ON THE HOLY MARTYRS FRUCTUOSUS, BISHOP OF TARRAGONA, AND AUGURIUS AND EULOGIUS, DEACONS.
Year of Christ 259.
PrefaceFructuosus, Bishop, Martyr at Tarragona in Spain (S.) Augurius, Deacon, Martyr at Tarragona in Spain (S.) Eulogius, Deacon, Martyr at Tarragona in Spain (S.)
From Various Sources.
[1] At Tarragona, an ancient and noble city of Hither Spain, SS. Fructuosus the Bishop, and Augurius and Eulogius the Deacons, completed their glorious martyrdom on 21 January. Concerning them Usuard writes: "In Spain, in the city of Tarragona, The feast of SS. Fructuosus and companions. of the holy Martyrs Fructuosus the Bishop, Augurius and Eulogius the Deacons, who in the time of Gallienus were first thrust into prison, then cast into the flames, and when their bonds had been burned away, with hands stretched out in the form of a cross, they obtained the favor of being consumed in prayer." Many manuscripts add, as do the Vulgate Bede, Ado, and Notker: "And soon certain of the brethren, and the daughter of the Governor who was standing by, saw the souls of the Martyrs ascending into heaven crowned." The Roman Martyrology: "At Tarragona in Spain, of the holy Martyrs Fructuosus the Bishop, Augurius and Eulogius the Deacons: who in the time of Gallienus were first thrust into prison, then cast into the flames, and when their bonds had been burned away, with hands stretched out in the form of a cross, they completed their martyrdom in prayer: on whose feast day S. Augustine delivered a sermon to the people." This is sermon 101 On Various Subjects, in which many things from the Acts are cited.
[2] Their feast is also celebrated by Bellinus, Maurolycus, Galesinius, Felicius, Ghinius, and others. Johannes Marietta, book 1, chapter 22, and Franciscus Padilla, century 3, chapter 14, attest that in very many churches of Spain a proper Office is recited for them, with Lessons drawn from the Acts. The manuscript Martyrology of S. Jerome seems to add more companions to S. Fructuosus, of whom we shall treat below. And indeed in the Mozarabic Mass, volume 15 of the Library of the Fathers, among the Saints who enjoy their own proper Office are listed Fructuosus, Augurius, Eulogius, with companions. These are perhaps those afterwards killed in the same persecution of Gallienus. Rabanus and the manuscript of S. Maximin at Trier read erroneously: "And in Spain, in the city of Tarragona, the birthday of S. Fructuosus, Bishop and Martyr, This is not the Fructuosus who wrote a monastic Rule. who wrote a Rule for monks." How could a Rule for monks have been written by this Fructuosus, in which, at chapter 20, the reading of the Rules of the Fathers is prescribed; and at chapter 21, the decrees of the Fathers are cited? What were those Rules and decrees of the Fathers, enacted for monks living in community, before the year 260? What of that passage in chapter 4: "Since it is now established that many monasteries, even in these regions, do not have this custom"? And chapter 5: "And those destined for a long journey, if they are expected by a Prince or Bishop, should not fear to taste food for the sake of blessing and obedience." Finally, the decisive passage is chapter 18: "From Pentecost until the eighth before the Kalends of October, the daytime fasts are to be maintained, except for the one Lent which precedes the feast of SS. Justus and Pastor, which is to be carefully observed, during which one must fast daily until the ninth hour and abstain entirely from wine": for SS. Justus and Pastor were crowned with martyrdom under Diocletian, as we shall relate on 6 August, forty years after Fructuosus. From this, however, it is clear that Fructuosus the author of the Rule lived in Spain; namely, the one who from being Abbot of the monastery of SS. Justus and Pastor at Complutum became Archbishop of Braga and attended the tenth Council of Toledo in the Era 694, that is, the year of Christ 656, and is venerated on 16 April.
[3] The Acts of S. Fructuosus the Bishop and Martyr, once customarily read in church, as is evident from the cited sermon of S. Augustine, were published by Surius; Rosweyde had collated them with an ancient codex of M. Velser, and we with the manuscript of S. Maximin at Trier and others. The same Acts are extant in the Agones Martyrum published at Paris, The Acts of S. Fructuosus and companions. with slightly different wording, and also in the manuscript of S. Mary of Ripatory. These are treated by our Johannes Mariana, book 4 of the History of Spain, chapter 10; Peter de Natalibus, book 2, chapter 110, where, however, they are erroneously said to have been killed on the twelfth before the Kalends of January instead of February. Vincent of Beauvais, book 11, chapter 61. Prudentius elegantly described their contest in hendecasyllables, in hymn 6 of the Peristephanon.
