ON SS. CASTUS AND SECUNDINUS.
PREVIOUS COMMENTARY.
Castus, Bishop and Martyr, at Sinuessa and Gaeta, in Campania (S.) Secundinus, Bishop and Martyr, at Sinuessa and Gaeta, in Campania (S.)
BHL Number: 1649
BY THE AUTHOR J. B. S.
§ I. On the Synonymy of the Saints Castus, Secundinus and Cassius in Campania and Apulia.
Godfrey Henschenius, on XXII May treating of Castus and Cassius, Bishops and Martyrs in Campania, reports some things from the Capuan Sanctuary of Michael the Monk, which abundantly prove that those two Saints pertain more to the city of Sora than to that of Capua. Henschenius's doubt concerning Synonymous Saints But the lessons from the ancient Capuan Breviaries concerning the holy Castus and Cassius, Henschenius there refused to bring forward, because it is manifest, he says, that they are word for word contracted from the more prolix Acts, transmitted to us from Gaeta, of the Saints Castus and Secundinus, who suffered at Sinuessa, to be brought forward on the first of July, on which they are honored. This will have to be examined by us below. Henschenius continues: Leaving these therefore to the people of Gaeta, we give to the people of Sora those who now (on XXII May) are honored, as distinct, although not without scruple, not indeed as to the Saints Secundinus and Cassius, whom their names sufficiently distinguish, but as to Castus, fearing lest he be one and the same, and, with relics divided into several cities, in one place be joined to Cassius, in another added to St. Secundinus, with a common feast in both, that he be honored both with this one and with that. Thus then most prudently judged Henschenius, who would have expressed his mind more openly if he had reached I July, and, the Acts being collated, had detected the things which here a little more fully and expressly must now be weighed.
[2] That, treading in the footsteps of our Predecessors, I may sift the whole matter from the foundations, it is more fully set forth. I first propose the obscure sources from which a great crop of confusions has flowed. Let the beginning of the inquiry be, how many Casti, how many Secundini, how many Cassii are honored in happy Campania and the neighboring places, that the people of Capua, Sora, Benevento, Gaeta, Troia, and others whom it concerns may, with serene and peaceful mind, consider among themselves whether each has a synonymous Saint as his own, and his body entire, and so, for the cult of the various cities, the Saints themselves must be reckoned distinct; or rather whether they wish peacefully to settle among themselves, so that they possess a notable part of one and the same Saint, and thus the Casti, Secundini and Cassii so variously dispersed in those parts may perhaps be reduced to only three, or at least one Secundinus among them be at most doubled. I would not act as arbiter among them, but since I have undertaken the part of digging out the truth, to the glory of God and the Saints, by examining their monuments, I will so weigh the whole weight of the case that they themselves, or those among them who are more intelligent and skilled in these matters, may not with difficulty resolve it.
[3] Let us take our beginning from Castus, of whose name, if anywhere reason could be brought for multiplying it, that certainly must be fetched from the apographs of the Hieronymian Martyrology, from whose most dense forest of Martyrs Among the various Casti of the Hieronymian Martyrology several synonymous Casti could be claimed for Campania, if any were found to pertain to Campania. I find there, after accurate examination, under the name of Castus nearly twenty different Martyrs, recorded on various days, yet in such a way that of them all there is not one single one whom I should dare assert to have suffered in Campania. There occur on XXII May Castus and Aemilius, who in other Martyrologies also, as is to be seen in our Usuard, are recorded as praised by Cyprian. The very same names with Marcellus and Saturninus are ascribed to Capua on VI October, on which day Baronius most probably opines that those Saints did not suffer at Capua, but their bodies were translated thither from Africa under the Vandals, as I have also cursorily intimated in the Usuardine observations, unless the conjecture of Florentinius please more, from the most ancient Epternach codex reckoning Castus and Aemilius in Apulia, who perhaps in that way, as distinct from the Africans, could be claimed for the kingdom of Naples.
[4] a single one in the kingdom of Naples. But indeed, whether in Africa, or in Apulia, or at Capua the holy Castus is said to have suffered, who is proper to the kingdom of Naples; this is altogether undoubted, that he is one, sole and single, whose memory is recorded in any ancient ecclesiastical Tables. And hence the opinion of Henschenius is excellently confirmed, fearing lest he be one and the same, and, with relics divided into several cities, in one place joined to Cassius, in another added to St. Secundinus. For that those conjunctions, now of Castus with Cassius, now of Castus with Secundinus, are of more recent age, show clearer than midday light the things which I have most diligently unrolled: all the ancient Martyrologies which I sifted, their supplements which I examined, the more recent ones however augmented and crammed with Saints which I consulted; in which nowhere occurs a trace of such association, whether of Castus and Cassius, or of Castus and Secundinus, neither under the titles of Martyrs, nor of Bishops, nor of Confessors. Only the Capuan Calendars, of I know not what age, authority, or fidelity, did Michael the Monk report, in the third of which is read on XXII May: Of Castus and Cassius, in the fourth and fifth: Of Castus and Cassius: but whatever I sought most laboriously, I found no Martyrology more ancient than the modern Roman in which Castus and Secundinus are combined together, not only not on I July, but not on any day of the whole year. So much concerning Castus.
[5] What of the Secundini. Further, the name of Secundinus (to say nothing of the Secundi and Secundiani) is also frequent in the ancient and classical Martyrologies, indeed in the Hieronymian codices Secundinus Martyrs who suffered in Africa are recorded on XIX and XXI February and XVI November: in other places on XXX April, V July, VIII August and XIII September: among whom only the last is placed with Felicissimus in Apulia, and who therefore alone, as a local Martyr, can be attributed to the kingdom of Naples: with always the safe refuge concerning the bodies of the Secundini brought thither also from Africa, which afforded occasion for multiplying the Secundini; besides that, of the companions of St. Priscus, expelled with him from Africa, some Secundinus is said to have been, in Monachus page 68, of whom on the following page is thus written: Secundinus has even today several parish churches: one in the village of the same name; another in the village of Bellona; a third in Sabiniano; and formerly another in the territory of Castellum by the sea. In the Previous Commentary on St. Castrensis on XI February page 524, it is doubted whether the companions of Priscus were Bishops, and page 530, Secundinus, companion of Priscus and Castrensis, seems to have presided over Troia as Bishop, not a Martyr but a Confessor.
