallest comfort in this last parting gesture? Theopista, in turn, recognizing both her own wretched fate and that of her husband and children, overwhelmed by the magnitude of her sorrow, attempted everything within her power to regain her freedom. With powerful cries, she attested before all present to the injustice done to her, seeking to awaken their compassion. How many fervent prayers and tears did she offer up, begging for divine intervention? How many times did she attempt to slip from the hands of the Barbarian, struggling against her captivity, hoping that if no other way was possible, she might at least entrust herself to the waves of the stormy sea, reaching her afflicted husband and children by swimming鈥攂ut in vain. Meanwhile, as the wife gazed at her husband and children, and the husband at his wife, both overcome with an outpouring of tears, bound in mutual agony and intolerable sorrow, the ship advanced, fading from sight, and put an end to the last source of comfort they had. Eustachius, now having lost Theopista, the only solace of his heart, turned to his sons, not knowing what to do. He looked upon his children, weak in strength and utterly exhausted from the hardships of their journey, and was tormented to the very depths of his being. Oh, my dear children, my sweetest treasures, he cried. Is it truly the will of divine mercy that your innocence should be made to share in such calamity? My little ones, what shall I do with you? Behold, your mother, who cherished you with such great love, who nurtured you with such care and spoke to you with such gentle affection鈥攜ou have lost her! Where shall we go now, my children? Drained of all strength and burdened with misery, ignorant of where to go, he wondered how, in his destitution, he could possibly carry them鈥攍et alone guide them on foot. Thus, he surrendered himself entirely to God, his heart entirely to Theopista, and his mind entirely to the pitiable sight of his children. His anxious soul wavered between hope and fear, yet he continually recalled the tribulations foretold to him by Christ the Savior, which he knew he must endure. He trusted in divine mercy, believing that just as God had drawn him and his loved ones to Himself so unexpectedly, He would not abandon them in this most desperate hour. For had He not once preserved the three young men in the fiery furnace, keeping them safe from all the flames and the violence of the fire? And Theopista assured himself that he would be preserved from any violent assault upon his chastity, through the infinite providence of God. Yet, whenever he looked upon his sons, he was pierced to his very core, recalling the tenderness of their mother. Their mother's absence only deepened his sorrow, as the children, in vain, called out for help with tears and lamentation. Still, with a resolute spirit and trusting in divine mercy, he sought to alleviate his physical weakness with pious meditations. The unfortunate Eustachius, taking upon himself the duty of both parents, carried one child in his arms and placed the other upon his shoulders. Leaning on his staff with his right hand, he struggled forward as best he could, dragging his exhausted and burdened body along the path to which divine providence had destined him. With great resignation, he submitted his will to God鈥檚 will and proceeded. However, he had scarcely made any progress when he encountered an obstacle鈥攁 torrent of immense width, which not only hindered his journey but also an omen of new calamity yet to come. At this point, he found himself utterly devoid of counsel. On one side, the depth of the whirling torrent threatened him; on the other, its great breadth struck terror into his heart. Yet he resolved to attempt the crossing, trusting in God. Upon realizing that the waters did not exceed the depth of his knees, he made a plan鈥攖o avoid the danger of being overwhelmed by the torrent while carrying both of his children at once. Instead, he left one child on the shore, took the other upon his shoulders, and with great difficulty, managed to cross the rushing waters, depositing the child safely on the opposite bank. But as he turned back to fetch the second child, re-entering the torrent and reaching the midway point, he anxiously looked toward both shores鈥攐nly to witness, oh God, Oh, the wretched and unfortunate fate of Eustachius! From one bank of the river, he saw a ferocious lion, and from the other, a ravenous wolf, both rushing upon his sons with great force. He watched as the beasts seized them in their jaws and, without delay, carried them off into the thickets and underbrush to be devoured. Oh, what a terrifying catastrophe! What could this poor man do? He stood in the middle of the torrent, caught not just in the literal waters, but in the torrent of tribulations, which flooded his afflicted soul with the waters of bitterness.

He looked back and forth, desperate to see where the beasts had taken his children. He watched in horror, his mind consumed with anguish, as he struggled with the impossible thought of rescuing one child from the fangs of one beast, only to see the other child being carried away at the same time. But he was powerless鈥攖here was no human aid to rely on. As he lingered even a moment longer, he lost them both. He shouted and gestured, hoping that perhaps someone on the shore might witness his plight and, in their mercy, wrest the living prey from the jaws of the beasts. But all his efforts were in vain. Oh, the dreadful twists of human fate! Wherever Eustachius turned, he saw himself sinking deeper into an ocean of sorrow. He had already been stripped of all worldly fortune, his wife had been taken from him just a short time before in a cruel and violent abduction, and now鈥攖his! He watched the dreadful spectacle of his children, the only remaining solace of his soul, being snatched away by wild beasts. Who could remain unshaken and fearless in the face of such accumulated misfortunes? What man would not collapse under the weight of such bitter sorrows? But, as God is the most merciful of all and never allows us to be tested beyond what we can bear, so too did He provide His beloved servant Eustachius with an abundance of His grace, which He would now make manifest in all its brilliance. This was not without mystery, for Divine Providence so wisely ordained it. At last, Eustachius struggled through the waves and reached the shore. Lifting his hands to Heaven, he did not so much commend himself, his wife, and his children to Divine Mercy with words but with deep sighs and inexpressible groans. O Supreme Lord, he cried, Ruler of human minds, merciful, kind, and compassionate God, who from my mother's womb have chosen me to endure this bitterest suffering of the Cross, making me an imitator of Your Crucifixion鈥攈ave mercy, have mercy, I beg You, on Your servant, cast down into this pitiful state. Look upon me, O Good Jesus, most gentle Savior; at last, take pity on my afflictions, which are too grievous, too full of bitterness! Grant me strength and fortitude of spirit so that, sustained by Your grace, I may endure with unwavering patience all that You have willed me to suffer for the love of You. Strengthened by the inner voice of the Divine Spirit, he resumed his journey. But he could find nowhere to sustain his wretched existence until he arrived in a village called Badisus, not far from there. Here, he met a landowner, who, perceiving Eustachius as a man of wisdom and superior character despite his now wretched condition, was moved with deep compassion. Once a man elevated beyond human happiness, now fallen to the lowest station, a leader of armies reduced to starvation, forced to toil for meager wages. Thus, through many years, he labored as a simple farmhand, his upright morals and holy way of life setting an example for the entire village and surrounding lands. Thus, he shone forth among them, not only as one beloved by all, but also for his wise counsel and teachings on eternal salvation, by which he instructed all who came to him, earning their admiration.

CHAPTER IV

On the restoration of Eustachius to his former state in life.

It was finally the will of Divine Goodness that His faithful servant, Eustachius, having been tested through so many trials of patience, should at last be brought out of darkness into light, from the depths of sorrow into wondrous joy. This was granted by Divine Mercy in the following way.

The Roman emperors had recently brought several provinces of this region under their jurisdiction. However, having been stirred into rebellion, the local inhabitants seized the opportunity for a sudden insurrection and reclaimed control over their territories. When Trajan Augustus learned of this, he sought a commander to lead the army, suppress the rebellion, and punish the insurgents鈥� treachery and defiance. Recalling Placidus, he judged that no one was better suited for the task and found none more capable of completing the matter. However, nearly twenty years had passed, and all believed him to be long dead. Yet, by some mysterious instinct, despite contrary opinions, Trajan ordered an extensive search across all the lands where the Roman Empire stretched to find him. Thus, search parties were dispatched for this purpose. The most noble centurions Achatius and Antiochus came to Egypt, who, having once served as comrades under Placidus, still recognized him from his facial features, overall bodily appearance, and the customs of his life, which remained impressed upon them. By great divine providence, it happened that as soon as they arrived in Egypt, they not only stumbled upon the village where Eustachius was living in hiding with Christ as a steward but also, remarkably, upon Eustachius himself, who encountered them by chance. They explained the reason for their arrival and began their inquiry concerning Placidus. However, they hesitated since Eustachius' face, wasted by the endurance of so many hardships, emaciation, and filth, bore no traces of his former dignity. Added to this was his tattered and wretched clothing, which made it impossible for them to believe that beneath such an appearance lay the honor and excellence of so illustrious and glorious a commander. But Eustachius, as soon as he fixed his gaze upon them, recognized them as those who had once been his faithful companions in the Roman military, as well as dear friends bound by the strongest ties of camaraderie. Yet, he prudently concealed everything, as one who had learned to discipline himself and his emotions better in the school of Christ than in subduing the enemies of the Roman Empire. Still, remembering Christ鈥檚 words, which after innumerable labors had promised him the restoration of his former life, and sensing that this was the moment foreordained by divine inspiration, he resolved to obey the divine will, which followed in this manner:

The master to whom Eustachius had hired himself as steward, when he realized that these were Roman men of valor sent by Caesar, and that they were companions of Eustachius, judged it proper, though still within the bounds of his stewardly station, to receive the weary travelers with the kind hospitality and goodwill suitable even for strangers. Thus, Eustachius prepared a meal and acted as cook, cupbearer, and servant at the table. The guests, observing more closely the servant's manners and way of conducting himself鈥攕o full of signs of courtesy and affability鈥攂egan to notice in his facial features something noble, and very different from the customs of the locals. Especially since he answered their questions in their own tongue, Eustachius, meanwhile, with his usual greatness of spirit, concealed who he was, and continuously entrusted the outcome of events to the most good and great God with passionate devotion. Not without the breaking forth of tears鈥攖hough he strove to restrain them so they would not be noticed during the meal鈥攈e would excuse himself under the pretense of some other task. Meanwhile, the guests were struck by the man's modesty, the integrity of his character, the gravity evident in his countenance, and his civility, since they guided all his actions. Amazed at his manner of behaving, they resolved to continue their inquiry. His face, his behavior, and everything about him plainly revealed the signs of Placidus; but鈥攚here was his wife Theopista, and his sons? It was known with certainty that he had fled secretly with them. In this uncertainty, one of the guests, Achatius by name, turned to his companion and said: Do you recognize, Antiochus, that this is Placidus, whom we once lingered with him and noted a deep scar on his neck, from some unknown wound he had received. They reasoned that if they could find it, then all doubt would vanish, and they would be certain and rejoice to have found Placidus. So they resolved to test it. As they rose from the fine meal and, according to custom, gave thanks, they embraced him; and when the tunic was gently drawn back from his neck and the spot was laid bare, they examined the area more closely. Finding the mark of the scar and recognizing it, they immediately identified him as Placidus, with the remaining signs confirming their recognition. What joy there was! What exclamations and jubilation! What delight of spirit resulted from the recovery of one long sought through such labors and now finally found! It would be easier to feel than to describe. Then it is you, they said, Placidus, once the glorious general of the imperial army? You who were once not only known to us but bound to us by the closest bonds of friendship sought across land and sea with such toil and longing? Where are your sons? Your escort? The great company of soldiers and attendants that once followed you? Where are your military decorations, your sword-belt, your scepter, your golden cuirass shining with splendor? To this, Eustachius could no longer feign ignorance. Compelled to yield, he admitted he was the man they sought, and recounted to them the entire history of his life in detail, to their astonishment at such unheard-of turns of fortune. When this was done, without delay, he was stripped of his ragged clothes, and dressed in garments sent by Caesar. With Caesar鈥檚 letters summoning him to Rome to be placed over the entire army, he was restored to his former rank and honored as though he were a newly appointed general. When this remarkable event was made known in the town and surrounding regions, it is hardly possible to express the wonder and admiration that seized everyone, as no one could comprehend that such a man, once a general of the imperial army, adorned with so many victories, honors, and dignities, had for so many years lived among them in such poverty and obscurity by voluntary exile, with such moderation of spirit. Oh, if we had only known who this man was, they said, what would we not have done out of love for him? With what reverence and honor would we have received him? Surely, we would have offered all our wealth for his support! Woe to us, who, seeing his present humility, poverty, and need, did not even provide him with sufficient food. Moved by these heartfelt expressions, Eustachius comforted them all, and giving thanks for their undeserved kindness, he lifted his face toward heaven and said: O God, and my Lord, truly kind, truly merciful, and the comforter of all who hope in you, you who bring down to death and raise up again, who leads to the grave and bring back, who never abandons those who trust in your goodness and boundless mercy, which I will praise forever鈥擝ehold your humble and poor servant: let it be done to me according to your will, which you long ago revealed to me on the mountain鈥攖hat, in this way, what you foretold concerning me and my household for the glory of your name may be fulfilled. Amen.

Meanwhile, preparations were made for the sea journey, as was customary; soldiers were assembled, duties distributed; the journey was begun, and they set sail from a great port full of inhabitants who grieved deeply to be deprived of so great a man. With favorable east winds, they reached the Roman port within a month's time. Rome, having been informed of Placidus鈥� arrival, poured forth universal expressions of unusual joy. The most longed-for of men, a hero still renowned and celebrated for his illustrious memory, was honored with congratulations, triumphs, and public celebrations from all who could offer them. In the meantime, Emperor Hadrian Augustus succeeded to the throne following the death of Trajan. Upon hearing of the fame of such a man, disregarding all concern for imperial majesty, Hadrian ran out with joy to meet him and, despite having never seen him before, warmly embraced him and did not hesitate to greet him graciously. When Placidus was ordered to explain to the Emperor and nobles the cause of his secret flight and the grievous misfortunes and dangers he had endured, there was no one who did not testify to their affection for him, their compassion, and the depth of sorrow they felt. Thus Eustachius was restored to his former rank and henceforth was counted among Caesar鈥檚 most trusted favorites. Nor was any matter of Caesar鈥檚 secret counsel concealed from him, as he was considered a man both prudent and deeply experienced in military affairs. At that time, there was deliberation about waging war against the rebellious Persians and Egyptians. And just as under the previous emperor, Trajan, Placidus had been regarded as the only one capable of successfully conducting foreign war. The most suitable man having been found, messengers were dispatched throughout the provinces of the Empire, and having inquired, they discovered him鈥攂y happy fortune and as if by some prophetic omen鈥攚hom they had thought lost. Placidus was found and appointed to the army with a rank befitting such a general amid universal applause from the city, and with victory over the rebels considered all but certain. So great was the reputation of his strength and greatness of mind, and his skill in gloriously and successfully conducting military affairs.

Eustachius, then, having crossed the sea with a great army, had scarcely begun the war against the rebels when鈥攂ehold!鈥攖hey were all subdued and submitted themselves to Caesar鈥檚 authority and to Roman law. The campaign having ended more successfully than anyone had hoped, Eustachius, desiring to give his troops some rest without bloodshed, retreated to a certain village, which happened by chance to be not only pleasant in climate but also abundantly supplied with the necessities of life鈥攚here, under the disguise of a servant鈥檚 cloak, Theopista had been living. Also, before the war began from a neighboring village, Eustachius had chosen two young men as bodyguards and personal attendants鈥攜oung men of such bodily strength and noble character as his equals鈥攚hom he did not know were his own sons. Yet he always felt a peculiar sympathy and inner bond with them, as if drawn by some hidden force. After the victory, on one occasion in front of the house where Theopista lived, surrounded by a large group of soldiers, these two young men, passing the time with casual talk about the various events of their lives鈥攁s is common in such gatherings. As often happens in such gatherings, they told their stories. Among the others, Agapitus began to recount the thread of his fortune: how he had been born to noble Roman parents, but in early childhood, he had been taken away from Rome with his family along with his brother, and how his mother had been abducted by a sailor against his father鈥檚 will. He had never known what became of her. He recalled seeing his father, preparing to cross a river, set one brother on the opposite bank. Then, as he waited, a lion had seized his father before his eyes鈥攁n image that remained vivid in his memory. He said he had heard that a wolf had snatched his other brother. But both, he believed, had been rescued unharmed by countrymen who were working nearby in the fields, and had since been raised by them as their own sons. As for himself, he recounted being brought up in the nearby village. When his brother Theopistus heard this, he began to tell an almost identical story: that he too had been abducted from noble parents in Rome, his mother taken by a sailor, and he himself snatched by a wolf, rescued by countrymen, and raised unharmed in another nearby village. All who listened were struck with astonishment. Hearing this, Theopista鈥攚ho happened to be present, a rustic and humble woman鈥攖hough lowly, was in fact the true and natural mother of them both. She was so stunned she could hardly breathe. Deep within, she held back the flood of emotion stirred by the words of the young men. Yet now, from their accounts, she was utterly convinced that they were none other than her own sons. Added to this was a mysterious stirring in her maternal heart鈥攁n instinctive sympathy that confirmed what her reason already believed. Overcome with great joy, and repeatedly recalling her promise to God regarding her husband, she entrusted the affair's outcome to the Lord with the utmost devotion. She had also heard鈥攙ery often鈥攖hat the general of the army, now glorious in victory, was being spoken of by the Roman soldiers under the name of Placidus; and she had also learned from them how this man, once a commander of the imperial army, had fled Rome and, through many trials of fortune and perilous events, was at last sought out and discovered by Hadrian Caesar.

After having lost his wife and children, reduced to the depths of poverty, he had spent fifteen years living as a poor laborer and gardener in a nearby village, under the name Basidus, until he was finally restored to his former rank of honor.

Hearing this, Theopista, overcome with tears and with incredible tenderness of spirit, became firmly convinced that this man could be none other than her husband Eustachius. ""But how,"" she thought, ""could a woman so wretched, cast down, and nearly starved, possibly be the wife of such a great and noble general?""

Yet, just as all these events had been divinely ordained, so too was Theopista inspired with the manner and the words by which she might be recognized as Placidus' wife. Trusting in divine help, and having composed her thoughts wisely, she boldly approached the general. First bowing her head deeply, then raising her eyes to heaven, she earnestly sought the general鈥檚 attention:

Noble and God-favored General, she said, let my lord hear the voice of his handmaid, and grant kindly what I am about to ask of you. I am an unfortunate woman, by birth. A Roman woman, descended from a noble line, I have been driven by the blows of misfortune into these foreign and distant regions of the world. I appeal to you, and with all my heart I plead, have mercy on me and lead me with you back to our longed-for homeland, or else I will perish here amid these miseries. Hearing this, the general (Dux), struck by the way she spoke鈥攕o nearly identical to that of his wife Theopista鈥攚as suddenly filled with the memory of his spouse. Something in her words struck deeply, far surpassing the speech or condition of a common woman. Hesitant, perplexed in his heart, he marveled. Their eyes repeatedly met and lingered, one gazing into the other. The general recognized the signs he had once known in this woman's face, voice, manners, and entire bearing. She, for her part, had already identified him by the scar upon his neck, and had no further doubt that this was her husband Eustachius. But he, uncertain still, wavered at the sight of her worn and emaciated appearance. The woman, perceiving his doubt, freed him from it with these words:

Are you not that same Eustachius, who was once called by the divine oracle of Christ鈥檚 servant鈥攚ho, long ago on the mountain, was mercifully summoned to the law of Christ? Do you not remember how, later that night, you and your whole family were baptized by the priest John at the sacred font, and again you received the heavenly oracle about the future course of your life? Surely, you remember how, stripped of all fortune鈥檚 blessings, you chose exile rather than to bring shame upon your household, or to endure the reproach of the city for any longer. Do you not also recall how many hardships have you endured in your journey? And how great the anxiety and bitterness of your heart, when, on the shore of this nearby sea, you lost your wife鈥攖aken by violent assault, seized by a pirate? I, I am she鈥擨 am that same unhappy woman. I am Theopista, your wife, whom you once loved so deeply, for whose sake you suffered such sorrow, and whose memory you have held engraved in your heart to this very day. At these words鈥攖hings which only a wife could know鈥擡ustachius was struck dumb, overwhelmed as if waking from a long slumber. His voice failed him; he spoke only with tears, with sighs and groans, and with gestures alone. At last, freed somewhat from the weight pressing on his heart, as if forgetting himself, he cried aloud: Is it truly you, Theopista? Theopista, my wife鈥攚hose name is written on the tablets of my heart with an indelible mark? Theopista, my most beloved, the half of my soul, my light, my joy, and the only consolation for the labors and trials I have borne! Tell me then, dear Theopista, I beg you鈥攚hat happened after you were taken? How did you escape that treacherous pirate, and how have you remained untouched? Theopista replied: Know, dearest husband, that by the omnipotent hand of divine providence鈥攋ust as Sarah, the wife of Abraham, was once delivered from Pharaoh鈥攕o I was preserved from the pirate: freed from him, unviolated in the sanctity of our marriage. I have kept my vow to you at the beginning of our betrothal鈥攚ith pure mind and body鈥攅ven to this hour, by the grace of divine protection. And as for the pirate, after a miserable turn of fate, I have spent many years cultivating a poor garden in extreme poverty. My life has indeed been harsh, filled with the memory and bitterness of past misfortunes, but sweet nonetheless through the love of Him who so wondrously arranged the course of our lives. In steadfast faith in God, I have endured. So you should not be surprised if you did not recognize me at first, with my wrinkled face, wasted by hunger, and covered in these shabby rags. At this, Eustachius was overcome, saying: Is it truly you, Theopista? Theopista, my most beloved wife! O God, truly good, truly merciful, who alone works great and wondrous deeds in heaven and on earth! Now I see鈥擮, the promise of my sweetest Lord Jesus, regarding the restoration of what was lost, is fulfilled in you. O mercy, O goodness, O compassion of our Savior God! But tell me鈥攚hat of our sons, Agapitus and Theopistus? If you know anything, I beg you, reveal it. Then Theopista replied: Dearest husband, do not be anxious for our sons. By divine providence, not only have they been found, but they are even now with you, serving in your household as your most faithful attendants and personal guards. They were immediately summoned. When they presented themselves, Theopista said: Behold, these are our sons, Agapitus and Theopistus鈥攖he very ones once believed to have been devoured, one by a lion, the other by a wolf! Let them now speak for themselves of their experiences and declare the wonders of God. Then both, in turn, recounted all that had happened to them: Know this, noble general,鈥� they said, 鈥渨e are noble Romans, born of an illustrious house. Our father was driven from his homeland, our mother violently seized by a pirate. We remember how, placed by our father on the shore, a lion seized me, and he by a wolf. Yet we were rescued from the jaws of these beasts by farmers who fought them off with tools, and we were cared for ever since, until the day you, noble Duke, selected us as your personal attendants鈥攗naware that we were your sons鈥攁nd we were raised in a nearby village as your own.

Then Eustachius, overcome, let forth a deep cry of tears and groans. Like one struck with awe or overtaken by ecstasy, he lifted his eyes to heaven, contemplating the hidden judgments of God and the sorrowful course of events, and how divine goodness had so miraculously restored his family. This most amazed him: that all of them had lived for so long in such proximity, yet remained unknown to one another鈥攖hat a husband did not recognize his wife, nor a wife her husband; that parents and children passed without knowing each other, and not even themselves, though living in the same land. Convinced beyond all doubt, unable to restrain himself, he rushed upon both sons, overflowing with inexpressible joy, covering them with kisses and embraces without ceasing: O my sons, Agapitus and Theopistus! Theopista and Agapitus! My dearly beloved sons, most precious to me! You live, then? By the unfathomable mercy of God, you live鈥攖hough I believed you long ago devoured by beasts! You live, indeed! O the marvelous dispensation of divine counsel! O the incomprehensible wisdom in the arrangement of human destinies! Then the sons turned to their mother, and then to each other, and they all embraced one another so eagerly that they could scarcely be satisfied. Afterward, they broke forth into praises, hymns, and songs. Such unheard-of gifts of divine mercy and providence鈥攂rought about by the kindness of our Savior Jesus鈥攃ould scarcely be praised enough, even by sacred hymn in fourfold harmony. So rare, so wondrous, and worthy of remembrance in every age was this case, that the news of it quickly spread throughout the land. At once, military leaders and local citizens, struck with awe at so extraordinary an event, gathered together with one desire: to visit, to see, and to revere those whom, not long before, they had considered nobodies, the scorn and refuse of the world. Now they saw them elevated from utter poverty to such a height of dignity, second only to the emperor himself. No other conversation was heard than that about Placidus and the twists of his fate; no other thoughts than those about Eustachius' steadfast patience amid so many overwhelming trials; no other wonder than the miraculous restoration of his former rank. And when the time came for the return to Italy, after such glorious accomplishments, it is impossible to describe how grieved the locals were to see such a venerable and God-beloved family depart from their midst. Nevertheless, the maritime journey began at the command of Caesar and amid the joyful celebration of the entire army. All rejoiced in a double triumph: the victory over the barbarians and the restoration of Eustachius and his sons, who had triumphed over the cruelest blows of fate. The journey was completed in a short time. When the Romans were informed of Eustachius' victory over the barbarian enemies of the Empire, it is impossible to express the celebration, the joy, and the reunion of each household. They were received with celebration. Triumphal arches were not lacking here, nor inscriptions glorifying the deeds nobly accomplished; the city sparkled with festive displays. Even Emperor Hadrian himself, laying aside the gravity and loftiness of his imperial dignity, went out to meet him personally. In honor of Eustachius' successfully completed expedition, he did not hesitate to offer his imperial embrace and congratulations. And henceforth, he wished Eustachius to be placed in such a rank of honor that none, after Caesar himself, could surpass it鈥攊ndeed, none could even have hoped to attain it.

