Page:Dictionary of Christian Biography and Literature (1911).djvu/1033

 rendering than the Vulgate "tradens" and the St. Germain "parabolatus de anima sua." Ib. iii. 20 (p. 1225) he uses "Salutaris" for Saviour, a term not found in other authorities in this place (cf. Rönsch, Itala und Vulgata, p. 100, 1875). Ib. iv. 3 (p. 1228) "unijuge" is a remarkable rendering of σύνζυγε. Ib. iv. 6, 7 (p. 1229) reads: "Nihil ad sollicitudinem redigatis, sed in omni precatione et oratione cum bona gratia petitiones vestrae innotescant apud Deum. Et pax Dei quae habet omnem intellectum custodiat corda vestra, item corpora vestra in Jesu Christo." St. Luke ii. 14: "Pax in terra hominibus boni decreti" (p. 1306). These words, from the de Physicis, conclude a long quotation thoroughly independent of any known version. Eph. iv. 14 (πρὸς τὴν μεθοδείαν τῆς πλανῆς), "ad remedium erroris" (p. 1276 ), a reading found also in other authorities. Ib. vi. 14, "et omnibus effectis stare," supports the correct reading of Jerome's text, "et omnibus perfectis stare." Tit. ii. 14: besides the version "populum abundantem" (p. 1094 ), a remarkable rendering of the word περιούσιον is given as occurring in a Eucharistic office ("the prayer of the oblation") to which he more than once refers (see adv. Ar. 1, 30, 1063, and ii. 7, 1094 ). It is as follows: "Munda tibi populum circumvitalem emulatorem bonorum operum, circa tuam substantiam venientem" (p. 1063 ).

[C.G.]

Victorius (2) of Aquitaine. During the pontificate of Leo the Great in 444 and 453 differences arose between the Western churches headed by Rome, and the Eastern headed by Alexandria as to the correct day for celebrating Easter. Pope yielded on both occasions, but to avoid such disputes in future, directed his archdeacon, who succeeded him, to investigate the question. Hilary referred it to his friend Victorius, who in 457 drew up a cycle to determine the date of Easter in past and future years.

The cycle of 532 years, consisting of 28 Metonic (28 x 19) or rather 7 Calippic (7 x 76) cycles, was adopted or independently discovered by Victorius. He began it with the year of the crucifixion, which he placed on Mar. 26, in the consulship of the two Gemini. As the year in which he composed his cycle, the consulship of Constantinus and Rufus, which corresponds with 457, was the 430th of his cycle, its first year corresponded with  28. He made his earliest Easter limit Mar. 22, the same as the Alexandrians; his latest Apr. 24, while theirs was the 25th.

The cycle of Victorius was widely, though not universally, accepted in the West, and especially in Gaul. In 527, however, published a new period of the Cyrillian 95-year cycle, which would terminate in 531; and  of Capua, c. 550, wrote against Victorius's cycle and in favour of the Alexandrian method of computation. Victorius's cycle seems thereafter to have become disused in Italy, but lingered much later in parts of Gaul. It has been edited with elaborate dissertations by Bucherius, de Doctrina Temporum, where all notices of Victorius are collected. The only additional information they give is Gennadius's statement (de Vir. Ill. 88) that he was a native of Aquitaine. As Hilary calls him "Dilectissimus et honorabilis sanctus frater," he was probably in orders. A full account of his cycle is given by Ideler (Handbuch d. Chronol. ii. 275–285), who points out that what Dionysius did was to continue the 95-year cycle, and that there is no evidence that he did anything to the Victorian cycle. The fact that his continuation of the Cyrillian cycle began in 532, which would be the first year of a new period of the Victorian cycle if the latter commenced with the year of Christ's birth, probably suggested the notion that he had thus altered the beginning of the Victorian cycle, and started a new period of it from 532. Victorius is by later writers sometimes called Victorinus and Victor, the last mistake leading to confusion with Victor of Capua.

[F.D.]

Victricius, St., 8th archbp. of Rouen, friend of St. Martin of Tours (Sulpic. Sev. Dial. iii. 2; Boll. Acta SS. Aug. ii. 194) and St. Paulinus of Nola, to whose letters we owe some details of his life. He became bp. of Rouen before 390, and occupied himself with the conversion of the heathen Morini and Nervii in Flanders and Brabant. He was summoned in 394 or 395 to Britain to assist the bishops there in re-establishing peace, probably in their contest with Pelagianism (Victricius, Lib. de Laude SS., Migne, Patr. Lat. xx. 443). An accusation of heresy, as it seems (cf. Ceillier, viii. 76), brought him to Rome at the close of 403 to defend himself before the pope (Paulinus, Ep. xxxvii. [36], Migne, Patr. Lat. lxi. 353). While there he received, in answer to a request for information, the famous letter of Innocent I. called the Liber Regularum, treating of various heads of ecclesiastical practice and discipline (Patr. Lat. lvi. 519). [.] The church at Rouen flourished under his care. The relics he obtained, the musical services he instituted, and the devotion—under his guidance—of the virgins and widows, caused the city, hitherto unknown, to be spoken of with reverence in distant lands, and counted among cities famed for their sacred spots (Paulinus, Ep. xviii. § 5, Patr. Lat. col. 239). In 409 he was apparently dead (Ep. xlviii. col. 398). (Migne, Patr. Lat. xx. 437, 438; Hist. Litt. ii. 752–754; Le Brun in Boll. Acta SS. u.s.; Gall. Christ. xi. 7.)

An extant treatise or sermon called the Liber de Laude Sanctorum, composed on the occasion of the receipt of some relics from St. Ambrose of Milan, was formerly ascribed to St. Germanus of Auxerre (Hist. Litt. ii. 261, 750), but the discovery of a MS. at St. Gall, in the 18th cent., made it clear that it belonged to Victricius (see Praefatio of the abbé Lebeuf in Migne, Patr. Lat. xx. 437–442) It gives a few details of the condition of the church at Rouen. Paulinus had perhaps read this document (Ep. xviii.).

[S.A.B.]

Victurinus (1) (Victor), St., bp. of Grenoble, a correspondent of St. Avitus, of Vienne. Whether churches and church furniture which heretics had made use of could again, by virtue of a fresh consecration, be made serviceable for the orthodox, to which Avitus replies in the negative (Avitus, Ep. vi.), and as to the penalties to be inflicted in the case of marriage with a deceased wife's sister, which were very severe (Epp. xiv. xv. xvi.), are points on which he consulted the archbishop. He is among