[4] The Spanish Chronicle, which they ascribe to Flavius Dexter, at the year of Christ 268, has the following: "At Tarragona in Spain, the holy Martyrs of Christ, Eulogius, a citizen of that city, The time of martyrdom, incorrectly stated by some, Fructuosus, citizen and Bishop, and Augurius, together suffered martyrdom for the name of Christ." On which Rodrigo Caro comments: "Our historians disagree about the time of the martyrdom. Morales places it in the year 259. Beuter and Icartius assign it to the persecution of Diocletian. Villegas, closer to the truth, agrees with Baronius at the year 262." Baronius, at the year 262, numbers 60 and following, recites the Acts of these martyrs in full (which Padilla finds remarkable, since he usually touches only briefly upon the Acts of Spanish Saints, as he says); and at numbers 1, 2, and 3, he argues at length that the Consuls were not Fulvius Aemilianus and Pomponius Bassus (whom he considers to have been Memmius Fuscus and Bassus, the consuls of the preceding year, erroneously entered again in the Fasti), but Gallienus IV and Valerianus the Younger.
[5] We follow the Acts as found in ancient and approved codices, and the Fasti, in which for the fifth year of Valerian and Gallienus, the year of Christ 258, the Consuls are listed as M. Aurelius Memmius Fuscus here assigned from certain evidence and Pomponius Bassus; and for the following year, Fulvius Aemilianus and Pomponius Bassus II. And under these Consuls, in the year of Christ 259, the sixth year of Valerian and Gallienus, the contest of S. Fructuosus and his companions took place. The Kalends of January had fallen on a Saturday, and the Dominical Letter was B. Now the holy Martyrs were arrested on Sunday, the seventeenth before the Kalends of February, and put to death on Friday, the twelfth before the Kalends of February, in the same year. None of these chronological markers is found in the year that Baronius or the author of the Chronicle specified. Padilla follows the chronology of Baronius. We have not seen Icartius or Morales.
[6] Moreover, the relics of these Saints, as our Mariana reports in book 4, chapter 10, migrated to Liguria, by what cause and at what time is uncertain, Relics among the Ligurians, and are preserved not far from Genoa in a Benedictine monastery. Marietta reports that they were conveyed there by Justin the Priest and other Christians, and that the bones are still to be seen, indeed as if untouched by fire, and that great throngs of people gather there. Antonius Vincentius Domenecus writes that an angel showed the way and the place where, by the will of God, the sacred relics were to be brought. This place is situated between Portus Delphini (which is now called Porto Fino and lies about seventeen miles from Genoa) and Ricina, which is now the village of Recco. It is thus described by Leander in his account of Liguria: "This tract of countryside begins from the city of Genoa and extends to Camoglio, where the head of the mountain begins, which the ancients called the Sumarian Promontory. not far from Porto Fino: It is a rocky mountain, very difficult to climb, facing the sea, sacred to S. Fructuosus, who is venerated in a narrow shrine near the summit at the far end. From its high cliffs and rugged rocks clear waters cascade, presently flowing through narrow gorges into the sea. Here is Portus Delphini, which Pliny records. The present age, dropping the first syllable, calls it Fino, for no other reason, I think, than to denote more openly the excellence of the harbor. I have found no mention of it among ancient writers except Pliny; perhaps because it was not frequented in earlier times. It is four miles from S. Fructuosus, by a continuous descent among narrow and rocky cliffs; although a more convenient road lies open along the shore." Pliny, book 3, chapter 5, mentions Portus Delphini.