[6] If therefore Secundinus the former, set with Felicissimus, must be thought, is to be called a Martyr, I have at least two Secundini, whom no one can deservedly refuse to Campania or Apulia, one a Martyr, the other a Bishop Confessor. I ask whether they are distinct from those whom the fourth Calendar of Monachus reports, reading thus on XXI May: Of St. Secundinus the Martyr, lesson 3; likewise on XXVIII May: Of St. Secundinus the Bishop, lesson 3. I ask further, what Secundini the Vatican Usuard under number 5949, which belonged to the church of Benevento, brings forward to us; writing thus in the first place on VI May: The birthday of St. Secundinus the Bishop and Confessor, in St. Sophia. On the same day, of St. Secundinus the Martyr. I am mistaken, unless here the natives of the kingdom of Naples, at least the learned, agree with me, that they are altogether the same who in those two codices, the Calendar of Michael and the Vatican Usuard, although on different days, for various causes, are recorded; and that the more readily, because in Monachus the place is not appended where they either have a peculiar cult or their bodies are kept. But now I think they will also easily consent to the other part, namely that the Secundini reported in the preceding number must be confused with the Beneventan ones. Concerning our Secundinus of today, coupled with Castus, this alone remains, that I amicably ask the people of Gaeta, Benevento, Troia and Capua to allow me here with Henschenius to have recourse to the division of relics, which was the cause of dividing one or two Saints into several other synonymous ones.
[7] Concerning Cassius there is no reason for me here to dispute more laboriously, except to illustrate at one stroke this whole controversy concerning the multiplication or confusion of the three Saints. what of Cassius. The name of Cassius is in the Hieronymian codices in nearly six places, but everywhere, just as the above-mentioned Castus and Secundinus, so mixed in with troops of other Martyrs, of a place generally uncertain enough, that it cannot at all be drawn into Campania or Apulia. Usuard has some Cassius among the Damascenes on XX July, and that received from the Hieronymian through Ado. Another he recites with Florentius on X October: but this one likewise has anything in common with Campania or Apulia. In the supplements only again the Vatican one under number 5949 speaks thus of some Cassius in Campania on XXII October: At Benevento, the birthday of St. Cassius the Bishop, in St. Sophia. He who is by Henschenius somewhere reported as Cassius from the Casinensian Martyrology on XXI June, is not Cassius, but Castus, joined with other Martyrs. You have therefore a single Cassius from the mere Beneventan supplement, concerning whom, whether alone, or joined with Castus, whether as to a part or as to the whole, I should wish the above-cited people of Capua, Sora, Benevento, or others, among whom he obtained singular veneration, to agree among themselves. Now we proceed to that to which Castus and Secundinus, proposed in the title, call us.
§ II. On the embellished Acts of Castus and Cassius; likewise of Castus and Secundinus, ill confused.
I have already begun to say that that pair of Saints, Castus and Secundinus, with whatever diligence, Baronius first our Saints with whatever study applied, could nowhere be found by me so combined in any Martyrology, except only in the modern Roman, chiefly revised by Baronius, from which they were adopted into Ferrari's Catalogue of the Saints of Italy. I plainly suspect that someone sprung from Gaeta, and then perhaps of some authority in the Roman Curia, exhibited to Baronius the monuments of his church, which we shall give below, and perhaps others of no greater moment, whence a place in the Martyrology was given to Saints before unknown. What therefore was more obvious than to seek light from his note, which might dispel the shadows of confusion between Castus and Cassius, Castus and Secundinus? But behold, I meet new mists, thorns and rocks, which engage me, even unwilling, with the illustrious parent of the ecclesiastical Annals. I am forced to say the things which are true, but I will say, as modestly as I can, that it seems to me that his very note manifestly proves that the most eminent man did not perceive distinctly enough which Saints at last he himself first and without exemplar superadded to the Roman Martyrology.
[9] inserted into the Martyrology, Let it be permitted me here to describe the words of Baronius's note, and with the learned reader to weigh them in the sincere balance of truth. Thus he observes concerning Castus and Secundinus: Peter the Deacon, librarian of the monastery of Cassino, in the book on illustrious men chapter 29 says these things: Benedict, who is also Guaipher, conspicuous for holiness and religion, sweet in eloquence, great in genius, and fluent in speech, wrote to the Bishop of Troia the life of St. Secundinus, and his chant and sermon and hymns concerning the same. I admit the citation, but which I should prefer to read more accurate from Leo of Ostia in our Acts, Volume 2 of February page 530. However it be, Guaipher did not write the life of Secundinus, but the history of the finding of relics, as is to be seen in the cited place of the Acts. But whatever he is said to have written, I plainly do not see to what purpose these things are adduced in this place by Baronius; for Guaipher did not treat of Castus and Secundinus the Sinuessan or Gaetan Martyrs, but of Secundinus the Bishop of Troia, and he a Confessor, who, according to the mind of the people of Gaeta, must be most different from that Secundinus of theirs, the companion of Castus. Should I dare to divine that some identity of both Secundini dawned on Baronius, which he avoided declaring more expressly?
[10] in the notes Baronius continues: Again also (Peter the Deacon) chapter 32 says these things: Gregory Bishop of Terracina, himself also offered as a little child at Cassino, retentive of memory, lively of genius, was of such gravity, sweetness and eloquence that by some he was called a column of the Church: he wrote the passion of the holy Castus and Cassius, etc. Namely of holy men, who, of whatever kind they were, had preceded him by at least eight hundred years. Those Acts are, unless I am most vehemently mistaken, the ones which were rejected by our Predecessors on XXII May, as word for word taken from the passion of the holy Castus and Secundinus, and which procured no great praise for Gregory, unless he be excused thence, that he wished to publish rather an encomiastic laudation woven from the commonplaces of the Martyrs, well-worn and widely spread, than any Acts framed to the truth. But why are these things again recited by Baronius? What has Castus and Cassius, who are honored at Capua, Sora, and elsewhere, to do with Castus and Secundinus, whom he himself in the Martyrology ascribes to Sinuessa? You will say that Baronius blended the Casti into one; that indeed is likely enough, but why not more openly pronounced? Certainly either his note says nothing, or it says this, and to be adequate, Secundinus must have been substituted by him for Cassius.
[11] More nearly pertinent to Castus and Secundinus is what follows in the cited note: not sufficiently accurate. We have, says Baronius, the Acts of the same Martyrs, by an uncertain author, which we received from the church of Gaeta. Their beginning is: After the most blessed, etc. Nay rather they begin: Therefore after the most blessed, etc. And in these indeed the names of Castus and Secundinus are found. He adds: And the sermon concerning the same, whose beginning is: On this day the solemnity, etc. A new and most patent confusion. We too have both manuscripts, the first from the church of Gaeta; the second received from Capua through Father Antonio Beatillo, which last is also extant in Monachus, in the Capuan Sanctuary from page 504: both we shall give below. As to the last, let someone here again require the diligence of Baronius, that the sermon concerning Castus and Cassius, composed in their praise by Gregory of Terracina, he judged must be attributed to Castus and Secundinus, either inadvertently or studiously: unless perhaps, to open my suspicion again, under more obscure wrappings he wished to intimate that which the reckoning of times, or some other cause I know not, did not permit him to explain more openly.
