The Two Lovers of Heaven: Chrysanthus and Daria by Pedro Calderón de la Barca (classic books for 12 year olds .TXT) 📕

Voragine, c. 152. The fullest account, and that which Calderon had evidently before him when writing The Two Lovers of Heaven, is given by Surius in his great work, "De Probatis Sanctorum Vitis", October, p. 378. This history is referred to by Villegas at the conclusion of his own condensed narrative in the following passage, which I take from the old English version of his Lives of Saints, by John Heigham, anno 1630.

"The Church doth celebrate the feast of SS. Chrisanthus and Daria, the 25th of October, and their death was in the year of our Lord God 284, in the raigne of Numerianus, Emperor. The martyrdom of these saints was written by Verinus and Armenius, priests of St. Stephen, Pope and Martyr: Metaphrastes enlarged it somewhat more. St. Damasus made certain eloquent verses in praise of these saints, and set them on their tombe. There is mention of them also in the Romaine Martirologe, and in that of Usuardus: as also in the 5. tome of Surius; in Cardinal Baronius, and Gregory of Turonensis", p. 849.

A different abridgment of the story as given by Surius, is to be found in Ribadeneyra's "Flos Sanctorum" (the edition before me being that of Barcelona, 1790, t. 3. p. 304). It concludes with the same list of authorities, which, however, is given with more precision. The old English translation by W. P. Esq., second edition: London, 1730, p. 369, gives them thus:

"Surius in his fifth tome, and Cardinal Baronius in his 'Annotations upon the Martyrologies', and in the second tome of his Annals, and St. Gregory of Tours in his 'Book of the Glory of the Martyrs', make mention of the Saints Chrysanthus and Daria".

The following is taken from Caxton's Golden Legende, or translation of the Legenda Aurea of Jacobus de Voragine. I have transcribed from the following edition, which is thus described in the Colophon:

"The legende named in latyn Legenda Aurea, that is to say in englyshe the golden legende, For lyke as golde passeth all other metalles, so this boke excedeth all other bokes". "Finyshed the xxvii daye of August, the yere of our lord M. CCCCC. XXVII, the xix yere of the regne of our souverayne lord Kynge Henry the eyght. Imprynted at London in Flete Strete at the Sygne of the Sonne by Wynkyn de Worde".

In the following extract the spelling is somewhat modernised, and a few obsolete words are omitted.

"The Life of Saynt Crysant and Saynte Daria".
Fo. cc. lxxxv.

"Here followeth the lyfe of Saynt Crysaunt, and fyrst of his name. And of Saynte Daria, and of her name.

"Of Crysaunt is said as growen and multyplyed of God. For when his father would have made hym do sacrifyce to the idols, God gave to hym force and power to contrary and gaynsay his father, and yield himself to God. Daria is sayd of dare to give, for she gave her to two thynges. Fyrst will to do evil, when she had will to draw Crysaunt to sacrifyce to the idols. And after she gave her to good will when Crysaunt had converted her to Almighty God.

"Crysaunt was son of a ryght noble man that was named Polymne. And when his father saw that his son was taught in the faith of Jesu Chryst, and that he could not withdraw him therefrom, and make him do sacrifyce to the idols, he commanded that he should be closed in a stronge hold and put to hym five maidens for to seduce him with blandyshynge and fayre wordes. And when he had prayed God that he should not be surmounted with no fleshly desyre, anon these maydens were so overcome with slepe, that they myght not take neither meat ne drinke as long as they were there, but as soon as they were out, they took both meat and drinke. And one Daria, a noble and wise virgin of the goddess Vesta, arrayed her nobly with clothes as she had been a goddess, and prayed that she myght be letten enter in to Crysant and that she would restore him to the idols and to his father. And when she was come in, Crysant reproved her of the pride of her vesture. And she answered that she had not done it for pride but for to draw him to do sacrifyce to the idols and restore him to his father. And then Crysant reproved her because she worshipped them as gods. For they had been in their times evil and sinners. And Daria answered, the philosophers called the elements by the names of men. And Crysant said to her, if one worship the earth as a goddess, and another work and labour the earth as a churl or ploughman, to whom giveth the earth most? It is plain that it giveth more to the ploughman than to him that worshippeth it. And in like wise he said of the sea and of the other elements. And then Crysant and Daria converted to him, coupled them together by the grace of the Holy Ghost, and feigned to be joined by carnal marriage, and converted many others to our Lord. For Claudian, who had been one of their persecutors, they converted to the faith of our Lord, with his wife and children and many other knights. And after this Crysant was enclosed in a stinking prison by the commandment of Numerian, but the stink turned anon into a right sweet odour and savour. And Daria was brought to the bordel, but a lion that was in the amphitheatre came and kept the door of the bordel. And then there was sent thither a man to befoul and corrupt the virgin, but anon he was taken by the lion, and the lion began to look at the virgin like as he demanded what he should do with the caitiff. And the virgin commanded that he should do him no hurt but let him go. And anon he was converted and ran through the city, and began to cry that Daria was a goddess. And then hunters were sent thither to take the lion. And they anon fell down at the feet of the virgin and were converted by her. And then the provost commanded them to make a great fire within the entrance of the bordel, so that the lion should be brent with Daria. And the lion considering this thing, felt dread, and roaring took leave of the virgin, and went whither he would without hurting of any body. And when the provost had done to Crysant and Daria many diverse torments, and might not grieve them, at the last they without compassion were put in a deep pit, and earth and stones thrown on them. And so were consecrated martyrs of Christ".

