ON SS. LEOVIGILD AND CHRISTOPHER, MARTYRS,
AT CÓRDOBA IN SPAIN,
In the year 852.
PRELIMINARY COMMENTARY.
The cultus of the Saints, their profession of life, their Acts; and the situation of the monasteries which they inhabited.
Leovigild, M., at Córdoba in Spain (St.)
Christopher, M., at Córdoba in Spain (St.)
BY P. D.
In the preliminary Commentary on St. Eulogius, priest and martyr, published among us at the XI day of March, Among the martyrs who suffered under the Arabs, §1, page 88, these things are said: Spain having been occupied by the Saracens, the seat of the kingdom, which for a few years had stood at Seville, was translated by Abdalazim to Córdoba, which the barbarians tried to exalt on every side with lofty greatness and majesty, the worship of their religion being left also to the Christians, and most of the churches and monasteries untouched. Gradually, however, the impious Saracens prevailing, the liberty of the Christians was oppressed and afflicted, and Córdoba watered with the slaughter of martyrs, chiefly in the last years of the reign of Abd-ar-Rahman and of his son Muhammad. What kind of contests and trophies of Martyrs there were then at Córdoba, St. Eulogius declares in the three books of the Memorial of the Saints, in which, from the Era 888, or the year of Christ 850, the 29th of the reign of Abd-ar-Rahman, until the Era 894, or the year of Christ 856, he describes the Acts of the individual martyrs.
[2] Among these are numbered SS. Leovigild and Christopher, SS. Leovigild and Christopher whom the Roman Martyrology at this day thus announces: At Córdoba, of the holy martyrs Leovigild and Christopher, monks, who in the persecution of the Arabs, for the defense of the Christian faith, were cast into prison, and presently, their necks being cut off, were given to the fire, and obtained the palm of martyrdom. The bishop of Jesolo had preceded, book 7, chapter 86, thus writing: Christopher and Leovigild, martyrs, suffered at Córdoba, a city of Spain: who in the time of persecution, being seized by the infidels, when they had confessed Christ, the sword smiting them, consummated their martyrdom: whose bodies after the cutting off of their heads were given to the fire. Who suffered on the XIII Kalends of September; as Ado hands down in his Martyrology of the Saints, taken from the sayings of Jerome. The place where Ado commemorates these Saints it has not yet been possible to find in his genuine Calendars, nor do I think it will be found; since so many other champions of Christ, contemporary with our Martyrs about the year 852, either did not come to Ado's knowledge, or came only when he had already, about the year 859, put an end to his Martyrology. Therefore either the bishop of Jesolo used interpolated Calendars, or he attributed to Ado what belongs to Usuard, who thus declares at this day: In the city of Córdoba, of the holy monks Leovigild and Christopher, whose bodies after the cutting off of the head were given to the fire.
[3] The cultus of these Martyrs is also commended by what Father Martín de Roa, On the Martyrs of Córdoba, chapter 2, discourses generally concerning those are numbered and venerated. who suffered under the Saracens. The Martyrs, he says, who under the tyranny of the Arabs rendered testimony to the faith, defend themselves … by their antiquity; commended by whose authority, seven hundred years ago and more, they are celebrated by the cultus and veneration of the Faithful. For scarcely were they slain for Christ when they began to be held as Martyrs and to be venerated, and with such religious devotion indeed that, in order to extinguish it, they raged against the ashes of the slain: which, with the little stones sometimes smeared with the blood of the Martyrs, they cast into the river, lest, being taken up by Christians, they should be held in honor. So great was the piety toward the Martyrs even at the time of their slaying, so deeply fixed the conviction of a true and proper martyrdom. This the kind of burial, distinct from that of the rest of the people, teaches. Namely, they were buried within the churches, and indeed within the tombs of the Martyrs, and even beneath the very altars. Which honor at that time was paid to Martyrs alone, or to a few others (so far as concerns churches only) who had come nearest to their merits. You have as suitable witnesses the Histories (especially St. Eulogius's) and the stones.
