ON THE HOLY MARTYRS MARTIALIS,
FELIX, LIKEWISE FELIX, FAUSTUS, FORTUNATUS, SILVANUS, LUCIAN, GOMALUS,
PARCILAUS, LEONIDES, MICAS, GALLIENUS, MARCIAN, FAUSTINUS, LUCIAN,
JOCUNDUS, IN PONTUS, A REGION OF ASIA.
CommentaryMartialis, Martyr in the region of Pontus in Asia (St.)
Felix, Martyr in the region of Pontus in Asia (St.)
Felix (another), Martyr in the region of Pontus in Asia (St.)
Faustus, Martyr in the region of Pontus in Asia (St.)
Fortunatus, Martyr in the region of Pontus in Asia (St.)
Silvanus, Martyr in the region of Pontus in Asia (St.)
Lucian, Martyr in the region of Pontus in Asia (St.)
Gomalus, Martyr in the region of Pontus in Asia (St.)
Parcilaus, Martyr in the region of Pontus in Asia (St.)
Leonides, Martyr in the region of Pontus in Asia (St.)
Micas, Martyr in the region of Pontus in Asia (St.)
Gallienus, Martyr in the region of Pontus in Asia (St.)
Marcian, Martyr in the region of Pontus in Asia (St.)
Faustinus, Martyr in the region of Pontus in Asia (St.)
Lucian (another), Martyr in the region of Pontus in Asia (St.)
Jocundus, Martyr in the region of Pontus in Asia (St.)
G. H.
This is the class of Martyrs designated last in the Martyrology of Saint Jerome, and is indicated thus in the Echternach codex: "In Pontus, Martialis, Felicis, likewise Felicis, Fausti, Fortunati, Silvani, Luciani, Gomali, Parcilai, Leonidis, Micae, Gallieni, Marciani, Faustini, Luciani." The other codices agree, but the other Felix is missing; and instead of "Gomali," "Goamali" and "Gumali" are read. In the Corbie codex, "Jocundi" is added at the end, which frequently appears in it. But at the beginning it reads "In Ponto in Sclacelli," or "Inscla celli," or in one word "Insclatelli," which word, as though it were the name of some Martyr, Acherius placed in the index. But since it is lacking in the primary copy, and in the other two seems rather to designate some place of martyrdom, we omit it. And perhaps it should be read "the island of Chele" at the Black Sea, after the confluence of the river Sangarius. Four are mentioned in the Reichenau manuscript: "In Pontus, Martialis, Felicis, Faustini, Luciani"; and without a place indicated are in the Tallaght manuscript the names of Martialis, Silvanus, and Lucanus. In Labbe's Paris manuscript, "Martialis, Felicis, Luciani, Faustini." For the last, in the Augsburg manuscript of Saint Udalricus, "Jaciani" is incorrectly read. In the Barberini manuscript, "Mauritani," that is, "Marciani, Faustini, Luciani." In the Liege manuscripts of Saint Lambert and Saint Lawrence, "Saints Martialis, Felicis, Silvani"; for this, however, "Salviani" is also read; and in this manner these three are also reported in the manuscript Florary of Saints. In the Arras and Tournai manuscripts are Faustus and Leonides; and Faustus in the Lobbes and Aquileia manuscripts. Various of these are placed among the Martyrs of Zaragoza, of whom we shall soon treat, on April 15, and they are Felix, Fortunatus, Silvanus, Lucian, Gomalus, Parcilaus, Leonides, Mica, Gallienus, Marcian, Faustinus, Lucian. Some are also referred to the said day in the Tallaght manuscript. Concerning Leonides, Mica, and Gallienus, one may rightly doubt whether they have not crept in here from the number of the Corinthians, with some corruption of the names, so that "Mica" is written for "Nice," and "Gallienus" for "Galene."
ON THE EIGHTEEN HOLY MARTYRS,
OPTATUS, LUPERCUS, SUCCESSUS, MARTIALIS, URBANUS, JULIA OR JULIUS,
QUINTILIAN, PUBLIUS, FRONTO, FELIX, CAECILIAN, EVENTIUS OR EVOTUS,
PRIMITIVUS, APODEMIUS, AND THE FOUR SATURNINI, OR IN PLACE OF THESE, CASSIAN, MATUTINUS,
FAUSTUS AND JANUARIUS. AT ZARAGOZA IN SPAIN.
