Basil the Great, On holy baptism – now online in English

A correspondent writes to say that he has discovered a forgotten translation of Basil the Great’s Sermon 13: On holy baptism (In Sanctum Baptismum).

He found it as an appendix in an 1843 American volume of Catholic anti-protestant polemic on the subject, issued by a certain Francis Patrick Kenrick who was later to become Archbishop of Baltimore.

I’ve scanned the text: it is here.

The translator went a bit mental part way through and started spouting cod-Jacobean English.  I have removed such excrescences from the text, but otherwise left it alone.

The use made of the work by Kenrick is perhaps the opposite of that intended by Basil.  It is pretty plain, reading the sermon, that Basil is dealing with people who are Christians mainly in observance and socially, with a real component of nominalism.  His task, an unpleasant one, is to stop them playing games with the church and either commit or not.  The point of commitment – for them – is baptism.

By contrast Kenrick is dealing with 19th century baptists.  In the main these were people fully committed to Christ, but with a genuine scruple about blasphemy in applying baptism to people who didn’t believe.  It is quite unlikely that Basil would have preached such a sermon to them.  I fear that Mr Kenrick’s work probably fell on rather deaf ears, therefore.  It does very little good to anyone to make St Basil – or any of the fathers – into a proponent of superstition, when he was in fact engaged in trying to overthrow it.

Nevertheless we all benefit from that forgotten work, because Kenrick stopped to translate Basil for us all.  Thank you, sir: and thank you also Ted Janiszewski for finding it for us.

Share

A Coptic life of Severian of Gabala (!)

Severian of Gabala was the enemy of John Chrysostom.  The latter’s importance necessarily involved Severian’s eclipse, and all the accounts of their quarrel are written from John’s point of view.  Or so I thought.  But an email from Albocicade, a correspondent of this blog, reveals a “Life of St. Severian of Gabala”, in the Arabic Synaxary of the monophysites.

It is understandable that the Copts would preserve some kind of account.  For although they also revere Chrysostom, it is also a fact that Theophilus, Patriarch of Alexandria, was also an enemy of Chrysostom, and is also revered as a saint.  The rehabilitation of Severian is a necessary consequence of that of Theophilus.

Interestingly there is a mention of a Montanist congregation at Gabala.  It is perhaps doubtful that the life is anything but fiction, however.

This text was published by René Basset with a French translation in the Patrologia Orientalis 1 (1907).  It is short, so I shall give an English version from the French here.  The life of Severian follows that of “Saint Dioscorus”.

    *    *    *    *

7th day of Tut (= 4th September)

On this day rested in the Lord the Holy and Virtuous Father Severian, bishop of Gabala.  The name of his father was Valerian.  He studied profane philosophy at Athens, and went to Caesarea where he studied the sciences.  Then he returned to Rome, where he studied the ecclesiastical sciences, and learned by heart all the ancient and modern books, in a few years.  After this his parents died, leaving him a considerable and immeasurable fortune.  He wished to give this to Christ, in order to receive a hundred-fold reward in its place.  He built a hospice for strangers, the unfortunate, and the poor; he placed attendants there, to receive the money for the poor, such that even today these places are called by his name.  His uncle was the governor of the town; he complained about him to the emperor Honorius, because he had dissipated his fortune saying, “I give it to our Lord Christ in order to receive the equivalent [in heaven], as he said in his gospel.”  The emperor admired this, and ordered him not to separate himself from him in his palace, to go with him to church and to pass the entire night in prayer.  For the emperor also was a righteous man: he led the life of a monk and wore a hair-shirt under his royal robe.  The patriarch (pope) of Rome was then St. Innocent; he learned from God that Severian was doing good to huge numbers, and began to honour and venerate him.  The saint [Severian] was loved by the masses; his reputation reached Theodosius, who was reigning at Constantinople.  When the saint saw the respect in which he was held, he feared that his trouble was in vain, and decided to leave secretly.  An angel of the Lord appeared to him, and ordered him to go to the town of Gabala, where he would lead many souls.  He left by night, accompanied by his disciple Theodosius, to whom he had given the monastic habit.  The Lord sent him a light in the form of a wheel which preceded him until he arrived at Gabala.  There was there a convent at the head of which was a holy man.  He learned in a dream about St. Severian.  He went out to meet him, and made known to him his vision, and the saint was extremely surprised.  His history followed him to this place, and an innumerable crowd gathered around him.  The emperor Theodosius sent abbots to grow the convents which he founded, after an angel of the Lord had determined the place where they should be.  These became a refuge for many souls, and the Lord worked by him many miracles.

