Victurinus

ON SAINT VICTURINUS,

MARTYR AT ALEXANDRIA.

Victurinus, Martyr at Alexandria in Egypt (Saint)

By G. H.

Very many Martyrs occur throughout this whole work of ours called Victurinus or Victorinus; of which, in these four months, more than twenty have been published, not counting those who have related names—Victor, Victrix, Victoria, Victorianus, Victoricus, Victorina, Victorius, Victurus, Victuria, Victuriana, Victurianus, Victuricus, Victuri, Victurius, Victurina. But this Victurinus with whom we here deal, four copies of the Hieronymian Martyrology report, after the three Martyrs who suffered in Pannonia, with these words only: "At Alexandria, the Nativity of Saint Victurinus," or (as in the Corbie codex printed at Paris) "Victorinus." The same is reported as having suffered at Alexandria in the ancient MSS. Trier of Saint Maximin, the Roman of Cardinal Barberini in the Supplement of the genuine Bede, likewise another of the Queen of Sweden praised by Holstenius, and in the Annotations on the printed Roman Martyrology. Without the palaestra being indicated, he is mentioned in the Augsburg and Paris MSS. of Labbe, but with the last syllable removed, "Victuri" is written. Of another Saint Victurinus, or Victorinus, but in some Victorina, we also treat on this day among the African Martyrs in Numidia. We gave on April 27 Victorinus, who suffered at Nicomedia with twelve companions; likewise on February 28 Saint Victorinus who suffered at Alexandria, but with fifteen companions, whose names may there be read, expressed from the same copies of the Hieronymian Martyrology: so that this Victurinus with whom we deal seems to have been quite another.

ON SAINTS APHRODISIUS, MALINA, AND 170 OTHERS.

ALSO CARILIPPUS THE PRESBYTER, AGAPIUS THE LECTOR, AND EUSEBIUS THE EUNUCH,

MARTYRS AT TARSUS IN PHOENICIA.

Aphrodisius, Martyr, at Tarsus in Cilicia (Saint) Malina, Martyr, at Tarsus in Cilicia (Saint) 180 Others, Martyrs, at Tarsus in Cilicia (Saints) Carilippus, Presbyter Martyr, at Tarsus in Cilicia (Saint) Agapius, Lector, Martyr, at Tarsus in Cilicia (Saint) Eusebius, eunuch, Martyr, at Tarsus in Cilicia (Saint)

By G. H.

CHAPTER I.

Notice of these Martyrs from the ancient Martyrologies.

[1] In this place is set forth a class of Martyrs divided into two bands, but to be placed under the same scheme; and the first band is thus indicated in three copies of the Hieronymian Martyrology, namely the Lucca, the Corbie printed at Paris, and the Blumian: "At Tarsus in Cilicia, of Malina with one hundred and seventy others." First band of 170 Martyrs with Saint Malina The same is read in the MSS. Roman of Cardinal Barberini, Trier of the monastery of Saint Maximin, and in Notker, who adds something: "At Tarsus in Cilicia, of Malina with one hundred and seventy others and many others." On the contrary, Malinas is relegated to the following band, and the one who is there extolled by others as the leader is here joined in the most ancient Epternach copy of the Hieronymian Martyrology, written nearly a thousand years ago, with these words: "At Tarsus in Cilicia, of Aphrodisius with one hundred and seventy others." Or with Aphrodisius These exact words are read in the MS. Martyrology of the monastery of Richenau, or Augia-Dives, near the city of Constance in Swabia; likewise in the MS. Rhinau in Switzerland: but in this Aphrodisius is listed without companions, as also in the MS. Aachen, but written "Afrodis." This, then, on the first band, is rather a controversy proposed than a resolution, where a multitude strives against the antiquity of the primary Martyrology, as will appear from what follows.