A.D. 303.
PrefaceOptatus, Martyr, at Zaragoza in Spain (St.)
Lupercus, Martyr, at Zaragoza in Spain (St.)
Successus, Martyr, at Zaragoza in Spain (St.)
Martialis, Martyr, at Zaragoza in Spain (St.)
Urbanus, Martyr, at Zaragoza in Spain (St.)
Julia, or Julius, Martyr, at Zaragoza in Spain (St.)
Quintilian, Martyr, at Zaragoza in Spain (St.)
Publius, Martyr, at Zaragoza in Spain (St.)
Fronto, Martyr, at Zaragoza in Spain (St.)
Felix, Martyr, at Zaragoza in Spain (St.)
Caecilian, Martyr, at Zaragoza in Spain (St.)
Eventius or Evotus, Martyr, at Zaragoza in Spain (St.)
Primitivus, Martyr, at Zaragoza in Spain (St.)
Apodemius, Martyr, at Zaragoza in Spain (St.)
The Four Saturnini, Martyrs, at Zaragoza in Spain (SS.)
Cassianus, Martyr, at Zaragoza in Spain (St.)
Matutinus, Martyr, at Zaragoza in Spain (St.)
Faustus, Martyr, at Zaragoza in Spain (St.)
Januarius, Martyr, at Zaragoza in Spain (St.)
BY D. P.
[1] Especially glorious for the Church militant was the year of the common era 303, when Diocletian and Maximian, having issued edicts around the Paschal feasts concerning the overthrow of churches, and adding others afterwards in the following May and June, Persecuting the Christians into Spain concerning the extermination of Christians in whatever way throughout the whole Roman Empire (as will be more fully explained on April 23 before the Acts of Saint George), kindled that vast flame of the tenth persecution, which raged through all parts of the Roman world, and did not abolish, as the tyrants hoped, but exceedingly illustrated the Christian faith. The first who began to see to the execution of the edicts in Hither Spain seems to have been Rufinus, Governor of Spain, Rufinus the Governor known from the Acts of Saint Cucuphas the Martyr of Barcelona on July 25; whom we shall endeavor to prove on the 19th of this month, when treating of Saint Vincent who suffered at Collioure, held his palace and tribunal at Collioure, a city near Gerona — and as it seems, the same who is venerated at Embrun, on account of his body having been translated there, on January 22, the day marked with the more famous cult of Saint Vincent of Zaragoza the Martyr.
[2] But whether Rufinus acted more remissly, or for some other reason, Dacian was given him as a successor, Dacian succeeding who, when the year was already inclining to winter, having landed in Spain, seems to have begun his savagery at Zaragoza, which was the capital of all Tarraconian Spain: that there, having raised up such terror of his own name as scarcely any other persecutor obtained, he might carry it around to other cities. That this, however, did not long be permitted him, we think was caused by the abdication of the empire, on the 11th day before the Kalends of March, by Diocletian and Maximian, seeing that such vast efforts against the Christian name were proving utterly in vain. For although the shedding of blood did not immediately cease everywhere, nevertheless it is not credible that in the West, where Constantius Chlorus, father of Constantine the Great, was in power, the Governors dared to rage with such promiscuous slaughter he does not seem to have raged after February of the year 304 as is reported to have occurred at Zaragoza in the ancient Martyrologies on November 3, with nearly this formula: "On the same day at Zaragoza the passion of innumerable Martyrs, who suffered under Dacian the Governor."
[3] The manner and order of the affair, written by some Christian of Zaragoza from the report of the ancients and the relation of pagans, Nicolaus Belfortius excerpted for us from the manuscript Longipontan codex; and we scarcely doubt that Usuard used it in composing his Martyrology: certainly Vincent of Beauvais used it in book 12, chapter 130, and Boninus Mombritius, volume 2 of his Lives of the Saints, page 150. In this, the writer arranges the Martyrdoms as if after the death of Saint Vincent the Deacon, those eighteen had been slain, for whose sake we undertake this treatment; then Saint Encratis tortured; and finally, under the pretense of religious liberty, the other Christians enticed outside the city and slain by deceit. To us, however, the order which Aurelius Prudentius kept is more pleasing, who composed a sacred hymn on the aforesaid eighteen Martyrs, to be given soon in the first place, with a brilliant commemoration of the other Martyrs of Zaragoza. But the beginning was made at Zaragoza on the preceding November He begins the enumeration from those who could not be defined in number, and on account of whom he dares to equal Zaragoza to populous Carthage, indeed to Rome itself, at whose every gate sacred blood was offered.