[7] other relics in Spain Domenecus attests that there exists not far from Barcelona a church of the holy matron Montana, where the same relics of the holy Martyrs are said to be, or at least a portion of them, as also at Manresa, concerning the translation of which (whose anniversary Domenecus writes is commemorated on 30 August, Ferrarius on the 31st) there will be occasion to speak below, when we treat of the relics of S. Agnes. It is reported that rain is obtained from heaven through the patronage of S. Fructuosus and his companions, whenever a severe heat has settled upon the land: and for this reason various vows are made to them. Patronage for obtaining rain. The origin of this devotion and confidence is said to have been, whether by popular belief handed down from ancestors or by some other more certain evidence, a shower sent down from heaven which brought a small measure of relief and consolation to them while they were in the midst of the flames. If this had occurred, Prudentius would not have passed over it in silence, he who reported that, "When the burning heat fled from them, they prayed that the swift fire might rush upon them and put an end to their anxious perils."
ACTS FROM ANCIENT MANUSCRIPTS.
Fructuosus, Bishop, Martyr at Tarragona in Spain (S.) Augurius, Deacon, Martyr at Tarragona in Spain (S.) Eulogius, Deacon, Martyr at Tarragona in Spain (S.)
BHL Number: 3196
From manuscripts.
[1] In the reign of the Emperors Valerian and Gallienus, in the consulship of Aemilianus and Bassus, on Sunday the seventeenth before the Kalends of February, Fructuosus the Bishop, and Augurius and Eulogius the Deacons, were arrested. When Bishop Fructuosus had retired to his chamber, the beneficiarii were sent to his house, namely Aurelius, Festucius, Aelius, Pollentius, Donatus, and Maximus. When he heard the sound of their footsteps, S. Fructuosus and his companions are arrested. he arose at once and went out to them in his sandals. The soldiers said to him: "Come; the Governor summons you with your Deacons." Bishop Fructuosus said to them: "Let us go; or if you wish, let me put on my shoes." The soldiers said to him: "Put on your shoes at your leisure." As soon as they arrived, they were placed in prison. Fructuosus, however, certain and rejoicing in the crown of the Lord to which he had been called, prayed without ceasing. And the brethren were with him, bringing refreshment and asking that he keep them in mind.
[2] He baptizes someone in prison. On another day he baptized in prison our brother Rogatianus. And they spent six days in prison; and they were brought forth on Friday, the twelfth before the Kalends of February, and were given a hearing. The Governor Aemilianus said: "Bring in Bishop Fructuosus, Augurius, and Eulogius." From the Office it was said: "They are present." The Governor Aemilianus said to Bishop Fructuosus: "Have you heard what the Emperors have commanded?" Bishop Fructuosus said: "I do not know what they have commanded: I am a Christian." The Governor Aemilianus said: "They have commanded that the gods be worshiped." Bishop Fructuosus said: "I worship the one God who made heaven and earth, the sea and all that is in them." Aemilianus said: "Do you know that there are gods?" Bishop Fructuosus said: All respond nobly to the Governor: "I do not know." Aemilianus said: "You will know later." Bishop Fructuosus looked to the Lord and began to pray within himself. The Governor Aemilianus said: "Who are heard, who are feared, who are worshiped, if the gods are not honored and the images of the Emperors are not adored?" The Governor Aemilianus said to Augurius the Deacon: "Do not listen to the words of Fructuosus." Augurius the Deacon said: "I worship God Almighty." The Governor Aemilianus said to Eulogius the Deacon: "Do you too worship Fructuosus?" Eulogius the Deacon said: "I do not worship Fructuosus; but I worship the same God whom Fructuosus also worships." The Governor Aemilianus said to Bishop Fructuosus: "Are you a Bishop?" Bishop Fructuosus said: "I am." Aemilianus said: "You were." And he ordered them to be burned alive.
[3] They are condemned to the fire. And when Bishop Fructuosus was being led with his Deacons to the amphitheater, the people began to grieve for Bishop Fructuosus; for he was held in such love not only by the brethren, but even by the pagans. For he was such as the Holy Spirit, through the blessed Apostle Paul, the vessel of election and teacher of the nations, declared a bishop ought to be. 1 Tim. 3:7 and Titus 1. On this account the brethren also, who knew that he was proceeding to such great glory, rejoiced rather than grieved. And when many of them out of brotherly love offered them a cup of spiced wine to drink, S. Fructuosus refuses a drink lest he break his fast: he said: "It is not yet the hour for breaking the fast": for it was the fourth hour of the day, since in prison they had solemnly observed the Station fast on Wednesday. Therefore on Friday, joyful and confident, he hastened to break his fast with the Martyrs and Prophets in paradise, which the Lord has prepared for those who love him. And when they had reached the amphitheater, there immediately came to him one named Augustalis, a lector of his church, who with tears begged leave to remove his shoes. To him the blessed Martyr replied: "Leave it be, my son; I shall remove my own shoes," he removes his shoes: strong and rejoicing and confident in the Lord's promise. And when he had removed his shoes, there came to him our fellow soldier, a brother named Felix, and took his right hand, asking that he remember him. To whom S. Fructuosus, in the hearing of all, replied in a clear voice: "I must keep in mind the Catholic Church, spread from East to West."