[2] The second band with 4 others under Aphrodisius as the leader The second band, therefore, in the three aforementioned copies of the Hieronymian Martyrology, after the Malina and 170 Martyrs reported, is thus indicated without a word interposed: "Aphrodisius, Carilippus the Presbyter, Agapius the Lector, Eusebius the Eunuch"; but some diversity is found in the writing, namely Afrodis or Afrosi, Agabi and Eusevi, or Eusetis, Eunuci. These names, without mention of the preceding, in the Martyrologies of Ado, Usuard, Bellinus, and others more recent, with very many MSS. and the Roman Martyrology, are thus expressed: "On the same day, Saints Aphrodisius, Carilippus, Agapius, and Eusebius, Martyrs": to which in the MS. Martyrology of Saint Maximin is added, Resting in prison "resting in prison." Petrus de Natalibus, book 11, chapter 130, n. 131, reports: "Aphrodisius, Carilippus, Agapitus, and Eusebius, Martyrs, on the 4th day before the Kalends of May, received their palms." On the contrary, in the most ancient Epternach copy of the Hieronymian Martyrology, which we have cited hitherto as received from the Epternachians, Or under Malina because Aphrodisius was placed at the head as a Tarsian Martyr with the other 170, these are added: "Malina, Carippus the Presbyter, Agapus the Lector resting in prison, Eusebius the Eunuch": where "in carmere" is better expressed above as "in carcere resting"—here of the three first, but in the cited Trier MS. of Saint Maximin of all. The memory of Malina and of Aphrodisius is inscribed in the Augsburg MSS. of Saint Udalric and the Paris of Labbe.

[3] And these are the things which we bring forward as more certain concerning these Martyrs, and we judge that all were crowned with martyrdom at Tarsus in Cilicia, Were all crowned at Tarsus? and that one hundred and seventy, whose names God knows, were publicly slain for the terror of others together with their Leader and Standard-bearer, Others publicly whether this was Malinas or Aphrodisius. The other four, whose names are indicated, we think, on account of their singular nobility or public authority, lest a tumult should be excited among the people, were killed in prison, or certainly there extinguished by squalor, stench, and pestilential air; and for this reason, because they belong to the same Tarsenses, Others extinguished in prison where all are reported, the particle "and elsewhere" or some similar distinguishing particle is not interposed. But because in Usuard, Ado, and other more recent writers the earlier are omitted and only the latter are set forth, it is added "On the same day," Whether these 4 were rightly transferred to Gaul or Spain is to be inquired namely of Aphrodisius, Carilippus, Agapius, and Eusebius, Martyrs; whom, therefore, as goods derelict and belonging to the first occupier, some transferred to Gaul, others to Spain: whose words and arguments, that they may be weighed more distinctly, we shall set forth here consequently in separate chapters.

CHAPTER II.

By what reason Saints Aphrodisius, Carilippus, Agapius, and Eusebius are ascribed to the city of Beziers in Narbonese Gaul.

[4] At Beziers Saint Aphrodisius the Bishop Beziers, an ancient Episcopal city of Narbonese Gaul, acknowledges Saint Aphrodisius as its Bishop, ordained by Saint Paul, Bishop of Narbonne; as we have thoroughly set forth in connection with the ancient Acts of Saint Paul from manuscript codices, unearthed by Francis Bosquet, then Praetor of Narbonne, afterwards Bishop first of Lodève, then of Montpellier, and republished by us under March 22; on which day both Saint Paul of Narbonne and Saint Aphrodisius of Beziers are honored in their individual churches with the most solemn cult, and indeed Saint Aphrodisius, Bishop and Martyr, on this day with the Octave in the Beziers MS. Breviary. Bosquet, a man of the highest talent (who therefore, when he had gone to Rome, was held in esteem by the most holy Pope Alexander VII, and was by him appointed Assisting Bishop of the Papal Chapel)