[4] We think therefore that Dacian, knowing how little the severity exercised by his predecessor Rufinus on individuals had profited, at the very beginning of his magistracy wished to strike the terror of his office first made a promiscuous slaughter of citizens, into all of Spain, and to cut off all hope of saving life from Christians unless they obeyed the Emperors' edicts. With this plan, having entered Zaragoza, that he might have more exposed to the designated butchery, he feigned gentleness toward them, provided that they all, on a fixed day, should move from the city, where he could not tolerate them, into the suburbs. With this assurance very many went out at all the gates, whom he caused to be killed on November 3: then turning to search out those who had remained hidden within the city, then killed 18 of those who remained in the city, he found those eighteen of whom we now treat; whose day being unknown for certain, they were therefore all placed in the Hieronymian Martyrology on the same day as Saint Vincent, and that not without confusion of place and alteration of names. For thus in the most ancient Echternach copy it reads: "Spain, in the city Valentia of Saint Valerius the Bishop (who however was outliving Saint Vincent and in
exile, in what place, manner, year, and day he died is uncertain, although he is now venerated on January 28) and Vincent the Deacon (on whose occasion the name of the former is here placed) and of the other 18 (although they suffered at Zaragoza, not Valencia) Quintilian, Cassian, Matutinus, Pulvus, Urbanus, Martialis, Faustus, Successus, Felix, Paul, Peter, Januarius, Primitivus, Eborus, Cedianus, Optatus, Fronto, Julius." In the Corbie, Lucca, reported also with Saint Vincent, and Blume copies the order of names is somewhat changed: and just as at the beginning it was written "and eighteen Martyrs with their companions," so to the eighteen names, given with some variation (so that Eborus, Optativus, Julius, Publius are named, who above are Eborus, Optatus, Pulvus, Julus), they add the names of Januarius, Lupercus or Lubercus, Apodimus or Apodomus, Orion, Mennon, Hermes, Januaria.
[5] As regards the names, we seem likely to draw them more purely and certainly from no source than from Prudentius and from the Acts, from which the other Martyrologists drew, of whom soon below; all of whom referred these 18 to the month of April — we do not know from what ground: for we can by no means persuade ourselves, as I have said, that they suffered then; but we think that, after that confused butchery of every age and sex, whom, last, he captured and led to Valencia. those who had still remained hidden in the city were carefully sought out and dragged from their hiding places, or those who had gathered the ashes of others were apprehended—those 18 who were martyred in the month of December of the year 303; Saint Encratis too was captured with them or after them, and shamefully tortured: but when in the meantime the Bishop Valerius himself and his Deacon Vincent had come into his hands, she, being left for dead or about to die soon, was abandoned by the tyrant; who, as if nothing more of the Christians at Zaragoza remained, led away with him to Valencia this noble pair of Martyrs, intending in them to display an example of cruelty which Christians should expect from him unless they obeyed the edicts. So Vincent persevered in torments until January 22 of the year 304, dying about one month before the authors of the persecution departed from the empire: on hearing the news of whose abdication, we do not doubt that Dacian laid aside his horns, so much so that we do not dare to assert anyone was afterward tortured by him.
