De sancta Catherina
The Name and Calling of Catherine
The etymology of Catherine's name and her initial bold confrontation with the emperor are presented as the foundation of her witness.
Catherine is named from 'catha,' which means 'universal,' and 'ruina,' meaning 'ruin'—as if to say 'universal ruin'; for every building of the devil collapses entirely within her. For in her, the building of pride collapsed through the humility she possessed, the building of carnal desire collapsed through the virginity she maintained, and the building of worldly greed collapsed because she despised all things of this world. Alternatively, 'Catherine' is like 'catenula' (a little chain); for through her good works, she forged a chain by which she ascended all the way to heaven. This chain, or ladder, has four rungs: innocence of action, purity of heart, contempt for vanity, and speaking the truth—which the prophet lists in order when he says, 'Who shall ascend into the mountain of the Lord?' and so on. And it answers: 'He who has clean hands and a pure heart, who has not lifted up his soul to vanity, nor sworn deceitfully to his neighbor.' How these four rungs existed in blessed Catherine is clear from her legend. Catherine was the daughter of King Costus and was well-versed in all the liberal arts. When Emperor Maxentius summoned everyone, rich and poor alike, to Alexandria to offer sacrifice to idols and to punish those Christians who refused to do so, Catherine—who was eighteen years old and had remained alone in the palace, which was full of riches and servants—heard the lowing of various animals and the applause of those singing. She quickly sent a messenger to find out what was happening. When she learned the reason, she took some people from the palace, armed herself with the sign of the cross, and went there, where she saw many Christians being led to sacrifice out of fear of death. Wounded by a deep sorrow of heart, she boldly approached the emperor and said, 'Emperor, the dignity of your rank and the path of reason should have warned you to acknowledge the Creator of heaven and to turn your mind away from these gods.'
Wisdom Against the World
Catherine debates the emperor and the pagan orators, demonstrating the superiority of divine wisdom over worldly philosophy.
Standing before the temple door, she debated many things with the Emperor, using various syllogistic conclusions—allegorical and metaphorical, clear and mystical. Then, returning to the general conversation, she said: "I have taken care to present these things to you as to a wise man; but now, why have you gathered this multitude in vain to worship the foolishness of idols?" You marvel at this temple, made by the hands of craftsmen; you marvel at its ornaments! These are precious things that will be like dust before the face of the wind. Marvel instead at the heavens and the earth, the sea and all that is in them; marvel at the ornaments of the heavens—the sun, the moon, and the stars. Marvel at their service, how from the beginning of the world until the end they run night and day toward the west and return to the east, never growing weary. And when you have observed these things, ask and learn who is more powerful than they. But when you have understood this through the One who gives them their power, and you find no one like Him, adore Him and glorify Him, for He is the God of gods and the Lord of lords. When she had wisely debated many things regarding the incarnation of the Son, the Emperor was stunned and could not answer her. Finally, coming to his senses, he said to her: "Be quiet, woman; let us finish the sacrifice, and after this we will give you our response." He ordered her to be taken to the palace and guarded with care, for he admired her wisdom and the beauty of her body too much. For she was very beautiful, and with her incredible loveliness, she seemed admirable and gracious in the eyes of all. When the Emperor arrived at the palace, he said to Catherine, "We have heard of your eloquence and have admired your wisdom, but only in the sacrifices to the gods." We were too busy to fully grasp everything, but now we ask you to tell us about your lineage from the beginning." Saint Catherine replied to this: "It is written that you should neither praise yourself nor blame yourself; let fools do that, whom empty glory torments." I confess, however, that I speak of my lineage not out of the swelling of pride, but for the love of humility; for I am Catherine, the only daughter of King Costus, who, although I was raised in purple and not poorly instructed in the liberal arts, have nonetheless despised all these things and fled to the Lord Jesus Christ." But the gods you worship can help neither you nor anyone else." How miserable, then, are the worshippers of such idols, who aren't there when called upon in necessity, don't help in tribulation, and don't defend in danger!" The King said, "If it's as you say, the whole world is wrong and you alone speak the truth. Yet since every word is confirmed by the mouth of two or three witnesses, even if you were an angel or a heavenly power, no one should believe you—much less when you prove to be a fragile woman!" She replied, "I beg you, Emperor, don't let yourself be overcome by your own fury, so that a dire disturbance doesn't take hold in the mind of a wise man." As the poet says: 'If you rule your soul, you'll be a king; if you rule by your body, you'll be a slave.' The king replied, 'I see you're trying to trap us with your poisonous cleverness, dragging out the conversation with examples from philosophers.' Seeing that he couldn't counter her wisdom, Caesar secretly sent letters ordering all the grammarians and rhetoricians to come to the praetorium in Alexandria at once, promising them immense rewards if they could defeat the girl in debate. Fifty orators were brought in from various provinces, all of them excelling in every kind of worldly wisdom. When they asked why they had been summoned from such distant places, Caesar answered, 'We have a girl here of incomparable sense and prudence who refutes all the wise men and claims that all the gods are demons. If you defeat her, you'll return home with great honor.' At this, one of them indignantly replied in a sharp voice, 'What a great plan of the Emperor's, to summon the wise men of the world from such remote parts for the sake of a single, degenerate girl, when one of our own students could have easily defeated her!' The king said, 'I could have forced her to sacrifice by violence or destroyed her with torture, but I decided it was better for her to be completely refuted by your arguments.' They told him, 'Bring the girl before us so that, convicted by her own rashness, she may learn that she has never seen true wise men.' But when the virgin learned of the contest that awaited her, she commended herself entirely to the Lord; and behold, an angel of the Lord stood by her and encouraged her to stand firm, assuring her that not only would she not be defeated by them, but she would also convert them and lead them to the palm of martyrdom. When she had been brought before the orators, she said to the Emperor, 'By what judgment do you pit fifty orators against one girl, promising them rewards for victory, while you force me to fight without hope of any reward?' The Lord Jesus Christ, who is the hope and crown for those who struggle for Him, will be my reward. When the orators said it was impossible for God to become man or to suffer, the virgin showed that even this had been predicted by the Gentiles; for Plato asserts that God is 'circumrotundum et decurtatum.' The Sibyl also says: 'Blessed is that God who hangs on the high wood.'