[4] It is not certain what rule they professed Tamayo in his Spanish Martyrology cites other hagiologists who have made mention of SS. Leovigild and Christopher. Among others he adduces Bede and Hugh Ménard, concerning whom something is to be observed. First, since Bede's death preceded the passion of our Martyrs by more than a hundred years, it is clear that in his genuine Calendars these Champions were not noted. Secondly, Ménard reported our Saints in the Martyrology of the Order of St. Benedict, assuredly insinuating that they had professed the laws of the said Order. With Ménard Mabillon seems to agree, part 2 of the fourth Century of the Saints of the Order, page 584. This opinion of most learned men is made likely by a very probable conjecture, that the rule of St. Benedict flourished in Spain in the ninth century beyond the rest: yet the matter is not altogether certain. For since St. Fructuosus also wrote monastic laws — a man most celebrated for sanctity and prodigies throughout all Spain, as is plain in volume 11 of April from page 431 — it is not improbable that in the ninth century there survived monks who either recently embraced the rule of St. Fructuosus, or, since their forefathers
had embraced it, were unwilling to turn aside to another, especially since two hundred years had not yet elapsed from the death of the most holy Spanish lawgiver.
[5] the rule But, you will say, that the Benedictine laws were observed in the monasteries founded by St. Fructuosus is shown by the 8th rule of St. Fructuosus, in which (as Mabillon in his Preface to the first Century, §6, page XXXVI, of the Saints of the Order observes) these things are had: Obedience (IT IS A PRECEPT OF THE RULE) is to be shown by work and by affection in things impossible also, and to be held even unto death: where, by those words, it is a precept of the rule, there seems to be cited a certain other and more ancient law, by force of which so arduous an obedience is to be embraced. But what other rule (so Mabillon continues in the place cited) than the Benedictine is here to be understood, in whose chapter 68 it is a precept that "if impossible things be enjoined on any brother, let him receive the command of him who orders"?
[6] But it is to be noted that in the rules of St. Fructuosus published by Lucas Holstenius, of St. Benedict, those words it is a precept of the rule are read without a parenthesis, and are so had in a plainer sense: Obedience is a precept of the rule, etc.; by which words obedience is merely defined; but no distinct rule is cited which requires so sublime an obedience. Accordingly it is not lawful to gather anything hence for Benedictine laws received by St. Fructuosus: for the conformity of the two rules makes nothing to that purpose: for as St. Fructuosus in the cited rule, so also St. Columbanus in his rule requires obedience even unto death: But obedience, he says, is defined up to what measure? It is certainly commanded even unto death, because Christ obeyed the Father for us even unto death. And yet on account of this conformity no one, I think, will suspect that the laws of St. Columbanus were adopted by St. Fructuosus. Therefore, etc.
[7] Nay rather, if the rule of St. Fructuosus, commanding impossible things, be more accurately compared with the Benedictine, from which the rule of St. Fructuosus a disparity rather than a conformity between the two will appear. The rule of St. Benedict has thus: If on any brother things perhaps grievous or impossible be enjoined, let him indeed receive the command of him who orders with all meekness and obedience. But if he shall see that the weight altogether exceeds the measure of his strength, let him patiently and opportunely suggest the causes of his impossibility to him who is set over him, not proudly or resisting or contradicting. But if after his suggestion the command of the Prior persist in its own judgment, let the younger know that it is thus expedient for him, and out of charity, trusting in God's help, let him obey. Which rule is certainly gentler and more tempered to the human manner of acting than that law of St. Fructuosus: Obedience is a precept of the rule, that it be shown in impossible things also and held even unto death.
[8] There will perhaps be someone who will contend that the rule of St. Benedict flourished in the monasteries instituted by St. Fructuosus for this reason, is distinguished. that there flourished there the constitution of the HOLY rule, as may be gathered from the privilege of Chindaswinth the Gothic king, reported in Yepes in the Appendix to volume 2 of the General Chronicle, document 13, folio 10. For since by the name of the HOLY rule the Benedictine constitutions were once wont to be understood, they may seem to be designated by those words, the constitution of the HOLY rule. But although in the Gauls the Benedictine rule alone was called holy (which there is no leisure here to dispute), yet in Spain the laws of other Orders also were certainly called holy, as is manifest from the apologetic letter of Eutropius, who calls the rule brought by Donatus from Africa into the Spains the institution of the HOLY rule, as may be seen in Mabillon in his Preface to the first Century of the Benedictine Acts, §6, page XXXV. For the holy rule which Donatus brought was not the Benedictine, but distinct from it, as Mabillon in the place just cited shows. For the rest, whether the privilege of king Chindaswinth just alleged can be admitted without scruple as genuine, see, if you please, in Ferreras in his History of Spain at the year 646, number 14.