[6] This opinion of ours, however, we willingly leave to the judgment of others, and pass to the Martyrologies later than the age of Prudentius. Of these, Ado on April 15: "In the Spains, in the city of Zaragoza, their names received from Prudentius, the birthday of the eighteen holy Martyrs, Optatus, Lupercus, Successus, Martialis, Urbanus, Julius, Quintilian, Publius, Fronto, Felix, Caecilian, Evotus, Primitivus, Apodemius, and the other four, who are said to have all been called Saturnini." The same is read in the spurious Bede, and in the Martyrology of Notker, and in the Trier manuscript of Saint Maximinus; in the last two, however, "Juliae," not "Julii," is written. In the Prague manuscript (but on April 14) "Julianae" is read. In the present Roman Martyrology, on April 16, they are celebrated with this number and elogy: "At Zaragoza in Spain, the birthday of the eighteen Holy Martyrs, Optatus, Lupercus, Successus, Martialis, Urbanus, Julia, Quintilian, in Ado, Publius, Fronto, Felix, Caecilian, Eventius, Primitivus, Apodemius, and the other four, who are said to have been called Saturnini. Notker, All these were together punished and slain under Dacian the Governor of the Spains: the Roman Martyrology: whose illustrious martyrdom Prudentius adorned with verses." Nearly the same is read in the Martyrology of Bellinus, according to the custom of the Roman Curia: but instead of "Julia" and "Eventius" there are the names "Julius" and "Evotus." Tamayo de Salazar in the Spanish Martyrology writes "Julius" and "Eventius"; and Cardoso in the Lusitanian Hagiology.
[7] Elsewhere, omitting the four said to be called Saturnini, other names of four Martyrs are substituted; and so, with the order changed, Usuard has: "At Zaragoza, of the 18 holy Martyrs, Quintilian, in Usuard somewhat differently, Cassian, Matutinus, Publius, Urbanus, Martialis, Faustus, Successus, Felix, Januarius, Primitivus, Evotus, Caecilian, Optatus, Fronto, Lupercus, Apodemius, and Julius. All these were together under Dacian the Governor of the Spains punished and slain." In the Martyrology printed at Cologne and Lubeck in 1490, the former order being kept up to Apodemius, the following is added: "and the other four, Cassian, Matutinus, Faustus, and Januarius." In the Brussels manuscript Martyrology of the Church of Saint Gudula, "Saturninus" is read in place of Matutinus. In some, not all are reported, or even the names of some are changed, which it is not worthwhile to pursue at greater length. Tamayo de Salazar says that the names indicated in Usuard and in this relation are found in ancient and more recent Sanctorals, Breviaries, and Histories: certainly Marieta in book 2, chapter 103, Trujillo in his Treasury of Preachers, and others cling to them. Tamayo supposes these four had the surname Saturninus, and that Prudentius indicated the surname, while the others their proper names. Of the Discovery of some of these Martyrs we shall make mention below, when treating of Saint Encratis. Their cult also penetrated to the Gauls: for in the Beauvais Breviary of the year 1554 an Office with three Lessons is prescribed to be read concerning them. Relics at Bologna? Masini in his survey of Bologna assigns three of these Martyrs who have some cult at Bologna on account of sacred relics preserved. Saint Optatus in the Church of the Society of Jesus at Saint Lucia, Saint Urbanus among the Friars Preachers at Saint Dominic, and Saint Caecilian in the parish church of Saint Catherine and among the Fathers, Ministers of the Infirm, at Saint Columbanus. But since it does not appear on what grounds these Relics are presumed to have been brought from Spain, we are more inclined to think that they were recently unearthed from the Roman cemeteries, and on account of the identity of names, this day was attributed to their veneration.
HYMN.
By Aurelius Prudentius.
Book of Peristephanon, number 4.
Optatus, Martyr, at Zaragoza in Spain (St.)
Lupercus, Martyr, at Zaragoza in Spain (St.)
Successus, Martyr, at Zaragoza in Spain (St.)
Martialis, Martyr, at Zaragoza in Spain (St.)
Urbanus, Martyr, at Zaragoza in Spain (St.)
Julia, or Julius, Martyr, at Zaragoza in Spain (St.)
Quintilian, Martyr, at Zaragoza in Spain (St.)
Publius, Martyr, at Zaragoza in Spain (St.)
Fronto, Martyr, at Zaragoza in Spain (St.)
Felix, Martyr, at Zaragoza in Spain (St.)
Caecilian, Martyr, at Zaragoza in Spain (St.)
Eventius or Evotus, Martyr, at Zaragoza in Spain (St.)
Primitivus, Martyr, at Zaragoza in Spain (St.)
Apodemius, Martyr, at Zaragoza in Spain (St.)
The Four Saturnini, Martyrs, at Zaragoza in Spain (SS.)