CHAPTER V

On the Martyrdom of Saint Eustachius and His Companions

After the honors shown to Eustachius by Caesar, there remained one final act of triumph鈥攏amely, a solemn thanksgiving to the gods (whom Eustachius was believed to have found so favorable in war), to be offered on an appointed day with great pomp and sacrifice. But Eustachius, mindful of the divine oracle, now perceived that the time had come when he and his family would face their final trial for the love of Christ. So, on the appointed day, when the whole city had gathered to witness the great celebration, Eustachius, with unshaken spirit and steadfast faith in God, quietly withdrew himself and his household from the profane rites of sacrifice. And while the ritual proceedings were underway, Caesar, casting his eyes around and noticing that in the midst of so grand a celebration, Eustachius alone was missing and recognizing that Eustachius鈥攚ho had rendered such great service to the Roman Empire鈥攚as absent from an event instituted largely in his honor, Caesar was greatly astonished. Suspecting either sudden illness or some grave hindrance, and troubled in spirit, he immediately sent members of his household to investigate the cause of his absence. But when they found him strong and in good health, they asked him to appear before Caesar and explain his absence. Eustachius, yielding to their request, presented himself before Caesar with a countenance full of reverence and a heart stirred by something sublime. Then said Caesar: Placidus, I perceived with no small surprise that you were not present at the solemn rites in honor of the gods, through whose help you have recently gained such a splendid victory. I ask you, as a friend, the cause of this absence. For I deemed it unseemly that you should be missing from a ceremony instituted not only in honor of the immortal gods but chiefly in recognition of your merits. All were amazed by your absence. What has disturbed your soul? What hindered you? I desire to know. To this, Placidus (Eustachius), with his face bowed to the ground and body deeply inclined in reverence, replied: August Caesar, know that twenty years ago, while engaged in the hunt, I was called by a celestial oracle to the Christian faith, through a wondrous divine manifestation. And so, not wishing to appear stubborn or ungrateful in carrying out the commands of the Divine Will, I returned home and, with my whole family, was soon baptized in the sacred font, and instructed in the Christian religion. And thus, bound by that most holy law (which鈥攁s founded by the uncreated Wisdom, Christ Jesus the eternal Son of the Father, for the salvation of mankind鈥擨 firmly believe to be free from all error and falsity.) I have resolved to persevere in it even to death, and for these twenty years, I have not been moved from it by any adversity nor by any bitterness of fortune. Therefore, you should not be surprised, Augustus Caesar, that I withdrew myself from the sacrilegious celebration and the impious apparatus of sacrifices. For the honor that is due to the one true and living Creator of all things, to assign that to false and fabled idols of your gods with impious incense and superstitious rites is not only utterly profane, unworthy, and detestable but utterly alien to the true God and His faithful servant. At this, Caesar, disturbed by Eustachius' unshakable words, interrupted him鈥攈is face turning pale鈥攁nd said: Are you, Placidus, a Christian? I am a Christian, he replied, and indeed have professed the Christian faith now for twenty years, together with my entire household. For this most holy law of the Crucified God, I am prepared to endure all the torments of the world, rather than to offer honor or any worship, due or undue, to the idols of false gods with their satanic rites and ceremonies. At this, Caesar fell into stunned silence, consumed by envy and rage. Unsure how to reply, and pretending not to show the turmoil tearing at his soul, he commanded Placidus鈥攔egarded now as a madman鈥攖o be removed from his sight and handed over to the nobles of his court, with whom he had once lived in close friendship, hoping thereby hoping to sway his mind through reasoned argument, there gathered a great number of friends, relatives, and influential men鈥攕ome moved by compassion, others by old friendship and loyalty to Eustachius鈥攅ach presenting arguments, some to test his resolve, others in hopes of overturning it. Some approached him with flattery, with deceptions and promises of great honors, reminding him of the favors Caesar had always shown him, if only he would obey his commands. Thinking of the noble house from which he came and wishing to prevent a permanent stain on his name, others argued that if nothing else moved him, reputation should. But no argument, however strong, no speech, however artfully composed, was able to bend or break Eustachius鈥� steadfast spirit. Like an anvil that shatters the hammer-blow, he remained firm in his resolve and unwavering in the faith he had once embraced. When these reports were brought to Caesar, Hadrian鈥攏o longer able to restrain the fury that consumed his heart鈥攊mmediately pronounced sentence: Eustachius and his family were to be thrown to the lions. It is hard to describe how joyful Eustachius was upon hearing the news鈥攈ow long he had yearned for it, and how greatly his soul rejoiced. Therefore, sending the others away, he withdrew with his wife and sons to a quiet part of their home and spent the entire night in prayer, asking divine help to endure bravely in the final trial. He never ceased to exhort his loved ones to stand firm: Come, then he said: Beloved Theopista, and my dearest sons in the tender heart of Christ鈥攁t last the hour has come, that hour-long foretold to me by our sweetest Savior Jesus, on the mountain. You know how wondrously He enlightened us by heavenly vision, leading us from the blind errors of paganism to the one true saving faith. And through how many tragic trials and calamities has His most gracious mercy drawn us to Himself? You saw how, by the inscrutable working of His providence, we who were thought to be utterly lost were reunited and restored to the fellowship of our former life. The abundance of divine blessings is so great that we cannot repay it except by the shedding of our blood, by suffering a thousand deaths, in return for the boundless love Christ has shown us. Come now, Theopista! Come, my sons! Now is the time for us to lay down our lives for Him who first laid down His for us. Let no longing for the passing things of this world hold us back. For the time of this frail mortal life is fleeting, like smoke or vapor鈥攊t passes, leaving no trace. The favor of the world passes, the glory of this age, the titles of honor, the splendor and magnificence of triumphs, the possession of abundant earthly goods鈥攁ll these, as you well know, are fleeting and momentary. It is the eternal that we must love, desire, seek, and earnestly pursue. If even now the gate of eternal life and unending blessedness stands open for us鈥攖hen Christ our God and most loving Savior is even now ready, according to His promise, to receive us into the dwelling-place of everlasting joy, let us feel it in our hearts. Therefore, let not the cares of this world move us, let nothing separate us from the love of God which is in Christ Jesus our Lord. Let the wrath and fury of the princes of this world fall upon us: let the cross come, the wheel, fire, iron, the tearing of beasts, and even the torments of Hell and Satan rush upon us鈥攜et all this is a small thing to suffer, for the sake of Him who so loved us that He shed even His own blood. Jesus, the Son of Mary, the Savior and Lord of the world, who in His eternal providence governs all things, will be with us. Adrian Caesar may indeed destroy our bodies, subject as they are to the law of natural corruption; but over our souls he has no right, no power. Then Theopista, greatly stirred by the fervent exhortation of Eustachius and unable any longer to contain the fire of divine love within her, turned to her sons and said: Come now, my little sons, you have heard your father鈥檚 burning desire to die for the love of Christ. What then remains, except that we too should face death with joy, scorning all shame? Let nothing be so hard, so painful, or so fearful that we refuse to suffer it for His ineffable love for us. Let us go, let us go to the pit of beasts prepared for us! Let us be torn apart for love of Him, who in the bitterest of passions willed that His entire body be torn for us. And if the beasts should refuse鈥攍et us force them to devour us! With these words, spoken by Theopista, kindled with the fire of the Holy Spirit, there was among them but one desire: to suffer. One devotion united them: to offer themselves as victims for the glory of the divine name. While they were thus inflamed with the highest ardor of soul鈥攂ehold, the executioners arrived as they were led out to the public theater of this grim spectacle鈥攁ccompanied by a large band of cavalry and soldiers鈥攖o be thrown to the lions by order of Caesar, Eustachius, already aflame with divine love and burning with the utmost desire for martyrdom, advanced to meet them together with his wife and sons. No longer did their faces show any sign of sorrow or turmoil鈥攏o trace of grief or anger was seen鈥攂ut with joyful and radiant countenances, they advanced quickly as if they were going to the wedding feast of the Lamb. Amid the astonishment and admiration of all, they proceeded to the place of martyrdom. There, the soldiers of Christ, stripped for death, prepared themselves courageously to suffer: kneeling, their eyes and hands raised to heaven, they awaited the charge of the lions. The theater was packed with an innumerable multitude who came to witness this tragic scene, the likes of which Rome had never seen. Even the pagans, considering the victories Eustachius had won for the Roman Empire through his military skill, were moved with sorrow and deep compassion, turning their eyes away as if to reject the barbarity of Hadrian鈥檚 sentence. But the Christians鈥攚ho had gathered in great numbers鈥攚ere so struck by Eustachius鈥� constancy and incredible courage that they rejoiced inwardly, filled with longing to suffer likewise for Christ. Then, as the gates of the den were opened, a great fear gripped all, for the lions, driven by hunger, seemed about to rush fiercely upon the blessed martyrs of Christ. But He who had closed the mouths of the lions in the Babylonian den so they would not harm Daniel鈥擧e likewise now held back these a miracle was worked in Eustachius and his companions: The lions, having laid aside all ferocity, rushed toward the knees of the blessed ones like lambs. They wagged their tails as if in affection, licked the sweat from their bodies, and, in whatever ways they could, appeared to venerate the holy victims of Christ. With the beasts thus prostrate before the feet of Christ鈥檚 blessed soldiers, showing no signs of attack and inflicting no harm, all the onlookers鈥攁stounded by the miracle鈥攃ried out with great voice, praising the great God of the Christians. The entire matter was reported to Emperor Hadrian. But he, raging with fury and madness, tried every way to persuade others that this strange outcome should not be attributed to Eustachius' faith in Christ, but rather to the magical arts of the Christians鈥攐r even to the beasts themselves, who, as if detesting the enormous crime and treachery committed by Eustachius against the gods, refused to attack those who had so shamefully and disrespectfully preferred the honor of a crucified man over that of the gods. Therefore, stirred with the thought of harsher torments, he said he would prepare another creature that would perform its duty properly and put the martyrs to death鈥攕o that the rest of the Christians might take warning and obey the emperor in the future. He ordered a bronze bull to be cast, and once it had been made red-hot by the fury of the flames, he commanded that the holy martyrs of God be brought to it鈥攕o that, looking upon that terrifying instrument of torment, they might either renounce the faith of Christ they had embraced or perish by a monstrous punishment. But those whose hearts had already long burned with the fire of divine love were so far from fearing the instrument of torture prepared for them that instead, they longed for it with the greatest desire of their souls, as though it were a bath of heavenly dew and refreshment. Then Eustachius, gazing upon the flaming, smoking machine with his sacred family, knelt down, raised his eyes to heaven, and beheld it as though it were Elijah鈥檚 fiery chariot, ready to carry them to heaven. O supreme God, he said, arbiter of all human hearts, you know all minds. We praise you, we confess you with all the depth of our souls, because today you have shown us your mercy. That which we have long desired with anxious hearts, we have at last attained with devout minds. Behold, we offer ourselves to you this day as victims. Receive, kind Savior, this holocaust prepared for your most holy name, as once you received the sacrifice of the Patriarch Abraham. Accepted for your sake, let our death serve as an example to many for confessing your holy name. And do not hold it as sin against those whose torments have brought us to such happiness. Grant, we beseech you that when the toilsome course of life is ended, we may be united with you鈥攖he highest, eternal, and unchangeable good. And with that, the holy band of four victims cried out with one voice:

Blessed be the Lord, the God of Israel! And then: Jesus the Crucified, God and our Lord, be with us and with all who stand here. Amen. When the hymn had ended, the executioners bound the Most Blessed Martyrs together in a bundle and cast them into the belly of the burning bronze bull. The martyrs, having been bound together in bundles, were cast into the bronze bull; and when the door was closed, the glorious triumph of these soldiers of Christ was complete. There, just as the three youths in Babylon once sang praises to God in the fiery furnace, they now burned not with the fire of the bull but with the fire of divine love, and in hymns and songs they surrendered their souls to their Creator. But Hadrian, when he learned of their incredible and unheard-of steadfastness鈥攁nd their unshakable courage in enduring the torture of the brazen bull, all while singing unceasingly鈥攚as again enraged. In his fury, he ordered that the ashes and remains of the martyrs be scattered to the wind and water, to erase every trace of them. Yet he was utterly thwarted in his desire. When the door of the bull was opened, the executioners found not ash, nor charred remains鈥攂ut the relics of Christ鈥檚 holy ones completely untouched by flame. Their clothing was laid out neatly, unsinged and without the odor of smoke. Their faces bore no pallor, no trace of burning鈥攐nly a look of joy, vitality, and heavenly beauty, radiant with a fragrance not of this world. At the sight of this miracle, a great number of pagans immediately turned to Christ鈥檚 flock. With one voice, all proclaimed the greatness of God鈥檚 works, declaring He is truly wonderful in His saints. Meanwhile, the Christians ransomed the holy relics from the executioners鈥攚hether by prayer or payment鈥攁nd solemnly laid them to rest in Eustachius鈥� house. And there, with whatever festivity they could muster, they buried them. And each one, with a heart pierced with compunction and face lowered to the earth, reverently remembered what they had seen and heard of the Most High God in His servants. They did not cease to marvel at and proclaim His mighty deeds. But Hadrian, the wicked tyrant, confounded by such virtue and constancy, saw that the death of the martyrs had accomplished more for the spread of Christianity than its suppression鈥攁mong pagans, stunned by the miraculous events and drawn to conversion, and among Christians, emboldened by their example to endure even greater trials. Yet he was not improved by this, and not long after鈥攖ormented by the stings of conscience for the blood of so many martyrs鈥攈e paid the penalty: taking poison by his own hand, he ended his life in shame and misery, weary of living

Reader, you now have the life of the Blessed Martyrs鈥擲aints Eustachius, Theopista, and their sons鈥攂riefly recounted here. And if you consider it with some care, you must admit: in all the history of the Saints, no life is more filled with tragic events and wondrous signs, or more worthy of wonder. Since their conversion to Christ began from where we are about to describe, we will now proceed to recount it with due diligence and faithful investigation. But first, we will describe the noble lineage from which the glorious martyr descended.

PREFACE

After recounting the life of Saint Eustachius, together with that of his wife and his glorious sons, martyrs of Christ, it remains to explain from whence that great man鈥攃elebrated by the whole Church as a martyr of Christ鈥攖ook his origin, and who among his descendants also proceeded from him. We have judged it both fitting and necessary to present this, in this Second Part, as a supporting argument to give greater weight and credibility to our historical account. The genealogy we here relate has been drawn from various archives and from authors worthy of trust; and in this way, we believe it will serve as the firm foundation of our endeavor, confirming its truth. So that henceforth, no one may remain in doubt or uncertainty about these matters.

CHAPTER I

On the origin of the Octavian line, from which St. Eustachius is shown to have descended.

That which the prophet Isaiah said so rightly and wisely in chapter 53, verse 10 (And the Lord was pleased to crush him in infirmity. If he offers his life as an atonement for sin, he shall see a long-lived seed, and the will of the Lord shall be accomplished through him) seems to have been fulfilled in a marvelous way in the glorious martyr Saint Eustachius. Before he came to Christ, he had a noble lineage connected by blood to the Octavian house, from which many鈥攁fter his triumphant martyrdom and the many astonishing trials he had borne for the love of Christ, and the divine testimony of his most holy life鈥攗ltimately recognized the truth of the Christian faith and gave their names to Christ. It is, therefore, no wonder that God Almighty willed that this Eustachian family, in honor of His faithful servant, should be preserved through so many ages, down to the present day. Just as divine and inscrutable Wisdom appointed Job in the Law of Nature as an exemplar of unshakable patience, so also in the Law of Grace did it please God to propose Saint Eustachius鈥攁midst all the bitterness of affliction鈥攁s the true model and standard of Christian life; for Job lost his wife, his children, and his possessions. The loss of all things tested Job, and Eustachius likewise was afflicted with a life full of sorrows, hardships, the loss of all possessions, and the wretched loss of wife and children鈥� but in a manner quite the opposite: Job, after enduring his calamities and the loss of all things, received them all back again, along with a long and prosperous life and many descendants; Whereas divine goodness did indeed restore Eustachius to his former rank, and gave him back his wife and children鈥攂ut not to a renewed enjoyment of temporal prosperity like Job. Instead, he and his whole family, destined to sustain death out of love for Christ, were led from the things that pass away to those that are eternal, from the perishable to the joy of imperishable goods. Thus, divine mercy clearly showed in this example of Saint Eustachius that, in the law of grace, no one can attain the perfect happiness of heavenly life without many trials, according to the word of eternal Truth. For the riches of divine goodness are so great, that just as it often repays the labors borne for Christ鈥檚 sake with abundant reward, so too did it will that the posterity of Saint Eustachius be transmitted鈥攂y a second line鈥攄own to the very end of our own age, because of the merits of His faithful servant. But so that these things may be explained more clearly, let us present the genealogy of Eustachius鈥攚hich is of great importance for establishing the truth of our history鈥攚ith all the clarity we can. Among others, one source has handed this genealogy down most precisely, and with our observations quite fitting for this subject, was first described by Franciscus Zazzara in Book II of his Nobilitas Italica, in the chapter on the family of St. Eustachius, written in the Italian language. From reading this work鈥攖hrough which I freely admit to having gained considerable knowledge of many things hitherto unknown鈥擨 now intend to draw upon it here to establish the foundations of our history, beginning from the first origins of the Octavian line.

According to the authority of all Roman writers, around the two-hundredth year after the founding of the City, Octavius Mamilius, the most powerful lord of Tusculum and Velitrae, lived. He extended the borders of his jurisdiction far and wide, even into the lands of the Aequians and the Volscians. As to his renown and how great his power was, Dionysius of Halicarnassus (Book 4 of Roman Antiquities) shows it in these words: Tarquinius Superbus, reflecting that he could not rightly maintain such power unless he secured not only domestic but also foreign support, joined himself in alliance with the most illustrious and powerful of the Latins. He gave his daughter in marriage, he writes, to Octavius Mamilius, who traced his line back to Telegonus, the son of Ulysses and Circe. He dwelled in Tusculum and was counted among the most skilled in warfare, a most fit general for war, whom elsewhere he calls a man of outstanding stature and strength鈥攁bove all others of his generation in might and prestige. This Octavius, having become the son-in-law of Tarquinius, waged fierce wars against the Romans (of which Dionysius gives an account), until at last he was defeated by the Roman dictator Aulus Postumius and Lucius Aebutius with their leader having fallen in the battle at Lake Regillus鈥攁 battle memorable in all ages鈥攖he Romans gained the victory. Octavius, having been killed in the previously mentioned war by Titus Herminius, left behind sons. After Tusculum was brought under Roman control, his descendants were scattered into various parts of Latium, especially to Velitrae, which had been made subject to Roman jurisdiction. Later, once they had achieved municipal status, the Octavian family of the Velitran Octavius, having entered into marriage with several noble Roman families, so grew in prominence that from this line, among others, the Lord of the World, Octavian Augustus, traced his origin. As Suetonius writes in his Life of Augustus: The Octavian clan was once preeminent in Velitrae, as many testify. A well-known town district was long called after the Octavii, and there stood an altar consecrated to an Octavius. And shortly after: That clan was brought into the Roman Senate by King Tarquinius Priscus, and soon thereafter raised to patrician rank by Servius Tullius; later, it passed into the plebeian order, and after a long interval, was restored to the patriciate by Julius Caesar. The first of this Octavian line, according to Suetonius Tranquillus, to obtain a magistracy by the vote of the people was Gaius Octavius Rufus. This man, of quaestorian rank, fathered Gnaeus and Gaius, from whom the Octavian family split into two branches鈥攄istinct in condition and domain:

Gnaeus took dominion in Velitrae; Gaius, in Tusculum. The latter and his descendants thereafter held many high offices; the former and his line, whether by fortune or by will鈥攐r by the fate drawn by each one鈥檚 prosperity鈥攔emained in the equestrian order, down to Augustus鈥� father, Julius Caesar for a full account of these matters, let the reader consult Suetonius.

From this line thereafter descended Gnaeus Octavius, Aedile in the year 543 A.U.C. (c. 211 BC), about three centuries after the founding of the Roman Republic, with the Tarquins now expelled. He was sent to assist Scipio in Africa, but adverse winds drove his fleet into the hands of the Carthaginians, as Livy narrates in Book 28 and following.

Gnaeus Octavius, Decemvir succeeded him, the first of the Octavian family to attain consular rank, in the year 585 A.U.C. (c. 169 BC). Cicero mentions him at length in his Ninth Philippic. He is said to have been killed by King Antiochus at Laodicea.

Next came Gnaeus Octavius, consul with Titus Rufus as colleague (according to Cicero in De Oratore), a man very learned in the art of rhetoric, who lived in the year 626 A.U.C. (c. 128 BC).

In his place was substituted, in the year 667 A.U.C. (c. 87 BC), another Gnaeus Octavius, consul, who expelled his colleague Lucius Cinna from the city for proposing destructive laws; but the faction of Gaius Marius afterward killed him himself.

According to several authors, these Octavii, Glandorpius shows in his Onomasticon, descend in a direct line from Gnaeus, son of Gaius Octavius Rufus.

As for the descendants of Gaius Octavius, their history runs as follows:

From this Octavian line, after many plebeian Octavii had achieved honors, there finally arose Gaius Octavius, Augustus's great-grandfather. According to Sabellicus, he served as military tribune in Sicily during the Second Punic War under Aemilius Papus. Gaius Octavius, Augustus's grandfather, held local magistracies. Content with a prosperous patrimony, he lived a peaceful and honorable life.

Gaius Octavius, the father of Augustus, born of that same house, was a Senator and Praetor, highly renowned for his military exploits in Macedonia, and praised by Cicero in a letter to his brother Quintus. He died suddenly in Macedonia, leaving behind three children: Octavia the Elder (whom he had with Ancharia), and Octavia the Younger and Augustus, whom he had with Accia, daughter of Marcus Accius of Aricia, a praetorian man, and sister to Julia, the sister of Gaius Julius Caesar. Of him, Fulvius Ursinus gives us a fine epitaph in his annotations on Cicero.

Gaius Octavius, the son鈥攌nown as Octavian and later Augustus鈥攕urpassed by far all others of his family and indeed the entire Roman nobility in greatness of achievements and fortune. Adopted by Gaius Caesar the Elder, his great-uncle, he was enrolled into the Julian clan, first assuming his name, then鈥攂y decree of the Senate鈥攖he title Augustus. His unparalleled glory, and the greatness of his heroic deeds, are celebrated in the most lavish praises by all historians, so I judged it unnecessary to repeat them here. For our purposes, it suffices to have shown his origin, from the earliest roots of the Octavian family, and how, from plebeian beginnings, many men of the Octavii rose by merit to consular rank, as has now been demonstrated. For further details, the reader may consult the Onomasticon of Glandorpius on the plebeian Octavii.

CHAPTER II

On the Octavian family from Caesar Augustus to Placidius, or the continuation into the time of Saint Eustachius.

Having traced the lineage of Octavian Augustus, descended from the Octavius Mamilius dynasty of Tusculum, as far as we were able to ascertain from Roman historians, nothing now remains but to continue, in the same manner, the history of the Eustachian family from the birth of our salvation (Christ) down to the time of Trajan, and from there to Tertullus, a Roman senator, the father of Saint Placidus, and disciple of Saint Benedict the Abbot, and so onward through the subsequent generations in a direct line.

In Rome, around the year 40 AD, there lived Faustinus Octavius, from the region of the Caelian Hill, a man of the highest authority among the Romans, who, as he was descended from the Octavian line, was also a blood relative of Augustus. He was converted to Christ by Saint Peter, and fathered a son named Clement, who later鈥攄ue to his great wisdom and holiness鈥攕ucceeded Saint Peter on the Apostolic See as the fourth Pope, known as Pope Clement I. Clement, first of that name, by his pastoral vigilance and most wholesome reforms, brought great growth to the Christian cause in the city. Eventually, he was arrested by Trajan and exiled to Chersonesus in Taurica (Crimea), where, famed for countless miracles, he was finally martyred鈥攁n anchor tied around his neck, he was cast into the sea and crowned with martyrdom, he ascended into Heaven. He had lived until the third year of Trajan, after being exiled by Domitian to the island of Pontus, where he encountered two thousand Christian prisoners, condemned to cut marble. These, suffering from thirst due to a lack of water, were granted a spring by his prayers to God鈥攁 truly remarkable miracle, the water bursting forth at the strike of a lamb's hoof. After the anchor was tied around his neck and he was cast into the depths, not long after, the sea miraculously receded, and Christians, guided by angels, discovered a small house constructed on the seafloor along with the loosened anchor. There they found the body of the saintly pontiff. Through his death and astonishing miracles, thousands of unbelievers were converted. He held the papacy for 9 years and 15 days.

After Saint Clement Octavius, around the year 92 AD, flourished in Rome a man named Agapitus Octavius, described by Sabellius as splendid and a senator of great renown, descended from the same Octavian family and Caesar鈥檚 lineage. From him was born the great General of the Imperial Army under Trajan, named Placidus, who, after receiving divine baptism, took the name Eustachius, the central figure of our entire account, whose life we have already fully treated in the first part.

Later, around the year 190 AD, his descendant Catinus Octavius, distinguished by patrician rank, followed in this lineage. From him came a man of wide learning, who for his extraordinary holiness and wisdom, was elevated to the supreme dignity of the Apostolic See, becoming Pope Cornelius I, who, under Emperors Gallus and Volusianus, was crowned with martyrdom in 250 AD. For 2 years, 6 months, and 4 days, according to Peter the Deacon in a sermon delivered in honor of Saint Placidus, disciple of Saint Benedict the Abbot.

Eucherius also reports in a certain oration in praise of Saint Clement, preserved in the monastery of Monte Cassino, that around the year 270, another Roman senator named Placidus, descended from the aforementioned Octavian line and from the family of Saint Eustachius, flourished in Rome. There was also Agapitus Octavius, a man of great distinction. From the former, through a continuous succession, there arose in the year 490 AD the Roman Patrician and Consul Tertullus, a man of splendor, power, and notable wealth among Romans. He is mentioned by Pope Gregory I in Book 2, Chapter 3 of the Dialogues, and by Gordian the Monk in the Life of Saint Placidus the Martyr, who according to the flesh was Tertullus鈥檚 son. Tertullus gave him the name Placidus in memory of the first Placidus鈥擲aint Eustachius鈥攆rom whose lineage he was descended.

Later, Tertullus bequeathed all his property to the monasteries of Subiaco and Monte Cassino, where Placidus had lived as a disciple of Saint Benedict, as will be explained in what follows. But lest we seem to have said any of this on our own authority or opinion, we here cite as witness Franciscus Zazzara, who, in his book On Italian Nobility, using archives from the monasteries of Subiaco, Monte Cassino, Farfa, and from the very ancient codices of Saints Cosmas and Damian, demonstrates all these things with the greatest precision. Let us present his following words in the Italian language to establish the truth of the matter.

CHAPTER III

On the Lineage of the Octavian House from Saint Eustachius to the Roman Senator Tertullus, according to Franciscus Zazzara.

Zazzara speaks thus about the Eustachian family: In the truly most august Roman family of the Octavii, progenitors of the Emperor Octavian Augustus, or of Octavian the Peaceful, master of the Universe, flourished in the light of the Catholic Faith around the year of the Lord 500. Tertullus, a Roman patrician, who was consul according to consular records in the year 523, whose splendor and power is mentioned by Saint Gregory in chapter 2 of the second book of his Dialogues, and by Gordian the Monk in the life of Saint Placidus, his son; Leo, Cardinal of Ostia, in various places in his Chronicle (at the end of which the lives of these men are read), and Emperor Justinian always calls him ex eadem, that is, his cousin. This nobleman went to Monte Cassino together with Vitalian, a patrician of the Claudia family, along with Equitius, Boethius, Symmachus, and Giordanus Anicius鈥攁lso patricians, consuls, and Roman senators and his relatives鈥攖o visit the great Father Saint Benedict, a common relative to them all, Saint Maurus, son of Senator Equitius, and Saint Placidus, son of this same Tertullus, both disciples of Father Saint Benedict at that time.