[12] It must certainly be altogether confessed, and Henschenius saw this long ago, Whence the Acts coalesced, that that whole sermon of whatever kind, from the ancient lessons of the Capuan Breviary, spoken somewhere by Gregory in a sermon on the festivity of Castus and Cassius, is plainly consonant with the Gaetan Acts of Castus and Secundinus, and distinguished from them only by brevity, and on that account rejected by the praised Henschenius to this day. Rightly indeed, since the sense of both discourses is the same; nevertheless in this I think Henschenius is mistaken, that he thought the ancient lessons of the Capuan Breviary were excerpted from the more prolix Gaetan Acts, as commonly happens, when the longer histories are compared with the briefer ones. Here I have detected the opposite, for the compiler of the Acts of Castus and Secundinus, having before his eyes the sermon of Gregory of Terracina concerning Castus and Cassius, expended no other labor than to amplify the same merely with longer dialogues, narrations of miracles, torments and prodigies, embellished according to the genius and license of his age, as we shall soon teach more fully.
[13] Another epitome of the aforesaid Acts of Castus and Secundinus, but a genuine one, from the Gaetan monuments, contracted by Ferrari, Ferrari contracted by his own effort, and inserted on this I day of July into the Catalogue of the Saints of Italy; from which, he says, many things, as less likely, have been cut away. He ought indeed to have cut away still many more, to reduce his encomium to some likelihood. To these, the history sufficiently entangled, Ferrari involves more, when on VII November, treating of Castus Bishop and Martyr at Benevento, he makes Castus and Cassius African Bishops, whose relics, under the Vandals, were brought into Campania, and laid in different cities. The relics of Castus and Cassius he places at Capua, glittering with many miracles. Then: There are also some relics of Castus at Benevento, for which he is there honored on this day, VII November; while at Capua and elsewhere on XI Kalends of June Castus and Cassius are celebrated. These things Ferrari from the Capuan Breviary, Baronius's note on the day I July, and the Tables of the church of Benevento. As if he were ignorant that Castus and Cassius are so honored at Sora that the people of Sora think the body of each rests with them. However Ferrari torture himself to compose these things, he satisfies neither the people of Sora, nor of Benevento, nor of Gaeta, nor others.
[14] who obscure matters He further observes thus: That the Acts of these Martyrs (Castus and Cassius) are preserved in the church of Gaeta, and were also written by Gregory Bishop of Terracina, when he was a monk of Cassino, Baronius testifies in the cited place. From which it appears that this Castus is the same as the Castus who, with Secundinus, is recorded to have suffered at Sinuessa on the Kalends of July in the Roman Martyrology, although from the Acts he is very different. I do not know whether Ferrari here studiously pursues obscurity, as I almost above suspected of Baronius. We are entangled in perpetual equivocation; if he had examined the matter, he would say roundly that the Acts which are carried about under the name of Gregory of Terracina are the sermon which is cited in the fourth place by Baronius, and that it relates of Castus and Cassius, in compendium, what in the Gaetan Acts is more verbosely set out concerning Castus and Secundinus. To inculcate this again, once and sufficiently: that sermon was spoken by Gregory of Terracina, who flourished in the twelfth century, somewhere in honor of Castus and Cassius; but another, no less liberal amplifier, set out more fully the things which he applied to Castus and Secundinus the Sinuessans, as distinct Bishop Martyrs.
[15] involves with more. That Ferrari speaks entangled things is plain from his index, in which he has thus: Castus and Cassius, Bishops Martyrs, at Capua XXII May. At Suessa. Elsewhere on I July. Body at Gaeta. Then: Castus and Secundinus, martyrs at Sinuessa, or Suessa now Gaeta, I July. Body in the Cathedral church. Therefore both Casti at Gaeta, therefore a single Castus, whose body, now not at Sora or Capua, but only at Gaeta, is laid up. I do not ask where the body of Cassius is, who does not pertain here, nor has a proper place in the aforesaid index. If Ferrari had wished to explain the matter, just as he confuses the Casti into one rightly enough, so also he ought to have sought some Secundinus whom he might identify with the Gaetan one. Michael the Monk, praised by us above, would have opportunely suggested him, namely that African Secundinus, companion of Priscus of Capua, whom he could without scruple say was Bishop of Troia, and honored at Benevento and elsewhere. Nay rather, more fitting was the other Secundinus, whom above as a Martyr, perhaps companion of Felicissimus, we showed to be honored also at Benevento from the Vatican Usuard, which belonged to the church of Benevento. Besides these two Secundini, whom you may call distinct, I know of no other whom I might ascribe to the Sinuessans or Gaetans as their own, nor have Baronius or Ferrari hitherto pointed him out.
[16] The whole matter is embellished You appeal to the Acts; willingly and gladly I follow. But they celebrate Castus and Secundinus as most glorious Bishops, thaumaturges, prodigiously overcoming almost all kinds of torments, crowned at last by the sword in the city of Aquaviva, or, if you so wish, in the city of Sinuessa, and indeed on the first day of the month of July, etc. I read all these, I marvel and am astonished; but I seek the likelihood which Ferrari did not find in them: I seek who may sufficiently distinguish the Acts of Castus and Cassius from the Acts of Castus and Secundinus: I seek the authority which may at least make either passion credible, and which you would vainly seek from Gregory of Terracina, a writer of the twelfth century. And to grant that some Secundinus, either wholly or in part, rests at Gaeta; it will be for them to prove that he is distinct from the other Secundini. Let the people of Gaeta pardon one unwilling to betray the truth; if the people of Sora, Capua, Benevento, or others extract from the Acts of Castus and Secundinus what is their own or Gregory's concerning Castus and Cassius, there will remain a shapeless and ill-woven medley of dialogues and marvels, which you may equally predicate of any unknown Martyrs whatsoever, as of Castus and Secundinus, in quite the same manner. But from such documents that the distinctness either of the Casti or of the Secundini can be dug out, who would easily be persuaded? I wish to be mistaken; if the people of Gaeta will teach me better, I shall most readily embrace whatever they shall deign to supply with some likelihood. Here now is a more detailed analysis of both passions.
[17] The bodies of Castus and Cassius, African Martyrs, and received from other Acts, most probably brought from Africa into Campania, I think with Ferrari; whose relics, when they had been distributed into various churches, some one of them asked Gregory of Terracina to compose some encomium in their praise, such as I shall subjoin below, arranged in general terms in such a way that, with other names substituted, it fits equally any Bishop Martyrs. It pleased, no doubt, the people of Sinuessa and Gaeta, so opportune a foundation, that it should be adapted to their Castus and Secundinus, oratorically amplified and interpolated, which has happened all too often, as those know and deplore who have been even moderately versed in our Acts. I would bring forward a recent example, by which we were asked to weave a clever decoration of that kind, did I not spare the honor of a man otherwise distinguished, in whom it is wonderful that such a thought, especially at this time, could come into mind. I call a panegyric the whole little work of Gregory, or, if you prefer, an oratorical sermon, compacted from the known passions of the Martyrs, perhaps six or more centuries after the coming of the relics into Campania, or, if you wish them to have suffered in Campania, certainly more than eight hundred years from the glorious contest of the Martyrs themselves; a sermon, I say, destitute of every historical note, with which same fault plainly labors that fuller narration of the passion of Castus and Secundinus, more diffuse with interpolations.
