Cecilia of Rome

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Cäcilia of Rome is venerated as a saint , a virgin and a martyr in several Christian denominations . Her feast day is November 22nd . She is considered the patron saint of church music , which is why the organ is one of her attributes. Their historicity is controversial.

historicity

Cäcilia (center), mosaic in Sant'Apollinare Nuovo

Historically usable information about Cäcilia's life is missing, which is why her historicity is questioned. According to church tradition, which is based on the passio sanctae Caeciliae ("Passion of St. Cecilia") from the 5th century, she lived in Rome in the 3rd century , where she was baptized by Pope Urban I. But the connection with Urban is to be seen as a learned invention of the author of the passio and the Greek Menaia call the martyrdom the time of the persecution of Christians under Diocletian . It is not mentioned in the oldest register of the martyrs of Rome, the Depositio martyrium of the chronograph from 354 . It is documented in writing in the 5th century and presbyters of the church of Santa Cecilia in Trastevere , which was consecrated to it, signed the synodal acts in 499. In the second edition of the Liber Pontificalis , created around 640, the earliest mention of the titular feast of your church has come down to us. According to this, Pope Vigilius celebrated the festival on November 22nd, 545 when he was imprisoned in the church by the ambassadors of Emperor Justinian I. The Martyrologium Hieronymianum , which was probably compiled in the early 7th century, names various feast days on which the martyr Cecilia was commemorated, including November 22nd.

On the basis of the acts of martyrs for martyrs of Rome, which were typically late, mostly legendary and followed certain topoi , various attempts were made to determine the time of the martyrdom of St. Cecilia. The church historian Johann Peter Kirsch and Paul Styger put together the various approaches for determining the time of the martyrdom of Cecilia; the corresponding information fluctuates between the years 177 and 362, as persecutors of Christians were Marcus Aurelius and Commodus , Severus Alexander , Septimius Severus , Maximinus Thrax , Decius , Diocletian and Julian . Insofar as the historicity of St. Cecilia is assumed, the year of her martyrdom is now only 230, that is, the reign of Severus Alexander.

Legend of saints

Domenichino , head study for the dome fresco of St. Cäcilia in the Capella Farnesiana of the Abbey of Santa Maria di Grottaferrata , 1608-10

Tradition and editions

The Passio of St. Cäcilia was in numerous manuscripts in the Middle Ages. The Bibliotheca Hagiographica Latina lists 168 references, to which Cécile Lanéry was able to add another 62 in 2010.

The oldest manuscripts date from the 8th century. Symeon Metaphrastes translated the Passion into Greek in the 10th century . A first print version as an incunable was published by Boninus Mombritius in the first volume of his Sanctuarium seu Vitae sanctorum in Milan around 1474 . It is still used and quoted today. In 1551 the version of the Metaphrastes for Luigi Lippomano was translated back into Latin and published in 1575 by Laurentius Surius in volume 6 of his De Probatis Sanctorum Historiis in Cologne.

In 1600 Antonio Bosio wrote the first codified version of the Passio for Cardinal Paolo Emilio Sfondrati , which remained binding for centuries. In 1889, Joseph Mohr presented the first approaches to a critical review of the manuscripts that has not yet been carried out, but limited himself to the Italian, largely Roman material. In 1936, Hippolyte Delehaye published a new edition of the passio based on two of the oldest manuscripts from the 9th and 10th centuries , which has mostly been used since then.

The dating of the original and the authorship of the passio are the subject of discussion. In 2009, after a comprehensive analysis, Cécile Lanéry came to the conclusion that Arnobius the Younger wrote the passio around the year 450 . Michael Lapidge, who in 2018 presented an annotated English translation of the passio based on Delehaye's text , agreed without reservation.

The legend of Passio (summary)

According to legend, the virgin Cäcilia promised Jesus Christ . However, her parents engaged and married her to a young pagan named Valerianus (Chapter 3). On her wedding night, she explained to her young husband that an angel was watching over her virginity (Chapter 4). When Valerian asked to show him the angel, Cäcilia explained to him that he would first have to be baptized by a holy old man named Urban, who lived on the Via Appia (Chapter 5). After he was baptized (chapters 6-7), he returned to Cecilia. He found her praying, and now he too saw the angel. Both agreed to lead their marriage in chastity, that is, as a Joseph marriage .

