Evidence ID
E05346Saint Name
Victor 'Maurus'/the Moor, soldier and martyr of Milan : S00312Type of Evidence
Inscriptions - Funerary inscriptionsEvidence not before
378Evidence not after
397Activity not before
378Activity not after
397Place of Evidence - Region
Italy north of Rome with Corsica and SardiniaPlace of Evidence - City, village, etc
MilanPlace of evidence - City name in other Language(s)
Milan
Sardinia
Sardinia
Sardegna
SardiniaMajor author/Major anonymous work
Ambrose of MilanCult activities - Places
Burial site of a saint - tomb/graveCult activities - Non Liturgical Practices and Customs
Burial ad sanctosCult Activities - Protagonists in Cult and Narratives
Ecclesiastics - bishops
AristocratsCult Activities - Relics
Bodily relic - entire body
Bodily relic - bloodCult Activities - Cult Related Objects
InscriptionSource
This epitaph, presumably composed by Ambrose (given its wording) in honour of his brother, Uranius Satyrus, is known only from one manuscript: Cod. Pal. Lat. 833 f. 42 r (9th c.).
Satyrus had given up his claims to wealth and had devoted himself to chastity. He took special responsibility for his and Ambrose’s family properties, which had been surrendered to the church. In 378 he was returning from a trip to North Africa. For several years, the family had been in conflict with an individual called Prosper, whom they believed had seized part of their land in North Africa. Eventually, Satyrus travelled to visit Prosper in person and achieved a settlement. On his return journey, he fell ill and died shortly after his return to Milan. Ambrose composed a funeral oration in his honour - On the Death of Satyrus (De Excessu fratris Satyri), for which see E05147.Discussion
This is an interesting statement about the benefits of burial ad sanctos. Satyrus may have earned his place next to the martyr because of his merits, but the inscription clearly states that his grave, and hence presumably he too, will be cleansed through his posthumous proximity to the holy tomb. The benefits of this practice were debated across the Mediterranean world in this period. Paulinus of Nola envisaged significant benefits for the deceased if they rested near saints (E04380 and E04655). Augustine of Hippo, on the other hand, responded to reports of this practice in Nola (central Italy) by writing On the Care of the Dead, which argued no heavenly benefit could be gained solely through posthumous proximity to the bodies of saints (E01750).
Yvette Duval has argued that the reference to the 'liquid of holy blood' (sacri sanguinis humor) may well refer to a practice of pouring a liquid over the relics of a martyr and collecting the resulting effluent, which was thought to have miraculous powers. We do not have any clear evidence that this practice took place in late-fourth century Milan, but it did take place in Nola (central Italy) in the same period (E05123), and in Marseille (southern Gaul) in the fifth century (E05136).Bibliography
The inscription
Diehl, E., Inscriptiones Latinae Christiane veteres (Berlin: Wiedmann, 1925-31), no. 2165.
Further Reading
Duval Y., Auprès des saints corps et âme. L'inhumation « ad sanctos » dans la chrétienté d'Orient et d'Occident du IIIe siècle au VIIe siècle (Paris: Études Augustiniennes, 1988).
McLynn, N., Ambrose of Milan: Church and Court in a Christian Capital (Berkeley: University of California Press, 1994).
Schmidt, M.G., "Ambrosii carmen de obitu Probi. Ein Gedicht des Mailänder Bischofs in epigraphischer Überlieferung," Hermes 127 (1999), 99–116.