[4] Therefore, standing at the entrance of the amphitheater, when he was now about to enter to receive the unfading crown rather than punishment, although the beneficiarii whose names have been mentioned above were keeping watch from their official station, so that our brethren themselves heard him, with the Holy Spirit alike prompting and speaking, Bishop Fructuosus said: "You shall not lack a Shepherd henceforth, He consoles the faithful: nor shall the love and promise of the Lord be able to fail, either here or in the future. For what you behold seems but the weakness of a single hour." Having thus consoled the brethren, they entered unto salvation: worthy, and in their very martyrdom blessed, he enters the pyre with his companions. they entered unto salvation: worthy, and in their very martyrdom blessed, who experienced the fruit of the Holy Scriptures from the promise, they became like Ananias, Azarias, and Misael, so that even in them the divine Trinity might be discerned: for being now placed in the fire of this world, the Father was not absent, and the Son came to their aid, and the Holy Spirit walked in the midst of the fire. They pray in the flames. And when the bands with which their hands had been bound were burned away, mindful of divine prayer and their accustomed devotion, rejoicing and kneeling, secure in the resurrection, and standing in the sign of the trophy, they prayed to the Lord until together they poured forth their souls.
[5] After this, the customary wonders of the Lord did not fail, and heaven was opened in the sight of our brethren Babylas and Mygdonius, from the household of the Governor Aemilianus; Their souls are seen ascending into heaven crowned. who also showed to the daughter of the same Aemilianus, their earthly mistress, S. Fructuosus the Bishop with his Deacons, while the stakes to which they had been bound still remained, ascending into heaven crowned. And when they called to Aemilianus saying, "Come and see how those whom you condemned today have been restored to heaven and to their hope." But when Aemilianus came, he was not worthy to see them.
[6] The relics are piously gathered. The brethren, however, sorrowful, as if left without a Shepherd, bore their anxiety; not that they grieved for Fructuosus, but rather that they longed for him, mindful of the faith and struggle of each one. And when night came, they hastened to the amphitheater with wine, to extinguish the half-burned bodies. This done, the ashes of the same Martyrs were collected, and each one claimed as much as he could for himself. But neither in this did the wonders of our Lord and Savior fail, so that faith might be increased for believers and an example shown to the little ones. For it was fitting that Fructuosus the Martyr should confirm in his own passion and in the resurrection of the flesh what he had promised in the world through the mercy of God by his teaching in the Lord and our Savior. Therefore after his passion he appeared to the brethren and admonished them to restore without delay what each one had taken for himself out of love from the ashes; he commands them to be laid to rest together. and to see to it that they be buried together in one place.
[7] He appears and rebukes the Governor. To Aemilianus also, who had condemned them, Fructuosus together with his Deacons showed himself in the robes of the promise, alike rebuking and mocking him, that it had profited him nothing, since he vainly believed that those stripped of their bodies would remain on earth, whom he now beheld in glory. O blessed martyrs, who were tested by fire like precious gold, clad in the breastplate of faith and the helmet of salvation: who were crowned with the diadem and the unfading crown, because they trampled upon the head of the devil. O blessed Martyrs, who merited a worthy dwelling in heaven, standing at the right hand of Christ, blessing God the Father Almighty, and our Lord Jesus Christ His Son! The Lord received His martyrs in peace through a good confession, to whom be honor and glory for ever and ever, Amen.