Cassian, Martyr, at Zaragoza in Spain (St.)
Matutinus, Martyr, at Zaragoza in Spain (St.)
Faustus, Martyr, at Zaragoza in Spain (St.)
Januarius, Martyr, at Zaragoza in Spain (St.)
BHL Number: 1502
BY PRUDENTIUS.
Cities have protection in the relics of the Saints: Our people, beneath one sepulchre, preserve the ashes of twice nine Martyrs: we call the city Zaragoza, to which so great a treasure belongs.
A house full of great Angels, it does not fear the ruin of the fragile world, bearing so many gifts at once in its bosom, to be offered to Christ.
When God, brandishing his flashing right hand, shall come borne upon a ruddy cloud, about to set upon the Gentiles a just balance with equal weight;
From the vast globe, every city, its head lifted up, shall hurry to meet Christ, bearing precious gifts in its baskets.
2. African Carthage shall bring forth your bones, with eloquent mouth, O learned doctor Cyprian. a Cordoba shall give b Acisclus and Zoellus, and three crowns. every chief city has its own,
You, Tarragona, mother of the pious, shall offer Christ a fair diadem with three gems, for which [c] Fructuosus wove a pliant band.
This name of a gem is bound upon its fillet; nearby shine twin jewels: and the equal splendor of the two glows with gleaming fire.
Small Gerona d, rich in sainted limbs, shall exhibit the glory of Felix: our Calahorra e shall bear both whom we venerate.
Barcelona, relying on famous f Cucuphas, shall rise; and Narbonne, beautiful with Paul g: and mighty Arles shall have you, holy h Genesius.
The chief city of the Lusitanian towns, bearing the ashes of the adored i maiden to meet Christ, shall present her at the altar.
The blood of k Justus, to whom Pastor clings, a double banquet and twin gift, it shall delight Alcalá to bear the members of both in its bosom.
Tingis shall offer her l Cassian; the weary monuments of the Massyli Kings: whose ash drew subdued nations under the yoke of Christ. but each has few
3. Some shall be pleased with single Martyrs, with three or two, perhaps even with five witnesses of Christ, having first performed the pledge of victims.
You shall bring back ten and eight Saints, but Zaragoza eighteen at once: Zaragoza, zealous for Christ, crowned at the summit with golden olive leaves, the honor of peace.
You alone have prepared for the Lord more numerous troops of Martyrs to meet him: you alone, most rich in piety, enjoy great light.
The populous parent of the Punic world scarcely, Rome herself scarcely set upon her throne, is worthy to surpass you, our glory, in this gift.
The sacred blood offered at every gate has shut out the race of envious demons and driven away the black shadows from the city made pure:
No horror of shadows hides within: for the expelled pestilence has fled the people: Christ dwells in all the streets: Christ is everywhere.
You would believe it the fatherland of Martyrs, owed to sacred crowns, ennobled by many other Martyrs whence a chorus rising, snowy white, tends to heaven with the nobility of the toga.
4. Thence, n Vincent, your palm was born: here the clergy alone brought forth so great a triumph, here the house, mitred with the infulae, of the priestly Valerii.
As often as the cruel storm, vexed by ancient tempests, has made the world tremble, a sadder rage has poured its wrath upon this temple.
Nor did any of ours yield to the fury without praise, or empty of glorious blood: the number of Martyrs ever grew under every hail.
Did you not, Vincent, Martyr to be slain in a foreign land, by whom the martyrdom of Saint Vincent is to be annually commemorated: mark these lands with a thin dew of blood, an image of your coming death at hand?
This the citizens venerate, as though his own turf might enclose the very limbs, and, embracing, preserve in a paternal tomb the bones of the blessed Martyr.
He is ours, though far from here, having suffered in an unknown city, he gave glory to his sepulcher as victor, near the shore of high o Saguntus perhaps.
Ours, and a boy in our wrestling-school, anointed with the art of virtue and the oil of faith, he learned to tame the dreadful enemy by his strength.
He had known the palms ten and eight famously won in this temple: instructed with native laurels, with the same praise he ran.
[p] 5. Here too, Encratis, and especially in the triumph of the martyrdom of Saint Encratis, the bones of your virtues repose: with which, violent Virgin, you disgraced the spirit of the savage world.