relying on the authority of Sulpicius Severus and Gregory of Tours, asserts that after the death of the Emperor Severus, Given by Saint Paul of Narbonne in the 3rd century which happened in the year 211, the Gallican Church revived, and a period of thirty-eight years of ecclesiastical peace was granted; that various Bishops were then given to the various cities of the Gauls, from whom Saint Saturninus was given to the people of Toulouse, and others are said to have suffered under Decius. "Paul, famous for his writings published on behalf of the faith and for his confession amid tortures for the name of Christ, snatched from the cruelty of Severus as a glory for the Gauls, sent from Rome into the Gauls, settled at Beziers in the province of Narbonese Gaul; whence, when the fame of his sanctity had reached the citizens of the neighboring metropolis, an embassy was sent from the people of Narbonne to summon the holy Bishop to the city. Saint Paul hears the legates, and, yielding to their desire, having substituted Aphrodisius as Bishop in his own place, came to Narbonne." So says the said Bosquet. Because of the tortures indicated, Saint Paul is written as Confessor, and then is said to have rested, famous for miracles, and to have passed to heaven. Rested in peace In the same way, Saint Aphrodisius, Bishop of Beziers, renowned in the teachings of the faith and adorned with the merits of virtues, rested in peace, as Usuard writes in the words mentioned, and all the Martyrologists referred to on March 22 agree, and with them Saussaye, whose words near the end of the encomium are these: "Finally, things having been accomplished gloriously, the indefatigable herald of Christ and his most faithful minister, laden with merits, went to the prize." Also referred to on April 30 We have described at Rome some Life of Saint Aphrodisius from the Legendary collected by Petrus Calus of the Order of Preachers around the year 1300, in which also without any mention of martyrdom, Saint Aphrodisius is said to have laudably completed the course of his life. And this Life in the said Legendary was referred to April 30, on which day is also recalled the memory of Saint Aphrodisius the Presbyter, but the Martyr of Alexandria.

[5] He is feigned to be the same Martyr For a similar reason, it seems, some people of Beziers have drawn to themselves Saints Aphrodisius, Carilippus (whom they called Cyrippius), Agapius, and Eusebius the Martyrs, whom we have already reported, and whom we have judged to have been crowned with martyrdom at Tarsus in Cilicia. Saussaye transferred the whole matter, laden with very many fables, into his Supplement to the Gallican Martyrology, and they are thus: "At Beziers, under the metropolis of Narbonne, the nativity of Saint Aphrodisius, first Bishop of that city and Martyr; who, by nation an Egyptian, of Hermopolis as homeland, was blessed by the saving advent of Christ in Egypt, As if he had fed the infant Christ in Egypt having received the infant Lord himself with his most blessed Mother and the just Joseph in his hospitality, he kept them with him kindly for seven years. Then, having heard the glory of his miracles, divinely inspired, he went to him preaching the kingdom of God in Judea, and having been made his disciple from the larger class, after his triumphant Resurrection and admirable Ascension, clinging indivisibly to the most blessed Virgin and the Apostles, Afterwards his disciple he received the Holy Spirit with them on the day of Pentecost. Later assisting Peter in the dissemination of the Gospel, Setting out with Saint Peter for Rome he traveled through several regions with him: by whom also, being brought to Rome, he advanced somewhat the beginnings of the Christian religion, with him as leader. Finally, becoming a companion to Paul, who was setting out to Spain through the outermost shores of Gaul, Left at Beziers by Saint Paul with Sergius Paulus and other promulgators of the Gospel, he followed him as far as Beziers as he was penetrating Narbonese Gaul. There, stricken with illness, and ordered by the Apostle to remain, having recovered his strength, having begun the work of salvation in that city with divine zeal, he first poured out the seed of faith. And that he might stir up a richer harvest, he was ordained by Sergius Paulus—whom Paul, the chosen vessel and teacher of the Gentiles, had appointed Apostle and Pontiff of Narbonese Gaul—Ordained Bishop by Sergius Paulus as proper Bishop of Beziers; and while he was proclaiming with full heart and mouth of heavenly fire the preaching of the incarnate divine Word to the citizens, and was diligently performing the office of a good Pastor, he was snatched up and slain by a rushing crowd of impious men incensed against him, in the 101st year of his age, in the same year, namely, in which he had been initiated as Pontiff, becoming from a Priest a victim, and consecrated the altar of faith with his precious blood. Martyr with Saints Cyrippius, Agapius, and Eusebius He was slain together with three companions, Ciryppius, Agapius, and Eusebius, in the street of Ciriacus, to which afterwards was given the name of Saint James.