[18] I call Historical Notes those things which may teach distinctly concerning the time of the martyrdom, lacking every historical note. the place, and other circumstances; such as the names of the Caesars, Consuls, or prefects vexing the Christians; or at least the persecution indicated, or any sort of epoch; likewise the fatherland of the Saints, their birth, their dwelling, the episcopal city, and signs of that kind, which supply matter for inquiring the truth as it arises, of which you will find nothing certain in the whole encomiastic proclamation, nor in its fuller exposition. Hear further the beginning of Gregory's sermon from the ancient lessons of the Capuan Breviary, collated with our manuscript. On this day, dearest brethren, celebrating the solemnity of the blessed Martyrs Castus and Cassius, we ought rather to imitate those whom we honor. For these are triumphant men, who, spurning the earthly desires of the heart, deserved rejoicing to attain the eternal rewards. Let then the examples of SS. Castus and Cassius suffice us for the advancement of our salvation, who, for the sake of obtaining the heavenly kingdom, willingly rendered themselves to all the Lord's commands, and so bound themselves to all the laws of the Redeemer, that, on account of the soul-nourishing life which they had lived before, they deserved to attain the glory of martyrdom.
[19] For not only in that time did they fulfill the Lord's precept, in which they bore the torment of confession, The sermon of Gregory of Terracina concerning Castus and Cassius but it seemed best to them to live according to the Gospel of Christ, that they might attain to the sufferings of Christ. For it is very fitting that the beginnings should have been good, of which a most excellent end followed. For Castus took his name from chastity, truly also chaste, because he loved chastity and esteemed purity. But Cassius, who bears an odoriferous name, is well joined to chastity. For Cassia is an odoriferous name, and just as the root of cassia is profitable for the medicines of bodies, from which Cassius was named: so may the odoriferous name, joined with chastity, profit the languors of souls. From this beginning alone, he who has tasted the genuine and authentic Acts of the holy Martyrs even with the first lips, as they say, will form a conjecture concerning the rest of the declamation. Castus derived from chastity, Cassius from cassia, I am mistaken if they do not savor of their age. If the translator of the Acts of Castus and Cassius to Castus and Secundinus could have played so prettily on the name of Secundinus, perhaps he too would have embellished his own with such little flowers.
[20] After so elegant a beginning, the orator Gregory thus proceeds to speak of his Saints: here it is weighed Therefore after the most blessed Martyrs Castus and Cassius were nobly raised to the honor of the episcopate, persevering with all their strength in the work of God, just as luminaries in heaven, so they shone in the world, so that they even commanded demons, and cured all sicknesses, and afforded health to souls and bodies. And this indeed is a sufficiently correct discourse, connecting neatly the beginning with the rest of the context, which certainly the interpolator of the Acts of Castus and Secundinus would have preserved far better, not so clearly about to reveal his plagiarism, as when abruptly and ineptly, against the manner of correct construction, he thus begins: Therefore after the most blessed Martyrs Castus and Secundinus to the honor of the episcopate, etc. Which is surely an inelegant manner of writing, with nothing preceding to which the particle "therefore" can in any way be referred. From that particle "therefore" up to "afforded," both Acts agree word for word, but the Gaetan amplifier undertakes to confirm with a composed example the things which are said generally in the elogium, that they commanded demons, cured sicknesses, etc., and extends other things to the same norm, as the reader himself will evidently perceive from the comparison of both writers with each other and from our annotations. Thus the Capuan lessons proceed.
[21] and it is compared with our Acts, But the pontiffs of the temples or idols, seeing that many of the people believed through them in the Lord, made a representation to the Emperor concerning the holy lives of Castus and Cassius, containing these words: To the most pious Emperor, the pontiffs of the idols, greeting. If sooner your word or your power does not succor the cities of Campania, all our gods are reduced to nothing by the teaching of the impostors Castus and Cassius, who under the name of religion deride our gods, and we know not what sect they wish to introduce concerning the name of Jesus, whom the Jews crucified. Then the Emperor hearing these things, rising from the tribunal bench, sent a certain most cruel governor to the cities of Campania, who, coming into the city of Aquaviva, began to seek the most blessed servants of God Castus and Cassius. All these things are not rightly divided as to times, nor things, nor persons. A familiar letter of the pontiffs of the idols to an unnamed Emperor, who did not yet know the Christians: here, at a letter of such moment, rising from the tribunal bench, and sending a governor without delay into Campania, to pursue two men. What here, I beseech you, does not altogether reek of a pious indeed, but ill-conceived fiction? Let us hear the rest.
[22] But when the most holy Castus and Cassius were presented before the sight of the most cruel governor, in which all things are fuller. the governor, looking at them with grim aspect, said to them: Of whose power do you boast yourselves to be, that against our gods you have acted so faithlessly? By the virtue of the gods, unless you consent, and render to the most pious gods their dues, I will make you end your life with diverse penalties and torments. To these words answering, they said: Your torments in the name of our Lord Jesus Christ we do not fear, but greatly despise them: but your gods we neither worship nor adore. The governor then ordered them to be led to the temple of Apollo, saying: If they do not adore the god Apollo, let them be killed by the sword. These things indeed do not greatly offend; but this kind of passion seemed too meager and brief to the compiler of the Acts of Castus and Secundinus, who therefore wove a prolix chain of torments, succeeding one another continually, of dialogues, miracles, punishments of the governor and others, which cannot but place beyond the limits of historical credibility a matter elsewhere stripped of all circumstances of likelihood. The martyrdom of Castus and Cassius follows.
[23] But the most blessed Martyrs were led to the temple of Apollo. Notes of forgery in the sermon of Gregory But coming to the temple, before they had entered, they prayed thus: Thou, Lord God almighty, who art three and one, for love of whom we are led to be killed, grant that this temple, where we shall have entered, may immediately, with the images that are in it, be crumbled and reduced to nothing: and after we have departed from this mortal world, may a church be consecrated to the glory and praise of thy name, that all who are to pray to thee, from whatever necessity, may come with offerings, whether for infirmity, or for the anger of a judge, or for remedies of sins, and thou wilt hear them, who with the Father and the Holy Spirit livest and reignest God through all ages of ages. When they had said these things, a voice sounded from heaven, saying: Come, most faithful stewards, receive the kingdom which you thirstily desired, and all that you have asked shall be given you. But when the Saints had entered the temple of Apollo, the temple fell with all the images, and crushed the governor, and all who had consented to the death of the Saints. But the Saints escaped unharmed, and on that day there was great and intolerable grief to all the worshipers of the idols, so that, coming, they killed the Saints with the sword.