To no Martyr, with life remaining, has it fallen to dwell on our lands:
You alone, surviving your own death, live in the world:
You live, and weave again the sequence of your punishment, retaining the spoil of your cut flesh, and tell how dreadfully your bitter furrows have wounds.
The barbarian torturer tore at every side, blood was spent, limbs mangled, the breast, with breast cut away, lay open beneath the very heart.
The price of accomplished death is now less, which, abolishing poisoned pains, gives speedy rest to the limbs in a sleep-like end.
A raw scar held you long; and long the burning pain clung to your veins, while the fluid of decay wasted your putrefying marrow.
Although the envious sword of the persecutor denied you the final passing, yet a full punishment crowns you, Martyr, as one put to death.
We saw part of your liver torn out, lying far off, pressed by the hooks: pallid Death has something of yours, you too still living.
This new title, to be enjoyed, Christ himself gave to our Zaragoza: and in these eighteen that it might be the consecrated house of a living Martyr.
6. Therefore, sacred with thrice six Candidates, rich in Optatus at once and Lupercus, proceed to sing in psalms the senate enrolled for you.
Proclaim Successus, sing Martialis, may the death of Urbanus be chanted to you, and let song re-echo Julia, and at the same time Quintilian.
Let the choir disclose Publius, and unfold what trophy was Fronto's, what good Felix bore, what fierce Caecilian.
How great the blood, Eventius, [q] stained your battles, how great, Primitivus, yours: then let the lively praise of Apodemius recall your triumphs.
After this there remains the name of four men to be extolled, the meter resisting, [r] whom ancient antiquity records as called Saturnini.
Love of the golden names makes little of the laws of song: and care in speaking of the Saints is never faulty nor unpolished.
The mode of art is full, to recite Christ the recorded forms of names: which the book of heaven holds, to be unfolded at the just time.
Then shall the Angel, before Father and Son, recount the eight and ten Saints, holding the government of one city by right of sepulchre.
7. Indeed, the living maiden, after the display of punishment, shall be drawn to the ancient number, and also to Cajus and Crementius. and the death of Vincent, to whom blood is hence the fount and honor.
With Cajus added (for he may not be silent) and you, Crementius: to whom it came to bear a bloodless honor from a second contest of praise.
Both confessed the Lord, and stood sharply against the roaring of robbers: both lightly tasted the savor of martyrdoms.
8. This crowd, placed beneath the eternal altar, prays pardon for our falls, which the creator of the purpled nobles preserves.
With pious weeping, let us wash the furrows of the marbles, with which hope has been covered, that I may loose the chains of my bonds.
Prostrate yourself wholly with me upon the holy tombs, noble city: then soon you shall follow with the whole of the souls and limbs rising again.
ANNOTATIONS.
Fructuosus the Bishop, and Augurius and Eulogius the Deacons, Martyrs of Tarragona, who are indicated by the three gems, are venerated on January 21. The following verse was formerly read thus: "Nomen hoc gemmae strophio illigatum est." But Nicolaus Heinsius restored a better reading from 4 manuscripts, from whose most careful edition we shall afterwards correct many things.
p. Of Saint Encratis we treat soon at this day: in which this is notable before the rest, that she herself, outliving her own martyrdom, inhabited her own country as a Martyr: and therefore perhaps in the last verse it is more correctly read, "You live in the city."
q. Heinsius prefers two manuscripts in which is read "Evoti": which reading is favored by three others when they write "Euvoti"; even two others, though written more erroneously, when they have "Evovoti" and "Eunoti"; there is also a place where "Evantius" is read: in such diversity of writings we hold it enough to have indicated these, as we have said above that "Evori" is read in the Martyrologies.
r. Because indeed the first syllable in the name "Saturnini" is long, which the scheme of the Sapphic verse requires to be short.
ACTS OF MARTYRDOM.
From the Longipontan manuscript codex.
Optatus, Martyr, at Zaragoza in Spain (St.)
Lupercus, Martyr, at Zaragoza in Spain (St.)
Successus, Martyr, at Zaragoza in Spain (St.)
Martialis, Martyr, at Zaragoza in Spain (St.)