[6] The divine hero lifted from the ground his head which had been cut from his shoulders, and carried it with his own hands through the middle of the city, as the people gazed stupefied at the prodigy, as far as a little shrine, which he had dedicated to the true and eternal God, three and one, He would have carried the head in his hands under the title of Saint Peter. There, buried by Christians, he shone with many miracles. Aroused by these, the faithful, after Christ, the world's savior and subduer, was triumphing everywhere, built a basilica in honor of the same holy Martyr in that place, and provided it with a priestly college; into which church they transferred his relics with the highest honor on March 22; which day, made celebrated by the translation itself, began to be kept by our forefathers with annual rites, Honored because of the Translation on the 22nd with such great solemnity that it was believed by Usuard (most keen-eyed in other respects) to be the genuine birthday of the same holy Bishop, whom, however, he did not know to have been a Martyr: because on that day the Church of Beziers did not perform the Office of the passion, but only of the translation of the same Saint Aphrodisius. But afterwards the commemoration of the translation was transferred from March 22 to the following day, And on March 23 on which it is recalled with solemn Office. But the natal feast on this day, on which the divine athlete completed his contest, is most religiously celebrated there according to ancestral custom; Because of the birthday, April 28 where also his venerable relics are preserved with solemn cult, which, as they are seeds of future glorification, so also remain as most sacred pledges of his perpetual help toward his own people, whom he acquired for Christ." Thus far Saussaye, who in the same Supplement on April 30 reports these things about the three companions: And 3 companions separately on April 30 "At Beziers, the nativity of the holy Martyrs Ciryppius, Agapius, and Eusebius, who, although they were crowned with Saint Aphrodisius their leader the day before yesterday, yet today for greater celebration they are honored there with a special Ecclesiastical Office."

[7] Thus far Saussaye, whose narration, if compared with the most erudite work of Bosquet, seems stitched from various rags, and clothed and adorned with amplified words. Of these, the first rag is inserted from the Legendary of Petrus Calus and the Catalog of Petrus de Natalibus and seized by later writers; but one does not read in these short narrations of theirs that he had Christ with his most blessed Mother and the just Joseph for seven years with him in Egypt, Whence these rags seem to be drawn that he then became his disciple, and received the Holy Spirit with the Apostles on the day of Pentecost, that he was the companion of Saint Paul setting out to Spain, that he, being stricken with illness, was ordered by him to remain at Beziers. The second rag, about his martyrdom and that of the three companions, with the day of martyrdom, is seized from the Martyrologies of Ado, Usuard, and others mentioned above; and they are: Aphrodisius, Carilippus (in the most ancient copy of the Hieronymian Martyrology "Carippus," whence "Ciryppius" is here said), Agapius, and Eusebius. But the palaestra assigned to Aphrodisius in the said copy is Tarsus in Cilicia, where the others also seem to have suffered. In Ado and Usuard the place of martyrdom is not assigned; whence the license to seize them seems to have been given. The third rag is drawn from the traditions about Saint Dionysius and other ancient Martyrs of Gaul, who are sculpted with the head held before the breast in their hands, by which in many it was indicated that they had been beheaded—when in a single statue it would be best expressed. It is surprising that nowhere before was even the slightest mention made, not even in Catel, that Saint Aphrodisius, Bishop of Beziers, was struck by the sword, or carried his head, or at least died as a Martyr. We wish this cause of exercise to be proposed to the learned men of Beziers, that if we err, they may teach us the truth.

CHAPTER III.

The same holy Martyrs recently ascribed to Spain, and honored with an Ecclesiastical Office.

[8] The four aforesaid Saints, because they are inscribed in the Martyrologies of Usuard, Ado, and others, even in today's Roman, without any place or region, found a place among some recent Spaniards, when they were fabricating the Chronicle of Pseudo-Dexter, and even a time of martyrdom, when to the year of Christ 76 they inserted in n. 3: "At Caparra in Lusitania, Carilippus and his companions suffered martyrdom"; and soon Rodrigo Caro and Francisco Bivario, in their Commentaries, assert that these are the Saints reported on this day, and from these in his Hispanic Martyrology Tamayo-Salazar opens this day thus: "At Caparra among the Vettones of Spain, Saints Carilippus, Aphrodisius, Agapius, and Eusebius, Martyrs: who, for the confession of the Christian faith, seized by the governor of the Emperor Nero, and tortured with various kinds of torments, bravely completed the palaestra of the contest as stout soldiers." Capparra is today a town in the diocese of Coria, and a church in the diocese of Plasencia, and is called Las Ventas de Capparra. Cardoso has similar things in the Hagiology of Lusitania. Because their Acts have perished, Tamayo wove what follows.