Tertullus, by the grace of God, most invincible Queen of Heaven and Earth, Patrician of the Roman City, to the Dictators, Senators, Consuls, Proconsuls, Prefects, Tribunes, Centurions, Decurions, and to all men dwelling throughout the whole world subject to Roman rule, greetings and perpetual peace,' etc. In this donation, beyond the aforementioned [estates], there is also included a long description of other goods donated by this same prince, and in particular one of his houses in Rome on the Caelian Hill, where later was built the Monastery and Church of St. Erasmus by his descendants鈥攚here, it is said, the aforementioned Saint Placidus was born.

From this, it is evident that what Zazzara proves with so many testimonies is true: that Tertullus was born from the Octavian line, and also had as relatives Equitius, Boethius, and Symmachus鈥攇lorious martyrs under Theodoric, King of the Goths鈥攄escended from the Anician house, into which his family was inserted. Tertullus was indeed powerful in influence and in the possession of many territories, as shown by the generous donation he left to the Monks and Monasteries of Saint Benedict on behalf of his son, Saint Placidus, and as is more fully demonstrated a little further on from other things he left behind. It is also evident that Tertullus, the father of Saint Placidus, descended from the lineage of Saint Eustachius, because he wished to give his son the name Placidus in memory of (Saint) Placidus under Emperor Hadrian, Eustachius, who was converted on the mountain by a heavenly vision, chose to be named Eustachius at his baptism. Zazzara explains with the following words: The name of Placido, son of Tertullus, was later renewed by this prince for his firstborn son, in solemn memory of the first glorious Saint Placidus of his blood, who was originally named Agapitus, a Roman senator, as is found in the sacred lessons of his life, by Sabellicus and other writers. They report that, as a Master and general commander of the armies of Emperor Trajan, he wished to become a Catholic Christian and to be baptized with the name Eustachius鈥攁fter having received a great calling, which followed the divine apparition of the Most Holy Savior, between the antlers of a stag, while he was out hunting on Mount Vulturcello. As his Life states, this place was his patrimony, on the border of the Massa Appollonia, on the edge of the ancient Tusculan state near Capranica, today called Colomesi. In memory of this apparition, an ancient church was built, which is still frequented in honor of the Blessed Virgin and has been called Santa Maria della Vulturcella since ancient times. This area of Tusculum belonged to the Octavian family and, in particular, included a large part of the city of Velletri and Tusculum. We have shown that Lord Eustachius, Tertullus, and the holy Pontiffs Clement and Cornelius descended (by lineage), as we have demonstrated earlier from various writers of Roman history, and it certainly fits well. Indeed, it is also fitting that Tertullus was the true and legitimate lord of those same domains, which Octavius Mamilius, then Placidus once possessed, and later by Eustachius, as is evident from the very ample donation by which he made the Monastery of Subiaco of St. Benedict and St. Scholastica the heir of all (his possessions) in honor of Placidus, and (transferred) the jurisdiction of the City of Tusculum and other places under his authority from Subiaco all the way to the sea. But let us hear the authentic account of Zazara, who, after a thorough discussion on the holy Pontiffs and Martyrs Clement and Cornelius, showed that the Eustachian family, that is, those born of the blood of Octavius, had descended to Tertullus, and confirms this propagation through a donation made to the Monastery of Subiaco.

Placidus, like his brothers, having imitated their ancestors even in martyrdom鈥攑articularly Octavius, Clement, and Saint Cornelius, most holy Popes and Martyrs鈥攁nd Eucherius of San Clemente, who in his letter to his brother Valerian testifies that he too was born of the Caesarean line, from which also, in the year 270, sprang Placidus the Second, Roman Consul. To these crowns were finally added, as has been said, the triumphal garlands of the holy children of the aforementioned patrician Tertullus, who, in addition to the aforementioned, nonetheless donated to Saint Benedict and Saint Scholastica, and to the sacred place, the Monastery of Subiaco, the very City of Tusculum, along with other juridical properties extending to the sea鈥攁lthough afterward that same city was found to have returned into the possession of the Ottavii, his successors, by their continued dominion over many hundreds of years, perhaps through a new investiture or a concession made to them by the Abbots of Subiaco. This was in accordance with the frequent custom, as is read, of re-investing the same grantees or their descendants with some new burden of acknowledgment or another service of oblation. Of that first donation of the City of Tusculum, we read the confirmation by Saint Gregory the Great鈥攖he first Pope of that name鈥攎ade to the same Monastery in the fourth year of his pontificate, registered at the end of the ancient codex of privileges of that Abbey, in the Lombard language, and also referenced in the Chronicle of that Church with the following words:

GREGORY, BISHOP AND SERVANT OF THE SERVANTS OF GOD, TO THE MOST REVEREND AND MOST PRUDENT HONORATUS, PRESBYTER AND MONK AND MOST HUMBLE ABBOT OF THE VENERABLE MONASTERY OF THE HOLY CONFESSOR ST. BENEDICT AND OF ST. SCHOLASTICA, HIS VIRGIN SISTER, WHICH IS LOCATED IN SUBIACO.

And further down:

AND I CONFIRM THE CHARTER WHICH TERTULLUS, PATRICIAN OF TUSCULUM AND OF SUBIACO, MADE TO JULIAN, WITH THE CHURCH OF SAINT DONATUS, AND WITH THE TOWER, WITH ITS COLONISTS AND TENANT FARMERS, AND OF SAINT MARY IN SUBIACO AS FAR AS THE SEA.

With what follows. This most devout man, Tertullus, died on the 14th of July, 536, and was buried in the Monastery of Monte Cassino, having, however, left behind [issue] from his wives (one was from the Flavian family, and the other was Faustina, daughter of Lucius Annius, a man of consular rank). Saint Placidus, monk and martyr, Saint Eutychius, martyr, Saint Victorinus, martyr, Saint Flavia, martyr鈥攁ll of whom together in Sicily, in the city of Messina, by command of the Saracen tyrant Manuca, on the 5th of October, 541, with their triumphant palms flew to Heaven. They left behind the Church, which by the order of Saint Placidus, bore faithful testimony鈥攐f his birth and martyrdom with his brothers鈥攊n that ancient hymn recited by the Celestine monks on the solemnity of their death: Placidus, born of the Octavian line, with his brothers and Flavia. And in a letter of the Emperor Justinian, recorded in the same Cassinese Archive by Peter the Deacon, we read the following about him.

FROM THE SACRED IMPERIAL DECREE OF THE MOST DIVINE FLAVIUS JUSTINIAN THE EMPEROR: IT IS MADE KNOWN HOW OUR MOST BELOVED PLACIDUS, THE DEAREST GRANDSON THROUGH OUR KINSMAN TERTULLUS, THE MOST MAGNIFICENT SON, COMING TO OUR MAJESTY, ETC., WE CONFIRM, ETC.

ALL THAT THE SAME PATRICIAN OFFERED, BOTH TO THE AFOREMENTIONED PLACIDUS, HIS SON, AND TO BENEDICT, THE SERVANT OF THE LORD, NAMELY CASSINUM, THE FORTRESS OF FORTUNA, INTERAMNA, ETC.

AND ALSO THE HOUSE OF THE BELOVED PLACIDUS, THE SAME GRANDSON OF OURS, BUILT ON THE CAELIAN HILL OF OUR ETERNAL CITY, ALONG WITH, ETC., THOSE THINGS WHICH THE SAME BELOVED KINSMAN OF OURS, TERTULLUS, HELD IN PART OF THE OCTAVIAN LINE IN APULIA, ETC.

And in another letter of Theodora Augusta, to the same Saint Placidus her nephew, registered as above, we read:

SACRED IMPERIAL LETTER OF THEODORA AUGUSTA TO HER NEPHEW PLACIDUS, ETC. THEODORA, MOST HOLY AND EVER AUGUST, TO PLACIDUS, DEVOUT ONE, AND TO STEPHANUS, MOST BELOVED NEPHEW, ETC., BECAUSE OF SINGULAR AFFECTION. THE STRENGTH (OR SUPPORT) IN YOUR FATHER, OUR KINSMAN OF GLORIOUS MEMORY, TERTULLUS, MOST MAGNIFICENT AND DISTINGUISHED PATRICIAN, ETC.

And in this same register we read in a rescript of Pope Vigilius to the said Emperor Justinian the following words:

MAY YOUR MOST PIOUS EMPIRE, BY DIVINE GRACE AND THROUGH THE INTERCESSION OF CHRIST'S MARTYR PLACIDUS, TOGETHER WITH LADY THEODORA AUGUSTA AND HER OFFSPRING, BE PRESERVED, AND MAY THE NECKS OF ALL NATIONS BE BOWED BENEATH YOU.

Others with the same names鈥擯lacido and Agapito 鈥攆lourished in the Roman Republic from this lineage: Placido was consul a third time in 483, and Agapito was consul in 510, of whom more is said elsewhere.

From these things the power and wealth of Tertullus are plainly evident; and also his kinship, not only with Octavian Caesar Augustus, but also with the Emperor Justinian, who always calls him exadelphus, that is, paternal uncle (since in Greek exadelphos means the same as patruelis [paternal cousin]); for the father of Emperor Justinian and the father of Tertullus were brothers. This is stated in his edicts, in which all that the most religious prince had donated to the most devout family of St. Benedict is confirmed by imperial authority. Finally, it is attested that Sylvana, the mother of Saint Gregory [the Great], was born from this Tertullian family, that is, from the Octavian line, as is declared in the following words:

Also born of this no less religious than illustrious family of the Octavii was Silvia, a holy woman, wife of Gordian Anicius, from whose most fortunate marriage was born Saint Gregory the Great. He is mentioned in a donation made in the year 565 to Saint Benedict at Monte Cassino by Gordian, the most illustrious and distinguished Consul of the noble ancient City of Rome, in which we read the following:

In the presence of the said most glorious Tertullus, patrician of our beloved City of Rome preserved by God, etc., all these things were undertaken by our most beloved son Gregory, because of his special affection for the aforementioned Placidus and Maurus, etc., and for the redemption of my soul and that of my wife Silvia, and also for the sake of Felix and Transulla, and the entire Octavian lineage, to hold and possess, etc. And in another (document), with the consent of that same Silvia, Saint Gregory the Great, her son, in the fourth year of his pontificate, made a grant to the Monastery of Subiaco from the estate of Trabaria, near the borders of Tivoli.

CHAPTER IV

On the Propagation of the Eustachian Family by Tertullus into Later Times

We have spoken in the preceding chapter about the lineage of the Octavian family from Saint Eustachius to Tertullus; it now remains to show how it was propagated through various branches into later centuries, from which it will clearly appear the present Most Excellent family of the Dukes and Counts of Poland, both from St. Eustachius and from the lineage of Tertullus, along with certain territories once belonging to the Tertullian house, were propagated by hereditary right through the Counts of Tusculum and other branches of the Counts of Anagni and Signia. But so that these claims may rest upon proper authentication, we bring in Zazara, the most diligent investigator of Italian noble families. He, in the oft-cited book titled Della famiglia di S. Eustachio, says the following:

So far about this religious and no less most serene Octavian family; for from this time and for more than 200 years following鈥攄uring the reign of the Lombards in Italy鈥攖here is no record of them that can reasonably be judged sufficient for the truth and sincerity of history. Although modern authors, in various instances, mention men of this lineage, they do so with manifest errors on every side, relying on no authority other than hearsay, which they leave to the reader to believe or not. Returning to the thread of my narrative, I will say that it will suffice here to recount鈥攂y way of continuation and clarification鈥攖he truth of their succession, that which can reasonably be drawn from their greatness and splendor during the said period, along with the ancient authority of the most august Octavian blood, which, even from the time of the division of the Empire, acquired the Tusculan principality under the new title of great Counts. We find mention of them with this title already in the histories from the time of Emperor Louis the Pious and his father Charlemagne introduced fiefs into Italy and in the territories ruled with full and mixed imperial jurisdiction within the bounds of the Roman Empire. For greater testimony to the prerogative in Rome, continued by the said Octavian family after the Lombard reign in the persons of these Counts of Tusculum, we will bring forward the authority found in Leo, Cardinal of Ostia, who flourished around the year 1100, in chapter 63 of the 4th book of the History of Monte Cassino by Peter the Deacon, with the following words鈥攁mong countless others found in that archive, which we will present step by step:

Meanwhile, when the Emperor entered the city and learned that the Pope had departed, he drew to himself the consuls, senators, and nobles, partly by gifts, partly by promises. To Ptolemy, the illustrious descendant of the Octavian family, son of the most magnificent Roman consul Ptolemy, he gave in marriage his daughter Berta. To him, he gave many gifts and, with his authority, granted in perpetuity to Ptolemy and his heirs whatever Augustus Gregory and other relatives had held by their own right.

This Ptolemy is discussed in the genealogy that we shall continue to weave of these great Counts of Tusculum, down to their last descendants, of whom the earliest we find recorded were men of great renown, as follows:

The heads of the Octavian family from Augustus Octavian down to the Princes and Counts of Tusculum, taken from Arnulfus (Arnold) of Viterbo鈥檚 Book of the Tree of Life and Zazzara.

Augustus Octavian Caesar, under whom Christ was born.

In the year of Christ, Faustinus Octavius, Consular Man, Father of Saint Clement the Pope (year 70)

Agapitus Octavius, Consular Man, Father of Saint Eustachius (year 91)

Placidus I Octavius, later Saint Eustachius, glorious martyr under Hadrian (year 120)

Castinus Octavius, Roman Consul, Father of Saint Cornelius the Pope and Martyr (year 270)

Placidus II Octavius, Roman Consul (year 260)

Constantinus, Count and Patrician of Rome, from whom, according to Volaterranus, the family of the Counts took origin (year 423)

Placidus III Octavius, Roman Consul (year 483)

Agapitus Octavius, Roman Consul (year 510)

Tertullus I Octavius Anicius, Roman Consul, from whom came Tertullus II, son of Tertullus I, one of the most powerful of the Romans, and Lord of the Tusculan state, Father of Saint Placidus the Martyr (year 526)

From this second propagation鈥攁fter a disruption during the Gothic period鈥攊n the following centuries, there emerged first the Counts of Caesar from the House of Anicia and Octavia, most powerful princes, who were also called the Counts of the Aventine. Having left the city, some of them took over the patrimony of Tusculum and were called the Counts of Tusculum. Others departed to Germany from the houses of Pierleoni and Frangipani, and are said to have founded the House of Austria. Others went to Illyricum and Hungary, and, having become powerful, returned to Italy and gave their name to the House of the Counts of Signia. All of these were descended either from the house of Anicia, from Octavia, or from Saint Eustachius鈥攐r from the heads of these families, including the Pierleoni and Frangipani, who glory in being descended from them, although in truth, all these more recent families ought to be considered as one and the same by right鈥攁s we will soon clearly show. But returning to the Counts of Tusculum, the most powerful heads of that line were Ptolemy and Benedict, the former having been raised to the head of the Tusculan state by the son of Charlemagne, Emperor Louis the Pious, who was Ptolemy鈥檚 father-in-law (since he had given his daughter Berta in marriage to Ptolemy II, son of Ptolemy I, as we have shown above from Zazzara). From there, he continued the Eustachian鈥攖hat is, the Octavian鈥攆amily line with great fecundity, as will be seen in the following genealogy. Benedict, for his part, happily extended the family of the Counts in three branches down to these present times, as is shown in the second genealogy.

Thus, from the Tertullian family鈥攆rom which Arnoldo of Vion names three powerful consuls of the city of Rome鈥攄escended those two aforementioned princes and lords of the Tusculan domain, Ptolemy and Benedict, who were indeed the heads of the family of Counts. But now I will present the genealogical series.

From the Eustachian genealogy, another branch appears to have been brought to Naples, namely the family of the Afflitti, who are thus named for the afflictions suffered by St. Eustachius and his kin. Neapolitan writers claim this to be the origin of their name. To this day, there remains in Naples a magnificent palace of the Afflitti, in which an ancient painting depicts the entire life of Saint Eustachius as a sign of their shared origin. But let us hear what Scipio Mazzella says about them in his History of Naples, and I will quote his words: The Afflitto family is very ancient and noble because it traces its origin to Placido Romano, Master of Horse under Emperor Trajan, to whom he was very close. Having later, by divine inspiration, become Christian and taken the name Eustachius, he received the crown of martyrdom under the emperor Hadrian. Thus, from the afflictions this Knight of Christ suffered, his sons acquired the surname 'Afflitto.' This family demonstrated great valor in the defense of the Holy Faith. From this family came Campanello d鈥橝fflitto, Grand Master of the Knights Templar, Lord of Rodegaldo di Redine and of Molpa, who was very dear to Queen Joanna I. Filippo d鈥橝fflitto, who was Justice of the Province of Abruzzo. Although this family was once in ancient times flourishing with knights, even today it abounds greatly, having a good number of excellent captains and wealthy barons. It possesses the County of Trivento, of which Ferrante d鈥橝fflitto is lord. This house has also earned renown from Matteo d鈥橝fflitto, an excellent jurist and royal counselor. The arms of this family are a field of golden blackbirds placed on a blue background.

The arms of this Eustachian family included a lion and a wolf standing upright on their hind legs within a field. From their mouths emerged two half-swallowed children dressed in green with the diadems of saints on their heads. The lion stood on the right, the wolf on the left鈥攖his symbolized the miraculous survival of the sons of Saint Eustachius, Agapitus and Theopistus, as we have recounted in his life. Upon their helmet, they also bore two stag antlers, between which stood a crucifix鈥攃ommemorating the vision of Saint Eustachius on Mount Vulture (Monte Vulturello). But let us hear Zazzara on these things:

The arms of this family of Saint Eustachius were as above: a lion and a wolf, raised upright inside a shield, with their forepaws outstretched toward each other. From their mouths came two half-swallowed boys, dressed in green with saintly diadems. The lion was to the right of the wolf鈥攖he lion gold on a red field, the wolf red on a silver field. However, the branch of this house that later adhered to the Ghibelline faction changed the lion鈥檚 color from gold to silver. All this in memory of the miracle that befell the sons of Saints Agapitus and Theopistus鈥攜oung sons of Saint Eustachius鈥攚ho were lost while crossing a river, one taken by a lion, the other by a wolf. Their helmet was also crowned with the emblem of two stag antlers, between which was the Holy Cross鈥攎emorializing that apparition seen by Saint Eustachius before his conversion, while hunting on Mount Vulturello, near the borders of Tusculan territory.

TO THE LIVING GOD

TO PAULA OCTAVIA OF SAINT EUSTACHIUS, ROMAN PRINCESS,

DAUGHTER OF GIOVANNI PODIUS OF CATINO AND OTHER TOWNS AMONG THE SABINES, THEIR PERPETUAL RULER,

BORN FROM THE GREAT COUNTS OF TUSCULUM, FROM THE MOST AUGUST OCTAVIAN LINE,

FROM WHOM, IN ADDITION TO MANY OTHER LUMINARIES OF THE CITY AND FAMILY,

THIRTEEN PONTIFFS HAVE SHONE FROM THE THRONE OF PETER.

FROM THIS ONE STOCK OF SO NOBLE A LINEAGE,

THE REMAINING BROTHERS, MARQUISES OF CASTELLI,

AND THE PRINCES OF SAINT EUSTACHIUS, ROMAN NOBLES AND DESCENDANTS,

DERIVED BY RIGHT OF BLOOD THEIR VIRTUE AND SPLENDOR,

OF THE MOST NOBLE CITY; AND THEREFORE, AS HEIRS TO SUCH VIRTUE AND SPLENDOR,

THEY ARE RIGHTLY WORTHY OF THIS EVERLASTING MEMORIAL OF FAME AND NAME.

For the remaining inscriptions, see in the Church of Saint Eustachius in the City. The Arms of the Eustachian Family follow.

CHAPTER V

On the Genealogy of the Counts of Signia, Poli, and Valmontone, as part of the genealogy of Saint Eustachius, descending first from Tertullus, a Roman senator, into the Counts of Tusculum, and from there by continued line into the said families of Counts.

The origin of the family of Counts yields to none in antiquity. Likewise, it has brought upon itself so great a reputation of name, such esteem through the multitude and abundance of its deeds, and finally so much glory through the outstanding exploits of the great heroes who issued from it that in describing them, even the talents and pens of historians seem to have been exhausted. Although it later spread widely and was divided into many branches, it still derives from a single genealogical tree. The genealogy clearly shows that it can easily be traced back to a common root. Thus, this family cannot inappropriately be likened to a tree, whose fourfold branching鈥攕o fruitful鈥攈as always borne illustrious and immortal fruit, and at no time has failed to stand out in the world. Some assert that it descended from the Anician family, being persuaded by the inscription found in the Capitoline Palace, on the Tablet of Roman Families, which reads:

ANICIA, FROM WHOM THE PIERLEONI, FRANGIPANI, AND THE COMITAL FAMILIES DESCENDED.

I recall reading these same words inscribed on the coat of arms of the Dukes of Poli in their palace. But since these four families are truly intertwined with one another, through various matrimonial connections they are found to be so united that it is difficult to determine which of them was the original progenitor; each is bound to the others by ties of kinship and affinity, so that, as the genealogies show, they seem to form one single house. However, so that nothing be omitted from our purpose, it remains here to show that the Dukes of Poli descended from the Counts, by a continuous line from earliest times down to the present, whether from the Octavian or Saint Eustachian family, or from the Anicians. And in all matters we have followed the genealogy of the Counts compiled by Marcus Dionysius, written in the Italian tongue, entitled Genealogia di Casa Conti.

We have already shown in the preceding genealogy how the descendants of Saint Eustachius, down to the time of the powerful Roman senator Tertullus, were transmitted鈥攁nd from him to the Dukes, the Tusculans鈥攁t that time the most powerful princes and sole rulers of the city of Rome. But now, let us show how the family of these princes, from whom the name of Counts passed to posterity, was divided over time into three branches by the time of Pope Innocent III.

Thus, in 820, the leading Count of Tusculum was Benedictus, descending from the Octavian and Saint Eustachian line, a powerful man among the Roman nobles most outstanding in prudence, strength, and counsel. Because of the great authority and power he possessed, he advanced his son Sergius, Count of Tusculum鈥攚hom, through the strength of his faction (already a cardinal), he installed on the See of Saint Peter in 891, despite the people having supported Formosus, Bishop of Porto. Sergius was twice driven into exile and deposed from his seat, but after the legitimate pontiffs Formosus and John IX had died, he was ultimately confirmed in the Apostolic See. John XI, writes Ciacconius, was (so they say) the son of Sergius, a Roman of the Counts of Tusculum, who are the same as the Counts of Signia, later known simply as the Counts. In 930, the pontificate was obtained through the efforts of Alberic, brother of Sergius and son of Benedict. After the departure of Charles the Bald from Italy and the expulsion of the Lombard king from Rome, Alberic administered the city with consular authority, and, according to Sigonius, took up a kind of urban monarchy, ruling everything with supreme power as he saw fit. He fathered Deodatus and Octavian, who, upon becoming pope, changed his name to John XII, and was elected at just eighteen years old by whom Otto, King of the Romans, was crowned as Emperor. Deodatus begat Gregorius; Gregorius begat Alberic, father of two popes: Benedict VIII and John XIX. Gregorius also begat Quido, Lord of Poli, and Theophylactus, whom, at the age of eleven, he raised by his own power to the Apostolic See. He became known as Benedict IX. However, at the urging of Saint Bartholomew, Abbot of Grottaferrata, he temporarily laid aside the pontificate until his father鈥檚 faction again prevailed, and he was restored to the See of Peter and elected as legitimate pope. See Cardinal Peter Damian and Glaber the Cluniac monk for details. Quido begat John Mincinus, the so-called Antipope Benedict X (1058), of whom Ciacconius writes. Benedict X, antipope, was originally from Velletri, called John Mincinus before his pontificate. His father was Quido of the Tusculans, and his mother was from the noble Galleria family鈥攁 foremost house in the city, which had already produced seven popes: Sergius III, John XI, John XII, John XIX, Benedict VII, VIII, and IX. Benedict X was later excommunicated by his successor, deprived of the priesthood, and retired to Santa Maria Maggiore, where he died in sorrow. Quido also fathered Berardus and Gregorius; the latter fathered Peter of Anagni. Peter begat Thrasimundus and Paulus; Thrasimundus begat Thomas of Supino, who was the father of Pope Innocent III (elected in 1197), one of the most glorious pontiffs, and of Riccardus, Count of Sora. Under them, the nobility of the Tusculan Counts ceased to be known by that title the Valmontone branch traces its origin either through Paulus, or, as others claim, through Johannes, son of Riccardus; and this genealogical series continues down to the present day, as the genealogical table shows. Peter of Anagni begot Paulus; he begot Philippus, from whom the line of Pope Gregory IX begins. Paulus begot Mathias and Tristinius, the latter being father of Hugolinus, later Pope Gregory IX. Mathias was also the father of Rinaldus, who later became Pope Alexander IV. These are the proper and legitimate popes of the Conti family (as they are commonly called), in addition to the seven popes of the Tusculan family, from whom the later Counts of Signia descended, as mentioned above. Thus, from this continuous line of the Comites/Counts, the antiquity, splendor, and magnificence of the Conti family are clearly shown鈥攂eing adorned with the glory of ten popes (besides two antipopes), among whom Innocent III and Gregory IX filled the whole world with the greatness of their deeds. As for their sanctity, governance, and excellence of virtue鈥攊t is better to keep silence than to write too sparingly. Whoever wishes to know in greater detail the deeds of the last Dukes of Poli鈥擳roquatus, Lotharius, Innocentius, Appius, Oddo, and John Nicholas, the present most worthy Governor of the City of Rome, to whom, along with the Abbot of the Blessed Virgin of Vulturella, this work is dedicated鈥攍et him consult Marcus Dionysius鈥檚 Genealogy of the Counts, written in the Italian language; where the lives of all are most fully described, down to Charles II, who is today the glorious Duke of Poli, the head of the family excels in all natural talents suited to a great prince; and having produced eight sons, he is as fruitful a progenitor as he is a worthy subject of praise to later historians of his house. He will leave to posterity a theme not unworthy of his ancestors, from whom he descends, and to whom he will be equal among heroes.