Urbanus, Martyr, at Zaragoza in Spain (St.)
Julia, or Julius, Martyr, at Zaragoza in Spain (St.)
Quintilian, Martyr, at Zaragoza in Spain (St.)
Publius, Martyr, at Zaragoza in Spain (St.)
Fronto, Martyr, at Zaragoza in Spain (St.)
Felix, Martyr, at Zaragoza in Spain (St.)
Caecilian, Martyr, at Zaragoza in Spain (St.)
Eventius or Evotus, Martyr, at Zaragoza in Spain (St.)
Primitivus, Martyr, at Zaragoza in Spain (St.)
Apodemius, Martyr, at Zaragoza in Spain (St.)
The Four Saturnini, Martyrs, at Zaragoza in Spain (SS.)
Cassian, Martyr, at Zaragoza in Spain (St.)
Matutinus, Martyr, at Zaragoza in Spain (St.)
Faustus, Martyr, at Zaragoza in Spain (St.)
Januarius, Martyr, at Zaragoza in Spain (St.)
BHL Number: 1506
FROM MANUSCRIPT.
[1] The deeds of the ancient worldly men, whose obstinacy was to break through the battle lines of wars, or even the roofs of houses, and to shed innocent blood, Before the deeds of secular soldiers resound not only in the schools of the Greeks but also in the studies of the Latins. Therefore, if sacrilegious men wrote the deeds of their own citizens, so that after their death they might perform some consolatory auspices, what ought we Christians to do, the contests of Martyrs are to be reported. but to comprehend with worthy honor the victories of the soldiers of Christ, to the praise of our Emperor, who armed his soldiers with the triumphal banner, that they might fight bravely and conquer? Let us therefore re-echo their wonderful contests: so that being joined by compassion to their sufferings, we may deserve to be associated with their merits in the eternal mansions. Now, pursuing the order of the narration begun, let us extend our step to those things which have been brought down to us by the fame of the ancients and the report of the pagans.
[2] In the times of the Emperors Diocletian and Maximian, sacrilegious orders were commanded throughout the extent of the world, After the edicts of Diocletian against the Christians, that assemblies of all Christians should be driven from the cities; nay, even that each of the persecutors should have license to kill them, as many as refused to fulfill the imperial precepts concerning the worshipping of the gods. Immediately the bands of satellites fulfilled the orders of the deadly Princes: the ministers of the raging officers ran about, like whelps of lions worn with hunger, and tore the bodies of the holy Martyrs. Among whom a certain standard-bearer of theirs, Dacian, more pestilent than all, Dacian rages in Spain, obtained the title of Governor of the Spains, that he might show his rage more fiercely toward the members of Christ. When therefore hastening he had reached Spain, like a raging lion he began to search out Christians, and cruelly to tear their bodies asunder. But by the providence of God it was brought about that very many of the Christians had certain dwellings in suitable places, in which they offered sacred victims to God, by whose intercession they defended themselves. Dacian himself did not cease to offer libations to the demons in the cities to which he came, and with these sacrilegious offices, attacking the city of Zaragoza, he consecrated to us the signal triumphator Vincent, he kills Saint Vincent, who, from the height of his most blessed preaching, adorned not only the same city, but also the city of Valencia with the glorification of his body.
[3] After whose murder, he shed the innocent blood of eighteen most illustrious men, then the 18 named here, namely Quintilian, Cassian, Matutinus, Publius, Urbanus, Martialis, Faustus, Successus, Felix, Januarius, Primitivus, Evotus, and Saint Encratis: Caecilian, Optatus, Fronto, Lupercus, Apodemius, and Julius: adding to this copious martyrdom also the sacred Virgin of God, Engratis, sprinkled with the purple dew of her own blood. When therefore Dacian could not overcome their holy devotion: the devil armed his Consul with the arguments of other arts. Finally, having called together the crowds of satellites, he used these words to them: he grieves that he is overcome by the noble virtue of the Christians. "Nothing, O soldiers of our Princes, do we accomplish by laboring in this contest: because while we desire to conquer the Christians with tortures, we abundantly serve their victories. Let therefore the plan of our disposition be secret, and let none appear to expose it against them. For this multitude of innumerable Christians, which is contained within the bounds of this city, must be destroyed by a secret plan rather than by the atrocity of force.