Among these, the daughter of the governor of Gabala had a demon in her, who said to her father, “If you make Severian leave this place, I will go out of her.”  When the father went to find Severian and told him about the matter, asking him to heal her, the saint wrote a note in which he said, “In the name of Jesus, the Christ, you shall go out of her.”

A troop of Samaritans and other people attached themselves to the soldiers, and wanted to get into the convent.  The saint made darkness come upon them and they remained for three days without sight, until they implored him with many tears, and he sent them away.

Likewise all the monks who were under his authority prayed over anyone who was ill and they were healed.  He encouraged and instructed each of them so well that they became like angels.

The bishop of this town was named Philadelphus.  He learned in a dream sent by God that the saint would occupy his place.  He sent to almost all the communities and recommended them to support him in order (to fulfil) the intention of God and, following the opinion of the righteous rulers and leaders, he was made bishop and began with a great struggle to protect his flock.

In that town there was a Jew named Saktar, very learned and proud that he was possessed of the law of Moses.  He went to find the saint and disputed with him, but no word was able to come out of his mouth.  Then the Lord informed him [Severian] in a dream that this man [Saktar] would be part of the blessed flock.  When Saktar returned to his house, he saw in a dream places of torment, and a voice saying, “Here are the faithless Jews and those who don’t believe in our Lord the Messiah.”  The next day he went to find St. Severian, fell at his feet and asked to become a Christian.  He baptised him, him and all the people of his house.  When the other Jews learned that their leader had become a Christian, they believed, were baptised, and became Christians as if they had been born into the religion of Christ.

Likewise there is another sect of magicians who are called Montanists.  When the saint asked them to enter the faith, they did not do so, because they had confidence in their art.  In fact, when a man came towards them, they would throw dust in his face and he would see nothing.  Then the saint asked our Lord the Messiah, with many tears, to bring them into the holy flock.  The Lord sent upon them, but not on the Christians, various illnesses like those with which the Egyptians were affected before.  They recognised that this was the consequence of their disobedience towards the saint.  They went to find him and became Christians.  The town formed but a single flock.  The demon screamed in pain and cried out, in the form of an old man with torn clothing, “I am tormented on all sides: Egypt is filled with holy monks; at Rome, there is Innocent; at Constantinople, John Chrysostom; This place remains to me, and Severian has taken it from me.”

The Persians sent a message to the kings Theodosius and Arcadius, wishing to make war.  They sent the letter to the saint.  When he learned of it, he wrote to them to comfort them: “We belong to Christ; our realm comes from Christ; we have therefore no need of arms, lances or men”; and he reminded them one by one of all the things that God had done to kings, before the forty-day fast; and the Persians went away.

As for the business of John Chrysostom with the empress, the saint came with all the bishops.  He addressed all kinds of remonstrances to the empress, saying that John Chrysostom had done nothing which deserved exile.  When she did not listen, he returned to his town.

He composed discourses, exhortations and sermons which are copied in the church down to the present.  He grew old and attained the age of 100.  Ten days before he died, an angel of the Lord appeared to him and invited him to leave.  He made his recommendations to his flock, and fell asleep in the Lord.  His death happened two years before that of St. John Chrysostom, who died the same year as Epiphanius of Cyprus.  The body of the blessed Severian was buried fittingly; funeral orations and panegyrics were made, and he was laid to rest in the tomb.  May his prayer be with us.  Amen.

Share

Severian bibliography updated again

I’ve done a little more work on the Severian bibliography, so here’s an updated version.  It’s still a work in progress, but at the moment I have other things preventing me working on it.

  • Severian of Gabala – works (PDF)
  • Severian of Gabala – works (.docx)

UPDATE: Later version here.

Share

Rome in 1557 – Old St Peters, the Septizonium, the Templum Solis

Another marvellous find by @ste_trombetti at the Bibliotheque Nationale here;[1] – a large map depicting Rome in 1557!  Here is an excerpt (click on the image to see it all)

recens_rursus_1557_excpt

 I have ventured to highlight, in this excerpt, three monuments, all now vanished.  Near the Palatine, the remains of the monumental entrance to the Palatine, known as the Septizonium.  On the Quirinal hill, the remains of the Temple of the Sun.  And, over on the Vatican, the Constantinian basilica of Old St Peter’s, with the circular centre of the new basilica arising at the west end, and the obelisk still in its original position on the south side (for St. Peter’s, remember, faces east, rather than west as modern churches do).