Valerianus now wished to convert his brother Tiburtius to Christianity (Chapter 8). During a visit by Tiburtius, Cäcilia and Valerianus explained to him in detail what a sacrilege idolatry would be and what delight eternal life would be in store (Chapters 9-10). Convinced of the statements, Tiburtius wanted to be baptized. When he learned that he had to see Pope Urban for this , he replied that he was currently hiding because he had been sentenced to death. Cäcilia then explained to Tiburtius that death should not be feared and that the joys of this world were only an illusion (Chapter 11). After a detailed presentation of the Christian doctrine by Cecilia, Tiburtius went to Pope Urban and was baptized (Chapters 12-16).

In the meantime the prefect Turcius Almachius had several Christians executed. Valerianus as well as Tiburtius participated in their burial forbidden, were now in turn led before the prefect and debated with him alternately about the Christian faith, first Tiburtius (Chapter 17), then Valerianus (Chapters 18-21). The prefect finally ordered them to be taken outside the city to a Jupiter sanctuary and to be executed if they refused to sacrifice to Jupiter. They were accompanied by a legionnaire with the rank of Cornicularius named Maximus, who entered into a conversation with Tiburtius about his beliefs (Chapter 22). Since he wanted to know more, he took his prisoners home with him, where Cecilia and priests would join them at night. Maximus and members of his household were also baptized that night (Chapter 23). When Valerianus and Tiburtius refused the sacrifice for Jupiter the next day, both were executed. The conversion of Maximus, who saw the souls of the executed ascend to God, was reported to Turcius Almachius, whereupon he had Maximus slain. Cecilia buried him next to Valerianus and Tiburtius (Chapter 24).

Almachius placed Cecilia under house arrest and sent his henchmen to have their possessions valued, but they found that she had distributed all of their possessions to the poor. After the henchmen of Almachius were converted by Cäcilia (chapters 25-26), they were baptized with 400 others during a mass baptism in the house of Cäcilias of Urban (chapter 27). Now Cecilia herself was brought before the prefect. In a long discussion she questioned its authority and ridiculed pagan beliefs (chapters 28-30). In the end, the angry Prefect sentenced Cecilia to death by suffocating in the hot steam of her bath. However, when the fumes couldn’t harm her for a whole day and night, the hangman tried to behead her, which he did not succeed with the third blow either. The execution was then called off. Severely wounded in the neck, Cecilia lived for three days - a respite that she had asked God himself for - and distributed her riches among the poor. On her deathbed, she convinced Urban to consecrate her home as a church (Chapter 31). Urban buried Cecilia between the bishops of Rome (inter collegas suos episcopos) , that is, in the so-called papal crypt of the Calixtus catacomb , and consecrated the house of Cecilia as a church (Chapter 32).

Adoration

Depiction of St. Cecilia on a flag from 1929 (with roses as an attribute)

The day of remembrance of St. Cecilia in the Catholic Church , the Orthodox Churches , the Anglican Community and the Evangelical Church has been November 22nd since the 6th century at the latest. The earliest known depiction of St. Cecilia is in the procession of the virgins in Sant'Apollinare Nuovo in Ravenna . Her grave on the Via Appia has been venerated since the 7th century . In the year 821 or 822 Pope Paschal I, according to his vita in the Liber Pontificalis, had the relics of St. After “finding” her grave in the Praetextatus catacomb, transfer Cäcilia along with the relics of other martyrs to the church of Santa Cecilia in Trastevere , consecrated to her . The contradiction between the in passio traditional funeral of St. Cäcilia in the Calixtus catacomb and her finding in the Praetextatus catacomb by Paschalis could not be resolved so far - despite numerous suggestions.