I could say much more here about the glory of this house, but not to exceed the limits of the subject I have set鈥攚hich is only the genealogy of Saint Eustachius, continued through the Counts of Tusculum down to recent times鈥擨 have resolved to omit it deliberately. Meanwhile, the many praises of various authors concerning this most noble and ancient family serve to supplement my account. In the History of the Counts of Padua, there is explicit testimony concerning this glorious house of the Counts, which says these Counts descended from the Roman Counts as early as the year 421 AD and continue unbroken to the present. Some say the family of the Conti of Padua descends from those of Rome; who, most noble in every respect, have through an unbroken and continuous line produced princes, prelates, cardinals, and popes鈥攕o that in the capital of the world (Rome), they are not only among the first families, but surely not the last of the top four most principal houses. For it is written in the History of Tracagnota that when Emperor Honorius wished to drive out the usurper Constantine, who had seized the empire in Gaul, he raised a great army under Count Constantine, a Roman patrician of great martial valor, who had been called 'Count' many years earlier; those knights held the most honored place in the court of the prince, and because they accompanied the emperor and were always at his side, they were called by that name. That is, from 鈥淐omite,鈥� and then shortening the word, came 鈥淐onte,鈥� which meant nothing other than this in that language.

This Count Constantine, and Roman Patrician, is said by Belfortius in his chronicles, during the time of Pope Zosimus, in the year 421, to have been sent by Emperor Honorius into Gaul with a strong army to repel the tyranny of Constantine, who held Gaul under heavy oppression and an illegitimate claim. Near the city of Melatesa, he engaged in battle and defeated him, restoring the empire to its legitimate emperor. Because of his excellent conduct in this service, Emperor Honorius elevated him and his entire family to noble rank in recognition of merit, desiring that some from his line should always accompany him鈥攖hus the family of the 鈥淐ounts鈥� was first named. So says Belfortius, and also Volaterranus in his Anthropologia, whom one should consult. Later came from the Counts of the House of Anicia鈥攑rinces known as the Counts of Monte Aventino. Some of them, having left Rome, occupied Tusculum, and were called the Counts of Tusculum, who all, as to the paternal line, descended from the Octavian gens鈥攖hat is, descendants of Saint Eustachius鈥攁nd on the maternal side, they proudly claimed origin from the Julian House (Domus Julia). But I decided to explain all this more fully.

For in the inscribed tablet in the Capitoline Palace of Roman families, these words are found, as we showed earlier.

THE ANICIAN HOUSE, FROM WHICH SPRANG THE PIERLEONI, FRANGIPANI, AND THE FAMILIES OF THE COUNTS: It is easy for anyone comparing them to see that these four families鈥擜nicia, Octavia, Pierleoni, and Frangipani鈥攃an be constructed as one and the same in original lineage. That is what remains to be shown here. For as Philippus Gothus Siculus rightly states, in Arnoldus Vuion鈥檚 Book of the Tree of Life, in the tract about the discovery of the relics of Saints Placidus Anicius the Abbot and his companions, and the martyrdom triumph celebrated there, Tertullus is said not so much to have come from the House of Anicia as from the House of Octavia. Moreover, both the Pierleoni and Frangipani are said to have come from the same lineage, as expressed in these words: In this city (Messina), in the year 536, came the glorious martyr Saint Placidus, with Gordian and Donatus his companions, the son of Tertullus鈥擯rince and Roman Patrician, Father of the Fatherland, nephew of the Emperor Justinian Anicius. Tertullus was of united blood with the Anicii, as testified by M. Antonio Colonna and Onofrio Panvinio, from whom the Frangipani descend; and from them, the Most Serene House of Austria. Tertullus had as wife a lady from the House of Octavia on her father鈥檚 side, and from the House of Flavia on her mother鈥檚 side, from whom were born, in order: Placidus, Eutychius, Victorinus, and Flavia. From these facts it is plainly evident that the Amicii, Octavii, Pierleoni, Frangipani, and the Counts (Comites) are one and the same family. This is also clearly stated by Arnoldus Vuion in these words: The Pierleoni, Counts of the Aventine Hill, were Anicii by origin, later called Tusculani, from whom the family of the Counts originated. Petrus Villa de Cominibus finally confirm this in his Book on the Discovery of the Relics regarding the relics of Saints Placidus and his companions; it is said that the Pierleoni confessed together with the Frangipani to be one and the same family. Panvinius affirms not only that they are the same family, but also that the Counts of Segni descended from them, in these words: Pope Anacletus II and the Counts of Segni descend from the Frangipani Anicii. As to how part of this family was transplanted from Italy into Germany, Hungary, and Dalmatia, Arnoldus Vuion (Book 1, 搂12, Tree of Life) reports: Nicolaus Frangipanius says: Sailing from Venice to Dalmatia, he left a branch of the Bonpani family in Scodra, and the Panuri in Veggia. His descendants later went to Hungary and Croatia, where they became the founders of the noble houses of the Frangipani and the Signiori. His grandsons, enriched with wealth, power, and honor, dwelling in those same provinces, held many towns and great lordships, and nobly propagated the house of the Counts of Signia. Among others, this is clearly shown by Onofrio Bononius in his Hungarian History (decade 2, book 8)鈥攃onsult him. Pope Pius II also supports this in Commentaries, Book 3, stating: The Counts of Signia are not, as many mistakenly say, descended on the maternal line, but rather through their paternal blood from the Frangipani, and consequently from the Anicii. He adds: The Bosnian envoys departed Mantua before the betrayal was revealed. News of it was first brought to the Hungarian legates鈥攁mong whom were two bishops: one from Cenad, the other from Segni. With them was Stephen, Count of Croatia, of Roman origin and the Frangipani line, who long ago had produced the most holy Pope Gregory鈥攁 model and glory among bishops of both the Frangipani and the Signini Counts is abundantly clear. For, as Arnoldus Vuion rightly says in the cited passage: The Frangipani, Counts of Signia, bore in their family arms a golden eagle on a blood-red field, suspended in shattered rods, radiant with the craft of heraldic art. And yet, no emblem of piety or ancestral memory appeared in these arms, nor even in the name鈥攚hich, having passed from Frangipani into Signini, seems to have somewhat faded from remembrance. Eventually, this illustrious family was relocated to the city of Anagni, in Campanian Hernicia鈥攖hough the exact timeline cannot be determined. There, too, it flourished in great splendor, producing Roman pontiffs celebrated for their learning and sanctity: Pope Innocent III, Gregory IX, and Alexander IV, as well as many cardinals and other most distinguished men of both ecclesiastical and secular ranks. Such is the witness of Vuion. From this it is manifest that the Counts known as Anicii, Octavii, Pierleoni, Frangipani, Tusculani, and Signini were all so closely united by various degrees of blood and affinity, that they may rightly be regarded as a single ancestral house.

Indeed, even Saint Benedict, Tertullus, and Saint Aequitius鈥攖he one father of Saint Placidus, the other father of Saint Maurus鈥攁re said to have been descended from the Anician and Octavian stock, as Arnoldus Vuion attests in his Tree of Life: Saint Anicius Benedict Probus, son of Eutropius Anicius, Count of Nursia, and Abundantia Riguardata his mother, was born in the same birth as Saint Scholastica, in the year 480, in the Umbrian city of Nursia. Renouncing worldly things at the age of 14, he entered the hermitage in the year of Christ 494 and became the founder of the monastic order across the entire world he founded the monastery at Subiaco, where he took in his relatives, Saints Maurus and Placidus, to instruct them in the Law of the Lord and in monastic discipline. Finally, Tertullus, his cousin, established the fortress in which the Rule for monks was composed by divine inspiration鈥攆rom which Benedict came to be recognized and deservedly called the universal father and patriarch of Western monks. So says Vuion, where he explicitly calls Saints Maurus and Placidus Anicii and relatives of Saint Benedict. Thus, since Saint Maurus was born of Aequitius Anicius and Placidus of Tertullus Octavianus, and Saint Benedict and Tertullus are called paternal cousins (or, which is the same, children of brothers), and Tertullus came from the Octavian line. In contrast, Saint Benedict came from the Anician line, it is clear that there was a strong interconnection by blood between the Anicii and the Octavii. But let us demonstrate this more clearly from Arnoldus Vuion, where, in the cited passage, he expressly names Eupropius, Gordianus, Boethius, Aequitius, and Tertullus as Anicii. His words are: Flavius Anicius Probus Tertullus the Younger, Consul and Patrician, son of Flavius Anicius Probus Tertullus, in the year 521 held the consulship with Flavius Philoxenus, as the consular fasti records the splendor and power of this most illustrious man are recorded by Saint Gregory the Pope (Dialogues, Book II, Chapter 3), by Gordianus in the Life of Saint Placidus, by Leo of Ostia in the Chronicle of Monte Cassino, by Peter Damian, and by Emperor Justinian in his letters鈥攚here he always refers to him as exadelphon (Greek for 'paternal cousin'). And he even calls Saint Placidus 'his nephew.' His wife was the daughter of Titus Annius Placidus Octavius, Roman consul, whom some say was called Faustina, and the sister of Elpis the elder. Boethius Anicius, a most illustrious man, and his wife from Faustina were born Placidus, Victorius, Eutychius, Flavia, and Sylvia. From these, it is clearly deduced that Tertullus, Aequitius, Justinian, Gordianus Anicius (father of Saint Gregory), and Sylvia Octavia (his mother), and also Placidus and Maurus were all Anicii鈥攔elated in close blood kinship, born from the same Anician-Octavian stock. Accordingly, they trace their origin to Octavian Augustus and Saint Eustachius. Certainly, the Anician and the Octavian houses have been shown above to be among the most ancient of all, both being genealogically derived, according to many authorities, from the Trojans, the Greeks, and even Ulysses, as has been explained. Glandorpius, in his Onomasticon of Roman Families, likewise confirms this. Now, the Octavii also came to be called Anicii due to their power and glory in great deeds, as though one would say they were noble and unsurpassed鈥攕o that in time, the name Anicii overtook the original family designation.

If I were to demonstrate all these things at greater length鈥攚ere it not that the cited authors have already provided ample proof and were it not that our present study is devoted solely to the Eustachian family鈥攖hen I would go on. But for the reasons stated, it is fully reasonable to refer to this house as Eustachius Anicius Octavianus. Thus, this account of the Eustachian Genealogy is concluded.

CHAPTER I

Description of the Place of Saint Eustachius鈥檚 Conversion.

Between Tivoli (Tibur) and Palestrina (Praeneste), the most celebrated cities of ancient Latium, stretches a chain of extremely high mountains for a distance of ten thousand paces, running from north to south. These mountains are linked in an unbroken series of ridges, creating an extremely difficult route鈥攅specially in certain seasons鈥攄ue to the jagged rocks, steep cliffs, and abrupt escarpments found everywhere, making the ascent hazardous for travelers. At the highest point of these mountains, about three thousand paces uphill from the town of Poli, the residence of the Most Excellent Carlo de Comitibus, Duke of Poli, lies Guadagnolo鈥攍ocally called Guadagnuolo鈥攁 village built into the rock, visible from all Latium for its spectacular position. It now lies under the jurisdiction of the aforementioned Duke of Poli. Nature has enclosed this village with such a rugged, stony wall that no trace of it can be seen from afar; the rock hides it so well that one would not even guess a village exists until entering through its gate. As it were, it is nestled within a stony casket so that not inappropriately someone once compared it to a Lanthocreas鈥攁 kind of meat-filled casing鈥攂ecause of its tight and compact resemblance, settlement would have ended. Unless nature had surrounded this place with the protection of such cliffs, no house could have withstood the force and violence of the winds that dominate there. Such is its elevation that from this point, not only the whole of Latium and the expanse of the Tyrrhenian Sea are visible, but also, to some extent, the regions of the Hernici, Samnites, Sabines, and Abruzzi can all be seen at a single glance. The air that dominates there is so wholesome that most people reach their ninetieth or even hundredth year, and not long before my arrival, a man named Rutilius, aged one hundred and sixteen, fell ill and, until that point, still worked more vigorously than many young men, finally dying only from the natural decline of vital warmth and spirits. And what is astonishing is that the inhabitants survive on the barest sustenance: cheese, vegetable scraps, garlic, onions, and herbs; they live on water, or鈥攊f they are fortunate鈥攐n the occasional draught of sour wine, although water itself costs more than wine, since women must fetch it from a spring about a mile away, drawing it from a valley at the base of the mountain, and carry it on their heads back up the rocky path to the village.

If that water freezes in winter, they mostly rely on melted snow, and so heaps of snowflakes often pile up to such an extent that it becomes impossible to leave their huts unless one is armed with straw-wrapped feet. First, the sons and husband break through the snow, then the rest of the household follow, having wisely stored up everything needed for survival, keeping to their homes, and sitting by a perpetual fire, and thus the inhabitants of this place live lives suited to their times, not without a certain joy. But as for the origin and etymology of this place, there will be more occasion to discuss that in the sections that follow. For now, let us return to our main subject.

From Guadagnolo, already described, about a thousand paces downhill, via a stony and steep, laborious path heading northward, one descends into a small plain, surrounded on all sides by cliffs and precipices. There, one encounters the Church of the Holy Virgin, which we will soon describe in its origin and foundation鈥攂ut first, we will explain the site consecrated as the place of Saint Eustachius鈥檚 conversion more fully, with clearer supporting testimonies.

CHAPTER II

On the precise location where Christ, appearing between the antlers of a stag, provided the occasion for Saint Eustachius鈥檚 conversion.

After passing the church on the small plateau just mentioned, about 200 paces further, one comes upon a great cliff, rising high above and crowned by the heights of the mountains already noted. There, a magnificent stag of enormous size was seen making a leap so astonishing and powerful that it seemed more to have flown than jumped鈥攖his is recounted in the life of Placidus, who would later be known as Eustachius. Placidus inflamed with a desire to pursue the beast, believed that, although it had become trapped within the rocky gorge and forested enclosure, it could no longer escape. Yet with a leap beyond natural strength, defying belief in both its height and swiftness, the stag escaped, becoming the miraculous quarry he had chosen it as prey, when there occurred the marvelous appearance of Christ between the horns of the stag, gleaming with divine light. And this cliff鈥攎emorable through all ages鈥攚as the place where God, in His ineffable goodness, was pleased to perform such a great act with His beloved servant. I myself measured its height and found it to be about 100 palms. Once inaccessible, over time, in order to satisfy the devotion of the faithful, steps and footholds were carved here and there into the rock, granting access to the summit, though arduous and full of danger. Yet so great was the piety and devotion of early Christians for this place that at the summit of the rock鈥攍arge enough to accommodate a modest building鈥攖hey constructed a small chapel, as a lasting memorial of this miraculous conversion. Within, they painted the whole history of the event. Though some elders of the region say they had seen these faded images long ago, nothing now remains but the four walls. To further confirm this, I will cite here the words of Fattorio, Archpriest of Poli, who, in a certain little book written in the Italian language, testifies as follows:

About twenty miles from Rome rises a very high mountain, which takes its name from the castle situated at its summit and is called the Mountain of Guadagnolo, owned by the noble family of the Counts and Dukes of Poli. A slope of this mountain, surrounded by steep cliffs and precipices, overlooks an extremely pleasant valley, not very broad but stretching out in length, and often swept by violent storms, little hills crowned with houses, and turning toward the right side, the eye is given freedom to range across the countryside all the way to the sea, and in the opposite direction, one sees the Abbey of Subiaco, distinguished by its many towns and castles scattered across those towering mountains. In this place of such beautiful views, a church was built dedicated to the Most Blessed Virgin, once called Santa Maria in Vulturicuvilla, though now鈥攂y some corruption of the name鈥攌nown as Santa Maria della Mentorella. It is local tradition among the peasants that here occurred the miraculous apparition to Saint Eustachius, while he was hunting, and saw the Savior between the antlers of a stag, as we will describe below. And that, in memory of this marvelous event, the glorious Emperor Constantine the Great built this very church. He dedicated it to the honor of the Mother of the Savior, with the consecration performed by Pope Sylvester I.

They also report that a certain hermit, not many years ago, having withdrawn from all human society, constructed with his own hands, for his own use, a small dwelling atop the little plateau of the aforementioned cliff, having done so with great labor. Indeed, he carried mortar and stones on his back, and by climbing the steep and rugged cliff with both hands and feet, he brought them to the summit鈥攏ot without clear danger to his life. He also cultivated a small garden patch suitable for planting vegetables, lettuce, and other herbs. For some length of time, he lived a miserable life in that craggy refuge, until鈥攚hether by the severity of the place, or from the danger and intense labor required either due to the difficulty of the ascent and descent, or out of fear of bandits and precipices, he was forced to seek a better place of shelter elsewhere.

Now, a great fissure is visible on the side of the cliff that faces the church. According to tradition, some believe that it opened at the time of the Passion of the Lord, as if nature itself, insensible though it be, mourned the dying God. This fissure is of such size in its lower portion that a person of average build may easily enter it, while larger persons are not necessarily excluded, though the entrance becomes extremely difficult. Through this gap, and descending three steps, one reaches a broad and long crypt, which according to my own measurement is 20 palms long and 7 wide, healthy in its air, and not exposed to the turbulent air above.

In the center of this crypt, one sees a stone altar-like table, on which there remains to this day an image of the Virgin Mary, flanked by two heads of Saints Peter and Paul, crudely carved in stone and worn away by time. To the left corner of the altar is another bust, so worn down with age that its identity cannot be determined鈥攚hether it represents a saint, no one can say. In this crypt, it is believed by the common people that Saint Eustachius hid for some time when the agents of the emperor were seeking him for martyrdom, and to this day, the place is revered, albeit with some superstitious excess.

But how can it be said that Saint Eustachius fled martyrdom, when he boldly offered himself to the emperor Hadrian, ready to suffer death for the love of Christ, as we read in the best sources of his life, these sources attest it; the crypt is also mentioned by the aforementioned Fattorius, in these words:

Behind the church, toward the valley, rises above the rest a jagged mountain, a very high rock in the round shape of ancient cairns, that is, narrower at the top. Upon this rock, bells are now placed, and the traces of an old little room can still be seen: on this rock, it is said that the stag stopped, and between its antlers, the Savior appeared to Saint Eustachius. It is not possible to walk completely around the rock: only half is accessible, the other side being entirely above a very steep precipice, and there remains some space between the church and the two sides of a very narrow opening through which a man can hardly pass. This fissure shows, on both sides, such matching formations that it clearly appears once to have been joined and later opened either by an earthquake or鈥攁s popular devotion asserts鈥攂y a miracle, to provide refuge to Saint Eustachius, who did penance there for a long time. Passing through this fissure and descending some steps, one enters a cave shaped like a hut; and in the center stands a very ancient altar, with two stone heads, much worn, but still showing the features of the glorious Apostles Peter and Paul. But just as in every good work the enemy of mankind sows weeds among the wheat, so too, in this place鈥攇reatly venerated by the people鈥攕ome among the simpler folk have added a vain superstition: the idea of taking one hundred steps here, a notion which does not merit detailed discussion. Thus far, we have described [everything] so that you may grasp at a single glance the shape and layout of the place; I have thought it appropriate to attach it here.

CHAPTER III

On the Estates of St. Eustace, formerly of Placidus, and where they were located

According to the description of ancient Latium, the whole region between Tibur (Tivoli) and Praeneste (Palestrina), at the foot of the mountains, was called the Pedan Region.

The most celebrated cities in this region were found: Sassula, Longula, and Polustia.

Concerning these, above the gate of the town of Poli, the following epigram is inscribed:

NOW I AM POLI, ONCE CALLED ANCIENT POLUSTIA,

ONCE FAMED, NOW HARDLY BEARING THE NAME OF LONGULA.

MARCIUS, HOSTILE TO THE FATHERLAND, TOOK US FROM THE CITY.

WHAT WONDER, SINCE THE EAGLE OF JOVE WAS NOT ITS GUARDIAN?

From the old Polustia comes the name of the town Poli.

Also found here is a villa of Emperor Trajan, which was once called Jerusalem鈥攖hat is, the Holy Village鈥攁nd this name has survived to this day. At present, it belongs to the jurisdiction of Cardinal Pius.

It was formerly a most magnificent villa, as the ruins and the aqueduct bridges clearly show.

One of these bridges is now called il ponte di S. Antonio, the other lies along the road from Rome to Poli at the ninth hour, a place is visible, marked by enormous arches and remarkable stone structures, which, pierced through the mountain in the middle, once conveyed the Aqua Marcia both to the sanctuary of Trajan and to Hadrian鈥檚 Tiburtine villa, as is evident from the still surviving channels. However, we will discuss these more extensively when treating our Latium.

Beyond the pass in the mountain lies San Gregorio, a town of the pious, ancestral seat of the family, founded among mountain hollows upon solid rock鈥攆ormerly celebrated among ancient writers under the name Sasilula. For Sasilula, Longula, or Polustia were towns situated near one another and also near the Aequi, where the region of the Volsci, like a wedge, extended. Dionysius and Blondus rightly explain this against Cluicerium. Casa Corbula, today called Casape, under their jurisdiction, lies about one mile away鈥攁bout which more will be said later. From there, about three miles further lies ancient Polustia, from which, as previously explained, the new town Poli took its name. In this Pedane district, it is known from ancient tradition that Saint Eustace, formerly called Placidus, held lands and villas, as reported by Zazzara, who identifies Placidus as Trajan Caesar鈥檚 arch-strategist and lord of this district, as we documented in his genealogy.

Moreover, since the said Placidus, for his distinguished service to the Roman Empire, was received into Trajan鈥檚 favor and grace, exalted above all other nobles, and obtained the place second only to Caesar himself鈥攊t is certainly not unlikely that from Trajan. He frequently traveled to his estate at Hierocomium, both for the sake of conversation and for the relaxation of his spirit through hunting. To this was added the fact that Placidus鈥檚 own estates lay adjacent to Hierocomium鈥攅states filled with woods and mountainous regions, which, due to the abundance of wild animals dwelling there, offered no small opportunity for hunting, of which Placidus was exceedingly fond.

In these estates, as St. John Damascene records, while Eustachius was living a rustic life, a sign appeared during the hunt indicating the presence of a large herd of deer on a mountain plain. Upon hearing this, Placidus immediately set out for the hunt, accompanied by a great retinue of nobles. But for a long time, I hesitated in doubt and uncertainty as to where exactly that mountain plain was, until after four years of exploring these mountains, and with greater instruction, I formed a not unreasonable conjecture based on the double expanse of land and the truth of the location. And since this pertains to our purpose, and to identifying the sacred site of the conversion of the Divine Eustachius, which is not a matter of small importance, I shall explain my thoughts briefly.

I say, therefore, that the site of the deer's station could have been in either of two places: the first is in a hollow of the mountain, about two miles from St. Gregory when ascending. This place today, because of the abundance of spring waters, is commonly called Ventrosa and lies about one mile from the Church of the Virgin and the rock of Placidus through the rugged and broken edges of the mountain. The second station could have been in that on the mountain plain, to which Guadagnolo is ascended from Polo, and which to this day still yields pastures, lies the sole source of sustenance for the people of Guadagnolo, thanks to the abundance of dairy products. From these meadows, the highest cliff of Guadagnolo is ascended, and from there one descends, over a rugged path of about a mile, to the sacred shrine of the Virgin and the rock of Placidus. Placidus beheld a stag of enormous size from this or the other station. Separated from his companions, he pursued the beast through the wild and untrodden ways until he reached the plain described above. On that very spot, the Church of the Virgin鈥攆ormerly called Vultuvilla or Vulturcella鈥攚as later founded at the rock that, through the vision of Christ, has been revered for centuries. As the plain was bordered on one side by the sacred rock, and entirely surrounded on all others by cliffs, it appeared that the stag had no means of escape. But as Placidus saw the animal leap鈥攏ot so much climb as vault鈥攐nto the rock by an astonishing bound, he stood amazed at the sight. No longer thinking of the hunt, but believing something divine lay hidden in the event, his thoughts turned entirely toward the sacred. This is confirmed shortly thereafter by the appearance of Christ between the stag鈥檚 horns. And because the things St. John Damascene relates in Book 3 of On Images are most worthy of note, I have chosen to append his words here for greater confirmation of the event.

From the Martyrdom of Saint Eustace, who was also called Placidus: As was his custom, one day he was hunting in the mountains with his army and entire retinue, when he spotted a herd of grazing deer. Dividing his men according to custom, he ordered a pursuit. But while the whole army was busy capturing the game, one of the deer鈥攖he largest and most beautiful鈥攂roke away from the herd and ran with great speed through steep, rugged, and inaccessible terrain. Seeing this and desiring to catch it, Placidus left the others behind and pursued it with only a few soldiers. When his companions grew weary, he alone continued the chase with great determination. For Divine Providence had ordained that the difficulty of the terrain should hinder neither his horse nor him himself. After pursuing the animal for some time, he realized that he had gone far from his army. The deer fled, and he, having reached the summit of a rocky height, saw that he had no one with him. He looked around and wondered how he might catch the deer. But the most Wise and Merciful God, who leads all by various paths to salvation, chose this hunt to bring him to grace鈥攏ot by the ministry of Peter, as with Cornelius, but as with Paul, by a direct divine encounter. When Placidus stood still for a while, marveling with fixed gaze at the size of the deer and finding no way to capture it, that same God revealed a miracle鈥攏ot foreign to His power but wholly within its grandeur. Just as He once gave a donkey the power of speech to rebuke Balaam鈥檚 foolishness, so now in the antlers of the stag He revealed the image of the Holy Cross shining so brightly as to surpass the splendor of the sun, and in the midst of its antlers the form of the Divine Body鈥攚hich He had deigned to assume for the sake of our salvation鈥攚as visible. And the stag, having been given the faculty of speech in human manner, addressed Placidus: 鈥淲hy do you pursue me, Placidus? Behold, I am here for your sake and show myself to you visibly in this life. I am JESUS Christ, whom you do not yet know but already revere, for your acts of kindness and merit toward the poor have stood before me. Therefore, I have come so that through this stag I might appear to you and, in turn, draw your veneration and capture you in the net of my mercy. For it would not be just that one whom I love and cherish for his good deeds should be ensnared by impure demons and dead, deaf idols. For this reason, under this form which you now see, I have come into the world: to save the human race.鈥�

These things concerning the place are from Saint John of Damascus. Therefore, no other place could have been the site of such a wondrous vision than the one we have described. To make this even more clearly evident, we will now demonstrate each detail in order with the clearest testimony, so that no doubt may remain for the reader regarding the true place of Placidus鈥檚 conversion.

