oing pages, was proceeding to the
dedication of a certain church at Milan, which remains there to this
day, with the name of "St. Ambrose the Greater;" and was urged by the
people to bury relics of martyrs under the altar, as he had lately done
in the case of the Basilica of the Apostles. This was according to the
usage of those times, desirous thereby both of honouring those who had
braved death for Christ's sake, and of hallowing religious places with
the mortal instruments of their triumph. Ambrose in consequence gave
orders to open the ground in the church of St. Nabor, as a spot likely
to have been the burying-place of martyrs during the heathen
persecutions.

Augustine, who was in Milan at the time, alleges that Ambrose was
directed in his search by a dream. Ambrose himself is evidently reserved
on the subject in his letter to his sister, though he was accustomed to
make her his confidant in his ecclesiastical proceedings; he only speaks
of his heart having burnt within him in presage of what was to happen.
The digging commenced, and in due time two skeletons were discovered, of
great size, perfect, and disposed in an orderly way; the head of each,
however, separated from the body, and a quantity of blood about. That
they were the remains of martyrs, none could reasonably doubt; and their
names were ascertained to be Gervasius and Protasius; how, it does not
appear, but certainly it was not so alleged on any traditionary
information or for any popular object, since they proved to be quite new
names to the Church of the day, though some elderly men at length
recollected hearing them in former years. Nor is it wonderful that these
saints should have been forgotten, considering the number of the
Apostolic martyrs, among whom Gervasius and Protasius appear to have a
place.

It seems to have been usual in that day to verify the genuineness of
relics by bringing some of the _energumeni_, or possessed with devils,
to them. Such afflicted persons were present with St. Ambrose during the
search; and, before the service for exorcism commenced, one of them gave
the well-known signs of horror and distress which were customarily
excited by the presence of what had been the tabernacle of divine grace.

The skeletons were raised and transported to the neighbouring church of
St. Fausta. The next day, June 18th, on which they were to be conveyed
to their destination, a vast concourse of people attended the
procession. This was