[9] The biographer's authority is of the highest, Each Martyr obtained as writer of his Life, as has been said above, St. Eulogius, than whom no better could be desired, as is most manifestly gathered from volume 11 of March from page 88, where his life and martyrdom, which he consummated in the year 859, were illustrated. Add what was said of the same holy biographer in volume VI of July, page 451, number 5. There is added the singular friendship and connection which existed between the Martyrs and St. Eulogius. And holy Christopher was not only his fellow townsman and fellow tribesman, but also from boyhood a hearer and disciple of St. Eulogius. These things you may see in the Passion of our two Champions, which we shall presently give from St. Eulogius himself. Of the martyrdom consummated by SS. Christopher and Leovigild Usuard also is an exceedingly suitable witness, whose announcement was recited above: for he could easily in the year 858 learn the contests for the faith which had occurred at Córdoba in the year 852, since he was then at Córdoba; as is clear from Aimoin in the History of the translation of SS. George and Aurelius, printed in volume VI of July, page 460.
[10] the monasteries, This one thing is obscure in the Acts: in what place were situated the monasteries from which our Saints came forth. I adduce the different opinions of writers on that matter. Mabillon in the second Century of the Acts of the Order of St. Benedict, page 582, on this passage which is there had in the Life of St. Fructuosus — His father, having him with him among the valleys of the mountains of the territory of Bierzo — observes these things: The district or tract of Bierzo or Vergendum and Vergidum … situated between the mountains of León and Galicia, on the testimony of Antonio de Yepes, is believed by some to have given birth to St. Fructuosus. But then on page 583 in the same Life he is said to have returned to that place of solitude above mentioned and to have built the monastery of Compludo. And that place Mabillon thus explains in his notes: The monastery of Compludo or Complutum is called by St. Eulogius of Córdoba the MONASTERY OF SS. JUSTUS AND PASTOR, and is described in the Memorial of the Saints, book 2, chapter 11; the words which he subjoins are had in the Passion of our Martyrs, which we shall presently give, number 2. But that five long miles Mabillon explains as twenty-five miles, and adds these things: In which place interpret Córdoba not as the city, but as Mount Córdoba in Lusitania and in the kingdom of Portugal, in the district of Oporto, which the inhabitants call Corvan. Thus he.
[11] which they inhabited, But in this opinion of that most learned man there are not a few things which displease: for, first, if St. Leovigild came forth from a monastery founded by St. Fructuosus, it is more probable that he professed not the Benedictine rule, as Mabillon will have it, but that of St. Fructuosus; for that it flourished at some time in that same monastery is not doubtful: and that the rule of the most holy founder was not so quickly either changed or abolished is more credible. Secondly, St. Fructuosus built his monastery among the valleys of the mountains of the territory of Bierzo, which is a part of the kingdom of León: how then is it confounded with a monastery situated on Mount Córdoba in Lusitania and in the Portuguese district of Oporto? Thirdly, the monastery which St. Leovigild inhabited in the inner mountain country of Córdoba was in a place bordering on the village of Leiula, which is distant from Córdoba five long miles, that is, according to Mabillon's interpretation, only twenty-five miles: but so small a distance from the city of Córdoba does not fit a monastery situated on a mountain of the district of Oporto in the kingdom of Portugal. Fourthly, the same mountain country of Córdoba in chapter XI seems to be designated by St. Eulogius which in chapter 8 of the same book 2 he had designated, speaking thus of the father of St. Mary, virgin and martyr: He came to the town of Fronianum, which is in the mountain country of Córdoba on the western side, distant twelve miles from the city (of Córdoba, as is plain from the context). But this mountain country of Córdoba is not to be placed in the district of Oporto; for otherwise the town built upon it would have been more than 12 miles distant from the city of Córdoba.