The Martyr's Steadfastness
Catherine endures imprisonment, torture, and the conversion of those around her, culminating in the martyrdom of the queen and Porphyrius.
As the virgin debated most wisely with the orators and refuted them with clear arguments, they were struck dumb, unable to find anything to say, and were left completely silent; then the emperor, filled with excessive rage against them, began to rebuke them for allowing themselves to be so shamefully defeated by a single girl. Then one of the masters spoke for the others: "You should know, Emperor, that no one has ever been able to stand before us without being immediately defeated; but this girl, in whom the Spirit of God speaks, has filled us with such wonder that we are either unable or utterly afraid to say anything against Christ. Therefore, Emperor, we openly confess that unless you can offer a more convincing argument regarding the gods we have worshipped until now, we are all converting to Christ." Hearing this, the tyrant was inflamed with excessive rage and ordered them all to be burned in the middle of the city; but the virgin comforted them, made them steadfast for their martyrdom, and diligently instructed them in the faith. And when they grieved that they were dying without baptism, the virgin replied: "Do not be afraid, for the shedding of your blood will be counted as your baptism and your crown." Once they had been fortified with the sign of the cross and thrown into the flames, they surrendered their souls to the Lord in such a way that neither their hair nor their clothes were harmed by the fire at all. After they were buried by the Christians, the tyrant spoke to the virgin: "Noble virgin, consider your youth; you shall be named second only to the queen in my palace, and with your image erected in the middle of the city, you will be worshipped by all as a goddess." The virgin replied, "Stop saying such things, for it is a crime even to think them. I have given myself to Christ as his bride; he is my glory, he is my love, he is my sweetness and my delight. Neither flattery nor torture will be able to turn me away from his love." Then he, filled with rage, ordered her to be stripped and beaten with scorpions, and once beaten, to be handed over to a dark prison and tortured there with hunger for twelve days. While the king was away outside the borders of the region for certain pressing matters, the queen, inflamed with excessive love for her, hurried to the virgin's prison in the middle of the night along with the commander of the soldiers, named Porphyrius. When the queen had entered, she saw the prison shining with an indescribable light and angels anointing the virgin's wounds; the virgin began to preach to her of eternal joys, and converting her to the faith, foretold the crown of martyrdom for her, and thus they continued their conversation until midnight. After hearing all this, Porphyrius fell at the virgin's feet and, along with two hundred soldiers, accepted the faith of Christ. Because the tyrant had ordered her to be kept without food for twelve days, Christ refreshed her during these days with heavenly food, sending a white dove from heaven. Then the Lord appeared to her with a multitude of angels and virgins, saying, "Acknowledge your Creator, daughter, for whose name you have endured a difficult struggle; be constant, for I am with you." When the emperor returned, he ordered her to be brought before him. Seeing her more radiant than he expected after such a long fast, he assumed someone must have fed her in prison; filled with rage, he ordered the guards to be tortured. But she said, "I didn't receive food from any human; Christ nourished me through an angel." The emperor replied, "I beg you, take my advice to heart and don't answer with doubtful words. We don't wish to possess you as a servant; instead, you shall triumph as a powerful queen, chosen for your beauty, in my kingdom." The virgin replied, "I beg you, listen to this as well, and with the true judgment of your reason, decide: whom ought I to choose? The powerful, eternal, glorious, and beautiful One, or the weak, mortal, ignoble, and deformed one?" Then the emperor, indignant, said, "Choose one of two things for yourself: either sacrifice so that you may live, or undergo exquisite tortures so that you may perish." She replied, "Whatever tortures you can imagine, don't hold back, for I desire to offer my flesh and blood to Christ, just as He offered Himself for me; for He is my God, my lover, my shepherd, and my only spouse." Then a prefect persuaded the raging king to prepare, within three days, four wheels fitted with iron saws and sharp nails, so that such a horrible torture might tear her apart and frighten other Christians with the example of such a dire death. It was ordered