Annotationsp The manuscript of S. Maximin reads solvendae stationis. The Ripatory manuscript and the Agones read solvendi ieiunium stationis ("of breaking the fast of the Station"). In ancient times, fasting was observed on Wednesdays and Fridays, and on Saturdays at one's discretion. So Tertullian, On Fasting, chapter 14: "Let us devote Wednesdays and Fridays to our Stations, Statio, used for fasting. and fasts to the day of preparation"; that is, the Sabbath, which for us is the preparation for the Lord's day. Concerning Statio, Rabanus, book 2 of On the Instruction of Clerics, chapter 18: "A Statio is the observance of appointed days or times." On this signification of the word, consult Baronius, volume 1, year 57, number 198.
q
Baronius interprets this as not the customary fast but a stricter and more prolonged one, namely from Wednesday to Friday. But Prudentius says only:
"We are fasting, he said, I refuse the drink. Not yet does the ninth hour mark the day: Never shall I violate the appointed law."
r Bivarius reads, incorrectly, lictor.
s The Ripatory manuscript reads sursum sta ("stand up").
t Surius and the Agones Martyrum read porta ("gate"); the manuscript of S. Maximin reads poste ("doorpost").
u The Agones read: "so that they themselves heard (namely, the Beneficiarij), partly as our brother Martialis urged him to say some word of farewell to those in sorrow, partly as the Holy Spirit opened his mouth," etc. This Martialis is perhaps the one mentioned below, along with several other Martyrs.
x In some exemplars these words are said in the singular about Fructuosus alone.
y The Agones read Babylone; Padilla reads Babilonio.
z
These things are reported at greater length in the Agones and the Ripatory manuscript. For after their passion, when the night of the seventh day had come, Fructuosus appeared in a vision to all those who had taken away their relics out of love, and admonished them saying: "Such love of yours toward us is not good, Relics of the Saints to be kept in a church, not privately. in that you have divided our bodies into portions and each one has claimed for himself as much as he could. You who are so many, dwelling in one city, wish to keep relics shut up in private dwellings? Is not our Lord Jesus Christ, who is one everywhere, divided? This sort of devotion of mind does not maintain the love of God, but nourishes the error of dissension: and therefore it is fitting that you allow our relics to be placed together in one spot and let them rest." But Prudentius writes that not only Fructuosus but also the other Saints appeared:
"But lest the relics that shall be raised again, And soon shall be together with the Lord, Be separated in divided tombs; They are seen clad in snowy robes; They command restoration; and that in a hollowed Marble, the sacred dust be mingled and enclosed."
aa The Agones add: "in that very hour of the night."
bb The same Agones add the following: "But when morning came, all the Christians who had taken away the relics of the Saints brought them back, each one with great fear, and each one with the greatest joy relating a similar vision by which they had been admonished. And having collected them into one place, they buried them with honor in a sacred church beneath the holy altar, rejoicing in the Lord."
ON THE HOLY MARTYRS FELIX, CELSIANUS, CAECILIANUS, MARTIALIS, FAUSTACIUS, DATIUS, SATURNINUS, QUINCTINUS, MARINUS, SATURUS, GADDIANUS, CAELIANUS, SERVULUS, ROGATUS, VINCENTIA, VICTOR, REPOSITA, PRIMUS, LUCIUS, MAIULINUS, HONORATUS, MARCUSSUS, SECUNDUS, CASTINUS, CAIUS, CAELESTINUS, HERMES THE BISHOP, AND OTHERS.
CommentaryFelix, Martyr (S.) Celsianus, Martyr (S.) Caecilianus, Martyr (S.) Martialis, Martyr (S.) Faustacius, Martyr (S.) Datius, Martyr (S.) Saturninus, Martyr (S.) Quinctinus, Martyr (S.) Marinus, Martyr (S.) Saturus, Martyr (S.) Gaddianus, Martyr (S.) Caelianus, Martyr (S.) Servulus, Martyr (S.) Rogatus, Martyr (S.) Vincentia, Martyr (S.) Victor, Martyr (S.) Reposita, Martyr (S.) Primus, Martyr (S.) Lucius, Martyr (S.) Maiulinus, Martyr (S.) Honoratus, Martyr (S.) Marcussus, Martyr (S.) Secundus, Martyr (S.) Castinus, Martyr (S.) Caius, Martyr (S.) Caelestinus, Martyr (S.) Hermes, Bishop, Martyr (S.) Others, Martyrs
From various sources.