[9] "In the year from the founding of the City 808, In the time of Nero's reign Claudius Nero, the fifth Augustus Caesar proclaimed after Augustus, stained the Roman world by word and deed as a tyrant: for while embracing the example of his uncle Caligula's crimes, clinging to the vices of petulance, lust, luxury, avarice, and cruelty, he failed to reject no monstrous sin that he might embrace—himself a monster of nature. Among the frenzies of his savagery (to omit the rest as common), what greater than the burning of the city, which, attributing to innocent Christians, he resolved to cover over the offenses of his horrible dainties with the blood of the holy Martyrs. Hence he first afflicted them at Rome with tortures and torments, and ordered the rest to be condemned by a similar persecution through all the provinces of the Roman Empire. The decrees of the savage Emperor reached Spain; and although before, from the year 57, very many ascetics of Christ had ascended to heaven through the contests of martyrdom—which is believed to have happened because of the tyrant's hatred conceived against Christians—but now, with the public decree pressing, the raging governors, thirsting for the blood of the faithful, strove to root out the whole name of Christ from the commonwealth. The news of the seditious inquiry found the Lusitanian soldiers of Christ, Carilippus and his companions, who were dwelling at Caparra, a city of the Vettones; They are feigned to be crowned Martyrs which being known, constant in faith, through the help of prayer, they sought from the Lord the glory of martyrdom with humble eagerness. The merciful God assented to their vows; and Carilippus, Aphrodisius, Agapius, and Eusebius being arrested, whom cruelty recognized as undaunted in the confession of faith, after various tortures, at last came to the eternal crown on the 4th day before the Kalends of May, in the year of the Lord 76."

[10] Now from the periods of this description, you can recognize both the place of the contest and the year in which they were crowned with martyrdom, all of which, passed over by Baronius, The edict of the Bishop of Plasencia imposed silence on other writers. But by what kind of martyrdom the holy Martyrs fell, neither Dexter discloses nor other Martyrologies report; therefore let us leave to God what we cannot investigate. This

one thing must be added here: that Don Diego de Arze-Reynoso, Bishop of Plasencia, and Mystarch of the Supreme Council of the Holy and General Inquisition of Spain, having known of the martyrdom and glorious end of these and other Saints, described in the Roman Martyrology, within the circle of his Plasencia diocese, as ordinary of the same episcopate, by virtue of the privileges granted by the Roman Pontiffs to the Spanish Bishops concerning declaring the nativity of their own Saints and consigning to them Offices, declared our Saints and others of his diocese to be native Saints, and honored them with double Offices, as appears from the edict published by his order, of this kind:

[11] "Don Diego de Arze Reynoso, by the grace of God and of the Apostolic See Bishop of Plasencia, Counselor of the King, and in all his Kingdoms and Dominions General Inquisitor, to our beloved and venerable Brothers, the Dean and Chapter of our Cathedral Church of Plasencia, and also to the Vicars, Archpriests, Parish priests, Beneficiaries, Clerics, Religious of Orders, and to all persons both ecclesiastical and secular residing within the bounds of the aforesaid city and diocese, greetings in our Lord Jesus Christ. Admirable in his Saints and bountiful is the Lord, who in heaven, in his triumphant Church, not only grants them ineffable rewards, but also in this militant Church decrees that their sanctity be praised by all; that on account of their glory and in their honor altars and temples be built; that their Acts be written with a pure pen; that their painted images be venerated; and finally that their feasts be solemnly celebrated; so that by all these the divine Majesty may be glorified, the faithful may be happily excited to imitate these singular examples, and may easily kindle in invoking their names. For drawn by the consideration of all these things, having discussed various very ancient ecclesiastical histories and more recent ones, Concerning the ecclesiastical cult of Saint Epitacius and having seen other autograph and ecphrases both printed and manuscript, by which it clearly appeared that Saint Epitacius was from the ancient city of Ambracia, whose site, after its ruin, still persists in that part where Plasencia, the head of our See, is today seen; and similarly recognizing how he was of the disciples of Saint James, Patron of the Spains, and of Saint Peter of Rates his Vicar, appointed first Bishop in the See of Tui, and afterwards Bishop of Ambracia (to which Sees we have succeeded, though unworthy, by God's mercy): who, scattering the seeds of faith through the circles of those dioceses, with the performance of signal miracles going before, at last at the city of Ambracia, arrested by its Prefect, after various and most grievous torments, under the Emperor Nero, together with Saint Basileus, first Bishop of Portucalensis and second of Braga, disciple of Saint James, consummated his martyrdom. Considering therefore how greatly we are bound by filial affection of love to honor solemnly the Nativities of the Saints, especially those whose Churches were from the beginning constructed by blood, and who were appointed their Apostles—who pour forth prayers with paternal love incessantly before the Lord for the natives, citizens, and inhabitants of cities in which they dwelt, or in which they happily attained the highest good, the glory of the contest—communicating all these things to our beloved Brothers, the Dean and Chapter of our aforesaid Cathedral Church of Plasencia, by the common assent of all and preceding deliberation, we directed suppliant vows to our Most Holy Lord Pope Innocent X, that he would deign to grant us a proper Office on the day of the Nativity of the aforesaid Saints. Who, referring the cause to the Judges of the Sacred Congregation of Rites, when it had been known, on the 8th day of the month of October in the previous year 1650, issued a decree of the Office's recitation with proper Lection of Double rite; as is sufficiently clear from the autograph testimony.

[12] "Likewise afterwards, similarly knowing from the aforesaid histories that in the compass of our diocese there existed many holy Martyrs and Confessors, And of other native Saints whose names are seen publicly written in the Album of the Roman Church, who were natives of this same bishopric; that God and his Saints may be ceaselessly glorified, and their contests venerated by our Church and diocese; and that their memory, which flourished so greatly in those ages, may be more abundantly celebrated everywhere in it, and Christ's faithful may implore their help and protection; desiring that so great a spiritual consolation should not be lacking to our clients, after mature consultation with our said venerable Brothers, and with the opinions and votes of other weighty persons and ecclesiastical men, both secular and regular Doctors, who prudently discussed the matter—on which all and every such Doctors agree—that the Saints to be mentioned below were Natives of the cities of this diocese to be designated below, either by spiritual or temporal nativity, as appears from the sufficient proof of the writers; and that there concur in them the qualities required by the Briefs and Apostolic diplomas, so that Offices and Masses of the Common may be most plainly granted to these Saints, according to the rules of the Roman Breviary: giving thanks to God, whose most lofty providence in these times has shone forth the memory of so many blessed Martyrs and Confessors hitherto unknown and hidden, by our Ordinary authority, which we exercise in this part, and by virtue of the privileges granted by Pius V and Gregory XIII to the churches of Spain, also from the ancient possession by which these kingdoms of Spain strive, concerning the celebration of the Nativities of their native Saints with common Offices, by the present letters we declare to have been and to be native Saints those referred to below in their respective Months. Wherefore we exhort and command our said venerable Brothers, the Dean and Chapter of our holy Church of Plasencia, Vicars, Archpriests, Parish priests, Beneficiaries, Clerics secular and regular, and any persons of this diocese of whatever quality and condition, who are bound to sing or recite the Canonical Office, that henceforward after the publication of these our letters, they should be bound to recite the Offices of the Saints contained in this Edict, as of proper and native Saints of this diocese, their festivities on their days, with Double Offices, according to the Rules of the Roman Breviary of the Common, in the following order:

[13] "On March 5, of Saints Eusebius and Companions, Martyrs of Metellinum of the aforesaid diocese, Those indicated here of the Common of many Martyrs, Double Office, with Commemoration of Lent. On April 20, of Saint Theodore, Anchorite Confessor of Metellinum, of the Common of Confessors, Double Office. On April 28, of Saints Carilippus and Companions, Martyrs of Caparra, of the same diocese, of the Common of Martyrs, Double Office. On May 23, of Saints Epitacius and Basileus, Bishops and Martyrs of Plasencia, of the Common of Pontiff Martyrs, Double Office of the First Class, with the 4th Lection proper granted by the Sacred Congregation of Rites. On July 3, of Saints Mark and Companions, Martyrs of Caparra, of the Common of Martyrs, Double Office. On December 12, of Saints Hermogenes and Companions, Martyrs of Torre Julián of the aforesaid diocese, of the Common of Martyrs, Double Office. The Offices of all which Saints, as consigned above, are to be infallibly recited on their proper days, with the first observed occurrences and concurrences, according to the Rules of the Breviary and Roman Missal. And that it may be known to all, we have ordered the present letters, signed by our hand and countersigned by our undersigned Secretary, to be issued.

[14] "Hence in the Lord we admonish all and each, both ecclesiastical and secular of our diocese, Indulgences are added citizens of either sex and inhabitants, that, trusting in the protection of such great Saints, they may humbly beseech mercy from God; expecting great spiritual and temporal benefits by their intercession, from the immense piety, compassion, liberality, and magnificence of the divine Majesty, mercifully to attain them. Moreover, to all who on the designated days shall have recited the Offices of these Saints, we grant forty days of Indulgence and remission of sins, both to them and to other seculars, who on the reported days shall have poured forth prayers to God by the intercession of these Saints, for the increase of faith, the extirpation of heresies, peace and concord among Christian Princes, and the aid of present necessities. Given at Madrid, on the 12th day of the month of June, in the year 1651. The Bishop of Plasencia, General Inquisitor. By the command of my Most Illustrious Lord, the Bishop, General Inquisitor. Licentiate Don Juan Tamayo Salazar, Secretary."

[15] Thus far the sequence of the Edict, issued by my most Illustrious Lord the Bishop of Plasencia, whose consignment, lest it should wholly perish through the volubility of the times, he caused to be printed in the Annual Calendars which are struck at Madrid each year for the consignment of Offices, as they are now effectively struck.

[16] Thus far Tamayo, who, by the decree probably conceived by himself, With how slender foundation as Secretary has countersigned: at the reading of which decree the whole world will deservedly be stupefied, and will marvel that, upon so futile, indeed no foundation, such Saints were so easily adopted into the church of Plasencia, as if natives, whose names a hundred years earlier had not even begun to be heard at Plasencia. Nor is it surprising: all the copies of the Hieronymian Martyrology assign Eusebius and companions to Africa, as was said on March 5; Theodore the anchorite, called Trichinas, was a scion of the city of Constantinople. Epitacius and Basileus Spain long ago acknowledged as her Martyrs, from the faith of ancient Martyrologies; but because it seemed shameful that the stadium of martyrdom should be unknown for so many ages, now for the first time they began to be heard of as being of Plasencia, and indeed as Bishops. Mark and companions first became known to Baronius from the Greek Fasti, and through him to the Spaniards, probably having suffered in Phoenicia. Hermogenes and Donatus the ancient Martyrologies note without a place. Now when these and many others are offered to be ascribed to specific cities of Spain, would it not be fitting that a delay of several years should be interposed, that it might be understood what in the meantime learned men throughout the world would judge concerning the Chronicle bearing the name of Dexter, and the sole foundation of so many novelties?

ON SAINTS MANILIUS, DONATUS, MAURILIUS, LUCIANUS,

VICTORINUS, NICIA THE VIRGIN, AND SEVENTY-TWO OTHERS. LUCIANUS AND TWO HUNDRED SEVENTY OTHERS.

MARTYRS IN NUMIDIA AND ELSEWHERE IN AFRICA.

