ON THE HOLY ALEXANDRIAN MARTYRS BASSUS, ANTONIUS, PROTOLYCUS; LIKEWISE CYRION THE PRIEST, BASSIANUS THE LECTOR, AGATHO THE EXORCIST, MOSES; LIKEWISE DIONYSIUS, AMMONIUS; LIKEWISE ARMATA, ARBASUS, DIONYSIUS THE BISHOP, PAUL, LEVIORUS, ORBASUS, PLEBUS, DIONYSIUS THE PRIEST, AMANTIUS.
Historical digest.
Bassus, Martyr, at Alexandria (S.) Antonius, Martyr, at Alexandria (S.) Protolycus, Martyr, at Alexandria (S.) Cyrion, Priest and Martyr, at Alexandria (S.) Bassianus, Lector and Martyr, at Alexandria (S.) Agatho, Exorcist and Martyr, at Alexandria (S.) Moses, Martyr, at Alexandria (S.) Dionysius, Martyr, at Alexandria (S.) Ammonius, Martyr, at Alexandria (S.) Armata, Martyr, at Alexandria (S.) Arbasus, Martyr, at Alexandria (S.) Dionysius, Bishop and Martyr, at Alexandria (S.) Paul, Martyr, at Alexandria (S.) Leviorus, Martyr, at Alexandria (S.) Orbasus, Martyr, at Alexandria (S.) Plebus, Martyr, at Alexandria (S.) Dionysius, Priest and Martyr, at Alexandria (S.) Amantius, Martyr, at Alexandria (S.)
By G. H.
Section I. Should the martyrdom of all these be attributed to the city of Alexandria?
[1] It is not sufficiently established among writers whether all these Martyrs suffered in one and the same city of Alexandria. Concerning the first nine, Usuard has the following: "At Alexandria, of the holy Martyrs Bassus, the names of the first nine Martyrs: Antonius, and Protolycus, who were drowned in the sea. Likewise, of Cyrion the Priest, Moses, Bassianus, and Agatho, who were all burned by fire. Likewise, of Dionysius and Ammonius, who were beheaded." The same is found in the printed Bede and manuscripts, Ado, Notker, Bellini, Maurolycus, the manuscript Martyrologies of Saints Riquier, Maximin, St. Mary of Utrecht, St. Gudula of Brussels, and the manuscript Florarium. For Cyrion, some write Tyrion or Tiron; for Bassianus, in the manuscript Usuard of Saint-Germain, Bassinianus; for Moses, in the manuscript Ado of Liege at St. Lawrence's, Mesanus. Bassianus is commonly regarded as a Lector and Agatho as an Exorcist.
[2] However, what connection the particle "likewise," repeated twice, implies is a matter of inquiry. Some think it indicates the same day, the 14th of February. not only the first three suffered at Alexandria, The interpolator of the Usuard printed at Cologne in 1490 understood it thus, and has the following: "At Alexandria, of the holy Martyrs Bassus, Antonius, and Protolycus, who in defense of the faith were drowned in the sea. On the same day, of Saints Cyrion the Priest, Moses, Bassianus the Lector, and Agatho the Exorcist, who were all burned by fire. Likewise, on the same day, of Saints Dionysius and Ammonius, who were beheaded." Our Rosweyde, in his Index to Ado's Martyrology, recognizes Bassus, Antonius, and Protolycus as Alexandrians, but passes over the place of martyrdom of the others as unknown.
[3] More plausibly, however, we judge that by the particle "likewise," repeated twice, it is indicated that those three classes of Martyrs — some killed by water, others by fire, the last by the sword — all belong to one and the same city of Alexandria. We have ancient Martyrologies of the monasteries of St. Martin of Tournai and of Liessis, of which we treated in chapter 4 of the General Preface to January, section 6; but also the four following: in these, certain Saints from the second group of these Martyrs are attributed to Alexandria at this 14th of February in these words: "At Alexandria, of Bassianus, Orion, and Agatho, who were burned by fire." He who is called Orion here is called Cyrion above. Constantinus Ghini, in his Feasts of Canonized Saints, treats only of those Martyrs of the second class, as more suited to his purpose, and attributes them to Alexandria: "At Alexandria," he says, "of the holy Martyrs Cyrion the Priest, Bassianus the Lector, Agatho the Exorcist, and Moses, who were all placed in flame and flew away to heaven, having steadfastly completed the course of martyrdom." In the manuscript Martyrology preserved at Cologne in the church of St. Mary ad Gradus, believed to have been written five hundred years ago, the Martyrs of the first and second classes are considered Alexandrian in these words: "At Alexandria, of the holy Martyrs Bassus, Antonius, Protolycus, Cyrion, Priscus, Moses the Lector, Agatho" — where perhaps one should read "Cyrion the Priest," not "Priscus," and after "Moses," "Bassianus the Lector."