that two should turn in one direction, while two should be driven in the opposite, so that the ones pulling downward would tear and contract, while the ones resisting would push upward, devouring and crushing. Then the blessed virgin prayed to the Lord that, for the praise of His name and the conversion of the surrounding people, He would destroy that machine. And behold, an angel of the Lord struck that wheel, tearing it apart with such force that it killed four thousand pagans. The queen, who had been watching this from above and had kept herself hidden until then, immediately came down and rebuked the emperor harshly for such great cruelty. The king, filled with rage because the queen refused to offer sacrifice, ordered that her breasts be torn off and that she be beheaded. As she was being led to martyrdom, she asked Catherine to pray to the Lord for her. She replied, "Do not fear, queen beloved by God, for today an eternal kingdom will be exchanged for your transitory one, and you will acquire an immortal spouse in place of a mortal one." Standing firm, she urged the executioners not to delay in doing what they had been ordered to do. The officers then led her outside the city, tore off her breasts with iron hooks, and beheaded her; Porphyrius took her body and buried it. The following day, when an inquiry was made regarding the queen's body and many were being led to punishment because of it, and the tyrant ordered them to be dragged out, Porphyrius rushed into the middle and shouted, "I am the one who buried Christ's servant, and I have received the faith of Christ." Then Maxentius, driven mad, let out a terrible roar and cried, "Woe to me, and woe to everyone! Look, Porphyrius, who was the only guardian of my soul and the comfort of all my labor, has been deceived!" When he reported this to his soldiers, they immediately replied, "We, too, are Christians, and we are ready to die." Then Caesar, drunk with rage, ordered everyone, including Porphyrius, to be beheaded and their bodies thrown to the dogs. Then, calling Catherine, he said, "Even though you caused the queen to die through magic, if you repent, you'll be the first in my palace; today, therefore, you will either offer sacrifices to the gods or" "you'll lose your head."
The Crown of Glory
Catherine receives her heavenly reward through martyrdom and continues to manifest her presence to those who seek her.
She said to him: 'Do whatever you have set your heart on, for you will see me ready to endure everything.' The sentence was then passed over her, and she was ordered to be beheaded. When she had been led to the place, she lifted her eyes to heaven and prayed, "O hope and salvation of those who believe, O beauty and glory of virgins!" "Jesus, good King, I beg you: whoever remembers my passion, or calls upon me at the hour of their death or in any other necessity, may they obtain the effect of your mercy." A voice came to her, saying, "Come, my beloved, my bride; see, the gate of heaven is open to you, for I promise heavenly aid to those who celebrate your passion with devout hearts." Then, after she was beheaded, milk flowed from her body instead of blood. Angels took her body from that place and carried it on a journey of more than twenty days to Mount Sinai, where they buried it with honor. From her bones, oil flows unceasingly, which heals the limbs of all the infirm. She suffered under the tyrant Maxentius or Maximinus, who began his reign around the year of our Lord 310. How Maxentius was punished for this crime and others he committed is found in the history of the finding of the Cross. It is said that a certain monk from Rouen went to Mount Sinai and remained there for seven years, devoted to the service of Saint Catherine. When he begged her earnestly that he might deserve to have something from her body, one of her fingers suddenly broke off from her hand. He joyfully accepted this gift of God and carried it back to his monastery. It is also said that while he was a devotee of Saint Catherine and often called upon her for help, over time, through his own carelessness, he became lax, lost his mental devotion, and stopped calling upon her. While he was praying, he saw a multitude of virgins passing before him, among whom was one who appeared more radiant than the rest. When she had approached him, she covered her face and passed before him with her face veiled. As he marveled greatly at her radiance and asked who she was, one of them answered him: "This is Catherine, whom you were once accustomed to know, but now, because you do not seem to recognize her, she has passed before you with her face veiled, as if she were unknown to you."
The Fivefold Excellence
A theological reflection on Catherine's virtues and a historical note regarding the identity of her persecutor.