Paschalis had the head of Cäcilias in a separate reliquary - the Liber Pontificalis initially called an arcella , a "box" for storage, which Paschalis later replaced with a silver vessel. Pope Leo IV later transferred this head relic to the crypt of the Santi Quattro Coronati church, which he had fundamentally redesigned . In the possession of other relics of St. Cäcilia - bones, fingers, arms, teeth - came to at least eight different places between the years 830 and 1204, including Hrabanus Maurus brought a bone to the Fulda monastery . But Halberstadt , St. Peters Abbey in Ghent, St. Andreas in Cologne, St. Paulin in Trier and the Erstein Abbey also had relics of the saints.

The St. Church of Santa Cecilia in Trastevere, consecrated to Cäcilia and renewed by Paschal, with the rank of minor basilica , which was supposedly built on the traditional site of her house, is the station church on Wednesday of the second week of fasting . It was further adorned in the following centuries, among other things in the 13th century with frescoes by Pietro Cavallini and - after the coffin was opened on October 20, 1599, when the body was allegedly recovered indestructively - with the sculpture of St. Cäcilia by Stefano Maderno . The finding of the tomb in the church is said to have been preceded by the vision of the Terziarin of the Dominican Order , Caterina Paluzzi, in which she saw the exact position of the body of St. Cecilia in the church. On the occasion of the discovery, Antonio Bosio wrote his version of the passio sanctae Caeciliae in 1600 .

Since Saint Cecilia is primarily considered the patron saint of church music , her attributes have been musical instruments (zither, cello or violin) since the 13th century, and since the 15th century especially the portable organ, the portative , which she was considered to have invented. In addition, the sword marks her martyrdom and the roses her virginity as attributes .

Connection to church music

The rapture of Saint Cecilia by Raphael (approx. 1515) shows Cecilia with a portative and other instruments at her feet, accompanied by other saints

The connection of St. Cäcilia on church music, especially on the organ , which plays a major role in her Christian iconography , has its origin in a sentence from the passio sanctae Caeciliae from the 5th century:

Venit dies in quo thalamus collocatus est et cantantibus organis illa in corde suo soli Domino decantabat dicens: Fiat cor meum et corpus meum immaculatum, ut non confundar.
"The wedding day came and while the instruments were playing, she sang in her heart to the Lord alone, saying, May my heart and body be immaculate, so that I may not perish."

Since the 8th century, a short version of this text has been sung as one of the antiphons of Vespers in the Liturgy of the Hours on the day of her remembrance :

Cantantibus organis Caecilia Domino decantabat dicens: Fiat cor meum immaculatum, ut non confundar.
“At the time of playing the instruments, Cecilia sang to the Lord with the words: May my heart be immaculate, so that I do not perish”.

The important in corde suo (“in her heart”) and soli (“[to the Lord] alone”) of the Passion have been omitted. The contrast between the noise of the wedding music and Cecilia inwardly turning to God had been lost in this version, a new accent was prepared. As a result, in the advancing Middle Ages, the ablativus absolutus cantantibus organis ("while the instruments were playing") was increasingly understood as ablativus instrumentalis in the sense of "playing the organ" and implemented accordingly by the painters: Cecilia herself became a musician, from the 15th Century preferably on the organ. In this way she gained patronage over church music.

The Cecilia celebrations were celebrated in the 17th and 18th centuries with large specially created compositions, the Cecilia Nodes. Among the composers who contributed works were Henry Purcell , John Blow , Jeremiah Clarke , Maurice Greene , Daniel Purcell and George Frideric Handel ( Alexander's Feast or the Power of Music . An Ode Wrote in Honor of St. Cecilia and Ode for St Cecilia's Day , texts by John Dryden ). In German-speaking countries, for example, the work Cäcilia or The Celebration of Music by the composer Georg Valentin Röder (1780–1848) was created. Even Benjamin Britten followed with the Hymn to St. Cecilia (text of WH Auden this tradition). In Italy, Alessandro Scarlatti created the oratorio Il martirio di Santa Cecilia in 1708 . Charles Gounod composed the Mass solennelle en l'honneur de Sainte-Cécile in 1855 , which in German is usually referred to as the Cecilia Mass for short.