[4] Canisius also attributes the last class of Martyrs to Alexandria in his German Martyrology. For here, with a certain habit peculiar to himself, and with them Saints Dionysius and Ammonius: when passing from the first Saint listed on any day to the rest, he always uses the said particle "Likewise." Hence here, carefully explaining the second class, he adds: "Likewise also at Alexandria, of Saints Cyrion the Priest, Moses," etc.; and then for the third class: "Likewise furthermore at Alexandria," he says, "of the holy Martyrs Dionysius and Ammonius, beheaded for the faith." Peter of Equilio led the way in Book 3 of his Catalogue, chapter 124: "Bassus," he says, "Antonius, Protolycus, Tyrion the Priest, Moses, Bassianus, Agatho, Dionysius, and Amonius suffered at Alexandria. Of whom Bassus, Antonius, and Protolycus were drowned in the sea for confessing the name of Christ. Tyrion the Priest, Moses, Bassianus, and Agatho were burned by fire. Dionysius and Amonius completed their passion by the stroke of the sword on the 16th day before the Kalends of March. Thus Jerome in his Martyrology." Galesin also, in the Notes to the cited Martyrology of St. Jerome, expounds the martyrdom with this paraphrase: "At Alexandria, of the holy Martyrs Bassus, Antonius, and Protolycus, who, having bravely endured insults and tortures for Christ Jesus, were at last cast into the sea and crowned. Likewise of Saints Cyrion the Priest, Moses, Bassianus, and Agatho, who were all placed in flames and steadfastly completed the course of martyrdom. Likewise of the Blessed Martyrs Dionysius and Ammonius, whose necks were cut off in the greatest constancy of faith." Thus Galesin, who, by subjoining the particles "likewise" and "furthermore" to the other words of the commenced period, implies that all the Martyrs are to be attributed to the same place. Finally, the tables of the Roman Martyrology confirm the same in these words: "At Alexandria, of the holy Martyrs Bassus, Antonius, and Protolycus, who were drowned in the sea. Likewise, of the holy Martyrs Cyrion the Priest, Bassianus the Lector, Agatho the Exorcist, and Moses, who were all consumed by fire and flew away to heaven. In the same place, of Saints Dionysius and Ammonius, who were beheaded." So the Roman Martyrology, in whose topographical index all are attributed to the city of Alexandria.
[5] Baronius, in his Notes on these Martyrs, says that Peter in his Catalogue adds several others, whose names he also lists. We have given the words of Peter, in which the very same Martyrs, and no more, are listed. But the ancient Roman Martyrology called that of St. Jerome has more Martyrs, and lists their names thus: "At Alexandria, of Bassianus, Tonnio, Protus, Lucius. Likewise, Cyrion the Priest, Moses, Bassianus.
Likewise, Agatho the Exorcist. Likewise, Dionysius, Ammonius. Likewise, of Armata, nine others added in the Martyrology of St. Jerome, Orbasus, Dionysius the Bishop, Paul, Leviorus, Orbasus, Plebus, Dionysius the Priest, Amantius." So that text, with the first names somewhat altered. For instead of Bassus, Bassianus is read; instead of Antonius, Tonnio; instead of Protolycus, Protus and Lucius. The added Dionysius the Bishop is perhaps the Bishop of Alexandria, who, distinguished for many confessions and tested by various torments in the times of Valerian and Gallienus, rested in peace. His memory is celebrated by some on the 18th of February, by most on the 17th of November — on which days the said Martyrology of St. Jerome does not mention him. But Dionysius the Priest is mentioned on the 15th of February in a small but ancient Martyrology of the monastery of St. Maximin, who was perhaps here numbered among the remaining Martyrs.
Section II. Did Saints Dionysius and Ammonius suffer not at Alexandria but in Spain?