It should be noted that the blessed Catherine appears wonderful in five ways: first in wisdom, second in eloquence, third in constancy, fourth in the purity of her chastity, and fifth in the privilege of her dignity. First, she appears admirable in wisdom; for in her was every kind of philosophy. Philosophy, or wisdom, is divided into theoretical, practical, and logical. Theoretical philosophy is divided, according to some, into three parts: intellectual, natural, and mathematical. The blessed Catherine therefore possessed intellectual wisdom in the knowledge of divine things, which she used most effectively in her disputation against the rhetoricians, to whom she proved that there is only one true God and refuted all the false gods. Second, she possessed natural wisdom in the knowledge of all inferior things, which she used most effectively in her disputation against the emperor, as is evident there. It omits the preposition, but recent books use 'unus' instead of the words: 'unus diet' — 'deportavit'. To the one asking, she replied: "I am Catherine, daughter of King Costus, who, though born in purple, etc." She used this most effectively with the queen, whom she inspired to despise the world, to hold herself in low regard, and to long for the eternal kingdom. Practical philosophy, however, is divided into three parts: ethics, economics, and public or political life. The first teaches how to refine your character and adorn yourself with virtues, and it concerns individuals; the second teaches how to manage a household well, and it concerns heads of families; the third teaches how to govern cities, peoples, and the state well, and it concerns the leaders of cities. Blessed Catherine also possessed this threefold knowledge. She possessed the first when she composed herself with complete moral integrity; the second, when she laudably ruled her household, which had been left to her in great measure; the third, when she wisely instructed the emperor. Logic is divided into three parts: demonstrative, probable, and sophistic. The first pertains to philosophers, the second to rhetoricians and dialecticians, and the third to sophists. It seems she also possessed this threefold knowledge, as it is written of her: through various syllogistic conclusions, she disputed with Caesar allegorically and metaphorically, clearly and mystically. Second, she was remarkable for her eloquence; she possessed a most fluent eloquence in preaching, as is clear from her sermons; a most articulate one in giving reasons, as is clear when she said to the emperor, "Are you amazed at this temple built by the hands of craftsmen?"; a most winning one in attracting others, as is clear in the case of Porphyrius and the queen, whom she drew to the faith by the sweetness of her speech; and a most effective one in convincing others, as is clear in the case of the rhetoricians, whom she defeated so powerfully. Third, in her constancy; she was most constant in the face of threats, for she despised them. This is why she replied to the emperor when he threatened her: "Whatever tortures you can think of, do not delay, for I desire to offer my flesh and blood to Christ." And again: "Do whatever you have conceived in your mind, for you will see me ready to endure everything." Second, regarding the gifts offered to her, she rejected them. This is why, when the emperor promised her that she would be second in the palace, she replied: "Stop saying such things, which it is a crime even to think of," etc. Third, in the punishments inflicted upon her, for she overcame them, as is clear when she was placed in prison and on the wheel. Fourth, in the purity of her chastity; she preserved her chastity among those things where chastity is accustomed to be endangered. For there are five things in which chastity is endangered: namely, abundance which relaxes, opportunity which entices, youth which is lascivious, freedom which is unrestrained, and beauty which allures. Amidst all this, blessed Catherine kept her chastity. For one thing, she had an abundance of wealth, as she was the heir to very rich parents; she also had opportunity, since she spent her days moving among her servants like a lady. Furthermore, she was in the bloom of youth; she also had personal freedom, because she remained in the palace alone and independent. Regarding these four factors, it is said above: Catherine, at eighteen, remained alone in a palace full of riches and servants. She also possessed beauty, which is why it is said she was very lovely and appeared admirable to everyone because of her incredible beauty. Fifth, regarding the privilege of dignity: there were certain special privileges for some saints at the time of their passing, such as the visitation of Christ, which happened to John the Evangelist; the flowing of oil, which happened to blessed Nicholas; the outpouring of milk, which happened to blessed Paul; the preparation of a tomb, which happened to blessed Clement; and the granting of petitions, which happened to blessed Margaret when she prayed for those who would remember her. All these things were present in blessed Catherine, as is clear in her legend. However, some people have doubts about whether she was martyred by Maxentius or by Maximinus. At that time, three men held imperial power: Constantine, who inherited the throne from his father; Maxentius, the son of Maximian, who was named Augustus in Rome by the Praetorian Guard; and Maximinus, who was made Caesar in the eastern provinces. According to the chronicles, however, Maxentius acted as a tyrant in Rome, while Maximinus did the same against the Christians in the East. It seems, therefore, as some suggest, that it was a scribe's error to write Maxentius instead of Maximinus.
Read the original Latin
Catherina dicitur a catha, quod est unlversum, et ruina, quasi wniversalis ruina; omne enim aedificium dyaboli in ea universaliter corruit. Nam in ea corruit aedificium superbiae per humilitatem, quam habuit, carnalis concupiscentiae per virginitatem , quam servavit, cupiditatis mundanae, quia omnia mundana despexit. Vel Catherina quasi catenula; ipsa enim sibi per bona opera quandam catenam fecit, per quam usque ad coelum adscendit, Quae quidem catena sive scala quatuor gradus habet, qui sunt innocentia operis, munditia cordis, despectio vanitatis et locutio veritatis, quos propheta per ordinem ponit dicens: quis adscendet in montem domini etc. Et respondet: innocens manibus et mundo corde, qui non accepit in vano animam suam, neqne juravit in dolo proximo suo, Qualiter autem isti quatuor gradus in beata Catherina fuerunt, patet ex legenda sua. — Catherina Costi regis filia omnibus liberalium arlium studiis erudita fuit. Cum autem Maxentius imperator omnes tam divites quam pauperes ad Alexandriam eonvocaret, ut ydolis immolarent, et christianos immolare nolentes puniret, Catherina, cum esset annorum decem et octo et in palatio divitiis et pneris pleno sola remansisset, audiens animalium diversorum mugitus et cantantium plausus misso illac nuntio inquiri jussit celeriter, quid hoc esset. Quod cum didicisset, assumtis aliquibus de palatio signo crucis se muniens illuc accessit ibique multos christianos metu mortis ad sacrificia duci conspexit. Quae vehementi dolore cordis sauciata ad imperatorem audacter se ingessit et sic ait: salutationem tibi proferre, imperator, et ordinis dignitas et rationis via praemonebat, si creatorem coelorum agnosceres et a Diis animum revocares.