[24] However compendiously Gregory of Terracina wished to set forth the martyrdom of Castus and Cassius, sufficiently expressed, or whoever first composed it, he could scarcely give more evident signs of forgery than is this prayer of the Saints to God, the heavenly response by which the petitions are promised, and the ensuing overthrow of the temple, with the crushing of the governor and all the bystanders under the ruins. I know that portents of this kind are found also in other Acts, which there is no leisure here to enumerate, but wherever they are found, with judicious examiners of these matters they carry with them the most manifest indications of mere fiction, even then, when the writer of such Acts testifies—shall I say, or dares to lie—that he saw them with his own eyes. If Gregory embellished such things a little, perhaps drawn from popular tradition, he did so out of the excessive simplicity, as Henschenius somewhere notes, of the middle age, thinking that such things could not unlawfully be invented, for the incitement of public devotion. But since, as we began to say, by the testimony of Peter the Deacon on the illustrious men of Cassino chapter 32, Gregory lived in the times of the Emperors Alexius, Henry and John, and so at the beginning of the twelfth century, let the admirers of Acts of this kind see how easily they take up things which rest on no faith or authority at all, piously devised so many centuries after the deed, or sketched from other passions. Here now is the close of the prayer.
[25] and no less in the Acts, which could be fitted to several Saints. But the faithful, coming, took the bodies of the Saints, and with honor buried them in the place where now they bestow benefits on all who invoke them, our Lord Jesus helping, who is true God, with the Father and the Holy Spirit forever and ever. Amen. Further, in Monachus these last words are added: For although all the Saints are everywhere, and can do all things in all things, yet specially Castus and Cassius intervene for us, who are proved to have borne sufferings for Christ in our parts. He means in Campania; but with no determined place, sufficiently expressed in the whole discourse, except the city of Aquaviva, so that it can fit almost equally the people of Capua, Benevento, Sora, as well as those of Cales, Sinuessa, Gaeta, and any others: nay, with only the names of the Saints changed, the same sermon would most fitly suit all the Martyrs who are anywhere honored in all Campania. The amplifier of the Acts of Castus and Secundinus restricted the history a little more, who, having begun the passion in the city of Cales, thence leads the Saints to the city of Aquambibens, to others Aquaviva, and at last establishes them crowned at Sinuessa, concerning whom more things remain to be observed. The complete Gaetan Acts I subjoin.
LIFE AND DEATH; From the Acts of the Church of Gaeta.
BHL Number: 1650
From a Manuscript.
CHAPTER I. Various wonderful things performed and suffered by the Saints.
A demoniac is freed by the Saints, Therefore after the most blessed Martyrs of Christ Castus and Secundinus were raised to the honor of the episcopate, persevering with all their strength in the work of God, just as luminaries in heaven, so they shone in the world, so that they even commanded demons and cured all sicknesses, and afforded health to souls and bodies.] a On a certain day, while they were passing through the street of the city b of Cales, they saw a man wholly torn, full of many demons. c He, when he saw them, fell at their feet. Then the demons which were in him began to vex him, and to cry out and say through his mouth: What have we to do with you? Why do you burn us with your holy prayers? If you will that we depart hence before you, do not banish us into Tartarus. But they, looking up to heaven, with one accord said: In the name of our Lord Jesus Christ, who for the salvation of men willed to be born of a Virgin, we command you that you go out from him, and have no power at all over him further. Immediately the demons left him as if dead. So the holy Castus and Secundinus, taking his hand, said to him: Rise and acknowledge Christ the Son of God to be your creator, who freed you from the power of the demons, and as you have deserved that they should depart from your body, so may you be able to ward them off from your soul, lest you exist forever condemned with them.
[2] Then that man, rising at the words of the holy Martyrs, was made whole, and falling at the feet of the Saints with tears began to cry out with a great voice, and is baptized with 500 others. and to say: I beseech you, most blessed servants of Christ the true and most high God, that you join me to your holy fellowship, and as through you, by your most holy merits, my body has been freed from the vexation of demons, so deign to free my soul from the perfidious yoke of idols. But the most blessed servants of Christ, Castus and Secundinus, were gladdened at these words, and said to him: If you believe with your whole heart that there is one true God in the heavens, and that the same is Father and Son and Holy Spirit, a Trinity, and you renounce the demons, and believe that idols are not gods, we make you a partaker of eternal life. So that man again with tears said: The demons indeed I renounce, and all their works and pomps, and I believe the idols to be mute and deaf, which can help neither themselves nor others; but God who is in the heavens I confess, because he himself is the true and powerful God, who restored the lost world, and possesses such servants, through whom he may deign to save my soul. Then the most holy servants of Christ, Castus and Secundinus, when they saw him so strong in the faith, and confessing the holy Church, baptized him, and with him about five hundred others, who had been at that spectacle.
[3] [But the pontiffs of the idols, seeing that many of the people believed through them in Christ, The Emperor, moved by an embassy, made a manifestation to the Emperor concerning the holy men Castus and Secundinus, containing: To the most pious Emperor the pontiffs of the idols, greeting. If sooner your power does not succor the cities of Campania, all our gods are reduced to nothing by the pestilent teaching of the enemies of the gods, Castus and Secundinus; who under the name of religion deride our gods, and we know not what sect they introduce concerning the name of Jesus Christ, whom the Jews crucified. Farewell. Then the Emperor hearing these things, rising from the tribunal bench, sent a certain most cruel governor, by name Curvus, into the cities of the parts of Campania, who first coming into the city of Aquambibens, e began diligently to seek the most blessed Castus and Secundinus. But when the holy men had been presented before the sight of Curvus, he, looking at them with grim aspect, said to them: From what stock are you sprung, or of whose power do you boast yourselves, that against our gods you act so faithlessly? But I tell you, by the virtue of our gods, unless you consent, and render due reverence to our most pious gods, and offer them incense, I will make you end your life with diverse penalties and torments.
[4] To these words the most holy men answered, saying: Your torments in the name of the Lord Jesus Christ we do not fear, he sends a governor to torture the Saints. but greatly despise them, but your gods we neither worship nor adore,] nor offer incense, but we are servants of the true God, who is in the heavens, who founded heaven and earth. The governor Curvus hearing these words was very angry, and ordered the Saints to be thrust into a most harsh prison, until he should consider how he might lead their minds back to the worship of idols; and he ordered that for thirty days no food be set before them, nor drink be given. But an Angel of God daily ministered spiritual heavenly food. Indeed, when thirty days had passed, the governor Curvus ordered Castus and Secundinus, bound with a great weight of iron, to be exhibited before his presence, and first with bland and sweet words, he said: I grieve over your nobility, f from which you are sprung; therefore see to it that you be not publicly punished. But the holy Castus and Secundinus, fervent in the Holy Spirit, said: Most wicked g governor; let those fear that kind of torments of yours who do not dread the wrath of their Redeemer. The governor said: If you do not yield to me and do not burn incense to the great god Jupiter, you shall be handed over to the lions to be torn.