The Cecilianism is an influential Catholic church music Restoration Movement of the 19th century. The name of the church music festival Cecyliada in Police in Poland is derived from St. Cecilia .

See also

literature

Representations, monographs

Adaptations

Web links

Commons : Cecilia of Rome  - collection of images, videos and audio files

Individual evidence

  1. ^ Hippolyte Delehaye : Étude sur le légendier romain. Les saints de novembre et de décembre (= Subsidia hagiographica. Volume 23). Société des Bollandistes, Brussels 1936, p. 88; Roland Götz: Caecilia. In: Hans Dieter Betz , Don S. Browning, Bernd Janowski , Eberhard Jüngel (eds.): Religion in past and present . Concise dictionary for theology and religious studies. 4th edition. Volume 2. Mohr Siebeck, Tübingen 1999, Sp. 2 f .; Michael Lapidge: The Roman Martyrs. Introduction, Translations, and Commentary. Oxford University Press, Oxford 2018, p. 139; Maria-Barbara von Stritzky: Caecilia, St. In: Walter Kasper (Ed.): Lexicon for Theology and Church . 3. Edition. tape 2 . Herder, Freiburg im Breisgau 1994, Sp. 873-874 .
  2. Michael Lapidge: The Roman Martyrs. Introduction, Translations, and Commentary. Oxford University Press, Oxford 2018, p. 142.
  3. See for example the Synaxarion from Constantinople on November 22nd: Hippolyte Delehaye: Synaxarium ecclesiae Constantinopolitanae. Société des Bollandistes, Brussels 1902, pp. 243–245 ( digitized version ); see. Johann Peter Kirsch : St. Cecilia. In: The Catholic Encyclopedia. Volume 3. Robert Appleton Company, New York 1908, pp. 471-473, here p. 472 ( digitized version ).
  4. ^ Giovanni Battista de Rossi : Inscriptiones christianae Urbis Romae septimo saeculo antiquiores. Volume 1. Rome 1861, p. 359 f. No. 816 ( digitized version ).
  5. Jörg Rüpke , Anne Glock: Fasti sacerdotum. Prosopography of the urban Roman priesthoods of Roman, Greek, Oriental and Judeo-Christian cults up to AD 499. Volume 2. Franz Steiner, Stuttgart 2005, p. 825 sv Bonifatius (2); P. 1135 sv Marcianus (3).
  6. ^ Louis Duchesne : Le Liber pontificalis. Texts, introduction and commentary. Volume 1. Thorin, Paris 1886, p. 297. 300 Note 12, which indicates that according to Prokop , Gothenkrieg 3,15, Vigilius was a free man in Sicily at the beginning of 546 and from there to Byzantium gifted ( digitized ); on the dating of the 2nd edition, which is based, among other things, on the weak depiction of the Vita des Vigilius, see Raymond Davis: The Book of Pontiffs (Liber Pontificalis). The Ancient Biographies of the First Ninety Roman Bishops to AD 715 ( Translated Texts for Historians . Volume 6). Revised, second edition. Liverpool University Press, Liverpool 2000, ISBN 0-85323-545-7 , pp. Xlvii – xlviii, English translation of the Vita des Vigilius ibid pp. 57-61.
  7. For the topical character of the martyrs' acts that have emerged since the 5th century, see Stefan Heid : The baptism in Rome according to the early Roman martyr legends. In: Rivista di archeologia cristiana. Volume 89, 2013, pp. 217-252 ( PDF ).
  8. ^ Johann Peter Kirsch: St. Cecilia. In: The Catholic Encyclopedia. Volume 3. Robert Appleton Company, New York 1908, pp. 471-473, here p. 472.
  9. Paul Styger: Papal Crypt and Cäciliagruft in the Kallistkatakombe on the Via Appia: New archaeological attempts to solve hagiographic problems. In: Journal of Catholic Theology . Volume 56, number 1, 1932, pp. 67-81, here p. 75 f.