Manilius, Martyr, in Numidia and elsewhere in Africa (Saint) Donatus, Martyr, in Numidia and elsewhere in Africa (Saint) Maurilius, Martyr, in Numidia and elsewhere in Africa (Saint) Lucianus, Martyr, in Numidia and elsewhere in Africa (Saint) Victorinus, Martyr, in Numidia and elsewhere in Africa (Saint) Nicia, Virgin, Martyr, in Numidia and elsewhere in Africa (Saint) 72 Others, Martyrs, in Numidia and elsewhere in Africa (Saints) Lucianus, Martyr, in Numidia and elsewhere in Africa (Saint) 270 Others, Martyrs, in Numidia and elsewhere in Africa (Saints)

By G. H.

[1] In the fourth place is exhibited this class of Martyrs, to be divided perhaps into two copious bands, one of which was crowned in the province of Numidia in Africa, the other perhaps in another region of Africa. The most ancient copy of the Hieronymian Martyrology ascribes both to Africa, Memory in the ancient Fasti which from the beginning of the work we have had as our own; in it these are read: "In Africa, of Saints Mannilus, Donatus, Maurolus, Lucanus, Victorina, Nica, and 70 others. Of Lucanus and 270 others." In the Barberini Martyrology, in the Supplement of the genuine Bede, these are referred to thus: "In Africa

the nativity of Saints Malinius, Maurilius, Lucanus, Donatus, Victorinus, Niceas the Virgin, and 72 others. Of Lucanus with 270 others." Which, with Victorinus omitted, are found in the same way in the MS. codex of Saint Maximin. In the Lucca copy of the Hieronymian Martyrology these are indicated: "In the African province of Numidia, the nativity of Saints Manilius, Lucianus, Victurinus, Nicia the Virgin, and 72 others. Of Lucianus with 160 others." These seem more completely brought forth by Notker with these words: "In Africa in the province of Numidia, Saints Manilius, Donatus, Maurilius, Lucianus, Victorinus, Nicia the Virgin, and seventy-two others. Likewise of Lucianus with two hundred and seventy others." In the Blumian copy of the same Hieronymian Martyrology, with some diversity, they are thus mentioned: "In Africa, in the province of Dummedia, the nativity of Saints Manilius, Donatus, Maurinus, Lucatus, Victurinus, Nicia the Virgin, and 72 others. Of Lucianus with 270 others." In the Corbie copy printed at Paris they are written thus: "In Africa in the province of Diomedia the nativity of Saints Manilius, Donatus, Maurili, Lucianus, Victorinus, Nicia the Virgin, and 283 others": which last seem to be thus supplied from the others: "Nicia the Virgin and 72 others. Of Lucianus with 270 others." In both these copies "Dummedia" and "Diomedia," for Numidia, seem to have been placed by the fault of the copyists, since no other province of that name is known in Africa. Hence the MS. codex of the Queen of Sweden, edited by Holstenius, thus confirms our opinion: "In Africa, in the province of Numidia, of Manilius, Donatus, and many others." In the Aachen MS. is celebrated the memory of Victor, Lucianus with 430 others. In the Augsburg MS. of Saint Udalric: "Monilitia, Lucianus with 310 others." In the Paris MS. of Labbe: "Manili, Nicia, Lucianus, with 410 Martyrs." In Greven are the names of Victorinus, Victor, Lucianus, and others. Of another Victorinus we have treated above.

[2] And these are hitherto the things known to us about these Martyrs, which it has pleased us to set forth distinctly for the Reader. The Martyrs therefore are: Manilius or Manilus, also written Mannilus and Malinius; Collection of names Donatus everywhere the same, omitted in the Lucca codex; Lucianus, also written Lucanus and Lucatus; Victorinus or Victurinus, and Victor and Victorina in the most ancient copy; Nicia, and Nicea the Virgin, and Nica without the adjoined title of Virgin; and the other seventy-two, who are also counted as only seventy. In the second band, Lucianus, also written Lucanus, and the other 270, who in the Lucca codex are joined as only sixty. The whole collection of which is not accurate in the MSS. Aachen, Augsburg, and Labbe; as also in the MS. Trier of Saint Martin, where these things are read: "At Nicomedia" (rather, Numidia) "of 276 Martyrs." In the MS. Calendar of Saint Maximin are reported "Vitalis, 170 Martyrs." Of Saint Vitalis we treat separately, but the number of Martyrs, though incomplete, is to be referred here.