[6] A different opinion is held by certain Spaniards after the publication in the year 1628 of a certain Chronicle under the name of Flavius Lucius Dexter, in which at the year 300, number 7, the following is read: "At Rhoda in Celtiberian Spain, the holy Martyrs Dionysius and Ammonius." Saints Dionysius and Ammonius are said to have suffered in Spain, At which passage Franciscus Bivarius notes that their feast day falls on the 14th of February, as can be seen in Bede, Ado, and Usuard with these words: "Likewise, of Saints Dionysius and Ammonius, who were beheaded." He adds the place, from that Chronicle, as Rhoda in Celtiberia, and says it is now called Rueda, at Rhoda, which is assigned as threefold: where there is a famous monastery of the Cistercian Order at the confluence of the Ebro. But Diego Portocarrero, in Part 1 of his History of Ercavica, chapters 11 and 15, identifies Rueda as a different place, not far from Ercavica, which today is called Molina. Tamayo Salazar, however, in his Hispanic Martyrology at the 14th of February, disagrees with both and thinks that Rosas in Catalonia, anciently called Rhoda and Rhodope, is meant; but others show that it was outside Celtiberia. That the dispute about the place is in vain is suggested by Rodrigo Caro in his Notes on the words of the said Chronicle, page 107, letter S, where he says that Saints Dionysius and Ammonius are found in the Roman Martyrology at the 14th of February as having suffered at Alexandria, not at Rhoda.
[7] Tamayo de Salazar vigorously opposes this opinion, censuring Peter of Equilino, who, when he ought to have followed Bede, Usuard, Ado, and Notker, did not do so, but rather fabricated the claim that they suffered at Alexandria. When Peter Galesini saw his novelty, he straightway adhered to it and lent force to the invention. Baronius, in the reformed Roman Martyrology, embraced the opinion of these men, set aside the more ancient authorities, and likewise made them Alexandrians. Are they the same who are reported to have been beheaded at Alexandria? Against this he cites Ferrarius, who in his new Topography of the Saints entirely removes these Martyrs from Alexandria, as may be seen at folio 4, under the entry "Alexandria." But he read Ferrarius carelessly, for Ferrarius states in his preface that, since innumerable Martyrs suffered at Alexandria under various Emperors, he records only those who are not found in the Roman Martyrology, and he does not even mention under the 14th of February SS. Bassus, Antonius, and Protolicus, whom Bede, Usuard, Ado, and Notker assign to Alexandria; to whom the Tournai and Laetia Martyrologies, perhaps compiled before their time, as well as the Cologne Martyrology, add other Martyrs of the second class; to whom others, together with the Roman Martyrology, join SS. Dionysius and Ammonius -- nor do the aforementioned Bede, Usuard, Ado, and Notker contradict this. Finally, in the Roman Martyrology, or that of St. Jerome, which was written approximately a thousand years ago and is preserved among us, nine others are added.
[8] But Tamayo continues: "If you wish," he says, "to unravel the knot of this disagreement, hear Flavius Dexter in his Chronicle at the year 300, this is not proved from Dexter's Chronicle who will provide you with both the place of their contest and the reckoning of the time, without any equivocation about their martyrdom." And then he adds Dexter's words, which I repeat: "At Roda in Celtiberian Spain, the holy Martyrs Dionysius and Ammonius." But whence is it established that Bede, Usuard, Ado, and Notker are speaking of these? How is it proved that they were beheaded, and indeed on the 14th of February? For in the Martyrology of St. Jerome alone, three Saints named Dionysius are recorded under this 14th of February as having suffered at Alexandria, and besides the companion Ammonius, another Ammon is reported to have suffered elsewhere. Hence, even if the authority of this Chronicle were not in the least doubtful, I would not straightway conjecture that SS. Dionysius and Ammonius, as Spaniards, could be assigned to the 14th of February, much less would I dare to contradict the Roman Martyrology. The Alexandrians could retain their own Martyrs, and the Spaniards could have had their own Martyrs on some other day of the year, and thus the dispute might be laid to rest.
[9] Relics of St. Ammonius at Bologna. Masini, in his survey of Bologna, reports under the 14th of February that certain relics of St. Ammonius are preserved in the church of the nuns who are called the Sisters of Jesus and Mary, concerning whose institute he treats under the 1st of January.
ON THE HOLY ALEXANDRIAN MARTYRS SATURNINUS, ADVOTUS, PRAECUNUS, AND MAXIMUS.
CommentarySaturninus, Martyr at Alexandria (St.) Advotus, Martyr at Alexandria (St.) Praecunus, Martyr at Alexandria (St.) Maximus, Martyr at Alexandria (St.)
By G. H.
We believe that these holy athletes suffered in a different year and on a different occasion from the preceding ones, since they are listed separately, with various other Martyrs intervening, in the ancient Roman Martyrology which we have often said is attributed to St. Jerome, in these terms: "At Alexandria, of Saturninus, Advotus, Praecunus, and Maximus." Until now we do not recall that any Advotus or Praecunus has been found in the sacred calendars. Of the names Saturninus and Maximus very many occur. On the 31st of January, Saturninus, Martyr of Alexandria, is venerated, but with eleven other companions; and on the 27th of December, St. Maximus, Bishop of Alexandria, who succeeded St. Dionysius in the twelfth year of the Emperor Gallienus.