With regard to the exact year in which the martyrdom of SS. Chrysanthus and Daria took place, it may be mentioned that in the valuable "Vies des Saints", Paris, 1701 (republished in 1739), where the whole legend undergoes a very critical examination, the generally received date, A.D. 284, is considered erroneous. The reign of the emperor Numerianus (A.D. 283-284), in which it is alleged to have occurred, lasted but eight months, during which period no persecution of the Christians is recorded. The writer in the work just quoted (Adrien Baillet) conjectures that the martyrdom of these saints took place in the reign of Valerian, and not later than the month of August, 257, "s' il est vray que le pape Saint Etienne qui mourut alois avoit donne ordre qu' on recueillit les actes de leur martyre"-Les Vies des Saints, Paris, 1739, t. vii. p. 385.


1. Los dos amantes del cielo: Crisanto y Daria. Comedias de Don Pedro Calderon de la Barca. Por Don Juan Eugenio Hartzenbusch. Madrid, 1865, tomo 3, p. 234.

2. It may be added to what Dr. Trench has so well said, that Calderon's auto, "El arbol del mejor Fruto" (The Tree of the choicest Fruit), is founded on the same sublime theme. It is translated into German by Lorinser, under the title of "Der Baum der bessern Frucht", Breslau, 1861.


THE TWO LOVERS OF HEAVEN.


PERSONS.

NUMERIANUS, Emperor of Rome. POLEMIUS, Chief Senator. CHRYSANTHUS, his son. CLAUDIUS, cousin of Chrysanthus. AURELIUS, a Roman general. CARPOPHORUS, a venerable priest. ESCARPIN, servant of Chrysanthus. DARIA, CYNTHIA, NISIDA, CHLORIS,
} Priestesses of Diana. Two spirits. Angels. Soldiers, servants, people, music, etc.


SCENE: Rome and its environs.


ACT THE FIRST.


SCENE I.-A Room in the house of Polemius at Rome.


Chrysanthus is seen seated near a writing table on which are several books: he is reading a small volume with deep attention.

CHRYSANTHUS. Ah! how shallow is my mind! How confined! and how restricted![3] Ah! how driftless are my words! And my thoughts themselves how driftless! Since I cannot comprehend, Cannot pierce the secrets hidden In this little book that I Found by chance with others mingled. I its meaning cannot reach, Howsoe'er my mind I rivet, Though to this, and this alone, Many a day has now been given. But I cannot therefore yield, Must not own myself outwitted:- No; a studious toil so great Should not end in aught so little. O'er this book my whole life long Shall I brood until the riddle Is made plain, or till some sage Simplifies what here is written. For which end I 'll read once more Its beginning. How my instinct Uses the same word with which Even the book itself beginneth!- "In the beginning was the Word" . .[4] If in language plain and simple Word means speech, how then was it In the beginning? Since a whisper Presupposes power to breathe it, Proves an earlier existence, And to that anterior Power Here the book doth not bear witness. Then this follows: "And the Word Was with God"-nay more, 't is written, "And the Word was God: was with Him In the beginning, and by HIM then All created things were made And without Him naught was finshed":- Oh! what mysteries, what wonders, In this tangled labyrinthine Maze lie hid! which I so many Years have studied, with such mingled Aid from lore divine and human Have in vain tried to unriddle!- "In the beginning was the Word".- Yes, but when was this beginning? Was it when Jove, Neptune, Pluto Shared the triple zones betwixt them, When the one took to himself Heaven supreme, one hell's abysses, And the sea the third, to Ceres Leaving earth, the ever-wing`ed Time to Saturn, fire to Phoebus, And the air to Jove's great sister?[5]- No, it could not have been then, For the fact of their partition Shows that heaven and earth then were, Shows that sea and land existed:- The beginning then must be Something more remote and distant: He who has expressly said 'The beginning,' must have hinted At the primal cause of all things, At the first and great beginning, All things growing out of HIM, He himself the pre-existent:- Yes, but then a new beginning Must we seek for this beginner, And so on ad infinitum; Since if I, on soaring pinion Seek from facts to rise to causes, Rising still from where I had risen, I will find at length there is No beginning to the beginning, And the inference that time Somehow was, ere time existed, And that that which ne'er begun Ne'er can end, is plain and simple. But, my thought,