Share
  1. [1]Recens rursus post omnes omnium description. urbs Romae …; Éditeur : Formis Anton. Lafrerii (Rome); Date d’édition : 1557; Type : image fixe,estampe; Langue : Italien; Format : 1 est. : en coul. ; 35 x 47 cm

Patristics Carnival XXXV: Pentecost Edition – at Linguae Antiquitatum

It’s now available here:

http://jdhomie.com/2014/06/08/patristics-carnival-xxxv-pentecost-edition

Share

Some 1860 photos of the lost Meta Sudans fountain in Rome

The meta sudans was an ancient Roman fountain outside the Colosseum.  It was demolished, atypically, by Mussolini in 1936 as part of his improvements to Roman road transport.  By then it was in a sad state.

Two marvellous photos have been found by @ste_trombetti[1] on Twitter in a volume of photographs taken in 1860 by Altobelli and Molins[2], and now online at the Bibliotheque Nationale Francais (here).  Here they are.  The first from here:

meta_sudans1_altobelli

And from the other side, excerpted from here:

meta_sudans2_altobelli

Wonderful!

Share
  1. [1]Here and here.
  2. [2]Recueil. Vues de Rome, reproductions d’œuvres d’art et types romains.

How to download a book at the German Arachne – DAI site

I had trouble with this, so I am going to document it here!  With pictures.  Because it’s about as user-friendly as a cornered rat; but obvious once you know.

Say you want to download a volume of the Corpus Inscriptionum Latinarum?  These are here.  So go to that link.  You get a page like this (you can switch the language to English somewhere on the site, at top right – may as well).

arachne1Click on a volume.

When you get it, there will be a floppy disk icon top right.

When you do, you will get a pop-up:

arachne2IGNORE the “Download” button!!!  All that will give you is some crappy catalogue info.

Instead click on the “Download book as PDF file”.  And … your download will begin.

Be warned: the size of these books is in gigabytes.  Which won’t matter a bit once the internet speeds up a bit, but may make your eyes pop a bit in the mean time!

Share

From my diary

It’s been a busy 24 hours.  Another chunk of the translation of Eusebius’ Commentary on Luke has appeared – this work now nearly done, thankfully.

As previous posts have indicated, Severian’s De pace came in.  I have commissioned another Severian, and a second gentleman has expressed interest in doing Severian as well.  I’m willing.  In fact there are homilies of Severian extant only in Armenian, and I am willing to pay someone to translate these as well.  But we’ll get there.

I also spent time trying to untangle the account in Vermaseren’s Corpus Inscriptionum et Monumentum Religionis Mithriacae of the items from Chester; but to some purpose, for I realised that in fact there were four monuments, not three, and that this had confused Vermaseren himself.

Various items scanned during the week had to be processed, OCR’d and stored away.  The British copyright libraries wanted their free copies of Origen, Exegetical works on Ezekiel.  It all takes time…

I also had to finish that translation of Bosio on the grave of Maria; because I had done too much to drop it.  And I noted in the WordPress dashboard a half-written post on Palladas, so felt I’d better finish that off.  Another half-written post on Hippolytus can stay that way!  Another post that I started, on some daft decision-making in US journals, was, I decided, really politics and so I deleted it.  For some reason I seem to have done a lot of starting posts which I don’t finish lately.

Much else that isn’t deserving of mention was done.

But it all ended with a pleasing email from Lightning Source: the Origen book has already sold four paperback copies through Amazon.  And I only made it available about a week ago.  Thank you very much, whoever you are!

Share

The epigrams of Palladas of Alexandria

On twitter a couple of days ago I came across this item by Bettany Hughes:

Palladas of Alexandria c.350AD ‘in the darkness of night Zeus stood beside me and said: “Even I, a god, have learned to live with the times”. @Bettany_Hughes

I confess that Palladas is not a name that I had ever heard of.  But he is a pagan epigrammist, whose work is preserved in the Greek Anthology, of the 5th century – or so the introduction to the Loeb edition states.