[1] Neither where these glorious champions obtained the crown of martyrdom, nor whether they all suffered together, are we able to declare. We found their names in two ancient codices, the one called the Martyrology of S. Jerome, copied from the autograph of S. Willibrord by Laurentius of Echternach; the other, the Irish codex of the Dungal community. The former has the following: The names of these Saints from an ancient manuscript. "At Rome, of S. Agnes the Virgin. Felix, Fructuosus, Celsianus, Caelianus, Angorius, Martialis. Likewise Felix, Cendeus, Vitus, Florus, Leontius, Cyriacus, Faustacius. At Nicomedia, Eustasius. In Africa, Solutor, Hermes. In Spain, in the city of Tarragona, SS. Fructuosus, Augorius, Eulogia, Dacius. At Troyes, S. Patroclus. At Clermont, the deposition of Avitus the Bishop. Elsewhere, Saturninus, Quinctinus, Marinus, Datius, Saturus, Gaddianus, Caelianus, Zabulus, Mammar, Vincentia, Rogatus, Victor, Reposita, Primus, Lucius, Maulinus, Honoratus, Macusus, Secundus, Castinus, Caius, Caelestinus, Hermes the Bishop. And Publius, Vincent. In the city of Spoleto, Vitalis."
[2] The Dungal codex has the following: "Fructuosus the Bishop, Felix, Celsio, Cicilianus, Augurius, Martialis, Fulogia, likewise from another source. Eulogia, Vincentia, Agnes the Virgin at Rome, Reposita, Felix, Emerentiana, Vincentius, Cendrenus, Florus, Vitus, Leontius, Publius, Cyriacus, Vincens, Faustacius, Eustacius, Salator, Hermes, Fructuosus, Augorius, Diacius, Vitalis, Patroclus, Avitus the Bishop, Saturninus, Quinctinus, Marinus, Datius, Rutirus, Gaddianus, Caelianus, Servulus, Rogatus, Victor, Primus, Lucius, Maiulinus, Honoratus, Nascusus, Castinus, Caelestinus, Zatius, Hermis."
[3] From these we first set aside those whom we have recorded on 20 January as having obtained the glory of martyrdom at Nicomedia under cognate names: Felix, Cendeus, Vitus, Florus, Leontius, Cyriacus; although there is no reason why Certain of these belong to another day. others bearing the same names could not have been found in the same place or elsewhere, given the great number of those killed. But we do not wish to affirm anything that is not established and certain. Concerning Fructuosus the Bishop, Augurius and Eulogius the Deacons, and Publius, we have spoken above: concerning Agnes, Eustasius, Solutor, Hermes, Patroclus, Avitus, and Vitalis, we shall speak below. Vincent, or Vincens, is perhaps the one from Caesaraugusta of whom we treat on 22 January. The second Fructuosus and the second Augurius, expressed in both Martyrologies, we have omitted, lest they be the Tarraconenses written twice by some error: and for the same reason Eulogia and Fulogia, perhaps put for Eulogius: and the second Dacius added to them, written in one codex as Dacus and in the other as Diacius, perhaps for the appellative "Deacon."
[4] The remaining ones are therefore Felix, Martialis, Saturninus, Quinctinus, Marinus, Datius, Caelianus, Vincentia, Rogatus, Victor, Reposita, Primus, Lucius, Honoratus, Castinus, Caelestinus, Hermes, expressed in the same manner in both manuscripts; and Secundus, recorded in only one. The Dungal codex presents the remaining names with some variation: Some are variously expressed. Celsio for Celsianus; Faustacius, which we have followed, for Fustacius; Rutirus for Saturus; Cicilianus for the earlier Caelianus, whence we have made Caecilianus; Gaddanus for Gaddianus; Servulus, which is more pleasing, for Zabulus; Maiulinus for Maulinus; Nascusus for Macusus; Zatius for Caius, or Datius. What Mammar means in the codex of Laurentius of Echternach, we cannot conjecture.
[5] We proceed timidly and as if groping in the dark, when we are deprived of the light of Acts. One might perhaps suspect that Felix and Martialis are those who are mentioned in the Acts of SS. Fructuosus and companions: especially since we have said above that SS. Fructuosus, Augurius, and Eulogius with companions are celebrated in the Mozarabic Mass. The Carthusians of Cologne, in the additions to Usuard, mention Hermes and Caelestinus: "Hermes the Bishop, likewise S. Caelestinus."