Stansque ante januam templi per varias conclusiones syllogismorum allegorice et metaphorice, diserte et mystice multa cum Caesare disputavit. Deinde rediens ad commune colloquium dixit: haec tibi tanquam sapienti proferre curavi, nunc autem quare incassum congregasti hauc nultitudinem ad colendam stultitiam ydolorum? Miraris hoc templum manu artificum operatum, miraris ornamen! a pretiosa, quae velut pulvis ante faciem venti erunt. Mirare potius coelum et terram, mare et omnia, quae in iis sunt; mirare ornamenta coelorum, solem videlicet et lunam et stellas; mirare famnlatum corum, qualiter a mundi initio usque ad finem nocte et die currunt ad occidentem et redeunt ad orientem nec unquam fatigantur, et cum haec animadverteris, interroga et disce, quis sit eorum potentior; cum autem ipsum ipso donante intellexeris nec similem illi invenire valueris, ipsum adora, ipsum glorifica, ipse enim est Deus Deorum et dominus dominantium. Cumque de filii incarnatione sapienter plurima disputasset, stupefactus Caesar non valuit ad hoc respondere, tandem ad se reversus dixit ad eam: sine, o mulier, sine nos finire sacrificium et post hoc tibi responsa reddemus. Praecepit igitur, eam ad palatium duci et cum diligentia custodiri, admirans nimium ejus pradentiam et corporis pulchritudinem. Erat enim speciosa valde et incredibili pulchritudine omnium oculis admirabilis videbatur el gratiosa.
Veniens igitar Caesar ad palatium dixit Catherinae: audivimus tnam eloquentiam et mirati sumus tuam prudentiam, sed in Deorum sacrificiis. occupati omnia plene intelligere nequivimus, nunc autem ab initio progeniem tuam requirimus. Et sancta Catherina ad hoc: scriptum est, nec te collaudes nec te culpaveris ipse; hoc faciant stulti, quos gloria vexat inanis. Confiteor tamen meam progeniem non tumore jactantiae, sed humilitatis amore, ego enim sum Catherina Costi regis unica filia, quae, quamvis in purpura nafa et liberalibus disciplinis non mediocriler instructa, haec tamen omnia contemsi et ad dominum Jesum Christum confugi. Dii autem, quos colis, nec te nec alios juvare possunt. O igitur infelices talium ydolorum cultores, quibus advocata in necessitate non adsunt, in tribulatione non succurrunt, in periculo non defendunt! Qui rex: si ita est, ut dicis, totus mundus errat et tu sola verum dicis; cum tamen omne verbum in ore duorum vel trinm teslium confirmetur, si angelus esses, si coelica virtus, adhuc tibi nemo credere deberet, quanto minus, cum femina fragilis esse probaris! Cui illa: ne, obsecro, Caesar a furore iuo te vinci permittas, ut in sapientis animo non stet turbatio dira.
Sie namque poeta ait: tu si animo rexeris, rex eris, si corpore, servus, Et rex: ut video, pestifera calliditate nos illaqueare disponis, dum per exempla philosophorum sermonem protrahere niteris, Videns autem Caesar, quod ejus sapientiae obviare non posset, mandavit occulte per litteras, ut omnes grammatici et rhetores ad praetorium Alexandriae festinanter venirent immensa munera recepturi, si concionatricem virginem suis assertionibus superarent, Adducti sunt igitur de diversis provinciis L oratores, qui omnes mortales in omni mundana sapientia excellebant, Quibus interrogantibus, cur de tam remotis partibus evocati fuissent, Caesar respondit: est apud nos quaedam puella sensu et prudentia incomparabilis, quae omnes sapientes confutat et Deos omnes daemones esse affirmat, Quam si superaveritis, cum honore magno ad propria redibitis. Ad haec unus indignatus stomachanti voce respondit: o magnum imperatoris consilium, qui ob unius degenerem puellae cenflictum sapientes mundi de remotis partibus advocavit, cum unus ex nostris clientulis eam poterat levissime confutare. Et rex: poteram quidem hanc vi ad sacrificandum impellere aut poenis exstinguere, sed melius judicavi, ut vestris argumentis penitus confutetur. Cui illi dixerunt: adducatur coram nobis puella, ut sua temeritate convicta nunquam se sapientes vidisse cognoscat, Sed cum virgo certamen, quod sibi imminebat, didicisset, totam se domino commendavit et ecce angelus domini adstitit sibi et, ut constanter staret, admonuit asserens, quod non solum ab his vinci non poterit, sed insuper illa ipsos conversos ad palmam martirii destinabit. Gam ergo coram orato ribus adducta fuisset, dixit imperatori: quali judicio contra unam puellam quinquaginta oratores opponis, quos et pro victoria remunerandos promittis, et me sine spe mercedis pugnare compellis ? Erit tamen merces mihi dominus Jesus Christus, qui est spes et corona pro se ceriantium. Verum enm oratores Deum fieri hominem aut pati impossibile dicerent, virgo etiam hoc a gentilibus praedictum esse ostendit, Nam Plato adstruit Deum circumrotundum et decurtatum. Sibilla quoque sic ait: felix ille Deus, ligno qui pendet ab alto.