From a selection from this available online at Gutenberg[1] I learn the following:

Palladas of Alexandria is the author of one hundred and fifty-one epigrams (besides twenty-three more doubtful) in the Anthology. His somber and melancholy figure is one of the last of the purely pagan world in its losing battle against Christianity. One of the epigrams attributed to him on the authority of Planudes is an eulogy on the celebrated Hypatia, daughter of Theon of Alexandria, whose tragic death took place A.D. 415 in the reign of Theodosius the Second. Another was, according to a scholium in the Palatine MS., written in the reign of Valentinian and Valens, joint-emperors, 364-375 A.D.

Thankfully the Greek Anthology is accessible online in the Loeb edition in five volumes.[2]  Better yet, since it is on Archive.org, it is possible to search through the OCR’d text for his name.

This I have done, and have found what seems to be the real version of the quotation, in volume 3, on p.247, no. 441:

441.— PALLADAS OF ALEXANDRIA

On a Statue of Heracles.[1]

I marvelled, seeing at the cross-roads Jove’s brazen son, once constantly invoked, now cast aside, and in wrath I said : “Averter of woes, offspring of three nights, thou, who never didst suffer defeat, art to-day laid low.” But at night the god stood by my bed smiling, and said : “Even though I am a god I have learnt to serve the times.”

[1] The statue had doubtless been cast down by the Christians.

I must confess that my search through the Greek Anthology moves me, rather, to read it!  I hesitate, however, to add five volumes to my straightened shelves.

Share
  1. [1]J.W. Mackail, Select Epigrams from the Greek Anthology, 1890.
  2. [2]Vol 1, Vol 2, Vol 3, Vol 4, Vol 5.

What did the Romans bury with a 5th century empress?

The demolition of the Constantinian basilica of St Peter’s in Rome, in the 16th century, in order to build the present church, also required the demolition of the neighbouring circular chapel of St Petronilla.  This building stood next to the south door, and probably predated the basilica.  Like the chapel of St Andrew nearby, it was probably a Roman tomb of the 2-3rd century, half-buried by the earth platform on which St Peter’s was built.

Inside the chapel, the process of demolition revealed a Roman imperial burial of the 5th century AD.   The owner was the empress Maria, daughter of Stilicho and wife of the emperor Honorius.

The following report appears in Bosio’s Roma Sotteranea (16xx).[1]  It seemed interesting enough to translate it.  I can’t quite understand it all, but I’ll have a go![2]

After listing papal interments, and then mentioning emperors who appear in the literary record as interred here, he continues:

 Of the Augustas we know of one who was buried on the Vatican, Maria, daughter of Stilicho and of  the most noble Lady Serena, and wife of the aforementioned Emperor Honorius.  Her sepulchre was discovered in the year 1544, on the 4th of February, in the pontificate of Paul III; during the demolition of the old round chapel of St. Petronilla, situated on the right-hand side of the basilica.  In excavating the foundations of the new chapel, a great sarcophagus of marble was found, approximately six feet under the floor, covered by a slab also of marble, and surrounded in turn by a very thick wall.  When this was opened, a body was seen in it, dressed in gold clothing.  The head was covered by a veil with many wrappings, but separate; and many ornaments of gold which taken together weighed about 40 pounds.  Nearly all the bones were reduced to dust, and there only remained the shins, teeth and skull; which gave an indication that this was the body of a young girl, and it was easy to work out that it was the aforementioned Maria, wife of Honorius, from the items found inside the sarcophagus.  To one side was a chest of silver, filled with various vases of crystal, of agate, of other stones; and similarly with little animals of various kinds, with some ornaments of gold.  Below this was a box, covered with gilded silver, with some ornaments of heads of chiodetti (?) of silver, inside which were many gold rings, all with precious stones; some necklaces, and other items and toys.  All of them are minutely described by Lucio Fauno, and we found them listed one-by-one in a handwritten book of that time, and they are as follows:

Vases, and various pieces of crystal, large and small, 30 in number; between two ancient cups of medium size, one round and one ovate shape with very beautiful little figures in medium relief.

A piece of crystal shaped like a seashell, fashioned as a lamp with gold fittings; which covered up the mouth of the seashell, leaving only a small hole in the middle through which to put oil; beside which was a moveable fly of gold, which you could move with a nail to cover and uncover the hole. Likewise of gold was the tip con il pippioda porvi lo stopino, tirato in lungo, & acuto, con bellissima gratia (?); and so attached to the crystal that they seemed to have been born together.