1. The first piece of evidence for this matter may be the very estates and villas of Placidus, located near this place, as was made clear in the preceding description.
2. The second is the undeniable and uninterrupted tradition, continuing from the time of Constantine the Great and Pope Sylvester down to this very day鈥攁 tradition than which nothing could be more effective in preserving truth.
3. The third is the small chapel built into the very rock by early Christians, in which the story of Eustachius and his conversion was once depicted on the walls. Although today, as we noted above, only partially ruined walls remain, it was still visible in earlier times.
4. The fourth is the chapel of Saint Eustachius, located within the Church of the Virgin, to the left of the dome or choir section, built directly facing the rock. It is said that here, Saint Eustachius, kneeling, spoke with Christ who appeared between the antlers of a stag鈥攕omething that fits clearly both with the story and with the physical setting.
5. There is also a wooden panel once found in the chapel of Saint Eustachius, now kept in the treasury of the Most Excellent Duke of Poli, in which the dedication of the church in honor of Saint Eustachius is seen, carved in a crude style, along with the stag bearing the Savior between its antlers. We will explain this depiction more fully shortly when we discuss the engraved version in metal.

There are images of Saint Eustachius with his stag, painted on the high altar and scattered along the church walls, confirming the place's authenticity. There are also depictions of a wolf and a lion carrying a child in their mouths鈥攁ll of which seem to confirm the historical truth of the location, as will be more fully explained in the following. No other place in all these mountains, as I have explored with great care and diligence, can be assigned that aligns more closely with our story. Many other points could be added here, but since we will explain them in the following pages, we refer the reader to what comes next.

CHAPTER IV

On the great devotion shown by the early Christians toward this place

The place we have already described, consecrated to the conversion of St. Eustachius, having been illuminated by so many and such great revelations, and also sanctified by the corporeal and visible appearance of Christ our Savior, was held at all times in the highest reverence by early Christians鈥攅specially on account of the revelations which Eustachius received there from the Lord concerning the entire course of his life. That these revelations were by no means idle, his most holy life, filled with tribulations, abundantly testifies鈥攊ndeed, we do not read of many quite like them in the histories of the saints. From this, it follows that the place struck such deep and lofty roots in the hearts of early Christians, that both before and after the glorious martyrdom of Eustachius, his wife, and children, scarcely any of the more fervent faithful failed to visit this place鈥攕o memorable for its events and deeds, and so illustrious for its sanctity鈥攖o draw from the merits of St. Eustachius strength of soul, and constancy in enduring any torments for the love of Christ, especially during the fiercest persecutions of the emperors.

For, as the writers of his life recount, Eustachius, by the command of Christ, went to John, then pastor of the Christians in Rome, to be instructed in the mysteries of the Christian faith and having been initiated by the sacred waters of baptism, together with his household, having been moved by him, he recounted the great works of God which had occurred to him on Mount Vulturello. Marveling at the ineffable ordering of Divine Providence, he himself (the Duke, as some claim, or Eustachius) wished to visit and venerate the sanctity of the place. There, enkindled with divine love in the innermost depths of his soul, he later encouraged other Christians to venerate the site, to celebrate with due devotion what had taken place, and he revealed the path to it鈥攅specially during the persecution of Christians, when many, having left deserted Rome, dwelled in remote solitudes, afflicted and distressed, living a life full of hardships, but made sweet by the love of Christ. This place, in particular, memorable for the appearance of Christ and removed from all worldly noise, was chosen as most suitable for exercises of Christian devotion. And since in such solitude, they might otherwise have perished for lack of necessities, it is plausible that they were supported by the heirs of Eustachius' estates, who lived not far off and had by then likewise been imbued with the faith of Christ. For, as Baronius rightly states in the third volume of his Annals, Christians, fearing persecution, fled to perilous places and dwelled in the rugged fastnesses of mountains, leading a life such that the words of the Apostle could be truly said of them: They wandered about in sheepskins and goatskins, destitute, afflicted, tormented; wandering in deserts and in mountains, and in dens and caves of the earth,鈥攕o that whether the hour of death came to them, or whether God, who had numbered their days, spoke to them or hid them from their persecutors, or certainly delivered them into their hands wherever he had wished. Among the various wildernesses to which Christians would retreat, the most celebrated were Soracte and Vulturellum and the Tybur鈥揚raenestine mountain (which is also called the Great Mountain of Arcivia). Saint Sylvester, out of love for solitude, is said to have retreated to both of these places, as we will show below. The other Christians followed his example, regarding them as a safe refuge from the cruelty of persecution: Soracte because of Sylvester鈥檚 concealment there and Vulturellum because of the wondrous vision of Eustachius, both deemed worthy of eternal memory. For, as the aforementioned Baronius reports, the needs of poor Christians dwelling in the wilderness were supported by the aid and alms of pious Christians. The region of the Polano鈥揚raenestine mountains provided an ideal dwelling place for hermits, as the continued presence of solitary religious today attests鈥攄ue both to their seclusion from human company and to the availability of sustenance, which they could easily obtain from the nearby towns of the plains. Since these things are so, let us now turn our pen to those matters concerning the foundation and consecration of the Church of the Mother of God carried out in that place. From these accounts, the truth of our history will be so clearly established that no one may henceforth doubt it.

CHAPTER I

On the zeal of Constantine the Great in building churches

It has always been held in great reverence鈥攖he place dedicated to the conversion of Placidus [i.e., Saint Eustachius], as was more than sufficiently shown in the preceding sections. For indeed, from the martyrdom of Saint Eustachius, which we have said occurred in the year 120 under Emperor Hadrian, until the reign of Constantine the Great鈥攚hich, according to Baronius, began in the year 306鈥攁 span of 186 years, many Christians devoted to a more fervent way of life, fearing the wrath and fury of the persecuting emperors, customarily sought refuge in the remote retreats of mountains and forests. Thus, he especially chose those who stood out for the particular fame of their miracles and other divine works, selecting them to be safe and secure from all worldly noise, as is evident from the previously cited passage of Baronius.

But after Constantine the Great, in the 19th year of his reign, was shown great heavenly signs and, through the work of Saint Sylvester, was converted to the faith of Christ and received baptism鈥攖hen also illuminated with divine light and mindful of the victories obtained with the help of divine power鈥攈e did nothing more fervently than to establish churches throughout the entire world, being singularly devoted to the conversion of unbelievers, as he had received the command from the holy Apostles Peter and Paul, who had appeared to him. Out of gratitude for such great kindness shown him by God Almighty, he zealously exhibited himself as a devout follower of the law which he had first pursued. And with what favor and zeal that most religious emperor did this鈥攈ow greatly he honored God, the giver of all good things and the one from whom he received his empire as a gift鈥攊s described in the fullest detail by Baronius. For he alone, as Eusebius says of him, out of all the Roman emperors, honored the King of all gods with incredible devotion; he alone, with full freedom of speech and tongue, professed the word of Christ; he alone, above all others, treated His Church with honors; he alone of all emperors abolished the worship of many false gods and entirely destroyed the ways of idolatry; he alone, therefore, both while he lived and after he died, was honored with such distinction that no one among the Greeks or barbarians, nor even among the most ancient. Indeed, during the times of the Romans (since no age has ever convinced us that anyone could be compared with him), no one can be said to have attained what he did. And elsewhere it is written: The only truly blessed Emperor, even in death, continued to reign鈥攕ince to him alone, even after human memory, by God鈥檚 own command, all the honors that were formerly granted to others were attributed, as if in perpetuity. For since he alone among all emperors worshipped the King of all, God and Christ his Son, with all his actions of life piously and devoutly, he rightly obtained this honor: that, by the will of God鈥攖hough he was to be buried in death鈥攈e yet reigned among men; so that, by this very means, God might signify to us that the kingdom of souls, for those not entirely hardened, never consents to die, nor ever perishes. With what zeal, with what intensity of spirit, and with what effort in building churches to the honor of the living and true God, of his Son Christ our Savior, and of all the Saints, he abounded in piety and religious fervor鈥擝aronius shows in many and various ways in the 19th year of Constantine. But so that we may return from these remarks to our subject: let us explain by what means Constantine, moved by divine impulse, among countless other churches he founded, also established this one of the Mother of God on Mount Vulturella. Therefore, the most religious Emperor Constantine, already initiated in the sacraments of the Christian religion, burning with an incredible desire to promote the law of the Gospel, knowing also that without the foundation of new churches the religion of divine worship could not be spread, directed all his energy with the utmost zeal to erecting them. He focused especially on those places where, by the providence of divine disposition, certain extraordinary and eternally memorable miracles had occurred. For he remembered the saving name of Christ, which had appeared to him in the clouds with the inscription: 鈥淚n this sign, you shall conquer,鈥� being not only the cause of his victory over Maxentius, but also of his own conversion to Christ. Therefore, to perpetuate the memory of this, he undertook to found the Basilica of the Savior (San Giovanni in Laterano) on the Caelian Hill, and then, in memory also of the Holy Cross, he built another in the Sessorian Field, which he wished to be called by the name Jerusalem. To commemorate also the apparition of the Holy Apostles Peter and Paul, whom he had seen in a dream, he built a basilica of Saint Paul on the Vatican hill, where it was reported that he had been struck near the salutary waters. Later, according to Baronius, the emperors Valentinian and Honorius enlarged and completed it; Another he built on the Via Salaria in honor of Saint Agnes, who had restored full health to his sister Constantia, who had been afflicted with leprosy. This church, which was consecrated, is still visited in Rome by a great number of people to this day. At the same time, he constructed another basilica on the Via Tiburtina in the Verano Field, sacred to the honor of Saint Lawrence the Martyr, whose steadfastness in the most bitter torments he admired so greatly that he consecrated himself entirely to his cult. For how greatly he enriched this basilica with lavish gifts and precious furnishings, consult Baronius, folio 261. Again, on the Via Lauicana, between the Two Laurels, for the Blessed, he also dedicated another to Peter and Marcellinus, the martyrs. There is also mention in Baronius of the Basilica at Ostia, dedicated in honor of the Holy Apostles Peter and Paul; and another in honor of Saint John the Baptist at Albano. Lest the memory of his conversion to Christ on Mount Soracte through Sylvester is lost, he took care to build another church in perpetual memory of the event, dedicated to the divine Apostles, who had appeared to him in a dream. And so, returning at last to our main topic鈥攐n account of which we have so far been delayed in recounting the churches built by Constantine, both within and outside Rome鈥攍et us briefly explain what occasion led to the construction of the Church of Saint Mary on Mount Vulturello.

Constantine had often heard from the faithful of Christ the wondrous tale of Saint Eustachius鈥檚 conversion to Christ鈥攈ow, while hunting a stag on a very high mountain, he saw Christ appear to him between the stag鈥檚 antlers, inviting him to the reward of heavenly life. And how, through miraculous and unheard-of trials, his life continued until the completion of his glorious martyrdom. He also learned that the place where Divine Mercy had worked such wonders with His servant was still famed among all the faithful of Christ. Upon hearing this, he was immediately struck with deep emotion at heart. With such amazement at God's ineffable mercy toward His servants that, inflamed with a passionate zeal for the worship of God and His servants鈥攅specially Saint Eustachius鈥攈e was compelled to express his devotion in this place that he considered it necessary to leave a memorial; whence it is said that he went there in person, to that most secluded place of solitude, and, admiring the magnitude of the divine works accomplished there with Eustachius 186 years earlier, he immediately ordered the founding of a church; which, as is later recounted, Saint Sylvester consecrated in honor of the Mother of God and of Saint Eustachius. The tradition of this event passed down to the present time, is shown in these words of Fattorius, previously cited: According to reliable tradition, the wondrous apparition of the Savior between the antlers of a stag to Saint Eustachius occurred in this place while he was hunting. Therefore, it is also held as certain that, in memory of such a beautiful event, so marvelous and well-known, the most glorious Emperor Constantine the Great built a church, today called Monterella, and that the Most Holy Pope Sylvester I dedicated it in honor of the Mother of the Savior.

Baronius reports that a book was written (though he does not name the author), in which the author compiled a catalogue of churches not only in and around Rome, but also throughout Italy and even across all the kingdoms subject to the Roman Empire. In that book, there is specific mention of the construction of a church on a mountain near the village of Pisonis, or Pisonianum, which today is called Pisciano, at the foot of Mount Vulturello, or the rock of Saint Eustachius, facing east, and the village today falls under the jurisdiction of the Theodoli family. Elsewhere, he calls this place Massa Festi in the territory of Polano; of which Textullus, the Roman Senator, in a certain deed of gift made in view of his son Placidus the Monk and disciple of St. Benedict, makes mention of [the place] left to the Monastery of Subiaco. It was a village called Massa, also referred to as Massa Apollonia and Trebaria, located on the mountain road that leads from Praeneste to the Church of the Mother of God and St. Eustachius. A village about one and a half miles distant, the ruins of which are still visible on the mountain road taken by those traveling from Poli to Praeneste. It is also called by others鈥攁s we mentioned above鈥擵ulturella or Vultuvilla, or corruptly Monterella, as it appears in the donation made by Tertullus to the Monastery of Subiaco, located on the hill of Altillus, whose site may be examined in the chorography.

CHAPTER II

On the First Church of the Virgin on Mount Vulturello, Founded by Constantine

On the plateau we described above, the Emperor Constantine the Great, under the pontificate of Sylvester (who, being drawn to the place for its fame among the devout, was often accustomed to visit it out of love for solitude), founded a church in honor of the Virgin and of St. Eustachius, next to the cliff where Christ had appeared to Placidus between the antlers of the stag. He constructed it in precisely the same location where later, after the earlier building had collapsed from the passage of time, St. Benedict rebuilt a new one on the same foundations, along with a monastery鈥攚hich many believe to be one of the twelve that he himself constructed. The site and layout of the place just as the site was hemmed in between two steep mountain slopes, so too was another church鈥攊ntended for the same location, and retaining the same foundations, the same walls, and even the alignment of each part鈥攃ould not easily be rebuilt; it is quite clear that Constantine had originally constructed it with hurried labor, and that after 190 years, during which the religion of St. Benedict had become renowned throughout the world, its ruin through the variety and wear of time was sufficiently evident. For, as Baronius rightly reports from a certain anonymous author in his book on the magnificence of Constantine, these words: It must be noted that Constantine erected the basilicas built in Rome and outside it at that time with great haste. As seen today, the structure itself plainly shows this, for one may observe that the bases beneath the columns are not all of the same workmanship, and the columns themselves are composed of different kinds of marble, with capitals of various orders crowning them. Moreover, many other inconsistencies are visible in other parts of the church, such as in the column epistyles, the lintels of doorways, and elsewhere. These, as anyone can see in the surviving part of the Vatican Basilica, make it clear that they were taken from the ruins of other buildings and assembled in a makeshift manner. For that passionate spirit of Constantine, with which his soul was aflame, could not endure delays in construction. He wished the buildings to be completed with the greatest speed, as is clear from his letter to Menander quoted by Baronius. For there was a shortage of architects to handle the sheer number of building projects, and Constantine, grieved by this scarcity, turned his mind to acquiring them鈥攕ending to Felix, the governor who wrote these words cited by Baronius: Many architects are needed; but since they are lacking, your Highness should compel those in the province of Africa to this study鈥攖hose who are about eighteen years old and have had a taste of the liberal arts. So that this may please them, we wish both they and their parents to be exempt from the usual personal taxes, and that those who study shall receive an appropriate salary. Dated: Kalends of September, Carthage, under the consuls Optatus and Paulus. Indeed, many churches built by Constantine both within and outside the city walls鈥攃onstructed with surprising haste鈥攃learly attest to this: the church of SS. Peter and Marcellinus, the one at Albano, Ostia, Soracte, and our own at Monte Vulturello (now half-ruined), among others. Some of these were later restored little by little by pious successors moved by Constantine鈥檚 devotion, as was ours by St. Benedict.

This, too, is most worthy of remembrance: that Constantine built so many renowned and magnificent churches in honor of God and the saints, both in Rome and in many other parts of the Roman world; yet in none of these did that most modest Emperor leave any inscription to memorialize his name. Hence, it is most likely true that this Christian prince despised what earlier emperors had eagerly pursued with great effort and ambition: personal glorification. This is further illustrated by the fact that he would, according to Aurelius Victor, jokingly call Emperor Trajan ""wall parsley""鈥攂ecause Trajan had affixed his name on every monument he built, just as wall parsley clings everywhere to walls. Constantine also left no inscription of his own name in any of the churches he built. Nevertheless, he did not cease to enrich the churches he had founded with the most precious gifts and privileges. So great was the union of his piety with incredible generosity that God willed Constantine's devotion鈥攋oined with munificence鈥攖o remain in memory among posterity. At the same time, it served as a testimony to his humility and modesty of spirit, such that the highest praises found among the authors, never before granted to any emperor, appear to have been intended to exalt him.

But to return to our Church of Saint Eustace, which was richly adorned with marble and mosaic work, is attested by several surviving fragments. There appears to be a small column of translucent oriental alabaster embedded in the wall above the side door of the church, the one through which the path led to the rock. There are also striated and twisted columns, very similar to those seen here in Rome in the Constantinian basilicas, which were likely reused for ornament during the church鈥檚 second restoration. In addition, there survives a candelabrum and two crosses鈥攐ne of silver and one of bronze covered in gold鈥攚hich resemble those that Constantine donated to the Lateran Basilica and still survive. No one would easily doubt that these likewise came from Constantine. However, since we will treat these objects more fully in the following sections, we shall not dwell on them further here.

CHAPTER III

On the Second Restoration of the Church of the Blessed Virgin Mary of Saint Eustace, Begun by Saint Benedict and Completed Over Time by His Successors

It was stated in the genealogy of Saint Eustace that Tertullus, a most powerful senator of the city of Rome, out of devotion to Saint Benedict on account of his son Placidus鈥攚ho was a monk and disciple of the Holy Father鈥攂equeathed as a patrimony vast estates comprising many great cities, towns, and villages, rich in large tracts of land. This included the entire territory from the mountains of Subiaco to Tusculum and Velitrae, and from there to the sea. These were possessions of the gens Octavia, from which Tertullus was descended. He is said to have possessed and left these by testament, among which was Mount Vulturellus (or, as the Subiaco archive has it, Mount Altillus or Vultillus), together with the surrounding areas. Zazara confirms this from the archive of the Monastery of Monte Cassino, and it is also clear from Chapter 3, Part 3 of this work. Even to this day, in the peristyle of the Monastery of Saint Scholastica at Subiaco, inscriptions can be read on two columns, bearing the following heading: On the threefold status of the Abbots of Subiaco.

Inscription on the Threefold Status of the Abbey of Subiaco

THE ABBEY OF SUBIACO, WHICH FROM ITS VERY ORIGIN鈥擳HAT IS, FROM THE TIME OF THE BLESSED FATHER BENEDICT鈥擶AS ENDOWED WITH THE LORDSHIP OF THE CASTLE OF SUBIACO, THE CITY OF TUSCULUM, AND MANY DISTINGUISHED FORTRESSES, BY THE DONATION OF TERTULLUS, A ROMAN CONSUL AND FATHER OF SAINT PLACIDUS, REMAINED FOR OVER 800 YEARS UNDER THE PURE AND MIXED USE OF THE NATURAL MONKS, WHO WERE THE RIGHTFUL LORDS. THE ELECTION OF THE ABBOT WAS IN THEIR HANDS, AND HE WAS CHOSEN ONLY FROM WITHIN THE BODY OF THE COMMUNITY. ONCE ELECTED, HE WAS CONSECRATED BY THE SUPREME PONTIFF AND HELD HIS OFFICE PERPETUALLY.

IN THIS STATE, WHICH WAS THE FIRST AND NATURAL ONE, THE MONKS CONTINUED NEARLY UNTIL THE PONTIFICATE OF URBAN VI, THAT IS, AROUND THE YEAR OF OUR LORD 1378, DURING WHICH TIME THEY HAD CREATED FROM THEIR OWN ORDER FIFTY-SEVEN ABBOTS.

URBAN VI, WHILE PRESERVING PERPETUITY, INSTITUTED MANUAL ABBOTS, REMOVABLE AT THE WILL OF THE APOSTOLIC SEE AND ELECTABLE BY IT, THOUGH STILL FROM THE MONASTIC ORDER. THIS CONSTITUTES THE SECOND STATE, WHICH LASTED UNTIL THE TIME OF CALLIXTUS III.

THIS PONTIFF (CALLIXTUS III) ALSO EXCLUDED THESE MANUAL ABBOTS AND REPLACED THEM WITH PERPETUAL COMMENDATORY ABBOTS, WHO WERE SECULAR PRELATES. THE FIRST OF THESE WAS CARDINAL JOHANNES DE TURRECREMATA (JUAN DE TORQUEMADA), INSTITUTED UNDER CALLISTUS IN THE YEAR OF SALVATION 1457. HE WAS SUCCEEDED BY CARDINAL RODRIGO BORGIA OF VALENCIA, LATER POPE ALEXANDER VI. FROM HIM, THE COMMENDATORY ABBACY PASSED TO THE COLONNA FAMILY, WHERE IT REMAINED THROUGH SUCCESSIVE RESIGNATIONS FOR 116 YEARS.

THE NAMES OF THE COLONNA COMMENDATORY ABBOTS ARE JOHN, POMPEY, SCIPIO, FRANCIS, MARCUS ANTONIUS, CAMILLUS, ASCANIO, AND PROSPER, WHO DIED AS A CHILD AND DID NOT ASSUME RULE. THE OFFICE RETURNED TO ASCANIO, WHO WAS THE LAST OF THE COLONNAS, AND THE TENTH IN THE LINE OF COMMENDATORY ABBOTS.

AFTER HIS DEATH, THE COMMENDED WAS GRANTED TO CARDINAL SCIPIONE BORGHESE, AND AFTER HIS DEATH, THE TWELFTH POSITION WAS FILLED, BY APOSTOLIC FAVOR, BY THE MOST EMINENT BROTHERS, CARDINALS FRANCESCO AND ANTONIO BARBERINI鈥擮NE A TITULAR ABBOT, THE OTHER A RESERVATARIAN鈥擶HOM MAY GOD PRESERVE IN GREAT PROSPERITY.

HE WAS SUCCEEDED BY THE MOST EMINENT CARDINAL CARLO BARBERINI, THROUGH THE RESIGNATION OF HIS UNCLE ANTONIO, WITH RESERVATION OF RIGHTS. MAY GOD PRESERVE THIS YOUNG PRINCE, OUTSTANDING IN HOLY MORALS, TO A VENERABLE OLD AGE.

Thus the inscription of Subiaco.

As to how richly the Abbey of Subiaco was endowed, both by Tertullus and by others, with ownership of various possessions, the inscription of the donations made, found on the column of the entablature of the said Monastery, abundantly attests. And because this seems to support the purpose of our undertaking strongly, I will include it here. The places are listed in the inscription in alphabetical order.

Inscription of the donation made to the Monastery of Subiaco.

Reader, here you have the names of the towns and cities of this domain, formerly belonging to the Sacred Protomonastery of Subiaco, from the Archive.

AUGUSTA, ARSULUM, AURICULA, ANTICULUM CORRADI, ANTICULUM OF CAMPANIA, APRONIANUM, APOLLONIUM, ATERANUM, ARBITRETUM, ANANGULA, FORTRESS OF ANTONIUS' MOUNTAIN, FORTRESS OF ST. ANGELUS.

BASILICIANUM, BABUCUM, BUVURANUM, BARINUM, BUTRANUM, BUCANUM, BOVARANUM.

CAMERATA, CANTORANUM, ANCIENT FORTRESS, CAMPITELLUM, CALICIANUM, CITY OF CARSOLUM, FORTRESS OF PAULA, CERVARIA, CERETUM, CIVITELLA, CISTERNULA, CRYPTULA, COLLEMALUM, HILL OF ALTILLUS, HOUSE OF POMPEY.

GREATER DESTANUM, LESSER DESTANUM, DERUTULA, CITY OF THE HOUSE OF PULLULIA.

EFFIDE.

FABIANUM, FLORACIANUM, FERRONIANUM, ST. FELICITAS, FOLIANUM, COLD RIVER IN CALABRIA.

GENNA, GIRANUM, GALLICANUM, GABINIANUM.

IUBENZANUM, INTERMURANUM, OAK ROCK.

LORIANUM, LUCIANUM.

MARANUM, MALLICANUM, MALLIOLANUM, MINIATUM, MENULA, MELATIANUM, MONECUVLA, MASSA OF ST. VALERIUS, MUCRONIANUM, MOUNT CASALIS, NYMPHA.

OLIBANUM, ORILLANUM, OPINIANUM.

PONTIA, PISCIANUM, PICERANUM, PONTICELLUM, PATERNUM (ALSO CALLED PENTOMA), PATERNELLUM, PASSERANUM, THE CITY OF PULLULA, CASTLE OF PODIUM OF ST. PAMPHILIUS, PYCELUM.

ROCCA CANTORANA, ROCCA OF ST. STEPHEN, ROLATUM, GREATER RUBIANUM, LESSER RUBIANUM, ROCCA OF LUTTE, ROCCA OF MARTINUS, ROCCA OF MEDIO, ROSANUM, ROCCA OF SVRICO, ROCCA SICCA.

SUBIACO, SAMBUCULUM, THE CITY OF SALA, SCURCULA, SARACINISCUM, SIMPRONIANUM, STORACIANUM, STORNELLUM, SERTINIANUM.

TREBA, FORMERLY THE CITY OF TREBANA, TYCCIANELLUM, THE CITY OF TUSCULANUM, TURPINIANUM, TRELLANUM.

UBERANUM, URSANUM, VESANUM, ST. VITUS.

Couplet

TIME GLIDES AWAY; THE WORLD SNATCHES AWAY WHAT IS ITS OWN,

LET IT SNATCH IT AWAY; IT IS NOT RACE BUT FATE THAT ROBS.

Among the places situated around Mount Vulturellum and its surroundings are listed the following: Sicilianum, which in the original is written as Bicilianum; Effide, Giranum, Hill of Altillus, Ceretum, Sambucum, Appollonium (which is also called Massa Appollonia by others), Castle of St. Angelus, Civitella, Olibanum, Piscianum, and Rocca of Saint Stephen. St. Vitus, or Saint Vitus, at the foot of Mount Vulturellum: see the chorographic map appended here for these places.

From this, it is clear that Mount St. Eustace, along with all the surrounding places already mentioned, was subject to the jurisdiction of the Abbey of Subiaco. Since this is so, nothing remains except that we now explain, in equal measure, the occasion for the renewed restoration of the Church of the Mother of God on Vulturella.