[12] Our Henschen, in volume 11 of April, in the notes on the Life of St. Fructuosus, page 432, places the monastery of SS. Justus and Pastor, where they were situated, in which B. Leovigild lived, in Bætica: and it seems that we should agree with him, and say that by the name of the mountain country of Córdoba those mountains are understood by St. Eulogius concerning which Mariana, book 1, chapter 3, thus records: From Orospeda near Alcaraz the Marian mountains rise (to our people the Sierra Morena), whose roots the Guadalquivir washes on the left almost continuously as far as the Ocean. But why the mountains are called by St. Eulogius Cordoban, a reason can be given: because on the side on which Córdoba looks to the north it is set (as Ambrosio de Morales in his description of that city testifies) at the very roots of the Marian mountains, on which accordingly it may easily have imposed its name.
[13] That in these mountains dwellings of monks stood not infrequently may be gathered from various places of St. Eulogius: is explained. Mariana, book 7, chapter 15, enumerates several by name, and among them the one of Martin, from which B. Christopher, and the other of Justus and Pastor, from which B. Leovigild went forth to martyrdom. And indeed whatever circumstances of the places St. Eulogius narrates cohere excellently with such a situation of the monasteries, as will be plain to one considering more attentively. For the rest, in what year each Martyr was crowned I shall say in the annotations at letter i. That a part of the jaw of B. Christopher is preserved in the Charterhouse of Florence, Papebroch noted in his manuscript Italian itinerary. But whether those remains pertain to our Saint or to another is not clear.
THE PASSION
From the Memorial of St. Eulogius, book 2, chapter XI.
Leovigild, M., at Córdoba in Spain (St.)
Christopher, M., at Córdoba in Spain (St.)
BHL Number: 0000
FROM PRINTED SOURCES.
The holy Martyrs Next Christopher the monk, our fellow tribesman, a a youth in the prime of adolescence, born at Córdoba and from boyhood our hearer, who after our teaching b entered the monastery of St. Martin, c which is in the mountain country d of Córdoba, in the place which is called Roiana, e showed a great pattern of sanctity to those wishing to live piously. He, having learned of the slaying of the preceding Saints, coming down with hastened step into the city, presently did not fear to meet the judge; f and rendering before him a testimony of the truth, he announces the Gospel, preaches the holy things of the Lord, exhorts the common people given over to profanations, rebukes those of evil belief, and declares the eternal burning which they shall pay along with their lying author. Whom straightway the judge, moved with savage fury, consigns to prison, and commits him to be wasted with straiter bonds.
[2] Then also Leovigild the monk, born at Elvira, g in full youth, a man holy, just, and God-fearing, from the monastery of holy Justus and Pastor, h signs of true sanctity having been given beforehand, which is in the inner mountain country of Córdoba, in the place which is called Fraga, among the slopes of the mountains and the thickets of the woods, bordering on the little village of Leiula, which is distant from Córdoba five long
miles, whither he had lately betaken himself to dwell, came to obtain martyrdom. And before he entered the forum, seeking us for the sake of being instructed, he beseeches, prays, and earnestly desires that we should aid his endeavors with prayers, and should give him a blessing for consummating the contest, promising that he would have care of us before the Lord.
[3] are slain for Christ. And when, being confirmed by us, he departed in peace, presently, standing before the judge to declare his profession, he gives testimony of the faith according to the constancy of the rest: who, being struck with blows and racked with reproaches, is straightway delivered to the cruel prisons to be bound. There the Servants of God cherish one another with mutual counsel, and are strengthened by turns: and thus, joined in an equal vow, when now the hour of slaying was at hand, St. Christopher desires that B. Leovigild go before him out of reverence for his age, he himself to fall afterwards. And thus in this order each perished on the XIII Kalends of September, in the era as above. i Whose bodies, scorched by fires set beneath them, before they were wholly burned, were snatched by the care of the faithful and buried at the basilica of holy Zoilus. k