Some pieces of agate with some small animals, and some vases in number eight, among which there were two beautiful vases, one looking like a big glass ampoule, of the sort used to keep oil or similar liquid; and so made, and so beautiful, that it was a marvel when first seen; and the other vase was made in the manner of a skimmer with its handle, used in Rome to separate water from vettine.

Four little vases of gold of various sorts, and another very small vessel of gold, of ovate form, with its lid adorned with jewels.

A small  heart of gold in the form of a pendant with six jewels inset.

Two earring pendants of emerald, or plasma (?), with two jacinths.

A pendent in the form of a group of vua(?), made of pavonazze (?) stone.

Eight other small gold pendents of various sorts, set with various stones.

Rings, and verghette, of gold, of various sorts, set with various jewels and precious stones, in total numbering fifty-eight; and among these one of red bone (osso rosso?) with various stones.

Three little animals of red bone.

A clasp or trinket or necklace of gold, with five jewels of various sorts, set inside; and twenty-four other clasps of various sorts with various jewels embedded in them.

A piece of a very small thin necklace, inset with green stones.

Another gold necklace, with twenty-two “pater nostri” of plasma (?).

Another small necklace, with nine “pater nostri” of sapphire set in an oval.

Another small necklace tirato raccolto, broken into four pieces.

Two gold buttons and fourteen golden shirts.

A tondo of gold, with an “Agnus Dei”, with letters around it, reading: MARIA OUR MOST FLOWER-LIKE LADY.  And on the other side LONG LIVE STILICHO.

Two gold handles of gold, with some green stones in them.

Two large hair-pins, or hair-rollers; one of gold, approximately a foot long, with letters, reading on one side: FOR OUR LORD HONORIUS.  And on the other side: FOR OUR LADY MARIA.  The other silver and without letters.

A plate of gold on which were carved in Greek letters Michael, Gabriel, Raphael and Uriel.

An emerald bound in gold, on which a head was carved, which was judged to be the aforementioned emperor Honorius, as a seal, estimated to be worth 500 scudi.

There were also fragments of other emeralds, and other stones, and some large pearls, destroyed by the humidity; that the other things had been preserved so well seemed to be by chance.

All the things found were taken to Pope Paul III, who at that time was pontiff; who (as Giulio Herculano and the aforementioned Lucio Fauno note) obtained forty pounds of gold from the sale of these ne cavo (?), and applied it to the construction of the new basilica.

He goes on to add that these were probably wedding gifts, and references Claudian.  Maria was married to Honorius when she was only 12 and he not much older, and she died aged between 18-21, between 404-7.

There are further accounts of the find, and Lanciani gives more here (at Lacus Curtius).  It would be good to have these manuscript accounts online.  It is perhaps not realised just how much there is, unpublished, in Italian archives which might be of tremendous value.  I suspect that the primary accounts might contain drawings of these finds!

Share
  1. [1]Low-quality scan on Google books here; much better scans, but incredibly unusable viewer at Arachne here: look at  p.68-70 in the viewer, get the largest pic you can, and then download it.
  2. [2]I transcribed the Italian which is as follows:

    Delle Auguste sappiamo de certe, che nel Vaticano fu sepellita Maria, figliuola di Stilicone, e di Serena nobilissima Donna, sposa del sudetto Honorio Imperatore.  Il cui sepolcro su scoperto l’anno 1544 a di. 4. di Febraro del Pontificato di Paolo Terzo: poiche rovinandosi il vecchio Tempio rotondo di Santa Petronilla, situato nella destra parte della Basilica; e cavandosi i fondamenti della nuova Cappella, si ritrovo una grand’Arca di marmo, sei piedi incirca sotto il pavimento, coperta d’una pietra parimente di marmo, circondata intorno di grossissimo muro; la quale essendosi aperta, si vide in essa un corpo, vestito di vestimenti d’oro; il cui capo con molti inuolti era circondato di un velo, ma pero disteso; de’quali ornamenti d’oro (essendo stati fusi) se ne cavo di peso circa libre quaranta.  Erano quasi tutte le ossa ridotte in polvere; e vi rimanevano solo i stinchi, i denti, & i capelli; i quali davano inditio, che quello fosse il corpo d’una tenera fanciulla; e si conietturo facilmente esser di detta Maria sposa d’Honorio, dalle cose ritrovate dentro dett’Arca.  Percioche dal lato haveva una scattola d’argento piena di diversi vasi di christallo, di agate, e d’altre pietre; e similmente di diversi animaletti con alcuni ornamenti d’oro; & appresso a questa era una cassetta, coperta d’argento indorato con alcuni ornamenti di teste di chiodetti d’argento; nella quale erano molti anelli d’oro, tutti con pietre pretiose; alcune collane, catenette, & altri lavori con gioie; le quali cose tutte sono minutamente descritte da Lucio Fauno, e noi l’habbiamo ancora ritrovate notate in un libro manoscritto di quel tempo, e sono le seguenti.