Cum igitur virgo um oratoribus sapientissime disputaret et eos apertis rationibus confutaret, obstupefacti illi et, quid dicerent, non invenientes muti penitus sunt effecti, Tunc imperator contra eos nimio furore repletus increpare eos coepit, cur ab una puella tam turpiter se vinci permitterent. Tunc unus magister aliorum sic ait: noveris, imperator, quod nullus unquam ante nos stare potuit, quin continuo vinceretur, haec autem puella, in qua spiritus Dei loquitur, sic nos in admirationem convertit, ut contra Christum aliquid dicere aut omnino nesciamus aut penitus formidemus; unde, imperator, constanter fatemur, quod, nisi probabiliorem sententiam de Diis, quos usque modo coluimus, protuleris, ccce omnes ad Christum convertimur. Audiens haec tyrannus nimio furore succensus omnes in medio civitatis concremari jussit, at virgo ipsos confortans ad martirium constantes effecit et de fide diligenter instruxit, Et cum dolerent, quod sine baptismo decederent, virgo respondit: ne timeatis, quia effusio vestri sanguinis vobis baptismus reputabitur et corona. Cum ergo signo crucis muniti fuissent flammis injecti , ita animas domino reddiderunt, ut nec capilli nec vestimenta eorum ab igue in aliquo laederentur. Cum autem à christianis fuissent sepulti, tyrannus virgini loquitur dicens: o virgo generosa, juventuti tuae consule et post reginam in palatio meo secunda vocaberis et imagine tua in medio civitatis fabricata a cunctis velut Dea adoraberis. Cui virgo: desine talia dicere, quae scelus est eliam cogitare; ego me Christo sponsam tradidi, ille gloria mea, ille amor meus, ille dulcedo ct dilectio mea, ab ejus amore nec blandimenta nec tormenta me poterunt revocare. Tunc ille furore repletus jussit eam spoliatam scorpionibus caedi et caesam in obscurum carcerem tradi ibique diebus duodecim fame cruciari. Rege autem pro quibusdam causis instantibus extra regionis confinia procedente, regina ejus nimio amore succensa cum principe militum , nomine Porphyrio, media nocte ad carcerem virginis properavit, Quo cum regina introiisset, vidit carcerem inaestimabili claritate fulgentem et angelos plagas virginis perungentes, incipiensque virgo aeterna ei gaudia praedicavit et ad fidem convertens martirii coronam eidem praedixit sieque usque ad mediam noctem sermonem protraxerunt.
Quae cum omnia Porphyrius audivisset, ad pedes virginis procidit et cum ducentis militibus fidem Christi recepit. Quia vero: per duodecim dies sine cibo tyrannus esse eam jusserat, Christus per hos dies, missa de coelo candida columba, coelesti eam cibo refovebat. Deinde dominus cum multitudine angelorum et virginum eidem apparuit dicens: agnosce, filia, creatorem tuum, pro cujus nomine laboriosum subiisti conflictum, constans esto, quia tecum sum. Rediens igitur imperator eam sihi praesentari jussit et videns eam splendidiorem, quam tanto jejunio aestimabat affliclam, putavit, quod eam aliquis in carcere sustentasset, et furore repletus custodes torqueri praecepit. Illa vero ait: ego cibum ab homine non accepi, sed Christus me per angelum enutrivit. Cui imperator: reconde, oro, quod moneo, iu corde tuo et noli dubiis respondere sermonibus; non te quasi famulam possidere cupimus, sed regina potens et electa decore in regno meo triumphabis. Cui virgo: attende et tu, obsecro, et judicii examine veridica sanctione decerne, quem magis eligere debeo, an potentem, aeternum, gloriosum et decorum vel infirmum; wortalem, ignobilem et deformem. Tunc imperator indignatus ait: e duobus unum tibi elige, ant sacrifica, ut vivas, aut exquisita tormenta subi, ut pereas.