[5] They are cast to the lions; So the Saints said: We know no other Lord but one, who is in the heavens, who dwells with the Father and the Holy Spirit; h to him we daily sacrifice, and burn the incense of our heart. But Jupiter we neither believe to be Lord, nor fear; but we know him to be a corruptible man, a violator of boys, and the slayer of his own sister, i in canine fashion; wherefore we marvel by what order he can be called God, who did not by his merits deserve even to be called a man. But the governor, angered, ordered them to be handed over to the lions. But the Saints having made the sign of the Cross, the lions laid aside their wrath, and made mild, began to lick the feet of the Saints. But an innumerable multitude of the people believed in our Lord; seeing such marvels done, which the Lord deigned to do through his own to the glory of his name, so that they would have wished to stone the Governor, had not the Saints forbidden it to be done. But the governor, fleeing secretly, k sent his ministers, that they might again send the servants of God Castus and Secundinus into the custody of the prison. So the ministers, coming, fell at the feet of the Saints, saying: We come unwilling to fulfill the command of the most cruel governor, that we may thrust you back into the custody of the prison.
[6] and refreshed by a heavenly vision, The most blessed Martyrs with cheerful face and tranquil mind said to them: Let us go, for our Lord Jesus from the heavens helps us. They were led to the prison, and when they had entered, thus they sang: Have mercy on us, Lord, and make us manfully persevere in the contest of the struggle. So a light came from heaven to them, and amid the light a voice sounded, saying: Peace be to you, O most valiant soldiers; do not fear the wiles of the devil, and the torments of the most wicked governor and his ministers, but fight bravely, for I am with you, until I bring you into the perpetual dwelling, in which happily with your brethren you may remain forever without end, and saying these things the voice itself was raised up to heaven. But the Saints, with one accord remaining in the work of God, there came to them a multitude of the people who had before believed through them, and they were baptized in the name of the Father, and of the Son, and of the Holy Spirit. But the governor, hearing these things, ordered the Saints to be brought before his presence, to whom he also said: How long do you forsake the gods and do not carry out their worship? By the virtue of the gods, if you do not adore them, and render due obedience, I kindle fire and your bodies shall be burned.
[7] they are cast into the fire, but unharmed, To these the Saints answering said: Let those fear your command who do not dread to incur the wrath of their God: but we, in the name of our God, fear neither you nor your fire, which is temporal, because we have a good Savior of our souls, who through your fire can afford us refreshment. But your stony gods, deaf and mute, we do not adore. The governor hearing these things blazed into wrath, and ordered an abundant fire to be kindled, and commanded the servants of God Castus and Secundinus, bound, to be cast down therein. So the Saints in the midst of the fire with one accord sang among themselves: I will bless the Lord at all times, his praise shall ever be in my mouth. Ps. 33. But an Angel of the Lord descended from heaven, comforting them, and extinguished the heat of the fire. But the governor, when he saw such marvels, was at once astonished, and ordered the Saints to be led out of the fire; who were led out, having no spot on their bodies, nor singed hair, but with cheerful face and placid aspect were presented before the governor. Seeing whom he said: What are your sorceries, that you command fire and beasts? But the blessed ones said: These things which you behold, Governor, and reckon to be sorceries, know most certainly that they are the benefits of God almighty, who deigned to free us from the lions and from your fire.
[8] But the governor said to them: Consent to me, that you sacrifice to the almighty gods. they are ordered to be beaten with stones, But the Saints said: To gods who are wretched and badly tormented among the dead, we do not sacrifice. And the Governor said to them: How long shall I suffer you, blaspheming our gods? By their virtue, I will now make your teeth to be broken with stones, and your tongues to be cut off with iron, unless you sacrifice. But the most blessed Martyrs said: Tell us, most foolish one, whether the demon can restore our teeth and tongues, if they shall have been cut off. The governor, more and more angered, ordered their teeth to be crushed with stones, and their tongues cut off, and them thrust into the lowest custody of the prison. But on another day, led out of the prison, they stood before the Governor unharmed. The governor, when he saw them whole, and fearing nothing, astonished, said to them: Tell me, seducers of men, by what order are your teeth and tongues so whole that, when you speak, nothing is lacking to you? So the Saints answering said: Our God almighty, who created all things out of nothing, he deigned to restore to us the tongues and teeth which you took away, and he not only heals the mouth, but all our members, if you shall have made them be cut into pieces. For God, who is true, and besides whom there is no other God, he is the restorer of our bodies and souls.
[9] Then the governor said to them: Tell me, what is God, afterward to be beaten with cudgels: but the governor is blinded. in whom you have so great confidence that you deride our gods and fear no torments at all? To these the holy Martyrs said: Our God, in whom is our confidence, through whom we do not fear your torments, is the true God, one and almighty, Father, and Son, and Holy Spirit, who by his virtue established the star-bearing heaven, and founded the earth, separated the seas from the dry land, in whom is every breath of men, through whom we are sustained and are, from whom you are separated, you pestilent one. But the governor, when he saw himself insulted before all, blushed greatly, and ordered the Saints of God to be cruelly cudgeled; who, while they suffered, thus prayed: We pray you, Lord, that the enemy Governor may not prevail against your servants, and that all these may know that you are our God, and there is no other besides you. But when the Saints of God had prayed, the eyes of the Governor were blinded. Then the Governor began to be in anguish, and was led out by the soldiers into his private chamber. So the people who had believed, with great joy said to the Saints of God: Behold, God almighty avenges us of our enemies. Go therefore wherever he shall wish to lead you, he fights for you; and depart unharmed, that you may be able to escape the torments of the horrible Governor. But the Saints said: We do not fear the torments of a corruptible man; let him do what he is about to do, that we may deserve to attain to that blessedness.
ANNOTATIONS.
CHAPTER II. The continuation of similar prodigies.
The Governor in vain invokes Apollo: But the Governor was long tormented in spirit for the loss of his light, and ordered the Saints of God to be consigned to close custody. But he ordered himself to be presented at the temple of Apollo: and when he had been carried by the soldiers, he fell before the image of Apollo, and with great wailing said: God Apollo, and most certain offspring of Jupiter, succor me, and restore my eyes which I have lost, and I will make you a golden image. But Apollo his god could succor neither himself nor him, because he was rolled in hell, and tormented in a long torment. Then the Governor, seeing that Apollo afforded him no comfort, sent secretly, and ordered the Saints to be brought to him, who when they had come, he said to them: I will give you many weights of gold, if, believing in the gods, you restore the eyes which I have lost. The most blessed Martyrs said: Let your gold be with you unto perdition; but we do not desire earthly things, but we desire your eyes for the sake of those who are to take the inheritance of eternal salvation, that they may believe, because there is no other but one God, whom we preach, in whose name we will give light, and immediately he was made whole.