    Vasi, e diversi pezzi di christalo, fra grandi, e piccoli, numero trenta; fra’ quali venerando due, come tazze non molto grandi, l’una rotonda, e l’altra di figura ovata con figurette di mezo-rilievo bellissime.

    Una lumaca di christallo in forma d’una conchiglia marina, acconcia in una lucerna con oro sino; del quale n’e prima coperta la bocca della lumaca, restandovi solo un buco in mezo da porvi l’olio; a lato al quale si vedeva con un chiodo consitta una mosca d’oro mobile, che copriva, e discopriva il buco. Era d’oro similmente la punta con il pippio da porvi lo stopino, tirato in lungo, & acuto, con bellissima gratia; & in modo attaccato con il christallo, che pareva esservi nato insieme.

    Alcuni pezzi d’agata con certi animaletti, & alcuni vasi fra tutti numero otto, fra’ quali vi erano due vasi bellissimi, l’uno sembrava una di quelle ampolle di vetro grandi, e piatte da tenervi olio, o altro simile liquore; in modo fatto, e cosi bello, e sottile, ch’era una mariviglia a mirarlo; e l’altro vaso era fatto a guisa d’una di quelle schiumarole con il suo manico, chusano in Roma per cavar l’acqua dalle vettine.

    Quattro vasetti d’oro di diverse sorti, & un’altro vaso picciolo d’oro, di forma ovata, con il suo coperchio con gioie attorno.

    Un cuore d’oro picciolo a guisa d’un pendente con sei gioie incassate.

    Due pendenti da orecchi di smeraldo, o plasma, con due giacinti.

    Un pendente in forma di un grappo d’vua, fatto di pietre pavonazze.

    Otto altri pendenti piccioli d’oro di diverse sorti, con varie pietre incastrate.

    Anelli, e verghette d’oro di diverse sorti, con diverse gioie, e pietre pretiose incastratevi, in tutto numero cinquant’otto; e fra quelli uno di osso rosso con diverse pietre.

    Tre animaletti di osso rosso.

    Un fermaglio o monile, o collana d’oro, con cinque gioie di diverse sorti, legativi dentro; e ventiquattro altri fermagli d’oro di diverse sorti, con varie gioie incastrate in essi.

    Un pezzo di una collana picciola sottile, con certe pietre verdi infilzate.

    Un’altra collanina d’oro, con ventidue pater nostri di plasma.

    Un’altra collanina, con nove pater nostri di Zaffiro intagliati a mandole.

    Un’altra collanina d’oro tirato raccolto, rotta in quatro pezzi.

    Doi bottoncini d’oro, e quattordici magliette d’oro.

    Un tondo d’oro, come una Agnus Dei, con lettere attorno, che dicevano: MARIA DOMINA NOSTRA FLORENTISSIMA. E dall’altra parte: STILICO VIVAT.

    Doi manichi d’oro, con certe pietre verdi.

    Due aggucchie grosse, o stillette per dirizzari crini; l’uno d’oro, lungo un palmo incirca, con lettere, che dicevano da una parte: DOMINO NOSTRO HONORIO.  E dall’altra pare: DOMINA NOSTRA MARIA.  E l’altro d’argento senza lettere.

    Una lamina d’oro, nella quale erano scolpiti con lettere greche Michael, Gabriel, Raphael, Uriel.

    Un smeraldo legato in oro, nel qual’era intagliata una testa, che fu giudicata esser de detto Imperatore Honorio, da sigillare, stimata di valore di scudi 500.

    E parechi altri frammenti di smeraldi, e d’altre pietre, e certe perle grosse, ma guaste per l’humidita; se bene l’altre cose sudette erano tanto ben conservate, che parevano fatte all’hora.

    Tutte le sudette cose furano portate a Papa Paulo Terzo, che all’hora era Pontefice; il quale (come ha notato Giulio Herculano, e detto Lucio Fauno) dalla vendita di esse ne cavo quaranta libre d’oro (come si e detto) e gli applico alla nuova fabrica della basilica.