  10. ^ Giovanni Battista de Rossi : La Roma Sotterranea Cristiana. Volume 2. Rome 1867, pp. 150–152 ( digitized version ), who referred to a note in the martyrology of Ado von Vienne . There it says on November 22nd: "passa est autem beata virgo Marci Aurelii et Commodi imperatorum temporibus"; see. Ado von Vienne, Martyrology for November 22nd (edition by Domenico Grigori: p. 588).
  11. Johann Peter Kirsch: The probable age of St. Cecilia. In: Theological quarterly. Volume 85, 1903, pp. 47-69, especially pp. 67-69 ( PDF ).
  12. Carl Erbes : The h. Cäcilia in connection with the papal crypt and the oldest church in Rome. In: Journal of Church History. Volume 9, 1888, pp. 1-60, here p. 42 ( digitized version ).
  13. ^ Joseph Langen : History of the Roman Church up to Leo I. 1881, pp. 268-270 ( digitized version ).
  14. ^ Benjamin Aubé: Les chrétiens dans l'empire romain. De la fin des Antonins au milieu du IIIe siècle. Didier, Paris 1881, pp. 411-417 ( digitized version ).
  15. ^ Henri Quentin: Cécile (sainte). In: Dictionnaire d'archéologie chrétienne et de liturgie . Volume 2, Part 2. Paris 1910, Sp. 2712-2738, esp. Sp. 2727-2729.
  16. Karl Adam Heinrich Kellner : The true age of St. Cecilia. In: Theological quarterly. Volume 84, 1902, pp. 237-259, esp. 254 f. ( PDF )
  17. BHL 1495, 1495a and 1496 ( digitized version ); BHL 1495 in a manuscript of the 10th century in the Bavarian State Library Inv. Clm 11321.
  18. ^ Database inventory of the Bibliotheca Hagiographica Latina manuscripta after Michael Lapidge: The Roman Martyrs. Introduction, Translations, and Commentary. Oxford University Press, Oxford 2018, p. 144.
  19. Cécile Lanéry: Les Passions latines composées en Italie. In: Guy Philippart (ed.): Hagiographies. Histoire internationale de la littérature hagiographique latine et vernaculaire en Occident des origines à 1550. Volume 5. Brepols, Turnhout 2010, p. 15–369, here p. 84 f.
  20. ^ Edition of the Greek text by Giacomo Laderchi: S. Caeciliae virg. et martyris acta et transtyberina basilica seculorum singulorum monumentis asserta. Volume 1. Laurentius et al., Rome 1723, pp. 229–260 ( full view on Google Books ).
  21. Boninus Mombritius: Sanctuarium seu Vitae sanctorum. Volume 1. Milan [1474] fol. 188-193; New edition with corrections not marked, edited by two monks of the Abbey of Saint-Pierre de Solesmes (Albin Brunet and Henri Quentin): Sanctuarium seu Vitae sanctorum. Albertus Fontemoing, Paris 1910, pp. 332–341 ( digitized version ).
  22. About Stefan Heid: Baptism in Rome according to the early Roman martyr legends. In: Rivista di archeologia cristiana. Volume 89, 2013, pp. 217-252.
  23. Lawrence Surius: De probatis Sanctorum historiis. Volume 6. Cologne 1575, pp. 505-514 ( full view on Google Books ); Edition of the text by Surius in the Patrologia Graeca . Volume 116. Garnier, Paris 1891, Col. 163–180 ( digitized ).
  24. ^ Antonio Bosio: Historia passionis b. Caeciliae virginis, Valeriani, Tiburtii, et Maximi martyrum. Stephanus Paulinus, Rome 1600 ( digitized version ).
  25. ^ Joseph Mohr: Contributions to a critical treatment of the acts of martyrs of St. Caecilia. In: Roman quarterly for Christian antiquity and church history . Volume 3, 1889, pp. 1–14 ( digitized version )