[11] But the Governor, considering such marvels in the Saints of God, is healed by the Saints, said to them: If you did not act against the worship of our gods, and against the most pious Emperor, I should not desire to persecute you. The holy Martyrs said: We do nothing against the Emperor, but for the salvation of him and of all the people we adore the true God who is in the heavens, that they may leave the error of darkness, and acknowledge the true God their creator, lest forever with those deaf and mute ones, whom you believe to be gods, you be handed over to the fire to be burned forever. And saying these things, they were recalled to the prison. But on another day the Governor, sitting on the tribunal, ordered the Saints to be brought: and when the Saints had sat before the Governor, he said to them: Now at least, withdrawing from your madness, in which you labor, consider and see how great is the virtue of the most invincible gods, since when I had lost eyes, by their invocation I was given light. But the holy Castus and Secundinus, smiling, said: Senseless dog, a what is it that you say? By what reasoning could the mute and deaf idols do any virtues? If there is any virtue in their effigy, in our presence, let them begin to demonstrate whatever they can.
[12] The Governor said to them: If you consent to me, and sacrifice to them, whom he tests again there is a certain dropsical man, I will have him carried into the temple of Apollo, and when he shall have been healed, although late, then at least sacrifice to the gods. Then the Saints answering said: We know that stones and wood, and whatever other metal, could in no way have divinity in themselves. Yet if it is as you say, we plainly believe you; and immediately the Governor sent and ordered the dropsical man to be brought, and carried together with the Saints to the temple of Apollo, and while the pontiffs of the idols were sacrificing there, their god Apollo fell to the earth. The people and pontiffs of the idols, seeing what had been done, gave a bellowing, b saying: Most invincible Governor, if you dismiss these rebels of our gods, we shall all perish from the wrath of our most pious gods. Then the Governor ordered the Saints to be cudgeled severely. But the Christian people, seeing it, rose up against the pontiffs of the idols: but the Saints exhorted them, saying: Do not do this, dearest children, because our Lord does not wish forced services: and saying this, they turned themselves to the Governor, to whom they said: Behold, Governor, you have seen the virtue of the god Apollo, if you wish, set him up, and recall him to his place, and another time test his virtue.
[13] in the cure of the dropsical man. Then the Governor ordered this to be done; but when the image had been set in its place, again the pontiffs of the idols, by the rite which they were wont, began to sacrifice to it, and while they sacrificed a very long time, their god could not afford that comfort. Then the most blessed Martyrs said to the Governor: Do you wish to see the virtue of our Lord, what it is? and they turned their face to the dropsical man before all, and said: In the name of the Lord Jesus Christ, rise whole, and believe that there is one true Lord in the heavens, who can cure the languor both of souls and of bodies; and immediately that man rose, saying: Withdraw, wretched ones, from the worship of the gods, and to the Lord the true God, whom these preach, submit your necks. But the people, seeing it, glorified God, saying: Blessed be the Lord God almighty, whom these his servants preach. Then the Governor, fearing the sedition of the people, handed them over in the city of Aquambilicens c to a certain Vicar, saying: Unless they sacrifice, exercise diverse torments upon them, that thus they may render due service to the almighty gods, for I withdraw hence. Then the Vicar led them to prison in his own house, and admonished them, saying: Sacrifice to the almighty gods, whom the whole world venerates,
[14] The governor withdrawing, they are tortured by the vicar The most blessed Saints said: We worship and adore God almighty, who contains the world, but to images made, which you say are gods, we not only do not sacrifice, but, as demons, which they are, we greatly execrate them. But the Vicar ordered them to be raised on the rack, saying: Let them be tortured so long until they deny their God, and believe the idols to be gods. But the holy Martyrs, while they were tortured exceedingly, said: Lord Jesus Christ, help us, and immediately there was a flashing of the air, so that the torturers fled, and left the Saints of God on the rack. But an Angel of the Lord came from heaven, and took them down unharmed from the rack. Then the Vicar, when he saw them snatched from the rack, said to them: As I see, our gods prevail nothing against your God; whence it seems fitting to me to forsake them, and to follow your God, through you who works such great things, and although I fear the wrath of the Emperor and the Governor, yet secretly I will believe in him. The holy Martyrs said to the Vicar: If you fear the wrath of the Emperor and the Governor, you will not be able to attain to that blessedness which God promised to those who fear him: and because the wrath of this world is nothing, consider and see the virtue of our Lord Jesus Christ, what it is, who in torments is able to succor those who fear him, and afterward to grant eternal life.
[15] Then the Vicar, seeing such efficacy of words in the servants of God, who through a miracle on a paralytic is converted. said to them: If you wish that I should not fear the torments of this world, and truly believe that he whom you preach is the true God, I have a paralytic son, I will bring him to you, and if I shall see him whole, I shall be made a most true Christian. The Saints said to the Vicar: That you may know the virtue of our God Jesus Christ; go into your house, and say to the paralytic: In the name of the God whom Castus and Secundinus preach, rise whole; but the Vicar, coming into his house, said the words of the Saints; immediately he rose whole, and both ran to the feet of the Saints, and began to beg them that they might be baptized by him, and they were baptized with his whole house, of both sexes, to the number of forty, and there was joy on that day in the house of the Vicar. But when the number of Christians grew more and more frequent, the report concerning the most holy men Castus and Secundinus came to the ears of the Governor, and he ordered the Saints to be brought to him, together with the Vicar, to the city of Sinuessa d before his presence. But the Saints, when they were presented before the Governor, he said to them: Do you still live, enemies of the gods? Why do you seduce so many peoples to leave their gods and serve the God whom you preach? By their welfare, unless you recall their souls to the worship of those, that they may offer pleasing libations to the gods, you shall be overwhelmed with stones.
[16] But the Saints, intrepid, answered, and said: The stones overcome, of the lead, etc. As long as we live in this mortal world, every day we persuade them to spurn the gods made by hand, and to acknowledge the one God, who is in the heavens, to be the creator of all souls; but your stones we count as nothing. Then, angered, he ordered them to be stoned in the field, and they were stoned so long until they were covered on all sides with stones, and under the stones the stoners left them and departed. So the Saints, whole, came out from the heap of stones, and stood before the Governor, to whom they said: We are, O Governor, those whom you ordered to be overwhelmed with stones: consider therefore and see the virtues of our Lord. Then the Governor ordered e lead to be melted in a vat, and them to be cast therein; and when they had entered the vat, its heat was extinguished, and the Saints came out unharmed. But the people, seeing such marvels, many more believed, and with a clear voice began to say: Great is the God of the Christians, whom these Saints preach; and they turned themselves to the Governor, saying: If you do not now withdraw from these servants of God, and wish to inflict other torments upon them, we will burn you alive at once. f
[17] Then the Governor began to persuade the people, saying: Let them be recalled to prison, a new embassy is sent to the Emperor, until I make a report of them to the Emperor. But the people much more wished to rise up against the Governor, but the Saints forbade it to be done, and they went rejoicing to prison: but a multitude of Christians followed them, and all went with the Saints to prison. But the Saints said to them: Go in peace, and may God almighty grant you reward. Then, having entered the prison, all who had sick ones brought them to them. But they cured them by word alone. So the Governor sent an embassy to the Emperor concerning the Saints, containing these words: Although the whole world is governed and ruled by you, the gods helping, only the borders of Campania hold out, the peoples forsaking the ceremonies of our gods and being converted with all their strength to the God of the Christians, whom Castus and Secundinus preach, so much that they desire to burn the temples of our gods, and to overwhelm us ourselves with stones. And unless your exalted power succor and send a copious army, with whom I may be able to destroy them, what they say with their mouth they will accomplish.
