became the standard of France, was the banner consecrated upon his tomb. His veneration spread beyond France when, in 754, Pope Stephen II brought veneration of Saint Denis to Rome. Soon his cultus was prevalent throughout Europe. Abbot Suger removed the relics of Denis, and those associated with Rustique and Eleuthére, from the crypt, to reside under the high altar of the Saint-Denis he rebuilt, 1140-44. In traditional Catholic practice, Saint Denis is honoured as one of the Fourteen Holy Helpers. Specifically, Denis is invoked against diabolical possession and headaches and with Geneviève is one of the patron saints of Paris. Feast October 9 is celebrated as the feast of Saint Denis and companions, a priest named Rusticus and a deacon, Eleutherius, who were martyred alongside him and buried with him. The names Rusticus and Eleutherius are non-historical. The feast of Saint Denis was added to the Roman Calendar in the year 1568 by Pope Pius V, although it had been celebrated since at least the year 800. Saint Denis is also remembered with a commemoration in many Anglican Provinces, including the Church of England and the Anglican Church of Canada, on October 9. Confusion with Dionysius the Areopagite Since at least the ninth century, the legends of Dionysius the Areopagite and Denis of Paris have often been confused. Around 814, Louis the Pious brought certain writings attributed to Dionysius the Areopagite to France, and since then it became common among the French legendary writers to argue that Denis of Paris was the same Dionysius who was a famous convert and disciple of Paul of Tarsus. The confusion of the personalities of Denis of Paris, Dionysius the Areopagite, and pseudo-Dionysius the Areopagite, the author of the writings ascribed to Dionysius brought to France by Louis, was initiated through an Areopagitica written in 836 by Hilduin, Abbot of Saint-Denis, at the request of Louis the Pious. "Hilduin was anxious to promote the dignity of his church, and it is to him that the quite unfounded identification of the patron saint with Dionysius the Areopagite and his consequent connexion with the apostolic age are due." Hilduin's attribution had been supported for centuries by the monastic community at Abbey of Saint-Denis and it was one of the origins of their pride. In Historia calamitatum, Pierre Abelard gives a short account of the strength of this belief and the monastery's harsh opposition to challenges