Et illa: quaecumque tormenta potes cogitare, ne differas, quia carnem et sanguinem meum Christo offerre desideto, sicut et ipse pro me se ipsum obtulit; ipse enim Deus meus, amator meus, pastor et sponsus unicus meus. Tunc quidam praefectus furenti regi suasit, ut intra triduum quatuor rotas serris ferreis et clavis acutissimis circumseptas praepararet, ut eam tam horribile tormentum dissecaret et caeteros christianos tam dirae mortis exemplum terreret, ordinatumque est, ut duae uno ordine volverentur, duae autem contrario impetu agerentur, ut illae deorsum lacerando contraherent, illae repugnantes sursum devorando impingerent. Tunc virgo beata dominum exoravit, ut ad laudem sui nominis et conversionem populi circumstantis ipsam mahinam dissiparet. Et ecce angelus domini molam illam cum tanto impetu divellendo concussit, quod quatuor millia gentilium interemit. Regina autem, quae desuper hoc adspiciebat et usque tunc se celaverat, statim descendens imperatorem de tanta saevitia durius increpavit. Rex autem furore repletus, cum regina sacrificare contemneret, jussit eam extractis prins mamillis decollari. Quae cum ad martirium duceretur, Catherinam rogavit, ut pro se dominum precaretur. Quae respondit: ne timeas, a Deo dilecta regina, quia tibi hodie pro transitorio regno commutabitur aeternum et pro mortali sponso tibi immortalem acquires.
Tunc illa constans effecta tortores hortabatur, ne, quod jussi fuerant facere, morarentur. Ministri igitur extra civitatem eam ducentes ferreis hastilibus mammillas ejus evellunt et post caput ejus praecidunt, cujus corpus Porphyrius rapiens sepelivit. Sequente die, cum de corpore reginae quaestio fieret et multos ex hoc ad supplicium. tyrannus protrahi juberet, Porphyrius prorumpens in medium exclamavit; ego sum, qui Christi famulam sepelivi et Christi fidem recepi. Tune Maxentius amens effectus rugitum terribilem emittens exclamavit: o me miserum et omnibus miserandum, ecce Porphyrius, qui erat : unicus animae meae custos et totius laboris solatium, deceptus est! Quod cum suis militibus referret, illi protinus responderunt: et nos christiani sumus et mori parati sumus. -Tune Caesar furore ebrius praecepit omnes cum Porphyrio decollari et corpora eorum canibus dimitti, Deinde Catherinam advocans ait: quamvis arte magica reginam mori feceris, si tamen )resipueris, prima in palatio meo eris; hodie igitur ant Diis sacrificia offeres aut. caput amittes.
Cai illa: fae, quaecumque animo concepisti, paratam enim me videbis ad omnia sustinenda, Data igitur super eam sententia decollari jubetur. Quae cum ad Jocnm deducta fuisset, erectis in coelum oculis oravit dicens: o spes et salus credentium, o decns et gloria virginum! Jesu, rex bone, obsecro te, ut, quieumque passionis meae memoriam egerit seu in exitu animae vel in quaeunque necessitate me invocaverit, tuae propitiationis consequatur effectum. Factaque est vox ad eam dicens: veni, dilecta mea, sponsa mea, ecce tibi coeli janua est aperta, nam et his, qui passionem tuam devotis mentibus celebraverint, optata praesidia promitto de coelis. Deinde cum decollata fuisset, de ejus corpore pro sanguine lac emanavit, angeli antem corpus accipientes ab illo loco ad montem Synai itinere plus quam dierum viginti deduxerunt et ibidem honorifice sepelierunt, Ex cujus ossibus indesinenter oleum emanat, quod cunctorum debilium membra sanat, Passa est autem sub Maxentio sive Maximino tyranno, qui coepit circa annos domini CCCX. Qualiter antem Maxentius pro hoc scelere et aliis, quae commisit, punitus fuerit, in hystoria de inventione crucis habetur, Dicitur, quod quidam monachus Rothomagensis ad montem Synai perrexit ibique per septem annos in servitio beatae Catherinae devotus permansit, Quam cum instantius exoraret, ut aliquid de corpore suo habere mereretur, subito irrupit ) de manu illius unus digitorum. Qui donum Dei laetus accepit et ad sunm monasterium deportavit. Fertur quoque, quod, dum quidam beatae Catherinae devotus exsisteret et cam crebro in sui adjutorium invocaret, per processum temporis mentis incuria resolutus et devotionem mentis perdidit et ab ipsius invocatione cessavit.
Qui in oratione positus vidit multitudinem virginum ante se transeuntium, inter quas una crat, quae caeteris splendidior videbatur. Quae cum sibi appropinquasset, faciem suam operuit et sic ante ipsum facie velata transivit, Cujus splendorem cnm ille nimium miraretur et, quae esset, interrogaret, uma ex iis ei respondit: haec est Catherina, quam olim cognoscere solitus eras, nunc antem, quia eam cognoscere non videris, coram te sic velata facie tamquam a te incognita pertransivit. Notandum, quod beata Catherina mirabilis apparet in V: primo in sapientia, secundo in eloquentia, tertio in constantia, quarto in munditia castitatis, quinto in privilegio dignitatis. Primo admirabilis apparet in sapientia; in ipsa enim fuit omnis species philosophiae. Philosophia enim sive sapientia dividitur in theoricam, practicam et logicam. Theorica dividitur secundum quosdam in tres partes, scilicet in intellectualem, naturalem et mathematicam, Habuit igitur beata Catherina sapientiam intellectualem in cognitione divinorum, qua maxime usa est in disputatione contra rhetores, quibus unum solum Deum verum esse probavit et Deos omnes falsos esse convicit. Secundo naturalem in cognitione omnium inferiorum, qua maxime usa est in disputatione contra imperatorem, sicut patet ibidem. omittit praeposiuonem, sed recent, libri pro verbis: unus diet — deportavit.