[18] who sends an army. The Emperor, hearing these things, had an army gathered, and it being sent, the Governor was greatly strengthened, and ordered the Saints of God, Castus and Secundinus, to be brought; to whom he said: Now lay aside your pride, and sacrifice to the gods, according to the precept of the Emperor, and I will make you first among the pontiffs of the idols; but if not, you shall be most bitterly punished. But the Saints said to the wicked Governor: As much as we shall be most bitterly punished for our God, so much shall we deserve to attain from him the honor of an immortal kingdom, because for love of him we patiently endure the torments which you think to inflict on us. The Governor said: If you had been obedient, you would render due honor to the gods: but because you act proudly against the most pious gods, you shall perish badly. To these the Saints answering said: You shall perish badly, who do not acknowledge God the Creator. [But the Governor, hearing these things, ordered them to be brought to the temple of Apollo, saying to the ministers, If they do not adore the god Apollo, kill them with the sword. But being led to the temple of Apollo, all the multitude of Christians followed them, and at the same time of the Gentiles, seeing the signs which the Lord deigned to work through them.
[19] The temple of Apollo at last overthrown, they are struck with the sword. But coming to the temple of Apollo, and before they had entered, thus they prayed: Thou, Lord God almighty, who art three and one, for love of whom we are led to be killed, grant that this temple, which we shall have entered, may immediately, with the images that are in it, be crumbled and reduced to nothing, and after we have departed from this world immortal, may a church be consecrated to the glory of thy name: those who shall come hither to pray, whether for infirmity, or for the anger of a judge, or for remedies of sins, mayest thou hear, who with the Father and the Holy Spirit livest and reignest forever and ever. And when all the faithful had answered, Amen; a voice sounded from heaven, saying: Blessed most faithful men, stewards, receive the kingdom which you knowingly desire, and all that you ask shall be given you. But when they had entered the temple of Apollo, the temple fell from above with all the images, and crushed the Governor and all who consented to the death of the Saints; but the Saints escaped unharmed, and there was on that day great and intolerable grief to all the worshipers of the idols, so that, coming, they killed the Saints with the sword. But the faithful, coming, took the bodies of the Saints, and with due honor buried them in the place which is called Lutum: where now they bestow benefits on those who invoke them. But Castus and Secundinus were martyred in the city of Sinuessa g on the first day of the month of July, our Lord Jesus Christ helping, who is true God with the Father and the Holy Spirit, forever and ever. Amen.
ANNOTATIONS.
On the translation of the arm of St. Castus, Bishop and Martyr, from the city of Gaeta to the city of Calvi, of the Province of Capua, from the acts of the Church of Calvi, etc.
BHL Number: 1651
The episcopate of Calvi being instituted, In the year from the incarnation of our Lord Jesus Christ nine hundred sixty-six, in the ninth indiction, in the time when Pandulf the most serene Prince of Capua wondrously bore the laws of the Lombards, who, relying on the virtue of the Thunderer, wondrously prevailed in soul-nourishing matters; it happened that, by the will of the Lord, the supreme Pontiff John the thirteenth came to Capua. Then the aforesaid Pandulf, most excellent prince, since he had from the affection of his heart a desire to raise on high the basilica of the martyr Stephen and of blessed Agatha, and to create the Bishop of the holy see of Capua, by the force of Apostolic letters, an Archbishop; exultantly he fulfilled such things. Therefore the most munificent Prince, together with the supreme Pontiff, began to consider more subtly in which places suffragan Bishops should be consecrated; for which cause the most eminent Prince passed that night sleepless. But about the morning hour he ordered the wisest men of the city of Capua to convene before his presence, with whom, by canonical institution, the places were chosen in which Bishops were to be ordained, among whom he first ordained Andrew his faithful venerable deacon as Bishop of the church of Calvi, who began to gleam with so great grace and constancy of God that he not only magnified the churches that were built, but also renewed to their pristine vigor those that were destroyed.
the relics of St. Castus are found. But on a certain day, while he persisted in his zeal for building churches, it happened that in the church of the blessed Martyr Castus, which he had begun to restore in honor of his diaconate, by the favoring clemency of God raised to the dignity of an episcopate, he himself was wondrously ordained, and when he had by no means found there the treasure of the precious body of the Martyr Castus, he ordered the protection of almighty God to be implored, and anxiously began as quickly as possible to seek where, or in what manner, blessed Castus had been. But almighty God, who fulfills the desires of all good men, caused it to reach the ears of the aforesaid Prelate that in the city of Sinuessa Castus had received his martyrdom. So he much more sought how he might find there the treasure of the precious body of the Martyr Castus; and he truly learned that the body of that Martyr had been brought to Gaeta. Therefore he rejoiced with great joy, and striving with all his strength began to consider how he might be able to have some relics of that Martyr. But God, the true King, who willed to crown the city of Calvi with so great a patron, in the second year of his pontificate, while he strove the more, caused the arm of the aforesaid Martyr to be brought from the parts of Gaeta to Calvi; which was honorably placed by the same Prelate, with a crowd of the people, in the church of Calvi. But from that hour, in the city of Gaeta, the greater part of the aforesaid treasure, in the time of Lando lord of that city, was laid with the relics of St. Secundinus in the altar beside the sacristy. So the heads of those holy Martyrs Castus and Secundinus are preserved with the rest of the relics within the sacristy, where it is called (lo Vestiario), with their statues, namely with silver shoulders and miters.
ANNOTATIONS.
We have another copy of this instrument, plainly deformed and most unskillfully written, whose end is this: So the heads of the Martyrs Castus and Secundinus are laid up in Cantra, where every year, on his solemnity, they are venerated by the people in praise of our Lord Jesus Christ, who with the Father, etc. But Monachus observes: The Acts which Capaccio cites have, in the year 966, with Pandulf prince of the Lombards, John III coming to Capua, Lando duke of Gaeta, that they were brought to Gaeta (who namely had been at Sinuessa) and laid in the altar by the Pontiff. He certainly, says Monachus, was Pope John XIII, and the year, to Baronius 967, by our computation 969. Compute as you please, it is not worth the trouble to inquire more about these things.