  26. ^ Hippolyte Delehaye: Étude sur le légendier romain. Les saints de novembre et de décembre (= Subsidia hagiographica. Volume 23). Société des Bollandistes, Brussels 1936, pp. 194–220; see also Cécile Lanéry: Nouvelles recherches d'hagiographie arnobienne: la passion de Cécile. In: Monique Goullet (Ed.) Parva pro magnis munera. Etudes de littérature latine tardo-antique et médiévale offertes à François Dolbeau par ses élèves. Brepols, Turnhout 2009, pp. 533-559; Michael Lapidge: The Roman Martyrs. Introduction, Translations, and Commentary. Oxford University Press, Oxford 2018, p. 144.
  27. Cécile Lanéry: Nouvelles recherches d'Arno hagiographie bienne: la passion de Cécile. In: Monique Goullet (Ed.) Parva pro magnis munera. Etudes de littérature latine tardo-antique et médiévale offertes à François Dolbeau par ses élèves. Brepols, Turnhout 2009, pp. 533-559.
  28. Michael Lapidge: The Roman Martyrs. Introduction, Translations, and Commentary. Oxford University Press, Oxford 2018, p. 143; the English translation ibid pp. 144–164.
  29. The description of the legend follows the English summary by Michael Lapidge: The Roman Martyrs. Introduction, Translations, and Commentary. Oxford University Press, Oxford 2018, pp. 139 f .; the chapter division also used by Michael Lapidge corresponds to that of Hippolyte Delehaye: Étude sur le légendier romain. Les saints de novembre et de décembre (= Subsidia hagiographica. Volume 23). Société des Bollandistes, Brussels 1936, pp. 194–220.
  30. Most of the manuscripts state that Cäcilia consecrated her house to church herself; on the spot see Sherry L. Reames: A Recent Discovery Concerning the Sources of Chaucer's "Second Nun's Tale". In: Modern Philology. Volume 87, No. 4, 1990, pp. 337-361, here pp. 343-345.
  31. ^ Hippolyte Delehaye: Étude sur le légendier romain. Les saints de novembre et de décembre (= Subsidia hagiographica. Volume 23). Société des Bollandistes, Brussels 1936, p. 220.
  32. See Gritije Hartmann: Paschalis I and St. Cäcilia. A translation report in the Liber Ponitficalis. In: Sources and research from Italian archives and libraries . Volume 87, 2007, pp. 36-70, here p. 51 ( online ); on the Calixtus catacomb see Lucrezia Spera: Cal (l) isti coemeterium (via Appia). In: Adriano La Regina (Ed.): Lexicon topographicum urbis Romae: Suburbium . Volume 2. Rome 2004, pp. 32-44.
  33. Maria Barbara of Stritzky: Caecilia, hl. In: Walter Kasper (Ed.): Lexicon for Theology and Church . 3. Edition. tape 2 . Herder, Freiburg im Breisgau 1994, Sp. 873 .
  34. On the sources see Roberto Valentini, Giuseppe Zucchetti (Ed.): Codice topografico della citta di Roma. Volume 2 (= Fonti per la storia d'Italia. Volume 88). Tipografia del Senato, Rome 1942, p. 40 f. 87 f. 110, 149 ( digitized version ).
  35. To determine the year, see Gritije Hartmann: Paschalis I and St. Cäcilia. A translation report in the Liber Ponitficalis. In: Sources and research from Italian archives and libraries. Volume 87, 2007, p. 36 f. with note 2.
  36. ^ On the corresponding passage see Louis Duchesne: Le Liber pontificalis. Texts, introduction and commentary. Volume 2. Thorin, Paris 1892, p. 56 f. ( Digitized version ).
  37. Comprehensive presentation by Gritije Hartmann: Paschalis I and St. Cäcilia. A translation report in the Liber Ponitficalis. In: Sources and research from Italian archives and libraries. Volume 87, 2007, pp. 36-70.
  38. ^ Louis Duchesne: Le Liber pontificalis. Texts, introduction and commentary. Volume 2. Thorin, Paris 1892, p. 58 (arcella) . 60 (conca ex argento) . 66 note 25.