roganti respondit: ego enlm sum Catherina Costi regis filia, quae, quamvis in purpura nata etc. Hac maxime usa est cum regina, quam ad contemtum mundi et despectum sui et desiderium regni aeterni animavit. Practica autem dividitur in tres partes, scilicet in ethicam, oeconomicam et publicam sive politicam. Prima docet mores infirmare et se virtutibus exornare et perlinet ad homines, secunda docet familiam bene componere et pertinet ad patresfamilias, tertia docet urbes et populos et rempublicam bene regere et pertinet ad rectores urbium. Hane etiam triplicem scientiam habuit beata Catherina. Primam enim habuit, cnm se omni morum honestate composuit; secundam, cum familiam suam, quae sibi magna relicta fuit, laudabiliter rexit; tertiam, oum imperatorem sapienter instruxit, Logica dividitur in tres partes, scilicet in demonstrativam, probabilem et sophisticam. Prima pertinet ad philosophos, secunda ad rhetores et dialecticos, tertia ad sophistas. Hanc etiam triplicem scientiam habuisse videtur, cum de ea scribitur: per varias conclusiones syllogismorum allegorice et ) metaphorice, diserte et mystice multa cum Caesare disputavit.
Secundo fuit admirabilis in eloquentia, habuit enim eloquentiam facundissimam in praedicando, sicut patet in suis praedicationibus; disertissimam in rationem reddendo, sicut patet, cum dicebat imperatori: miraris hoc templum manu artificum fabricatum; suavissimam in attrahendo, sicut patet in Porphyrio et in regina, quos eloquii sui snavitate ad fidem attraxit; efficacissimam in convincendo, sicut patet in rhetoribus, quos tam potenter convicit. Tertio in constantia; fuit enim constantissima in minis illatis, quia ipsas contemsit, unde imperatori sibi minanti respondit: quaecumque tormenta potes cogitare, ne diferas, quia carnem et sanguinem meum Christo offerre desidero; item: fac, quaecunque animo concepisti, paratam enim me videbis ad omnia sustinenda. Secundo in 'donis oblatis, quia ea respuit, unde, cnm imperator sibi promitteret, quod eam in palatio secundam haberet, respondit: desine talia dicere, quae scelus est etiam cogitare etc. Tertio in suppliciis irrogatis, quia ea superavit, sicut patet, cum fuit posita in carcere et super rotam. Quarto in munditia castitatis; servavit enim castitatem inter ea, inter quae castitas periclitari solet, Quinque enim sunt, in quibus castitas periclitatur, scilicet affluentia resolvens, opportunitas inducens, juventus lasciviens, libertas effrenans, pulchritudo alliciens.
Inter haec beata Catherina castitatem servavit. Habuit enim maximam afflaentiam rerum, utpote quae tam ditissimis parentibus successit, Habuit opportunitatem, utpote quae sicut domina tota die inter suos famulos versabatur. Habuit iterum aetatem juvenilem; item sui libertatem , quia sola et libera in palatio remansit. De his quatnor dicitursupra: Catherina, cum esset annorum XVIII, in palatio divitiis et pueris pleno sola remansit. Habuit etiam pulchritudinem, unde dicitur: quia erat speciosa valde et incredibili pulchritudine omnium oculis admirabilis videbatur. Quinto in privilegio dignitatis, quaedam enim privilegia specialia fuerunt in aliquibus sanctis, dum decederent, ut Christi visitatio, quae fuit in Johanne evangelista ; olei emanatio, quae fuit in beato Nicolao; lactis effusio, quae fnit in beato Paulo; sepulchri praeparatio,quae fuit in beato Clemente; petitionum exauditio, quae fuit in beata Margaretha, quando oravit pro agentibus sui memoriam. Haec antem omnia fuerunt in beata Catherina, sicut patet in legenda. Dubitationem autem habent aliqui apud aliquos, utrum a Maxentio vel a Maximino martirizata sit.
Tunc enim tres imperium tenebant, scilicet Constantinus, qui ex successione paterna imperium sumsit, Maxentius Maximiani filius a praetorianis militibus Romae Augustus appellatus et Maximinus in orientis partibus Caesar effectus. Secundum autem chronicas Maxentius Romae, Maximinus vero in oriente contra christianos tyrannidem exercebat. Videtur ergo, ut aliquibus placet, quod vitio scriptoris sit factum, ut pro Maximino Maxentius poneretur.
The Golden Legend (Legenda Aurea) companion
Continue through all 240 chapters, one saint a day
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The Legenda Aurea was organized for day-by-day use across the liturgical year, and Chosen Portion restores that original one-feast-per-day reading rhythm
- A complete saint's life or feast reading most days in 5-10 minutes
- 240 chapters - enough daily readings to cover a full liturgical year and beyond
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