It is established by continuous tradition that St. Benedict, son of Gordianus, a senator from the Anician house, when moved by divine impulse to lead the eremitical life, traveled through various mountain regions with the aim of finding a place remote from all human contact. He settled here, led finally by divine guidance to this very place sacred to St. Eustace and notable for the Church of the Mother of God of the Sylvestrine order. But seeing that the place was harsh and frequently crowded with many people during certain days of the year, out of love for a more peaceful retreat, he came upon a cave on the slope of a mountain of Subiaco. Finding it quite suitable for leading a solitary life, he remained there鈥擲t. Romanus, the hermit dwelling not far off, was aware of his intention鈥攁nd there he laid the first foundations of his Order. As the number of disciples following the institute of St. Benedict grew day by day (among whom Placidus and Maurus stood out for the brilliance of their virtues and were dearer than the rest to the Holy Father), monasteries were founded not only in the territory of Subiaco it is said that he [St. Benedict or his successors] built also in nearby places, from the goods left as inheritance by St. Placidus. Among them was one on Mount Vulturellum, near the Church of the Mother of God, on account of the notable fame of the place, which he had once seen with his own eyes, and which, as shown by the testimonies cited above, he had built.

The construction of this Monastery (whose ruins are still visible to this day, as will be shown from the plan placed a little later), along with the restoration of the Sylvestrine church, is believed to have been first begun by St. Benedict after the vast inheritance left to him and to the Abbey of Subiaco by Tertullus, the father of Placidus. Since the neighboring places were subject to the jurisdiction of his Order, and because of the zeal he had for the promotion of religion and divine worship, he restored the Church of the Mother of God, which had already been damaged by various calamities over time, in this place illumined by such great oracles from God. So that the worship of God and His Mother might not fail in this remote solitude, he founded a Monastery as a dependency of the Abbey of Subiaco, which was only ten thousand paces away. He annexed it to it so that monks of his Order, drawn by love for this solitude, removed from all worldly noise and disturbance, might devote themselves to God alone and, at the same time, might adorn the church鈥攄estined for works of piety鈥攚ith monastic offices, administration of the sacraments, and the consolation of pilgrims. He established the presence of monks in this Monastery for as long as the inheritance of the Abbey of Subiaco and its temporal goods remained in monastic hands of the native lords, in whose hands lay the election of the abbot and the administration of the surrounding monasteries鈥攏amely from Saint Benedict down to the pontificate of Urban VI, for 800 years and more鈥攁s the epigraph on the column in the Monastery of Saint Scholastica cited above shows. From that time, the free election of the abbot was first taken away and reserved to the judgment of the Popes, though still in such a way that the election of the abbot, prescribed by the Pope, would not go beyond the limits of the Subiaco Monastery. Then Pope Callixtus III was the first to exclude the monks and to place secular prelates in their stead until finally when the vast revenues of earlier times failed, and the possessions had passed into other families, the monks of the neighboring monasteries too, lacking sustenance, had to depart. In the same way, the monastery on Mount Vulturellus had to be abandoned, as the older men of this region say that their ancestors still remained there until that time; until about 40 years ago, when it was destroyed by fire and left nothing but a few traces of its foundations. But these matters we shall explain more fully in what follows.

CHAPTER IV

On the present constitution of the Church of Mary-Eustachiana, an accurate description.

A church consecrated to the honor of the Mother of God on Mount Vulturello, in precisely the same place where Constantine built it; it still stands today, and in size and arrangement of parts differs in no way from the earlier one. It was built on the same foundations (which indeed, due to the narrowness of the site, could not have been otherwise), the measurements of which we here judge should be appended.

Ground plan of the Church of the Mother of God on Mount Vulturello, together with the Monastery built there by Saint Benedict.

The total length of the church is 148 palms.

Width 60. Width of the nave 52. Length 133. The remaining parts will be shown in the attached floor plan.

The nave of the church, as they call it, is divided into three arches, supported by four columns or piers, and it has on either side aisles equal in width and length; next follows a transverse space that spans the full width of the church; after this is the dome of the church, which they call la Tribuna, formerly designated for the choir of the monks; to its left is seen the chapel sacred to Saint Eustace, of which a more detailed description will follow.

To the chapel of Saint Eustace, one ascends on the left by six steps into two small rooms, which today serve for the needs of the hermit; on the right side of the dome is a door, through which there is access to the rock and crypt of Saint Eustace, not far from the church, only a few paces away. A large door, through which the entrance to the church is made from the west, is visible; to its right is seen the chapel sacred to Saint Sylvester, enclosed with its own vault and adorned with various paintings, though now defaced by the damage of time. Along the right wall of the nave, beyond the arches, there is an apse, in which a wooden staircase has been placed, leading up to the chamber for relics of the Saints the recess, which was formerly shown to visitors from the apse to stir the devotion of the people, and which, being used in the pious tradition of old, continues even to this day.

Furthermore, at the head of the nave of the church, there is an altar with a wooden statue of the Virgin Mary holding her Son on her arm, six palms in height, which is revered for its age and, in a remarkable way, stirs the hearts of strangers to devotion. The altar is enclosed with iron railings and adorned with a dome supported by four columns. Besides this principal altar, the church appears to have been formerly furnished with three other altars: the first beneath the dome, the second in the chapel of St. Sylvester, the third on the left side of the aisle. Not far from here one descends into a certain chamber, which I believe was formerly the sacristy. Moreover, the church is not vaulted but covered with a bare roof.

This is a certain summary description. Now, let us turn the pen to describe in detail the ornaments of this church.

Section I.  On the very ancient wooden panel.

On which the dedication of the church in honor of the Virgin and St. Eustace, consecrated by Sylvester, is inscribed.

In the chapel of St. Eustace, which is seen on the left of the choir and constructed opposite the rock, formerly on the wall was affixed a very ancient panel made from oak wood, on which was carved in a rough style, typical of that era, the first dedication of this church, performed by St. Sylvester. The Duke of Poland later removed this, lest such a monument of great antiquity should perish due to the neglect and decay of the place. It was taken to the library of the castle of Polan, where it remains to this day, displayed for those who study antiquities. We, too, wishing to attest to the truth of our history, have had it carefully and diligently copied and depicted with the same fidelity that the original conveys, and now present it here to the curious reader.

Model of the most ancient tablet, showing the dedication of the Church of the Mother of God of Eustachius, made by Pope Saint Sylvester I.

Explanation of the Panel

The sides of the panel, A鈥揃 and C鈥揇 measure five palms and eight digits. The sides A鈥揅 and B鈥揇 measure four palms and three digits. It is crafted from oak or holm oak wood, a material the sculptor seems to have chosen for its greater durability against the ravages of time. The work appears in style known to the Italians as basso-rilievo (low relief), and although the execution is rough (as clearly shown by the crude forms of the figures), it was crafted according to the standards of its time. For, as we noted earlier, during the times of Constantine and Sylvester, architects and sculptors were so rare that they had to be summoned from Africa and other places for the construction of churches envisioned by them, and the triumphal arch of Constantine, which are still preserved in Rome and viewed there, the most intact of all, this sufficiently and amply shows; as Baronius confirms in the year of Constantine VII, with these words: As for the triumphal arch itself, what is particularly to be considered is a certain wondrous and incredible expression of the Senate鈥檚 enthusiasm for Constantine, for in undertaking the construction of that work, they did not hesitate to demolish the memorials of earlier emperors鈥攎emorials which they had held most dear鈥攁nd from them took beautifully carved stones of various forms and incorporated them into the triumphal arch of Constantine; 鈥渢hat is, noble works taken from the sepulchers of Marcus Aurelius and others were woven into Constantine鈥檚 arch from various locations.鈥� This is something not only evident to experts in ancient works but also easily recognizable by even the untrained eye when one sees that the sculptures are made of different works: one part fashioned by an excellent and highly skilled artist, the other鈥攂y contrast鈥攐f a much cruder hand, rough and unrefined, far less skillful than the former. These latter are from the era, as we earlier noted, when鈥攄ue to the great persecution in which all the most skilled Christian artists were removed鈥攕tatuary art was considered nearly extinct. These are the words of Baronius; and I myself, whenever I pass through the said arch, cannot help but admire the disparity of the sculptures. Thus, in that same crude age, this panel (tabula) was carved by a most unskilled hand and someone entirely unversed in the art of relief sculpture (endyptica), as the disproportionate symmetry of the figures clearly shows.

On the front of this panel, therefore, there is an ornament of a vine, with two heads鈥攎arked A and B鈥攁t the outer corners hold in their mouths a particular shape, which some believe alludes to Christ鈥檚 saying: I am the vine, you are the branches; others see it as a reference to the Church's vineyard cultivated by the two Apostles, Peter and Paul. On this point, we will not dispute here. I certainly recall seeing similar ornaments in many ancient churches here in Rome, worked in mosaic, whether made simply for decoration with leaves or to signify some mystery, let each one judge for themselves.

After the ornament of the front (panel), follow two arches supported by twisted columns; above which appear figures, marked with the letters E, F, G. The figures E and G clearly represent the Apostles Peter and Paul, which is beyond doubt; for under the same form they are also found sculpted above a very ancient mensa or small altar in a rock-hewn cave, as we showed in Part III, chapter I. This is confirmed by the image of Christ the Savior, marked F, which appears in the middle between the arches, seemingly flanked by the Holy Apostles. The image of the Savior I is of the exact same form, as it is said to have appeared to the Roman people at the dedication of the Lateran Basilica built by Constantine; and under this very form, it is commonly seen in the arch of the said church鈥檚 choir, as well as on Constantine鈥檚 Cross, and finally on the outer frontispiece of the Temple facing the Appian Gate, visible at first sight to all who enter. Just as the said image of the Savior, because of the appearance made to the Roman people, has always been held in the highest reverence by all the faithful of Christ, such an image was believed to have been divinely given. So too the artists of that century attempted to render the figure of the Savior according to a certain celestial model, whether by sculpture or painting. The sculptor of this panel indeed attempted the same; but hindered by lack of skill, he depicted the hand 鈥� which in more refined images always appears in the gesture of blessing 鈥� so crudely that it is scarcely possible to discern the gesture it is meant to show. Nonetheless, his effort deserves praise, for he did what he could and was allowed to do, striving to represent the hand of the blessed Savior.

Next, within Arch K, Saint Sylvester is shown in pontifical vestments, also adorned splendidly with a pallium or stole in the Greek fashion, a miter, and infulae (ribbons), together with the acolyte M., who lifts his garments. He stands before the altar marked with the letters X and L (on which signs of the Cross are also clearly visible), in the posture of one blessing and consecrating. Within arch H, ministers are displayed, the first of whom appears to hold a censer in his right hand and in his left a certain vessel 鈥� whether it be a censer box or a vessel of holy oil, which bishops customarily used in the consecration of churches, it matters little. From ecclesiastical history, it is known to us that Saint Sylvester was the first to consecrate, with great solemnity and ceremonial, the churches erected by Constantine in Rome and that he prescribed, by law, the form to be observed by his successors; regarding which, see the lessons of the second nocturn in the office of November 9th, on the feast of the Dedication of the Lateran Basilica. After he follows the other minister, with a pastoral staff and a book, I assume a ritual one, thus equipped for a ceremony. Accordingly, to preserve the memory of the event, the sculptor clearly intended to represent, by this depiction, the dedication of the Church of the Blessed Virgin of Vulturella by St. Sylvester. No one should doubt this any longer. To prevent anyone from claiming that some other bishop performed the dedication, he also wanted to add the name of SYLVESTER behind the figure of St. Sylvester himself, as is visible on the panel. And lest anything be lacking, he even added the month and day of the Dedication to the front of the altar.

However, it may seem strange to some that he did not include the year of Christ. Two possible reasons can be offered: either the ignorance of the sculptor, who, given the great diversity of eras at that time, did not know which one to choose; or else because he thought it was already known to all 鈥� the year or the time when the most celebrated Pontiff Sylvester lived 鈥� so that naming the Pontiff was the same as indicating the time of the sculpture. I add that the early Christians, in their monuments, usually omitted the year of Christ, as is clearly seen in Roman antiquities and the subterranean churches and cemeteries. In these, one hardly ever finds the year of Christ written, a negligence that greatly perplexes modern explorers of antiquity. As for why Constantine's name appears neither here nor in other church inscriptions, we have already noted above from Baronius that this was due to Constantine鈥檚 modesty and his profound humility of spirit, choosing to give all glory to God and not to publish even his own name should be inscribed on churches and other monuments, the law prohibited it.

Therefore, the inscription which is seen on the front of the altar鈥攍acking any optical projection due to the sculptor鈥檚 lack of skill and engraved in a rough style鈥攔eads as follows:

MONTH OF OCTOBER, 24TH DAY.

DEDICATION OF BLESSED MARY

AT VULTUVILLA.

This same inscription is also found on a marble tablet inserted into the first pillar, to the right of the altar鈥檚 railing.

But let us explain what the word Vultuilla actually means. There have been various conjectures about this name by those who have studied the antiquities of this church. One of the senior priests told me that he had read in a certain manuscript that the church received the name Vultuilla from this: when it had been decided to build a church of the Virgin in this place, but no consensus could be reached, the Blessed Virgin appeared to Saint Sylvester in a dream and said that she wished a church to be built for her in that place, where her son had performed such great miracles with his servant Eustace. Thus Saint Sylvester, divinely instructed by the oracle, advised Constantine that the church should be built on the Eustachian rock. But when the architects objected to the site's narrowness, the holy pontiff replied: 'Let it be built where Vultilla (she wills it),' meaning the Virgin. From those words of Saint Sylvester鈥攗bi vult illa (鈥渨here she wills it鈥�)鈥攖he church came to be called Vultuilla by later generations remained until this very day; but whether this is true, as there exists no trace of it, I have also not dared to give my own judgment. Fattorius certainly admits frankly in his booklet that he does not know the origin of the name, and therefore considers it a corrupted word. His words are: In this place there stands a church dedicated to the Most Blessed Virgin, formerly called Santa Maria in Vultuilla, now鈥擨 know not by what corruption of the name鈥攃alled Santa Maria della Monterella. And a little later he also describes the form of the ancient tablet just discussed and its inscription. After describing the apparition of Christ to St. Eustace between the horns of the stag in this place, he continues: This tradition is confirmed by a very ancient panel, on which is seen carved a priest in pontifical vestments, in the act of consecrating an altar. Therefore, there stand near him two ministers, who serve him with the items necessary for the consecration. Behind the priest's shoulders is carved in full-length, as seen in other ancient memorials: St. Sylvester; and on the front of the altar: October 23: Dedication of the Blessed Virgin in Vultuilla.

In this description, you see, Fattorius did not reproduce the inscription as it appears on the original tablet; therefore, let the reader consider the version we exhibited earlier as the true and genuine one. For there is nothing perplexing or obscure in it, unlike this word ""Vultuilla,"" which we have examined with the utmost care, and found that it can be read in more than one way; and so that this may be clear, I explain: the word is written in this trick of letters which symbol does not signify a cross, but rather 鉁�, that is, an abbreviation; another is written thus: VVLTVVILLA, which can be read equally as Vultuilla or Vulturilla. Nor does the previously mentioned marble tablet contradict this, clearly showing the word as VULTVILLA. But since this marble tablet was not inscribed in the earliest times, it is quite likely that later generations, interpreting the inscription as best they could, rendered the name as Vultuilla based on that tablet. This word is written clearly and without confusion, unlike that which appears entangled in the wooden tablet and is usually neglected; thus, they followed the more clearly engraved word Vultuilla from the marble inscription, a name preserved continuously to the present day. But since we have shown above, on the authority of reliable sources, that this mountain was once called Vulturellum, we have also found that in the tablet, in place of Vultuilla, one can equally read Vulturella, since the only difference is a single letter鈥擱 in place of V鈥攁nd this can be discerned only by one who carefully examines the connection of the letters with a keen eye. Let this suffice regarding the word Vultuilla. But if you wish to know whence the mountain received the name Vulturellum, be aware that on this place's high, rocky peaks, inaccessible to mortals, vultures especially have long nested and, even today, are still found nesting there. Hence, from the multitude of vultures nesting there, the mountain came to be called Vulturinus or Vulturellum, as Zazara cleverly deduces; indeed, even the Praenestine hills were called Vulturini from their abundance of hawks and vultures, as Pliny and Solinus assert. From this but as for the word Monterella, by which the Temple of the Blessed Virgin is today named, no one can say for certain where it originated. It is certain that the name comes from the mountain on which the church is situated. However, since that mountain is too large for the diminutive form 鈥渕onticulus鈥� or Monterello to apply properly, I believe鈥攖hough leaving room for other opinions鈥攖hat the name derived instead from that rocky outcrop of Saint Eustachius. This outcrop, though attached to the mountain, is somehow separated and has a certain breadth at the summit. Thus, not only was it formerly called Monticulum, but even today some still refer to it as Monterello. If someone refuses to accept this explanation of the name, let them suppose instead that this vast mountain was ironically called Monterella, just as the diminutive Mongibello calls Mount Etna, and great pyramidal masses are called Obelisci (small obelisks), though they are not small. There are other such examples, which it would be superfluous to discuss further.

Having now explained the matters pertaining to the consecration of the church performed by Sylvester, and what is expressed in the panel, it remains for us to continue with the second part of the panel at the same pace. Beyond the arch appears another section of the panel, in which a stag is depicted bearing the image of the Savior between its antlers, in the usual manner, carved with a rough and unrefined hand. By this, the curators of the panel wished to indicate nothing other than that the church was built in the very place where Christ the Savior was seen between the antlers of the stag while hunting led Placidius out of the sea of pagan blindness into the net of evangelical truth he [Placidus/Eustachius] was drawn out from the sea of gentile blindness and into the net of evangelical truth; thus, by this very fact they intended to signify that this church was consecrated not only to the honor of the Mother of God, but also, in part, to Saint Eustachius. I said in part because only a chapel within the Church of Saint Eustachius is found to be consecrated to him, in which this most ancient panel was also kept with special care and preserved through many centuries, until, due to some corrosion along its edge from dampness (so that it might not suffer further damage to its integrity due to the filth of the location), it was transferred into the Museum鈥攃alled the Gallery鈥攐f the Duke of Poland, into a more refined and protected place, where it still remains today.

Regarding this image, no small question arises: why is Christ not depicted as crucified, but instead under the image of the Savior appearing between the antlers when nearly all the writers of Saint Eustachius鈥� life say he saw Christ crucified? I reply that this happened because, according to the tradition of the ancient Christians, Christ truly did not appear crucified. Still, under the image of the Savior, radiant with incredible light, to him first鈥攁s we reported from Saint John of Damascus in his life鈥攁nd this is the same way he appeared to the Roman people at the dedication of the Lateran Basilica. If anyone is unwilling to accept this, let us say that the image of the Savior was rendered by the sculptor according to the guidance of the early Christians in nearly the same form as the image of the Savior commonly found in the Lateran Basilica鈥攕ince it is likely that all representations of the Savior were made in the likeness of that first miraculous exemplar, as we have also said above. Let us, therefore, leave this matter to Saint Hubert, and to Christ crucified between the horns of the stag, and [in contrast] for Saint Eustachius, the Savior between the horns of the stag, as each one鈥檚 devotion demands: and lest the name of that crude sculptor be lost to posterity, it was judged that this inscription should be placed:  MASTER WILLIAM MADE THIS WORK.

Finally, the lower part of the tablet is marked with the letters P. Q. C. D., in which round and square recesses are arranged alternately. These no doubt once held various precious stones, set in place to lend brilliance and ornament to the work, but which in later times were either stolen or removed for other purposes, leaving only these empty hollows. Thus, in this crude design, the sculptor perhaps intended with these square shapes to represent the floor of the church.

And this is that most ancient tablet once in the chapel of the church consecrated to Saint Eustachius, now kept in the palace of the Duke of Poland. It clearly and plainly shows that the Church of the Blessed Virgin of Vulturrella was founded by Constantine the Great and consecrated by Saint Sylvester in this very place, where Christ deigned to perform such great miracles with his servant Eustachius, that even if the continuous tradition of many centuries regarding this place had been entirely lost, this tablet alone would be sufficient to prove the historical truth.

Section II

On the most ancient Sacred Crosses and Candelabra, which are preserved to this day in this Church.

There are three crosses in this church. One is wooden, located in the choir of the church鈥攚hat they call la tribuna鈥攁nd appears affixed to the wall. It is likewise very ancient and similar in form and grandeur to the one in Ciroli (between Ancona and Loreto), which is visited by large numbers of pilgrims, so similar in size and the depiction of Christ hanging on the cross that it seems to have been made by the same master. There are also two other crosses there: one silver, with Christ hanging on it, showing his feet pierced by two nails鈥攋ust as in the previously mentioned crucifix; the other made of bronze (aurichalcum), richly adorned with various images on both the front and back. The front shows Christ hanging on the cross, with the Blessed Virgin Mary and St. John the Evangelist on either side in the corners. At the top of the cross, an angel is depicted holding a wreath in his hands. At the very bottom of the cross, in the lower corner, a figure resembling a mitre (bishop鈥檚 hat) is found, from which a vine extends across the four arms of the cross, bearing tightly clustered grapes鈥攃learly alluding to Christ鈥檚 words: I am the vine, and you are the branches. On the back side, there is the Lamb (Agnus Dei) with a banner, accompanied by the four Evangelists, and again the vine, with branches extending along the four arms of the cross. To make things clearer, I have included the following illustrations.

SILVER CROSS
which is preserved in the Church of the Mother of God of Eustachius,
and is said to have been donated by Constantine the Great.

These crosses are said to have been left to this church by Constantine, and several arguments can confirm this: first, by the continuous tradition that Constantine made these gifts; second, by the custom of Constantine, who is said to have built many churches鈥攏ot only constructing them, but also furnishing them with crosses, candelabra, sacred vessels, and other ecclesiastical furnishings. According to the status of each church, he would provide golden, silver, or bronze ornaments along with generous revenues, as Baronius amply demonstrates in his book on Constantine's munificence. Baronius also shows that silver crosses left by Constantine the Great to the Lateran Church survive whole and intact to this day, along with other sacred vessels of various churches. Indeed, all these crosses are so similar in form to those of the Lateran Church that they clearly seem to have come from the same donor. The smaller silver cross is extremely ancient and clearly reflects the roughness of the Sylvestrian period. The larger one, made of bronze (aurichalcum), which we show here, is most ancient. It is evident that this very cross was discovered in a hidden crypt somewhere in the territory of Poland, uncovered while cultivating a vineyard, dug up with stakes and spades. It was found in a vineyard that had once belonged to the possessions of the Church of Saint Eustachius, long hidden from memory and only in this age rediscovered underground. Surely, it had been left there by Constantine as a precious monument of antiquity, perhaps hidden by monks fleeing the barbaric invasion of the Goths, secure from all violence and other more precious items they hid away.

Next follows a seven-branched candelabrum, suitable for holding seven candles, six palms high, and three wide at the top. It clearly shows great antiquity, being adorned with multiple rows of noble rings on either side鈥攐f the sort still seen in the choirs of ancient basilicas in Rome. These seven-branched candelabra seem intended to represent the seven apocalyptic candlesticks, which symbolize the seven churches of Asia or the seven spirits or angels who always stand in the sight of God. However, lest we omit anything worthy of consideration, we have decided to include an image of it here.

Also, the relics found in this church are especially rare and precious. Among them, notably, is a fragment of the True Cross, along with relics of nearly all the Apostles, Saints Stephen, Clement, Cornelius, and other Popes, Saint Lawrence, and various other martyrs. These are still preserved today in a separate reliquary, which is reached only by a portable staircase, and they are displayed to the people on certain solemn feast days to inspire devotion.

Seven-branched candelabrum
Bronze neck/joint

CHAPTER V

On the Paintings Still Visible in the Church of the Blessed Virgin of Vulturrella.

The church of the Mother of God, from the time of Saint Benedict (as far as one can gather from the previously mentioned inscription of the Monastery of Subiaco), has stood for about 800 years, enduring various changes of time. It has also suffered not a few hardships, especially the external damage and partial ruin of all the paintings from ancient times, until the year 1305. Then Prior Nicholas, by name, moved by the aforementioned desolation, restored both the church and the altar of the Virgin with excellently crafted columns (which without doubt he had recovered from the ruins of the ancient church). He also covered the altar with a dome above it; and that this was so is attested by an inscription on the rear columns supporting the dome, carved into a transverse stone partly covered by the statue of the Virgin, which reads:

IN THE YEAR OF CHRIST 1305.

PRIOR NICHOLAS MADE THIS WORK.

While the paintings of earlier centuries had decayed, some still remain鈥攁lbeit only in faint traces, visible only where the layers of limewash have broken away鈥攐thers, based on the observable differences in artistic style, appear to have been added at various times. As far as can be determined, these paintings mostly depict either the mysteries of the Blessed Virgin or the history of Saint Eustace. In the dome or choir, a great variety of paintings presents itself, though some are so obscured by fallen crusts of lime that it is scarcely possible to discern what they once portrayed; from some remaining signs, however, one side appears to depict the consecration of the church by Saint Sylvester, accompanied by a great crowd of deacons, subdeacons, and ministers; on the other side, the life of Christ and the Blessed Virgin is represented, along with the Stag of Saint Eustachius鈥攚ho is never absent鈥攃learly rendered upon careful examination. The altar of the Virgin contains a wooden case, in which the statue of the Virgin is placed, the doors of which show on one side Saint Eustachius with the stag, and on the other, Pope Saint Sylvester, Saint Benedict, Saint Placidus, and others painted externally鈥攃lear signs, indeed, of the consecration by Saint Sylvester at the rock of Saint Eustachius, and the restoration by Saint Benedict. Near the door, near the end of the church is a chapel of Saint Sylvester, vaulted in form, which once was richly adorned with various paintings, as some surviving fragments still demonstrate. Among these, the most prominent and still intact is the painting that shows the baptism of Constantine by Saint Sylvester, rendered in precisely the manner that we here depict. The other parts of the chapel show in the arches the twelve Apostles, and the vault the four Evangelists.

As one proceeds through the church, very ancient paintings can be seen here and there, representing both the Virgin and the story of Christ on the walls; as for the year in which the most recent restoration of these images occurred, it is indicated beneath the image of the Blessed Virgin, to those who enter on the left side of the nave of the church, above the central arch of the temple, the following inscription is displayed:

MASTER BARTHOLOMEW OF SUBIACO

PAINTED THIS WORK IN GOOD FAITH. IN THE YEAR

1424, ON THE 15TH OF SEPTEMBER.