  39. ^ Louis Duchesne: Le Liber pontificalis. Texts, introduction and commentary. Volume 2. Thorin, Paris 1892, p. 116.
  40. Overall on the spread of Cecilia relics into the Franconian Empire, see Gritije Hartmann: Paschalis I and St. Cäcilia. A translation report in the Liber Ponitficalis. In: Sources and research from Italian archives and libraries. Volume 87, 2007, pp. 62-64; Caroline J. Goodson: The Rome of Pope Paschal I. Papal Power, Urban Renovation, Church Rebuilding and Relic Translation, 817-824. Cambridge University Press, Cambridge 2010, pp. 274-276.
  41. Benedictines of the Archabbey of Beuron (ed.): The complete Roman missal , Latin and German, with general and special introductions following the missal by Anselm Schott OSB Herder, Freiburg i. Br. 1952, p. 992.
  42. Louis Duchesne already thematizes the contradiction to the separate storage of the head: Le Liber pontificalis. Texts, introduction and commentary. Volume 2. Thorin, Paris 1892, 66 note 25.
  43. Alessia Lirosi: Il corpo di santa Cecilia (Roma, III-XVII secolo). In: Mélanges de l'École française de Rome. Volume 122, 2010, pp. 5-51 ( online ); the same: Custodi del sacro. Le monache romane e il culto delle reliquie nella Roma della Controriforma. In: Rivista della Storia della Chiesa in Italia. Volume 66, 2012, pp. 467-494, especially pp. 471-473. 485 f.
  44. ^ Antonio Bosio: Historia passionis b. Caeciliae virginis, Valeriani, Tiburtii, et Maximi martyrum. Stephanus Paulinus, Rome 1600; on the whole circumstances of the discovery and the creation of the statue see Tobias Kämpf: Archeology reveals: Cäcilien's Roman cult image in the view of an epoch. Brill, Leiden / Bosten 2015.
  45. ^ Metzler-Sachlexikon Musik. Metzler, Stuttgart / Weimar 1998, p. 113.
  46. On the iconography and the attributes of St. Cäcilia see Friederike Werner: Caecilia von Rom. In: Lexicon of Christian Iconography . Volume 5. Herder, Freiburg et al. 1973, Col. 455-463.
  47. ^ Hippolyte Delehaye: Étude sur le légendier romain. Les saints de novembre et de décembre (= Subsidia hagiographica. Volume 23). Société des Bollandistes, Brussels 1936, p. 196 chap. 3.
  48. Maria Barbara of Stritzky: Caecilia, hl. In: Walter Kasper (Ed.): Lexicon for Theology and Church . 3. Edition. tape 2 . Herder, Freiburg im Breisgau 1994, Sp. 873-874 .
  49. Liber Usualis missae et officii pro dominicis et festis cum cantu Gregoriano ex editione Vaticana adamussim excerpto a Solesmensibus Monachis. Desclée, Paris / Tournai 1954, p. 1756.
  50. Dom René-Jean Hesbert (Ed.): Corpus antiphonalium officii (CAO). Volume 3. Herder, Rome 1968, p. 92 No. 1761 ( online ).
  51. ^ Henri Quentin: Cécile (sainte). In: Dictionnaire d'archéologique chrétienne et de liturgie. Volume 2, part 2. Paris 1910, col. 2712-2738, here col. 2721 f.
  52. ^ Hans Maier : Cecilia among the Germans. In: Kleist yearbook. 1994, pp. 67-82, here pp. 68-70.
  53. ^ Friederike Werner: Caecilia of Rome. In: Lexicon of Christian Iconography . Volume 5. Herder, Freiburg et al. 1973, Col. 455-463.
  54. ^ Roland Götz: Caecilia. In: Hans Dieter Betz, Don S. Browning, Bernd Janowski, Eberhard Jüngel (eds.): Religion in past and present. Concise dictionary for theology and religious studies. 4th edition. Volume 2. Mohr Siebeck, Tübingen 1999, Sp. 2 f.
  55. Franz Körndle: The spread of organs and organ music in the 15th century. Background of a little researched phenomenon. In: New musicological yearbook. Volume 11, 2002/2003, pp. 11-30, here pp. 24-28.