[4] "Let the offices of heralds therefore traverse the whole extent of the city: so that the multitude of them, which is hidden by the walls of buildings, [he decides to slaughter all under a pretense of liberty when cast out of the city.] may as quickly as possible be driven from the city; as though they had license granted them to use their own laws, and to dwell wherever they wished, so that none of them, from masters down to slaves, should remain in the city to associate with our company. You, meanwhile, bringing forth arms from public places, as quickly as possible occupy the hiding places, and suddenly leap out upon them from the hidden places. We shall command all the approaches of the gates to be closed, so that if by chance anyone fleeing wishes to return to the city, he may find everything closed, that none who chose to worship the Crucified may remain unpunished."
[5] So the bands of satellites run through the lodgings of the whole city, sounding forth with a herald's voice, that all should come forth from the city, knowing that without doubt license had been granted them to keep the rights of their own laws. Immediately the bolts of the western gates are unbarred: the ranks of Christians go out in troops,
both youths and adolescents; the venerable gray hairs of old men also, supporting their tottering limbs with sticks, follow after, The Christians go out joyful from the city lest they be left out from the fellowship of the Catholics. The sex of women also, indeed weaker by nature but stronger in mind, along with infants and little servants, does not delay to pursue the same journey: so that one would have believed that the whole people of the city were emigrating. Why say more? The whole multitude of Christians went out, rejoicing and with harmonious voice chanting: "Glory to God in the highest, and on earth peace to men of good will." After these things, the gates of the city are barred by the officers, lest any of them should find an approach for returning. and the gates being closed, they are slaughtered, Immediately wedges of armed men leap out from the hiding places, who like multitudes of lambs strike down those who did not resist them, and maddened with the blood of the innocent dead they are bloodied. But not even thus satisfied, the savage Dacian ordered also that in the sight of the whole city, the bodies of the slain, heaped into one place, should be delivered to fire. And lest perhaps some Christian in hiding should snatch the ashes of the Martyrs, he ordered to be brought forth from the prisons criminals accused of various crimes, their bodies are burned with the bodies of criminals attached. and with their heads cut off, their unhappy carcasses were to be joined to the bodies of the Saints and burned together. So the lovely bodies of the Martyrs are burned with the bodies of robbers, imitating the example of our Head, the true God and man, who is known to have been crucified between two thieves for our salvation.
[6] The wicked Judge therefore slew the innocent people, but happily to reign with Christ in the heavenly Jerusalem, Zaragoza triumphs in the holy Mass of Martyrs. in which the souls of the just are in the hand of God, and the torment of malice shall not touch them. Let now the distinguished city of Zaragoza exult: which has brought forth so many thousands of Martyrs to the Lord, and is remarkably anointed round about with their blood. Let also the most noble of cities, Rome, congratulate so great a city: which with its two great consuls Peter and Paul bears the pledges of innumerable Martyrs. Let also the cities of all the world rejoice together, which are sprinkled and adorned with the precious gore of Martyrs. Let us finally rejoice in the veneration of so many Saints, who on account of their innumerable multitude have been called the Holy Mass: humbly beseeching Christ, that he who wondrously bestowed triumph upon them may deign to grant us the indulgence of his mercy: who in perfect Trinity lives and reigns God, through the immortal ages of ages. Amen.
[7] November 3 These Martyrs are venerated on November 3, under the title, as some wish, of the White Mass: because by that color itself the bones of the Saints are said to have been divinely distinguished from the blackish bones of the criminals, as later writers of the age wish — which we should rather read here. The whole matter may be examined on the said day. The Roman Martyrology is content to have undertaken to make memorial of the innumerable holy Martyrs: bolder others determine the number, and say there were seventeen thousand: with no better credit it is asserted that all having gone out through one gate, they were slain outside the same, which from that time began to be called the Ashen Gate: whereas from Prudentius it is more certainly indicated in these Acts that the multitude of Christians went out through all the gates: why we think their slaughter occurred before Saint Engratia and the eighteen named were arrested — although reported here in the latter place — has already been sufficiently stated in the beginning. But if anyone prefer the present order of martyrdoms, we do not wish to contend in dispute against a simple conjecture.