From which it is clearly evident that various Fathers and Priors of this Monastery, subject to the Abbot of Subiaco, at different times at that time, this church was adorned with various paintings by artists from Subiaco. Prior to this monastery in the year 1305, Nicholas had overseen the construction of the dome above the altar of the Blessed Virgin. He preceded the one who ordered the church to be renovated with paintings in the year 1424 by 119 years. The images painted on the church doors鈥攐f Saints Anthony, Benedict, and Scholastica鈥攂elong to the most recent renovation. Among the other images appears a soldier, fully armed, his head bent into a crown, whose entire body is encircled by the coils of a hideous serpent, as the figure below shows. There are various interpretations of this image: some think it represents St. Gregory; others, according to the tradition of this monastery, say there was a cave not far from the church in which a great dragon dwelled, causing considerable damage to the monastery. Besides attacking animals and humans and terrifying the locals, this beast also corrupted the air with its venomous breath. And after long deliberation on how to rid themselves of this plague, finally, a certain monk volunteered to fight the dragon. Though it was not without danger, he armed himself with a dagger, put on full armor, and went out against the dragon. The beast immediately attacked him, coiling him in its spirals, but after a long struggle, the monk struck the beast in the throat with his dagger and killed it. Yet he himself did not escape unharmed: infected by the poisonous breath of the serpent, he died a few hours later.

Therefore, because of the act of this devout warrior, who gave his life for the common good, he had set up this image in the church as a memorial, and it is said that the monks wished it to survive as a perpetual memory of the event. The cave in which the dragon was said to dwell鈥擨 myself saw it with my own eyes, having been led there by locals eager to explore it. Truly, as rugged as the cliffs of these, the mountain region, filled with the most dreadful windings of caves, appears likewise suited only for the lairs of dragons and serpents, which are often found to dwell and nest in such wooded and rocky places. Therefore, I do not think that the traditions handed down by the monks to posterity should be entirely dismissed. But now that all things in the church worthy of consideration have been described, there remains nothing but to turn the pen toward the description of the monastery.

CHAPTER VI

On the Monastery of the Order of Saint Benedict: annexed to the Church, and its revenues.

It was stated previously that a very ample donation was left by Tertullus, a Roman senator, to the holy father Benedict, out of devotion to his son Placidus; from which, as we read, the Abbeys of Monte Cassino and Subiaco, along with all surrounding lands, became lawful possessions. The Lord took hold of it, and while still alive, from such abundant possessions, he is said to have begun the foundation of several monasteries. Among these, he established this one on Mount Vulturello鈥攁lready under his jurisdiction鈥攚here he had once dwelt, and which he had found to be a place full of devotion. He founded a monastery there, both as a refuge for monks who loved solitude and for the administration of the Church of the Blessed Virgin, which was so frequently visited by the faithful and is said to have been built adjoining the side of the church, as is shown on folio 119 in the accompanying plan. It was constructed to the right side of the church, at a distance of 30 palms, as is currently seen, with a bakehouse, kitchen, refectory, and cells laid out in order. Whether the cells extended into other small rooms for the monks鈥� use and whether above the first level, there were additional floors could not be determined since only the lower walls and a few ruined foundations survive today. However, it is likely that there was another story above, divided into various rooms鈥攑artly to receive guests and pilgrims, and partly to store household furnishings, provisions, and other useful supplies. Certainly, the space was not large, due both to the narrowness of the surrounding precipice and the difficulty of accessing it via such rugged paths, as well as the challenge of transporting provisions鈥攗nless, as noted, its deficiency was compensated by multiple levels of construction. To the right of the monastery is a descent through rocks and caves, said by the locals to have been the monastery鈥檚 stable. Near this area, another descent is visible, leading down to a somewhat level plain, where the monastery鈥檚 garden is said to have been, and where cherry, plum, and other trees, still bearing fruit to this day, provide clear evidence. To the left of the church, a walkway is visible, in which, as the architectural plan shows, are found two cisterns. From these, water is conducted through subterranean channels under the church into a basin large enough to supply the walkway between the church and the monastery was arranged for the use of the monks. Next to this reservoir, steps ascended to a gate that gave access to the church鈥攖hough today you see it walled up. This gate was once the entrance through which the monks would proceed to the church for sacred rites in a short walk and by night. It is, therefore, likely that this covered walkway was originally roofed to protect against the elements. At the end of this passageway, there still remains an intact gate built of squared stone, from which a steep and rocky descent led down the mountain to the town of Pisciannum, situated at the mountain鈥檚 base, and from there鈥攅ight miles' distance鈥擥iranum near Subiaco could be reached. Hence, I can scarcely express my amazement at the monks鈥� endurance in ascending and descending this mountain. In the difficulty of transporting provisions鈥攕ince from this side all access for beasts of burden is blocked, unless perhaps in earlier times the route was more passable, or the monks鈥� efforts had prepared a more convenient path, of which I have no certain knowledge.

In front of the church, there appears to be a courtyard, through which one enters the church鈥攁 fairly spacious area, given the narrowness of the mountain. From it, an entry led to a covered walkway on the left, into which the monks would retreat for rest and relaxation. For this place opens out over a deep precipice, offering a delightful view of the surrounding woods, fields, and mountains. But all this, with its respective measurements as I have determined, you may observe in the accompanying plan. Here you have the whole monastery adjacent to the church of the Blessed Virgin of the arrangements established by St. Sylvester, it remains now to say something about the revenues.

It is certain that this monastery was endowed with revenues sufficient for the support of the monks, especially at that time when (as is clear from the inscription from the Monastery of St. Scholastica cited above, dating to the time of Pope Calixtus III, who reigned in the year 1447) the monks of Subiaco possessed full ownership of all the properties left to them through the donation of Tertullus. He was the first to distribute the monastery鈥檚 assets to persons of ecclesiastical dignity, reserving for the monks only enough possessions to ensure adequate support. Fattorius reports this in the following words: This abbey belonged for a long time to the monks of St. Benedict, as appears in a purchase document, in which an Oblate of those monks acquires a possession for the said abbey; and one can still see the remains of the monastery around the church; and since the said monks later disappeared, the abbey passed into secular hands, etc. This monastery and its church also received special inheritances from various members of the family of St. Eustachius, as Zazara abundantly shows from the archives of both Subiaco and the monasteries of Monte Cassino and Farfa. For nearly all the castles and towns such as Sicilianum, Sambucum, Giranum, Pisciannum, Sanctus Vitus, Rocca of St. Stephen, and other nearby castle lands鈥攕ome of which are located within six miles of the mountain, and some even touching it, such as Pisciannum, Sanctus Vitus, Massa Apollonia, and Capranica鈥攂elonged to the Abbey of Subiaco there can be no doubt that from each and every one of the aforementioned places and revenues, a portion also belonged to this Monastery. Just as it is today, so too in former times this entire district of the mountain was subject to the jurisdiction of the Church of St. Eustace and St. Mary, as is clearly shown by many vineyards and farmlands. On the plateau below the cliff, even to this day, there is a large estate, adjoining the territory of Pisciannum, which is still called the estate of St. Eustace. It, along with the neighboring woods, fields, and other properties in the territory of Polano (too numerous to list here), is under the jurisdiction of this Church. For further details, the reader may consult the archives and the reports of Zazara. Indeed, it is said that not even Gaul failed to contribute: a not insignificant portion of revenue was once supplied from monasteries dedicated to St. Maurus, a disciple of St. Benedict, built there鈥攐ffered to this place of such great devotion. This is held by consistent tradition in the records of accounts until (as is the way of human affairs) the monastic goods were dissipated into various secular holdings over time, or were alienated during some revolution of circumstances, forcing the monks鈥攑ressed by a lack of necessities for living鈥攖o abandon the monastery and return to the common abbey of Subiaco, to which they belonged. And thus the Monastery, along with the Church, was left desolate, deserted, and deprived of all sacramental administration, and its revenues diverted to other uses. It remained in this state for many years until finally, in more recent times, the abbey passed under the jurisdiction of Cardinal Carlo de鈥� Conti, who, out of his great concern for this place with devotion, wishing to revive ancient piety, he attempted to restore the church to its former state of dignity and beauty as much as possible. But, overtaken by death, he left the work he had begun to be completed by his nephew, Count Andrea of Polano, his successor in the abbacy.

CHAPTER VII

On the great multitude of pilgrims who, in certain seasons of the year, visited the Blessed Virgin of Vulturrella, while the monastery still flourished, out of devotion.

It is known to us not only from the Polano Archive but also from Fattorio鈥檚 writings, that this place was once so highly celebrated that, just as today the Blessed Virgin of Loreto is visited by people coming from all over Italy, so too was this church, even before the miraculous translation of the Holy House of Loreto from Judea. Our church is said to have yielded to no other in the number of pilgrims, and since on the side facing the east and north, the ascent was difficult (as already stated above), an easier route was taken鈥攐ne leading toward St. Gregory. From there, in a village about a thousand paces from St. Gregory, once called Casa Corbula, now named Casape and belonging to the family of the Pii, the ascent to the mountain is said to have begun. Because of the frequent flow of people, lodgings were built there for the convenience of pilgrims, and over time it developed into a small town, which it still is today as we see, it arose. From this more convenient path, whether on foot or on horseback, ascending the slope of the mountain and penetrating its summit by winding mountain paths, they discovered that place now called Guadagnuolo. Finding it in their own time already inhabited, hollowed like a shell, and enclosed with a rocky wall against the force of the winds, they recognized it as a convenient station for rest and shelter. The local innkeepers, seeing an opportunity for profit, took advantage of the place by building houses, huts, and lodgings there鈥攂oth for restoring pilgrims weary from climbing the mountain, and as a convenient station for overnight stays鈥攖hus beginning to build not without expected profit. Hence to this day, the name Guadagnuolo has remained, clearly derived from the gain (Italian guadagno) the hosts made there, and this is the genuine origin of the name Guadagnolo, which I am pleased to provide here鈥攄rawn from the Polano Archive鈥攆or the curiosity of readers, since its derivation has until now remained unknown to all. But as time passed, and our church was abandoned, partly due to the monks' departure and partly because of the newly rising fame of the Loreto shrine, so too did the custom of visiting this site in devotion vanish. With the fire of religious fervor extinguished, the site fell into the desolation of dreadful solitude, until鈥攁s I said a little earlier鈥攂y the most devout Cardinal Carlo de Comitibus, brother of Duke Torquato Polano, devotion was as if rekindled from the ashes, and some recovery began. After his death, the abbacy was entrusted to his illustrious nephew, Andrea de Comitibus, with the help of this most worthy prelate. Due to his zeal for this place, public devotion made ever greater progress, and with such care and diligence, he worked by every means to restore the church to its former dignity. Upon his death, the title of the abbey was conferred upon Giovanni Nicola de Comitibus, a prelate most richly endowed with every virtue, and likewise the then-governor of the city of Rome. As he was a most devout servant of the Virgin Mother of God, he spared no effort in joining me to restore the former devotion of this place, and may God grant him a long life to bring to completion what he has hoped to accomplish in time. And although this most sacred place had until now been assigned certain days of the year for celebration鈥攕uch as October 24th, the day of the church鈥檚 dedication, and August 15th, the Feast of the Assumption of the Blessed Virgin鈥攕ince at those times the local people were burdened with the grape harvest and other rural labors, it was judged wiser to move the celebration of the Virgin鈥檚 feast, customarily held then, to the third day after Easter (Tuesday), according to ancient custom. And lest anything be wanting to the solemnity, a plenary indulgence was obtained from Pope Urban VIII. This drew the people of the surrounding towns with such new zeal for devotion that soon, many thousands gathered here to partake in the sacraments of the Christian religion鈥攐f Penance and of the Eucharist. Following their example, I too came here, driven by a certain divine inspiration, to this place so richly adorned with heavenly oracles, in the year 1661 as I had undertaken the task, I left no stone unturned in continuing the fabric of devotion that had been begun, gathering alms from here and there annually鈥攏ot indeed on Easter, but rather on a certain autumnal day established for this purpose. In the year 1664, on the 29th of September, the feast of Saint Michael the Archangel, indulgences were proclaimed. The entire church was adorned with tapestries, which had never before been seen. We celebrated the feast with such solemnity that nearly five thousand people were drawn to this new celebration to partake in the indulgences granted to me by Pope Alexander VII through penance and the Holy Eucharist. So great was the devotion of the people who gathered from all directions, that I can scarcely describe it in words. Although the mountain is nearly inaccessible on its eastern side, the fervor of devotion and burning love for the Virgin was so strong in their hearts, that, neglecting every hardship and difficulty of the rocky paths, they climbed up with hands and feet鈥攕ome even ascending the steep parts of the mountain with one hand clinging to the rocks and the other scourging themselves, veiled, as if impatient to avoid the winding paths, ascending straight upward. Nor did tumult arise among such a vast crowd of people, for the Duke of Poland prudently stationed soldiers to maintain order among the people. Nor were there lacking vendors in that wilderness, who supplied food and drink necessary for the refreshment of the crowds, equaling the harshness of the evening with hospitality. And since everyone gathers the day before the feast and has no place to lodge, are compelled to remain, so that at the first light of dawn they may be present for the solemn Masses, which continue until midday; and rising together, all having been nourished with heavenly bread, they may then return to their homes in due time. But throughout the entire night, they pass the time with continuous devout exercises, through various prayers instituted for this purpose, and especially through the continuous recitation of the Rosary and Litanies in honor of the Virgin. Priests assigned to this duty, as if on the vigil, take turns reading these prayers aloud to the people throughout the night.

And these are the things I intended to recount concerning the origin of the Church of Mary-Eustachiana. May God Almighty grant, in the meantime, that what was begun a few years ago under divine inspiration鈥攖oward the glory of His Divine Majesty, the propagation of devotion to the great Virgin Mother, and the salvation of many souls鈥攎ay be carried forward; and this will indeed come to pass, if those devoted to divine honor and to the Virgin, princes and men of all ranks, follow the example of Constantine the Great, and contribute to the restoration of the memory of so celebrated a place, not withholding the aid needed by those undertaking this sacred work. Let them be assured that such pious devotion, so pleasing to God and to His Mother, will also be repaid with manifold happiness and heavenly reward in this life and the next. Farewell鈥攂e not ungenerous toward God, His Mother, and the glorious martyr Saint Eustachius.

CHAPTER I

On the location of the Church of Saint Eustace in the City.

Since some claim that the palace of Duke Placidus of the imperial army under Emperor Trajan was near the Baths of Marcus Agrippa and Nero, others say it was near the Baths of Septimius Severus. Most say it was by the Baths of Alexander Severus, son of Mamaea鈥攊t's hardly possible to determine precisely the location of Placidus' residence from such a variety of opinions. Because of this uncertainty and ambiguity regarding the Baths, I will briefly explain how our purpose might be more clearly presented and how this diversity of opinion might be resolved into one.

Marcus Agrippa was the first to build the Baths in the Campus Martius, not far from the Pantheon, in the place where today the palace of Cardinal d鈥橢ste is located, commonly called Ciambella. Over time, Nero and his successors鈥擲eptimius and Alexander Severus鈥攕o expanded them that they occupied the entire area from the Forum Agonale to the Pantheon; and from their ruins was later constructed the palace once known as Madama, today the Palace of the Medici, along with the Church of Saint Eustace and the palace of Prince Justiniani (where enormous arches鈥攔emnants of ancient magnificence鈥攕till survive to this day), were constructed. And indeed, these same Baths, built by various Emperors, must be understood not so much as constructed from their foundations, but rather enlarged, expanded, and adorned. It should be noted that the Baths served not only for bathing and the conveniences of bathers but also included the most spacious and splendid palaces, built as residences for the Caesars. Just as Marli膩nus reports regarding the Alexandrian Palace鈥攏amely that of Alexander Severus鈥攃onstructed in this very place, and as Volaterranus and Boissard in their Topography of the City of Rome confirm, so too do the ruins still remaining between the Medici Palace and that of Prince Justiniani manifestly attest. These buildings were exceedingly splendid and vast in their dimensions, as is clear from the arches, porticoes, friezes, and sculpted cornices of cornucopias, and also from the immense column bases and the fragments of columns鈥攖wisted in the manner of helices and fluted鈥攚hich have been unearthed there in recent years. The vastness of these Baths is also evident from the fact that they extended from the Forum Agonale all the way to the Pantheon, as antiquarians have discovered from the surviving underground passages, substructures, and corridors. But so as not to seem to speak only from my own words, I will now cite the words of Marlianus as found in Boissard, where in his Topography, he describes them in Rome: Those round and high arches, which are still visible today in the place called the Ciambella, are parts of the remains of Marcus Agrippa; near which Nero also had his sumptuous baths built, the remains of which can be seen quite extensively behind the Church of St. Eustace; near these, Agrippa also built the Pantheon, which Septimius Severus later restored, as the inscription on the Pantheon鈥檚 fa莽ade clearly indicates. For on that fa莽ade, the following words are inscribed:

MARCUS AGRIPPA, SON OF LUCIUS, THIRD CONSUL, BUILT THIS.

And just below in smaller letters, the following is written:

IMPERATOR CAESAR LUCIUS SEPTIMIUS SEVERUS, PIUS PERTINAX, CONQUEROR OF THE ARABS, THE ADIABENI, AND THE PARTHIANS, GREATEST VICTOR, HOLDING TRIBUNICIAN POWER, CONSUL FOR THE THIRD TIME, PROCONSUL; AND IMPERATOR CAESAR MARCUS AURELIUS ANTONINUS, PIUS FELIX AUGUSTUS, HOLDING TRIBUNICIAN POWER FOR THE FIFTH TIME, CONSUL, PROCONSUL: RESTORED THE PANTHEON, RUINED BY AGE, WITH ALL ITS ORNAMENT.

From these things it is sufficiently clear, as we hinted above, that these baths near the Pantheon were first built by Marcus Agrippa, then by Nero, and later expanded and inhabited over time by Septimius Severus, Antoninus Pius, and Alexander Severus. So indeed relates the above-cited Boissard (that Nero first adorned the Agonal Baths, where he is also said to have had his own baths near the Church of Saint Eustachius; and that Alexander Severus, son of Mammaea, later constructed there a most spacious palace and the Alexandrian Baths, renowned for their charm and the splendor of their locations). Thus, Boissard, which also by diligent investigation, these most truthful findings have been established. Nor should it seem strange, to anyone considering the vicissitudes of human affairs, that so many were the builders of these Baths, since鈥攁s is evident from the records鈥攊t was customary for the Roman emperors that their successors, having destroyed the works of their predecessors, would construct their own buildings either to erase the names of those who came before or to propagate their own fame as they pleased, erasing the inscriptions of their predecessors and replacing them with their own. Thus, Lampridius writes concerning Commodus Antoninus: He placed his own inscriptions on the works of Aelianus and, having removed the head from the Colossus of Nero, placed his own instead, which even today can be seen in front of the Conservators' Palace on the Capitoline Hill. As antiquarians have been able to determine the structure of the Baths, we here present, extracted from Panvinio.

CHAPTER II

On the location, consecration, and inscriptions found in the church.

Since, from the foregoing, we already have a clear idea of the location of the Baths of Alexander Severus鈥攆ormerly of Nero and Marcus Agrippa鈥攁nd it is agreed by tradition that the house of Placidus stood either adjacent to or within those same Baths. Since the Baths occupied an exceedingly large area, it is certain that the site of those Baths could not have been elsewhere than where today we see the Church of Saint Eustace, namely built upon the very foundations of the ancient Baths, the massive remains of which, half-buried as they are and surrounding the church, provide ample testimony. However, if someone were to conclude from this that the church was already built within the Baths from those earliest times, as it appears today, he would be gravely mistaken. For it is clear that before the exaltation of Constantine the Great to imperial power, under the tyrannical persecution of his Caesar predecessors, there was no safe rest, no stable location, no church buildings for Christians, in which the works of Christian piety and the administration of the Sacraments might be carried out. Rather, struck by fear of persecution, they worshiped in secret recesses of homes or in underground crypts and cemeteries, where they had their oratories (within which both Holy Pontiffs and Christ鈥檚 faithful to sacred exercises, as Baronius clearly shows in the first volume of his Ecclesiastical History, and also Bosio in his Roma Subterranea. It surely could not have been that a public church, such as today's one dedicated to Saint Eustace, existed then. Rather, it is more likely that within the subterranean passages of the Baths, there was some crypt suitable for sacred rites, in which the bodies of Saint Eustace and his companions were laid to rest by the faithful of Christ. Christians also likely used it to receive the sacraments on appointed days. But when Constantine the Great converted to Christ, and full freedom was granted to all the faithful of Christ to found churches, then for the first time Christians, inspired by zeal for building churches, constructed not only other churches but also this one of Saint Eustace in larger form鈥攐f which no one can reasonably doubt. Over time, it was continually expanded and embellished, ultimately taking on the form we see today. By the time of Gregory the Great, it was already counted among the diaconiae, as the ancients used to say. Gregory the Great was succeeded by Saint Benedict and the Counts of Tusculum, who claimed descent from Saint Eustace and held dominion over the city of Rome. They enriched the church both through the contributions of the devout and their own funds, and by bequeathing ample inheritances. As genealogical records show, they continually endowed it, and even more, they showed the greatest signs of piety toward Saint Eustace all these things, as I have said, Zazara affirms with great weight of words; his words are as follows: We read in Diodorus of Halicarnassus, Book 4, that Octavius Mammilius, son-in-law of King Tarquinius, had his residence in the same city of Tusculum; the glorious knight Eustachius, with a new kind of triumph鈥攄ifferent from that of his ancestors鈥攖ogether with his wife Theopista, Agapetus the Second, and Theopistus his sons, received on their native and triumphant soil the glorious palms of common martyrdom under the reign of the impious Emperor Hadrian, on the 20th of September, in the year 120 of human salvation. Their sacred bodies rested in the church built in honor of that saint, inside their house near the Baths of Alexander Severus, venerated by almost the entire Roman people under the patronage of their great protector in Heaven. And although the glory of this most illustrious family first appeared with the martyr鈥檚 crown of Pope Saint Clement, son of Faustinus Octavius of the same region of the Caelian Hill, who sat in the 70th year of grace, and afterward also of Pope Saint Cornelius, son of Castinus of the same family, who likewise, sitting in the year 254, was martyred for Christ鈥攁s is read in the Cassinese archive, in one of the sermons of Peter the Deacon in honor of the second Saint Placidus. This is what Zazara says. As for the first person who consecrated it with the highest solemnity, Panciroli reports in his book De Ecclesiis Romanis that it was Celestine III in the year 1196. This Church of Saint Eustachius, as appears from an inscription on a divine stone, was consecrated with his own hands by Celestine III. He also handled all the relics that rest beneath the high altar, and this took place on the third Sunday after Easter in the year 1196, with such solemnity as had never before been seen in the consecration of churches. The full account of this consecration, long sought after, was eventually found engraved on a marble stone, and having been properly compared with the canons, I judged it worthy to be included here with the same fidelity with which it was copied by Master Aegidius Paulinus, parish priest of the same church, in my presence. Its content is as follows:

IN THE NAME OF OUR LORD JESUS CHRIST, IN THE YEAR OF HIS INCARNATION 1196, AND THE SEVENTH YEAR OF POPE CELESTINE III, INDICTION XIII, ON THE SUNDAY WHEN'MODICUM' IS SUNG, THIS CHURCH, WITH THE THREE ALTARS CONTAINED IN IT, WAS DEDICATED BY THE SAME LORD POPE. THESE BISHOPS ASSISTED HIM: OCTAVIAN, BISHOP OF OSTIA; PETER GALEOCIA, BISHOP OF PORTO; JOHN, BISHOP OF ALBANO; PETER, ARCHBISHOP OF AGER (AGERENSIS); ANASTASIUS, BISHOP OF CAPUTAGUA; NICHOLAS, BISHOP OF FORSEMPRONE; AND SABARISCUS, BISHOP OF BADEN. IN THE MAIN ALTAR, CONSECRATED BY THE LORD POPE HIMSELF, AND IN THE PRESENCE OF THE AFOREMENTIONED BISHOP, THESE RELICS WERE PLACED: OF THE WOOD OF THE LORD'S CROSS, OF HIS BLOOD, OF THE CROWN OF THORNS, OF HIS GARMENTS, OF THE RELICS AND GARMENTS OF THE APOSTLES PETER AND PAUL, OF THE RIB OF SAINT ANDREW, OF THE FAT AND CHARCOAL OF SAINT LAWRENCE, AND OF THE RELICS OF SAINT EUSTACHIUS, HIS WIFE AND HIS SONS, UNDER THE MAIN ALTAR IN AN ONYX CHEST ARE THE BODIES OF THE SAINTS. WITH A MARBLE INSCRIPTION: HERE REST THE BODIES OF THE HOLY MARTYRS EUSTACHIUS AND HIS WIFE THEOPISTA, AND THEIR SONS AGAPITUS AND THEOPISTUS.

I, CELESTINE, BISHOP OF THE CATHOLIC CHURCH, TOGETHER WITH THE ABOVE-MENTIONED BISHOPS, SAW WITH MY OWN EYES, TOUCHED WITH MY HANDS, AND RE-INTERRED THE BODIES OF THE SAINTS WITH THEIR ANCIENT INSCRIPTION IN A MAUSOLEUM BENEATH THE ALTAR. FOR THE ANNIVERSARY OF THIS CONSECRATION, WE ESTABLISHED THAT WHOEVER DEVOUTLY COMES FROM THIS DAY UNTIL THE OCTAVE OF PENTECOST SHALL RECEIVE A TWO-YEAR REMISSION OF THEIR SINS.

THIS CONSECRATION, ON THE ABOVE-MENTIONED DAY AND YEAR, WAS CARRIED OUT THROUGH THE DILIGENCE AND EFFORT OF ARCHPRIEST PETER, SURNAMED SACCOCCIA, WITH THE ASSISTANCE OF THE CLERGY AND PEOPLE. UNTIL NOW, NO CELEBRATION OF A CONSECRATION HAS BEEN HELD TO BE ITS EQUAL.

I, Aegidius Paulinus of Acquata in the Diocese of Ascoli, parish priest of this Church of Saint Eustachius, attest to the truth of this inscription, which I have compared with the original marble, which is located opposite the high altar, on the first column to the right. I have wished to sign this with my hand to attest to its authenticity. Given in the Church of Saint Eustachius, on the 29th of November, 1664. Let no one, however, be persuaded by this inscription that the church was first built at that time by Celestine III: by no means; for it had already been constructed many centuries before: but various revolutions of those times prevented its consecration, which Pancriolus testifies with these words: From here also took an error, Brother Santi, thinking that it was built at that time by the same Pope, but it must be much older since it was placed among the Deaconries of the Cardinals under Gregory the Great; and at the end of the story of the sacred martyrdom of St. Eustace and his companions, it is read that, as some of the more devout Christians took their bodies and, with psalms and hymns, placed them in a sacred place after the persecution had passed, they built an oratory. And it is to be believed that it was in this place, which, after being enlarged and made into a church, was consecrated by Celestine III with that solemnity and pomp mentioned above. Thus, this most illustrious church of St. Eustace was found to be notable for several reasons: first for the location, since from here the whole district takes its name, and because the once-famous Baths of Nero were here, which later were also called those of Alexander Severus, whence came the proverb that nothing is worse than Nero's house and that from his Baths comes whatever is better; of which ruins some vestiges can still be seen here. Afterward, this church became famous for the illustrious martyrdom of St. Eustace, who, with his wife and children, was placed to be burned alive inside a red-hot bronze bull, and it is held that their venerated relics rest here; in the end, it is celebrated for the illustrious acts that are commemorated here by the Roman people. In this church, up to the pontificate of Pius V, it was customary to confer any doctoral degree to the students of the Sapienza. On the day of St. Luke, an oration is held for the good beginning of studies in the schools of the Sapienza. Here, the College of Procurators has the Chapel of St. Michael. On the day of the Dedication, it is gathered with the Auditors of the Rota and the Consistorial Advocates to celebrate the feast. Here, the Roman people, on the day of St. Eustace, come to make the customary offering of the chalice and candles, in memory of the successful campaign of the war of Ferrara, and they vowed to offer every year to this church on the 30th of January, with solemnity and pomp, a velvet canopy. It is finally a collegiate and parish church, with two confraternities: one of the Most Holy Sacrament, the other of the Innkeepers, who, on the 7th of January, hold a beautiful feast under the name of St. Julian, near a river used to pasture and host travelers. Franciscus Zazara, citing Pancirolo, writes that the Roman nobles of the principal families of the city established their dwellings above the most renowned ruins of Roman structures, like small fortresses, so as to defend themselves from the attack of enemies, when in calamitous times disputes over precedence among rival families would arise. Thus the Counts of Tusculum, besides their residences on the Caelian Hill, also occupied the Mausoleum of Augustus and the Baths of Nero or of Alexander Severus near the old church of St. Eustace, in the palace today called di Madama, which they chose as their dwelling. In the same manner, the Counts of Sabina occupied the structure of Hadrian (today the Castel Sant鈥橝ngelo), whose place was later taken by the Orsini; the Castellis held the Baths of Titus, whose residence was later called Castellana; the Frangipani held the Colosseum, within which, according to Panvinio, Pope Alexander III also took refuge with the entire curia to defend himself against rebels is said to have done so; likewise the Pierleoni fortified themselves within the Theatre of Marcellus, as Panvinio also states, which was later occupied by the Savelli and is preserved by them to this day. Furthermore, the Counts of Marsi possessed the Baths of Diocletian, the Orsini had the Theatre of Pompey, the Colonnesi the Baths of Emperor Constantine on the Quirinal Hill, and others the Aerarium in the Forum of Antoninus. Therefore, it is not surprising that the Counts of Tusculum chose the Baths of Alexander鈥攏ot so much to defend themselves against factional enemies, but rather for the most important reason: that St. Eustace, from whose lineage they claimed descent, was known to have had his home there, which was later transformed into a church consecrated to the Divine Patron by the faithful. For it is read in the writings of Cencius Camerarius that during his time, various properties, along with castles subject to the Monastery of Subiaco, were donated to the Church of St. Eustace in the year 1004 by Aemilia, wife of Guido, Count of Tusculum. Other donations made by his ancestors to the said church鈥攏amely those of San Vito, Arigliano, Sant鈥橝ngelo, and other places鈥攚ere confirmed and found in the archives of SS. Cosmas and Damian, and of the Collegiate Church of Saints Eustace and Companions, as Zazara affirms. Indeed, I could have added many things to our account from said archive had the flooding of the Tiber under Clement VIII not invaded the church, destroying everything to the irreparable loss of the canons. But returning to our main subject, it is clearly established that the Church of St. Eustace had already existed for 991 years鈥攈ence, it is plainly deduced that Stephania, Roman senatrix for the splendid adornment of the said church, in honor of St. Eustace the Martyr, from whose lineage she descended, [Stephania] had some of the columns erected at her own expense so that her name was inscribed on the capital of the column, a part of which still remains to this day, in these words:

I, STEPHANIA, FOR THE SOUL OF MYSELF, MY HUSBAND, AND MY CHILDREN, HAD THESE TWO COLUMNS ERECTED.

When I had understood from the account of Zazara that this inscription still existed in the said church, I was entirely set on finding it with the help of the Canons. But it was in vain. Finally, it happened that while I was again investigating this matter in the early morning hours, the rays of the sun, entering through the main window, illuminated the entire space between the columns and revealed, suddenly, the writing from the shadows, formed by the indentations of the letters鈥攖o the amazement and joy of all (not even the Canons of the Church had ever known of it, not even by tradition). It appeared, and I immediately copied it in the wording shown above.

But because the year of this inscription was missing, I discovered it at last from histories and the genealogy of the Counts of Tusculum. The matter is as follows:

Alberic, Marquis and Count of Tusculum, by Theodora, fathered Alberic II, Count of Tusculum, Prince and Consul of the Romans, and John, Count of Tusculum, who is said to have been the first to drive the Saracens from Italy. Alberic II, brother of John, took two wives: Alda, a Roman patrician, daughter of Hugh, King of Italy; and Stephania, Roman senatrix, in the year 991. And this is that religious Stephania who ordered part of the columns in the said Church of St. Eustace to be erected, as is evident from the aforementioned inscription, and which can still be seen incised in the ancient capital to this day, to the left side at the entrance of the temple. Zazara confirms all this in these words: Alberic II, Count of Tusculum, Prince and Consul of the Romans, of whom in the privileges of the Monastery of Subiaco there is a record of a donation he made to that Abbey in 982, under Pope Leo IV, of his house to his Church of St. Erasmus, near the Navicella by the vineyard of the noble Lady Sergia and other boundaries. In that document he is referred to with the above-mentioned titles of Prince and Consul of all the Romans. We read of him in chapter 64 of the first book of Leo of Ostia. His wife was Alda, Roman Patrician, daughter of Hugh, King of Italy, her father, with whom in the year 991, open and public war later broke out due to various events. He also had a second wife named Stephania, Roman senatrix, who ordered, in honor of St. Eustace the Martyr鈥攐f whose lineage her husband descended鈥攖he construction of a portion of the colonnade of the main nave of her church in Rome, on the left side of the principal entrance, and in the old decorated architrave above it, her name is still legible today in the simple style of those centuries. This princess arranged the work for the sake of her soul, her husband鈥檚, and their sons鈥欌�攁s is also recorded in the same Stephania鈥檚 name by Cencio Camerarius, later Pope John XIII, who invested the city of Palestrina, after the death of her husband, on behalf of herself, her sons, and her grandsons. It seems, however, that when the columns of the said church were already decayed, she replaced them with new ones, taken from the ruins of the Baths, 205 years before the church鈥檚 consecration by Pope Celestine III in the year 1196. Therefore, since Stephania did not build the church from the ground up, but only restored the columns damaged by age, it is evident that the church had been constructed many years earlier, namely in the time of Constantine the Great, as we have shown above. And if conjecture is permitted, it may have been in the same period as the Church of the Blessed Virgin Mary of Vulturella at the Rock of St. Eustace, which we have said above was built by Constantine鈥�205 years before Stephania鈥檚 restoration, and 866 years before the consecration by Celestine III, perhaps in the year 330 of Constantine鈥檚 reign, when the authority to build churches throughout the Roman world was granted.

Furthermore, many monuments of piety are still seen in the Church of St. Eustace related to the Counts of Tusculum and those who called themselves Counts of St. Eustace. The foremost is the four-columned mausoleum of the high altar, beneath which rest the bodies of Saints Eustace, Theopista, and their children, built of precious marble. On its northern side is this inscription:

OTTONELLUS ORDERED THIS WORK TO BE MADE WITH HIS WIFE MARIA, FOR THE REDEMPTION OF THEIR SOULS.

Now Oddo II, Count of Tusculum, was called Ottonellus because of his short stature; he was the son of Ramon as genealogy reveals, the Lord of Tusculum and Algidus, who voluntarily offered these towns to Pope Innocent III in reparation for the sin of rebellion鈥攁nd had scarcely obtained absolution鈥攚hen under Pope Celestine III, the entire town of Tusculum, driven by incredible fury from the Roman people, was utterly destroyed in the year 1178, so completely that no trace of it remains to this day. Ottolinus of St. Eustace, son of Ramone, Roman senator, a man renowned for his authority and power鈥攕o that he might obtain pardon for his father's complicity in the faction of Frederick Barbarossa against the Pope鈥攄ecided to leave behind this pious monument in honor of St. Eustace, as a testimony of repentance to posterity.

Thus, after the destruction of Tusculum, the title of Counts of Tusculum was changed to Counts of St. Eustace, so that the descendants of Ramone鈥攏amely Giovanni, Ptolemy, Otto, Octavian, another Ptolemy, Pietro Aloysius, and his sons Oddo IV and Octavian (of whom the former begot Theobald and Poncellus)鈥攚ere all styled Counts of St. Eustace, as is shown in the documents preserved by Zazara. Poncellus, Count of St. Eustace, a man of great authority in his time, wished to be buried after his death in the Church of St. Eustace, near which he had his palace. His tombstone, on which he is depicted fully armed, can still be seen to this day in the church floor, not far from the high altar, with an inscription carved around the edge of the stone, reading as follows:

IN THE NAME OF THE LORD, AMEN.

IN THE YEAR OF HIS NATIVITY 1323,

IN THE MONTH OF MARCH, ON THE 22ND DAY, HERE RESTS THE MAN

OF GOOD MEMORY, PONCELLUS OF ST. EUSTACE,

WHOSE SOUL MAY REST IN PEACE. AMEN 鉁�

Below his feet, his arms (heraldic devices) are set, inlaid in the stone with mosaic work, in the same manner as shown above, engraved in bronze with the stag鈥檚 antlers and the lion and the wolf devouring children.

The Canons of this Church also report that the chapel, now called St. Michael鈥檚, was formerly sacred to St. Eustace and properly placed in that location, which had once been an underground oratory of early Christians. In it were devoutly venerated the sacred relics of St. Eustace, his wife, and his children. They also claim by tradition that the site was the place of martyrdom of the said saints and that the bronze bull of Phalaris, into which the saints were cast and burned, lies buried to this day somewhere among the ruins beneath the church. Perhaps, by divine providence, it is reserved to be discovered and revealed to the glory of God鈥檚 name in future times. Moreover, exquisite images depicting the life of the glorious martyr St. Eustace and his companions are on all the walls of the church, adorning the church. And thus ends what could be discovered concerning the Church of St. Eustace in the City and its foundation.

New Chorography
of Mount Vulturello or Polano,
concerning the conversion of St. Eustachius and also
the Church of the Blessed Mary of Vulturella,
commonly called Monterella, of noteworthy memory,
together with the surrounding places,
many of which once belonged to
the Eustachian family.

CHAPTER III

Description of some places surrounding Mount Vulturinus, the Church of the Blessed Virgin Mary, and St. Eustace.

Although we have already described in detail many of the places in our ancient Latium that have some air of antiquity, it seemed fitting to present here briefly those among them that directly concern our history.

The principal lands of the Eustachian inheritance were located at Mount Vulturinus, as stated earlier, where a very large inheritance was left by Tertullus, a most powerful Roman senator, descended from the family of St. Eustace. This inheritance, by the will and in consideration of his son Placidus, was solemnly donated to St. Benedict, as described from Zazara. Among these properties were also Mount Vulturinus and the Church of the Blessed Virgin Mary of Vulturella (or Vultouilla), today called Montereella, which constituted a considerable portion and once belonged to the jurisdiction of the Abbey of Subiaco. However, with the passage of time, most of these goods were alienated and passed into secular hands. Today the so-called Mount belongs to the Dukes of Poli, originating from the old town of Polo, once held by the Counts and later by the Dukes of the Polani family.

Polum or Polium was built from the ruins of the very ancient city of Polustia on a hill, situated like a theater ringed by mountains on all sides, and was once counted as part of the Volscian kingdom extended like a wedge with the strictest boundaries toward the lands of the Aequi, stretching fifteen miles in length. It was also called Longula because of its somewhat elongated shape, located about fifteen hundred paces east of the new Polustria (or Polus), the site of the famous revolt of Martius Coriolanus against the Romans, according to Livy. Hence, many, I know not by what error, have mistaken Polustria and Longula as two separate cities. An inscription still visible today near the gate of the Polan Palace reads as follows, which we previously cited:

NOW I AM POLUS, ONCE CALLED ANCIENT POLUSTRIA,

SCARCELY DO YOU HOLD THE NAME LONGULA,

WHICH YOU ONCE WERE.

THE HOSTILE MARS TOOK US FROM THE CITY.

WHAT WONDER? THEN, JOVE鈥橲 GUARDING BIRD WAS NOT PRESENT.

In the end, this alludes to the heraldic eagle of the noble family, the coat of arms of the Counts and Dukes of Poli, gloriously displayed. Polus stretched lengthwise along the ridge of a hill, could even now rightly be called Longula. Within the town are two parish churches. The first, known as Domus, boasts a tower constructed with very elegant architecture. The Church of St. John is at its side, with a chapel joined to the fortress, which will be discussed later. Outside the walls are likewise two noteworthy churches: the first is dedicated to St. Stephen, administered by the Fathers of the Pious Schools; the other is situated on the opposite side of the city by the generosity of the most noble lady Violante Farnese, wife of Duke Lothair, [the dome]鈥攃ommonly called a cupola鈥攚as splendidly constructed. But returning to the Church of St. Stephen, a very ancient inscription is found, visible on the right wall upon entering the church, which records its dedication by the Counts of Poli, Oddo and John in the following words:

IN THE YEAR OF THE LORD鈥橲 INCARNATION 1138,

THROUGH THE CARE OF LORD ODDO, COUNT, AND JOHN, BISHOP,

ARCHPRIEST OF THIS CHURCH, AND CERTAIN OTHER FAITHFUL.

BY LORD GUIDO, CARDINAL,

BISHOP OF THE LATERAN AND OF TIVOLI,

ON THE ELEVENTH DAY OF MARCH

THIS CHURCH, WITH TWO ALTARS,

CONTAINING RELICS OF SAINTS MARCELLUS, TIBURTIUS,

POPE STEPHEN, AND OTHER SAINTS,

CONSECRATED THE GREAT ALTAR IN HONOR

OF THE BLESSED MARTYR STEPHEN AND BLESSED NICHOLAS,

AND THE ALTAR OF THE PORTICO IN HONOR

OF THE BLESSED VIRGIN MARY

AND THE BLESSED APOSTLE THOMAS.

AND OF BLESSED GILES AND ESTABLISHED THAT ON

THE ANNIVERSARY OF THE DEDICATION, WHOEVER

COMES WITH DEVOTION AND AT THE DEDI

CATION SHALL GAIN ONE YEAR OF REMISSION

FROM HIS PENANCE AND A FOURTH PART

OF HIS VENIAL SINS; AND THOSE WHO HAVE LIVED

SEVENTY-FIVE OR MORE YEARS IN PENITENCE,

LET THEM BE GRANTED REMISSION AND A FOURTH PART

OF THEIR VENIAL SINS.

Since this inscription appeared in quite tangled lettering, we have rendered it as readable as possible, so that no doubt may arise for the reader regarding our trustworthiness. At that time, the Dukes of Poli were Oddo and John, sons of Berardus, Lord of Poli. The former succeeded his father in lordship, while the latter, John, became a bishop and archpriest, and was later created a Cardinal of the Holy Roman Church by Pope Adrian IV in the year 1154, the sixteenth year after the church鈥檚 consecration. Cardinal Guido, Bishop of the Lateran and of Tivoli, consecrated the said church at the request of the two brothers, John and Oddo. The rest we derive from the inscription. In the said church there is an altar of Our Lady of Loreto dedicated, conspicuous for its magnificent arrangement. But leaving these details aside, let us now examine the Palace of the Dukes, which by its size occupies nearly a tenth of the town, splendid with its countless chambers and halls, in none of which is there lacking some memorable deed performed by the heroes of this most ancient family. The spoils brought back from the German war by Torquato of the Counts, commander-in-chief of the imperial army, are numerous; among them, notably, is a great piece of artillery, still inscribed with the name of Tycho Brahe鈥攖ruly worthy of attention. The entire palace is adorned with paintings, both of the Popes and of the heroes descended from this family. It also includes a private garden with delightfully placed fountains, a library, and a chapel. The portraits of the three most famous popes of this family are exhibited in that chapel鈥擨nnocent III, Gregory IX, and Alexander IV鈥攐riginally from the old St. Peter鈥檚 Basilica in the Vatican, accompanied by splendid inscriptions. Among these are also many monuments and memorials to those who contributed most to the stability of our history through their support and resources. There is also an ancient chapel integrated into the palace, where before the construction of the main church, both religious and secular canons conducted divine worship. The palace is fed by an abundant spring, from which the entire town draws its domestic water supply. There is also, in the suburban district of Tusculum, about three miles from Poli, a very large palace built by Duke Torquato, distinguished by its four towers in the French style, and quite a commanding sight a pleasure-ground, with fountains, waterfalls, fruitful gardens, and woods鈥攏ot only remarkably pleasant in air and salubrity, but enriched with an incredible variety of things. Though it had declined somewhat in splendor with the passage of time, Charles II, the present Duke of Poli, restored it to its former magnificence in keeping with the greatness of his mind. Once dried up due to redirected waters, a pond was made abundant again鈥攖eeming with water and fish鈥攁fter clearing thickets and digging out the muddy soil. It is commonly called La Catena (鈥淭he Chain鈥�), a name still retained today from the time when Torquatus, during its initial construction, would jokingly summon laborers with the cry 鈥淭o the chain!鈥�

Another feature that makes the town of Poli notable is a prominent mountain about two miles to the north, known for the Church of the Virgin, commonly called La Madonna di Poli, once the site of a monastery at its summit. Now, only the church remains鈥攆amous for pilgrimages and miracles. And so ends what we deemed briefly necessary to recount about the town of Poli.

Sublacensis, commonly known as Subiaco, is celebrated by all who have written about the life of St. Benedict the Patriarch for his solitude and deeds. A thousand paces from the town of Subiaco, on the mountain, stands the monastery of St. Benedict and St. Scholastica, famous throughout the world. Since other authors of the Sacred Order have described its antiquity most fully, I will not dwell on repeating it. It was built in the time of Pope Benedict VIII and was dedicated by him, shown by the following words inscribed in the church:

鉁� THE CONSTRUCTION OF THE CHURCH OF SAINT SCHOLASTICA TOOK PLACE IN THE TIME OF POPE BENEDICT VII AND WAS DEDICATED BY HIMSELF ON THE 9TH DAY OF THE LORD, IN THE YEAR OF THE INCARNATION 981, IN THE MONTH OF DECEMBER, ON THE 4TH DAY, IN THE 8TH INDICTION.

This place's peristyle (colonnade), restored in recent years by the venerable Abbot Peter Chaurino, now shines with remarkable splendor. It has been adorned with paintings and erudite verses, honoring the outstanding saints who came from this order, and the popes, emperors, and cardinals who decorated the place with their presence. Among these is found the following anagram on Saint Benedict:

THE MOST HOLY FATHER BENEDICT, A NATIVE OF NURSIA,

GLORY OF A HUMBLE FAMILY, LEGISLATOR OF ALL MONASTIC ORDERS

IN THE WESTERN WORLD, LEADER AND GUARDIAN DESERVEDLY

RECOGNIZED THROUGHOUT THE WHOLE EARTH.

ANAGRAM

THIS HERO, WHILE HE WAS STAYING IN HIS CELL,

HAPPILY SAW鈥擝Y THE GIFT OF THE LORD鈥�

HIS MOST RIGHTEOUS SISTER鈥橲 SOUL IN THE FORM OF A DOVE,

THEN JOYFULLY TRAVELING THROUGH THE SECRETS OF HEAVEN,

AS THE GREAT GREGORY RELATES.

Here, among other things, also appear those famous inscriptions concerning the threefold state of the Abbey of Subiaco, and concerning the donation of towns, territories, and estates left by the Roman senator Tertullus to Saint Benedict, which, since I have cited them earlier, I refer the reader to.

As one ascends from this monastery down the slope of the mountain, there appears a grotto at a distance of about six hundred paces, and that memorable solitude or hermitage of our Holy Father Benedict, in which, during his three years of hiding, St. Romanus, a hermit aware of his life鈥檚 course, would daily lower his food from a high rock by rope, signaling with the sound of a little bell to the servant of God, who was dedicated to contemplation. Eventually, Satan struck with envy, tried to disrupt the devotion of God鈥檚 servant by shattering the bell against the rock, breaking its tongue. The bell was found shortly thereafter but without its clapper. However, during the time of Pope Urban VIII, one thousand one hundred and fourteen years later, a lay brother, custodian of the sacred grotto and temple鈥攕till alive at the time鈥攚hile digging the earth, unexpectedly discovered it, to the great rejoicing of all. I examined it, applied the tongue to the bell with my hands, and found it perfectly fitting and matching. The sacred grotto, over which an exceedingly large and magnificent church has been built, is nearby a little garden, which tradition holds to be the very spot where St. Benedict, tempted by Satan with carnal allurements, is said to have rolled among thorns and brambles until, through the wounds of the thorns and the total laceration of his body, he extinguished the flame of lust and repelled Satan鈥檚 vain temptations. To this day, a rose garden is still seen in that place, and its plants, together with the roses, when crushed into powder, are kept by the monks as relics and used as remedies for various illnesses this place, truly, being surrounded everywhere by cliffs and precipices, inspires horror and dizziness in those who behold it. In the valley below flows the river Anio, extremely rich in trout, which once formed a lake near the Monastery of St. Scholastica. There, the famed example of obedience occurred when our Holy Patriarch (Benedict) ordered Placidus to walk upon the waters to rescue the drowning Maurus.

Traces of several of the twelve monasteries once founded there by the servant of God may still be seen. Today, the abbot is the venerable Father Don Felix Romanus Sabinus, a most devout and kindly man, under whose happy governance, regular discipline, and observance the monastery flourishes greatly鈥攎ay God grant him long life. Also assisting in Rome were the most reverend Father Don Joseph of Piacenza, Abbot of St. Callixtus, and the most reverend Father Dr. Jacob Lanzius, Roman Procurator General of the Cassinese Congregation, men of great learning in every regard. I confess I have benefited greatly from their guidance in matters concerning this history, and I believed their merits should be commended to the gratitude of posterity.

1. Next comes Subiaco, Gerano, and at the foot of the mountain, the Church of St. Anatolia, celebrated for its fairs and pilgrimages; then Cereto and Sambuci, formerly towns under the jurisdiction of the Abbey of Subiaco, now under the control of the Astalli family.
2. Likewise, Siciliano, Mount Vulturinus, and the village of Guadagnuolo, whose origins we described above.
3. The village of Pisonis, or Pisonianum, commonly corrupted in speech as Pisciano, was under the jurisdiction of the Theoduli family and built just below the cliff of St. Eustace, directly above a small hill.
4. San Vito (St. Vitus) is a town named after the temple of Saint Vitus, to which, as though it were an Aesculapian shrine, the rabid or those bitten by rabid dogs from all surrounding areas flee with vows for healing. The site is celebrated for the spring of the Gargiloni river, a location worthy of much reflection鈥攋ust as is the argument of this current history. The very learned Petrus Paulus Caninius, abbot and native of this town, has contributed to me with affection for the good of the Republic of Letters.

Paliano鈥攁 fortress and very strong city situated on a mountain鈥攁long with Genazzano and Cave, are under the jurisdiction of the Colonna family.

The City of Palestrina is subject to the rights of the Barberini family; since it provides ample material for description, I have reserved its account for a more fitting place in the work on ancient Latium.

Valmontone, named from the rich pastures for rams (arietes). A town under the authority of Prince Pamphili, formerly called Lauicum, was rebuilt over its ruins. Besides the very magnificent palace recently constructed there, I have nothing further to say.

5. The city of Tivoli (Tyburtina urbs) has been fully discussed in my Latium Vetus; but just as Mount Vulturinus and the Church of the Blessed Virgin Mary of Monterella fall under the ecclesiastical jurisdiction of the Bishop of Tivoli, so too in his archive are found many things relevant to our present subject we have drawn many worthy considerations, especially with the help of the most eminent Cardinal of Santa Croce, Bishop of the City, a man most holy and worthy, who鈥攚hether for the uprightness of his most blameless life or his knowledge of divine and human affairs鈥攕hines as a rare example in today鈥檚 Church of God.
6. Ierocomium, formerly the Villa of the Emperor Trajan, is the same as the Vicus sacer, which鈥攂eyond the delights of its great houses and gardens鈥攂ecame renowned for its hunting grounds. Once attached to the Eustachian estates, it now falls under the jurisdiction of the most eminent Cardinal Pius. The nearby town called San Gregorio, once called Sasfula due to the rugged rocks on which it stands, is similarly placed. About a mile from there lies Casape, once called Casa Corbula, until recently under the Dukes of Poli, now under the jurisdiction of the Piarists. It is known for its water, highly esteemed for whitening linens in the looms. For more on this, see above.

Massa Appollonia, as far as I could determine, was located between Praeneste and Poli, in the mountains. Today, nothing remains of it but ruins.

Sicilianum, which in the description of the Monastery of Subiaco is also called Bicilianum, is a very ancient fortress still bearing its name. According to some conjecture, it originated from the dwellings of Italy鈥檚 earliest inhabitants鈥攚hom Livy, Dionysius, and other ancient historians call Siculi or Sicani, said to have been expelled from Latium by the Aborigines.

7. Between Zagarolo and Gallicano, the ancient city of the Gabii is understood to have been built based on the massive ruins still visible there. Tusculum, the hereditary seat of the Counts of Tusculum, descended from the Octavian line and was once a primary city on the lofty ridge of the mountain above Frascati. But later, due to the rebellion between Pope Alexander III and Emperor Frederick Barbarossa, the Romans utterly destroyed it, and today nothing remains except the sorrowful ruins of its destruction.

However, since a more detailed discussion will be provided in the dedicated work Latium concerning the territory of Tusculum and the districts of the Alban Hills, I have not thought it necessary to repeat here all matters that are foreign to the purpose of this present work. Therefore, I have only taken it upon myself to describe those places that lie around Mount Eustachius, while the rest may be consulted in the accompanying chorographic map, on the designated page.